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^^ PRINCETON, N. J. vy
Division^.'..
Section
Vi -'
-^
N . «•
h NEW
LITERAL TRANSLATION
FROM THE ORIGINAL GREEK,
or ALL THS
APOSTOLICAL EPISTLES.
WITH
A COMMENTARY, AND NOTES,
I*HILOLOGICAL, CRITICAL, EXPLANATORY, AND
PRACTICAL.
TO WHICH IS ADDED, A
HISTORY OF THE LIFE OF THE APOSTLE PAUL.
BY JAMES MACKNIGHT, D. D.
AUTHOR OF A HARMONY OF THE GOSPELS, (^C.
THE FOURTH EDITION,
TO WUICH IS PREFIXED,
AN ACCOUNT OF THE LIFE OF THE AUTHOR.
VOL. III.
LONDON:
Printed for longman, hurst, rees, and orme ; t. hamiltoNj
paternoster row j r. ogle, 295. holborn j j. oglej
edinburgh j and m. ogle, glasgow.
J«hii Ritchie, Prlnttf,
EdiJiburgh.
CONTENTS
OF
THE THIRD VOLUME.
1 THESSALONIANS, p. 1.
Preface. — Sect» I. Of the introduction of the gospet
into Thessalonica, — 2. Of the occasion of zmiting this
epistle. — 3. Of the matters treated of in if,
2 THESSALONIANS, p. 80.
Preface. — Sect. 1. Of the occasion of nnriting this epis-
tle.— 2. Of the time and j) lace of writing it^ — S. Sheio^
ing that none of the apostles thought the day of judg-
ment would happen in their life-time. — 4. Of the dif^
ferent comings of Christ spoken of in scripture.
1 TIMOTHY, p. 125.
PREFACE.' — :Sect. 1. Timothifs historif. — 2. Of the time
when this epistle ims written. — 3. Of the occasion of
writing it. — 4. Of the use which the church in everij
age is to make of the Epistles to Timothij and Titus.—
6. Shewing that the church of the living God is the
pillar and support of the truth ; that the church of
Rome is not the church of the livi?2g God exclusivelij of
all other churches ; arid that its claim to infallibilitij is
altogether xmthout foundation.
2 TIMOTHY, p. 218.
Preface.' — Sect. 1. Of the time of zvriting this epistle.
—-2. Of the place where Timothij resided xc hen it zi^as
zmtten to him. — 3. Of the occasion of imiing it. — 4.
That the truth of the gospel is stronglij confirmed hit
the things written in this epistle.
IV CONTENTS.
TITUS, p. 273.
Preface. S^ct. 1. The history of Tiiits,*^2. Of the in-
troduction of the gospelinto Crete, — 3. Of Crete ^ and
of the manners of its inhabitants. — 4. Of the time and
place of writing this epistle, — 5, Of the purpose for
which it x»vas written, *
PHILEMON, p. 307.
Preface. — Sect. 1, The history of Philemon. — 2. Of
Paulas design in ivriting this epistle. — 3. Of the use
which is to he made of iV.— -4. Of the time and place
of writing it.
HEBREWS, p. 324.
Preface. — Sect. 1. That Paul is the author of this
epistle. — 2. Of the people to zvhom this epistle was
written ; of the occasion of writing it ; and of the lan^
guage in which if zvas zvritten. — 3. Of the matters
co7itained in it ; of Paulas method of reasoning in it ;
and of the proofs by zohich he establishes the doctrines
advanced in it. — 4. Of the time ofxmiting if.
Epilogue to St PauPs Epistles ^, p^ 571.
A NEW
LITERAL TRANSLATION
OF
ST PAUL'S FIRST EPISTLE
TO THE
THESSALONIANS
PREFACE.
fJECT. I. Of the Introduction of the Gospel at Thessalofi'ica ; and of
the Date of St Paul's first Epistle to the Thessalonians.
XpROM the history of the Acts of the apostles, it appears that
St Paul first passed into Europe to preach the gospel, after
he had delivered the decrees of the coimcil of Jerusalem (Acts
xvi. 4.) to the churches in the Lesser Asia, whereby the Gentiles
were declared free from obeying the law of Moses, as a term of
salvation. In the course of that journey Paul having come to
Troas, as was mentioned in the preface to the epistle to the
Philippians, Sect. 1. there appeared to him in the night, a vision
of a man in the habit of a Macedonian, praying him to come
over into Macedonia, and help them. In obedience to that call,
which they knew to be from Christ, the apostle with his assistants
Silas and Timothy, went first to Philippi, and laid the foundation
of a very flourishing church there. After that, they went to
Thessalonica, a great sea-port town of Macedonia, which being
anciently called Therma gave its name to the bay on which it
Avas situated. At that time Thessalonica was the residence of
the Proconsul who governed the province of Macedonia, and of
the Ouestor, vv ho had the care of the Emperor's revenues. This
city,* therefore, being the metropolis of all the countries compre-
hended in the province of Macedonia (see 1 Thess. i. 7. note),
and the seat of the courts of justice, and the place where the af-
fairs of the province were managed, and carrying on an extensive
Vol. III. S commerce
6 PREFACE TO 1 THESSx\LONIANSr. Sect. 1.
commerce bv its merchrints, was full of inhabitants, among whoiTi
were m^ny philosophers and men of genius. There was, like-
vx'Ise, to this city a constant resort of strangers from all quarters ;
so that Thessalonica was remarkable for the number, the wealth,
and the learning of its inhabitants. But, like all the other cities
of the Greeks, being utterly corrupted with ignorance in matters
of religion, with idolatry, and with all sorts of wickedness, it was
a fjt scene for the apostle to display the light of the gospel in.
He therefore went thither directly, after leaving Phiiippi. And^
as there was a Jewish synagogue in Thessalonica, he' entered in-
to it, soon after his arrival, according to his custom, and three
salbath days reasoned v/ith the Jews out of the Scriptures. Hi»
discourses, hov/ever, had. not that success with the Jews which
might have been expected, a few of them only believing ; whilst
of the religious proselytes a great multitude em.braced the gospel,
among whom were many women of the first distinction in the
city, Yet, the greatest part of the Thessalonian converts were
idolatrous Gentiles ; as appears from the apostle's first epistle, in
v/hich he speaks to that church in general, as having turned from
idols to serve the living God. — ^The many converts v.^hich the
apostle made in Thessalonica from among the idolatrous Gentiles,
and his receiving money once and again from the Philippians^
while he preached in Thessalonica, Philip, iv. 16. shew that he
abode in that city a considerable time, after he left off preaching'
in the sjmagogue. But his success among the proselytes and ido-
latrous Gentiles, exciting the indignation and envy of the unbe-
lieving Jews, they gathered a company, and brake into the house
of Jason, where the apostle and his assistants lodged, intending to
bruigTnem forth to the people, that they might be put to death
in the tumult. But they happily escaping, the brethren by night
sent Paul and Silas away to Beroea, a neighbouring city of note ^
where likewise they converted numbers of religious proselytes,
and idolatrous Gentiles, and even many of the Beroean Jews. For
the latter being of a better disposition than their brethren in
Thessalonica, they -received the ivord nv'ith all readiness of mind^ and
searched the Scriptures daily ivliether those things ivere so. But the
Thessalonia;i Jews hearing of the success of the gospel in Bercjea,
camie and stirred up the idolatrous multitude, so that Paul was*
constrained to depart. Silas, however, and Timothy, not being
so obnoxious to the Jews, abode there still. In this flight the
apostle was accompanied by somie of the Beroean brethren, who
conducted him to Athens, and who, when they departed, carried
Lis order to Silas and Tim.othy to com.e to him forthv/ith. In
obedience to that order, Timothy alone came to Athens. But
the apostle immediately sent him back to Thessalonica, to comfort
the brethren, and to exhort them concerning their faith, 1 Thess.
iii. 1, 2. — After I'imothy left Athens, Paul endeavoured to plant
the
Sect. 1. PREFACE TO 1 THESSALONIANS. 7
Xhe gospel in that celebrated mart of learning, by tlie force of
reasoning alone, without the aid of miracles. The Athenian phi-
losophers, hmve\er, not being convinced by his discourses, thoup-h
he reasoned in the most forcible manner against the Poiytheism
to which they were acUlicted, he made but few disciples. Leaving
Athens, therefore, before Timothy returned from Thessalonica,
he went to Corinth, the chief city of the province of Achaia, in
hopes of being better received. This happened soon after the
Emperor Claudius banished the Jews from Rome. For, on liis
arrival at Corinth, the apostle found Aquila and Priscilia, latelv
comt from Italy, in consequenrc of the Emperor's edict.
St Paul had not ion": been at Corinth when Timothv came to
Knn from Thessalonica, Acts xviii. 5. and, no doubt, gave hira
such an account of affairs in Thessvdonica, as made him sensible
that his presence was greatly wanted in that city. But the suc-
cess with which he was preaching the gospel in Achaia, rendered
it improper for him to leave Corinth at that time. To supply
therefore the want of his presence, he immediately wrote to the
Thessalonian brethren this his first epistle, in which, as Ave shali
see immediately, he treated of those matters, which he would
have made the subjects of his discourses had he been present with
them.
From these facts and circumstances, Avhich are all related in
the history of the Acts, it appears that this first epistle to the
Thessalonians was written, not from Athens, as the interpolated
postscript at the end of the epistle bears, but from Corinth ; and
that not long after the publication of Claudius's edict against the
Jews ; which happened in the twelfth year of his reign, an-
swering to A. D. 51. I suppose it was written in the end of that
year. '
♦Sect. IE Of the Occasion? of lurking iJie first Epistle to the
Thessalonians.
IT seems the idolaters in Thessalonica, greatly displeased with
their fellow-citizens for deserting the temples and worship of the
Gods, were easily persuaded by the Jews to make the assault,
above described, against the Christian teachers. The Jews, how-
ever, and the idolatrous rabble, were not the only enemies of
Christ in Thessalonica. The philosophers, of whom there were
m^any in all the great cities of the Greeks, finding the gospel
very favourably received by the people, would naturally, after
their manner, examine it scientifically, and oppose it by arguments.
This I m^ay venture to aflirm, because, while the magistrates, the
priests, and the multitude, were endeavouring to suppress the
new doctrine, by persecuting its preachers and adherents, it is
not to be imagined, that the men ox learning in Thessalonica
^'Oiild remain inactive. We may, therefore^ believe that many
of
8 PREFACE TO 1 THESSALONIANS. Sect. 2,
of them reasoned, both against the doctrines of the gospel, and
against its miracles ; reprobating the former as foolishness, and
representing the latter as the effects of magic. And with respect
to its preachers, they spake loudly against them as impostors,
because they had not appeared, with Jason, and the rest, before
the magistrates, but had fled by night to Bercea. For, Avith
some shew of reason, they might pretend that this flight of the
new teachers, proceeded from a consciousness of the falsehood of
their doctrine and miracles. Besides, having left their disciples
in Thessalonica, to bear the persecution alone, without giving
them any aid, either by their counsel or their example, the phi-
losophers might urge that circumstance as a proof that these pre-
tended messengers of God were deficient in courage, and had no
affection for their disciples ; to the great discredit of Paul in
particular, who had boasted of his fortitude in suffering for the
gospel, and had professed the greatest love to the Thessalonians.
If the reader will, for a moment, suppose himself in the place
of the learned Greeks, at the time the gospel was first preached
in Thessalonica, he will be sensible how natural it was for them
to oppose it by disputation ; nay, he will acknowledge that their
discourses, after the apostle's flight, might be such as we have re-
presented. On this supposition, it can hardly be doubted, that
these discourses were reported to Timothy in Beroea, by the
brethren who came to him from Thessalonica, after Paul's de-
parture ; and that when Timothy followed the apostle to Athens,
he informed him particularly of every thing he had heard.
What else could have moved the apostle to send Timothy back
to Thessalonica, to exhort the brethren concerning their faith,
and to caution them not to be moved by his aflflictions ? 1 Thess.
iii. 2, 3. The truth is, the danger the Thessalonians were in, of
being moved by the specious reasonings of the philosophers ad-
dressed to their prejudices, was great, and would have required
the presence of the apostle himself to fortify them. But as the
unbelieving Jews and Gentiles were greatly enraged against him,
he could not return, but employed Timothy to perform that
office ; which he was well qualified to do, by his extraordinary
talents and endowments. Timothy, therefore, returning to
Thessalonica, gave the brethren the necessary exhortations and^
encouragements, which no doubt proved of great use to many.
During this second visit to the Thessalonians, Timothy had an
opportunity of hearing from the philosophers themselves, the ob-
jections which they urged against Paul's character and behaviour^
together with the arguments whereby they endeavoured to dis-
prove the gospel. So that when he came to the apostle at Co-
rinth, we may suppose he explained the whole to him with great-
er precision than formerly ; and added, that altViough the sophists
had endeavoured to shake the faith of the Thessalonians; the/
Sect. 2. PREFACE TO 1 THESSALONIANS. 9
had stood firm hitherto, and had borne the persecution with ad-
mirable patience, 1 Thess. iii. 6. Nevertheless, being young con-
verts, they were but ill fitted to maintain their cause against such
powerful opponents, either in the way of arguing or of suffering,
unless they were properly assisted. Indeed the apostle himself,
when he fled from Thessalonica, was so sensible of this, that
during his abode in Beroea, he had endeavoured once and again
to return to Thessalonica, that he might strengthen his converts,
by defending the gospel against the cavils of the men of learning ;
but Sata?i hindered Jihn, 1 Thess. ii. 18. Wherefore to supply to
the Thessalonian brethi-en the v^'ant of his presence and counsels,
he Vv rote them from Corinth this his first epistle, in which he
furnished them with a formal proof of the divine original of the
gospel, intermixed with answers to the objections, which we sup-
pose the learned Greeks, who made the gospel a subject of dis-
putation, raised against its evidences ; together with a vindica-
tion of his own conduct in fleeing from Thessalonica, when the
Jews and the idolatrous multitude assaulted tlie house of Jason,
in which he and his assistants lodged.
This account of the apostle's design in writing his first epistle
to the Thessalonians, and of the subjects handled in it, I acknow-
ledge is not explicitly declared in the epistle itself. But in the
essay on St Paul's manner of writing, I have shewed that it ii
not by any formal declaration, but by the nature of the things
written, that he commonly discovers the purpose for which he
wTOte. This is the case, particularly, in the first epistle to the
Thessalonians, where the nature of the things written clearly
leads us to consider it as a proof of the divine original of the gos-
pel, and a refutation of the objections raised against the gospel
and its preachers : for the whole sentiments evidently point to-
ward these objects j and viewed in that light, the language in
which they are clothed exhibits a clear unambiguous meaning,
as shall be shewed in the illustrations prefixed to the several
chapters. Not to mention, that, on supposition the apostle had
these objects in view when he wrote this epistle, m.any of his
expressions acquire a beauty, and energy, which entirely disap-
pear when we lose sight of the apostle's design. To these things
add, that the long apology which the apostle makes for his sud-
den flight from Thessalonica, together with the many warm ex-
pressions of his afi^ection to the Thessalonians, which take up a
considerable part of the second, and the whole of the third chap-
ters, appear with the greatest propriety, considered as a vindica-
tion of the apostle's conduct as a missionary from God ; w^hereas,
in any other light, these p.irticulars appear to be introduced for
no purpose. Since, therefore, the things written in the first
epistle to the Thessalonians, form a regular and connected proof
9f the divine original of the gospel, there can be no doubt of the
apostle's
#e PREFACE TO 1 THE3SALONIANS. Sect. %
apostle's intending that proof, both for the confirmation of the
faith of the Thessalonians, and for enabling them to convince un-
beUevers.
The subjects handled in this epistle, being matters in whicl^
all the brethren throughout the province of Macedonia were
equally concerned with the Thessalonians, the apostle ordered
it to be read to all the holy brethren ; chap. v. 27. that is, it was
to be read publicly, not only in the church of the Thessalonians,
but to the brethren in Philippi and Beroea, and in all the other
cities in the province of Macedonia, where churches were planted.
Nay, it was intended to be shewed to the unbelieving inhabitants
of that province, whose curiosity might lead them to inquire in-
to the causes of the rapid progress of the gospel, or whose malice
might incline them to impugn the Christian faith ; at least, the
things written in this epistle are evidently answers, which the
Thessalonians were to give to such as required a reason of the
faith that was in them.
Before this section is finished, it may be proper to remark, that
the proof of the divine original of the gospel, contained in the
first epistle to the Thessalonians, being written by one of the
greatest inspired preachers of the gospel, and being designed for
the consideration of persons celebrated for their genius and
learning, it will ever merit the attention of the friends of the
Christian revelation, and should not be overlooked by its ene-
mies ; because it may be supposed to exhibit the principal argu-
ments on which the Christian preachers themselves built their
pretensions as missionaries from God, and by which they so ef-
fectually destroyed the prevailing idolatry, and turned great num-
bers of the heathens every where, to the faith and worship of
the true God.
Sect. III. Of the subjects treated in tlie first Epistle to the Thessa-
lonians i and of the Persons mentioned in tlie Inscription^ as the
Writers of this Epistle,
IN the opinion of the best critics and chronologers, this being
one of the first inspired writings which the apostle Paul addres-
sed to the Greeks, whose philosophical genius led them to ex-
amine matters of science and opinion with the greatest accuracy,
he very properly chose for the subject of it, the proofs by which
the gospel is shewed to be a revelation from God. The reason
is, by furnishing a clear and concise view of the evidences of the
gospel, he not only confirmed the Thessalonians themseh es in the
faith thereof, as a revelation from God, but enabled them to per-
suade others also of its divine original ; or, at least, he taught
them how to confute their adversaries, who, by misrepresentation^
and false reasonings, endeavoured to overthrow the gospel.
The
Sect. S. PREFACE TO 1 THESS ALONIANS. 1 i
The arguments proposed in this epistle, for proving the divine
original of the Christian revelation, are the four following. 1. That
many and great miracles were wrought by the preachers of the
gospel, professedly for the purpose of demonstrating, that they
were commissioned by God to preach it to the world. — 2. That
the apostles and their assistants, by preaching the gospel, brought
upon themselves, every where, all manner of present evils, with-
out obtaining the least worldly advantage, either in possession or
in prospect : That in preaching this new doctrine, they did not,
in any respect, accommodate it to the prevailing inclinations of
their hearers, nor encourage them in their vicious practices : That
they used none of the base arts pecuhar to impostors, for gaining
belief; but that their manner of preaching and acting, was, in
all respects, suitable to the character of missionaries from God ;
so that, on account of their personal character, they were entitled
to the highest credit as teachers. — 3. That the first preachers of
the gospel delivered to their disciples, from the very beginning,
precepts of the greatest strictness and holiness -, so that by the
sanctity of its precepts, the gospel is shewed to be a scheme of
religion every way worthy of the true God, and highly beneficial
to mankind. — 4. That Jesus, the author of our religion, was de-
clared to be the Son of God, and the Judge of the world, by his
resurrection from the dead : and that by the same miracle, his
own promise, and the predictions of his apostles concerning his
return from heaven, to reward the righteous and punish the
wicked, especially them who obey not his gospel, are rendered
absolutely certain.
In setting forth the proofs of the divine original of the gospel,
the apostle with grefit propriety insisted, in a particular manner,
on the character, behaviour, and views of the Christian preachers :
because an argument of that kind could not fail to have great
weight with the Greeks, as it made them sensible that the mini-
sters of the gospel were the very reverse of their philosophers,
the only teaciiers to whom that intelligent and inquisitive people
had hitherto listened. Wherefore we will not be mistaken, if
we suppose, that in describing the character, manners, and views
of the Christian teachers, the writers of this epistle tacitly con-
trasted themselves, not only with impostors in general, but with
the Greek philosophers in particular, who, though in high esti-
mation with the people, were many of tliem unprincipled impos-
tors, and excessively debauched in their morals.
To the arguments offered in this epistle, in proof of the gospel
revelation, little can be added, except what arises from the fulfil-
ment of the prophecies of the Old Testament ; and therefore, the
very same arguments have often, since the apostle's days, been
urged by those who have undertaken the defence of the Christian
i;eligion. But it is proper to remark, that in the mouth of Paul
1 and
12 PREFACE TO 1 THESSALONIANS. Sect. ^.
»nd his assist.mts these arguments have double weight ; for, it is
not the miracles, the character, and the precepts of other persons,
which they have appealed to, but their own. And, as in this
epistle they have affirmed, in the most direct terms, that the
Thessalonians were eye-witnesses of the miracles which they
wrought for the confirmation of the gospel, and that they knew
the svmctlty both of their manners and of their precepts, no doubt
can be entertained of these things. For it is not to be supposed,
that three men of common understanding, would have joined in
writing after this manner, to such numerous societies as the Thes-
salonian church, and the other churches, in v/liich they ordered
this epistle to be read, unless the things which they affirm were
done in their presence, had really been true. And if they are
true, there can be no doubt, that Paul and his assistants were
commissioned of God -, and that the gospel which they preached
is of divine original, and of universal obligation.
The proofs of the divine original of the gospel above mention-
ed, being all founded on matters of fact, it is evident that their
credibihty does not depend on the authority, or office, or station,
of the persons who have asserted them ; but on their capacity
and integrity, and on the number, the capacity, and the integrity
of the witnesses, in whose presence they are said to have happen-
ed, and who are appealed to for the truth of them ; together
with the conviction which these facts wrought in the minds of
the witnesses, and the alteration which the beUef of them pro-
duced in their after-conduct. I call the reader's attention to this
observation ; because it shews the reason why Paul and his assist-
ants, who have asserted these facts, and v/ho have appealed to the
Thessalonians as knowing the truth of them^have not, in the in-
scription, of their letter, assumed to themselves the titles, either
of Apostles or Evangelists^ but have designed themselves simply
by their names •, Paul, and Sahamis, and Timothy,
' Further, though it was proper that Paul, who was the chief
preacher and worker of miracles, should be the writer of this
letter to the Thessalonians, yet as Sihanus and Timothy had as-
sisted him in preaching, and had themselves wrought miracles
among the Thessalonians, and were teachers of the same virtuous
disinterested character with himself, and were equally faithful in
preaching the gospel, they joined him in it, to give the greater
weight to the appeals he was about to make to the Thessalonians.
For everv thing said in this letter is said of them all, and is equal-
ly true of tliem all ; as the Thessalonians well knew. However,
the argum.ents taken from their miracles, character, and precepts,
will not have their full weight, unless we recollect, that the things
affirmed of Paul and Silvanus and Timothy, are true of all the
apostles and inspired preachers of the gospel, without exception.
— In the next place, although the first epistle to the Thessalonians
was
Sect. 3. PREFACE TO 1 THESSALONIANS. 1^
i"
was written by Paul alone, Silvanus and Timothy are fitly men-
tioned in the inscription, for this other reason^ that being mini-
sters of the word, who possessed the gift of discerning spirits,
when they read the first copy of this letter, they were qualified,
by that gift, to know whether every thing contained in it was
dictated to Paul by the Spirit of God ; and, therefore, by allow-
ing their names to be inserted in the inscription when it was
transcribed, they declared it to be so, and added their testimony
to all the doctrines and facts contained in it. By the way, this
shews the propriety of the Apostle's joining Sosthenes with him-
self, in the inscription of his first epistle to the Corinthians •, and
Timothy, in the inscription of his second epistle to the same
church, and in ,the inscriptions of his epistles to the Philippians
and Colossians. For Paulj though an apostle, willingly submitted
his writings to be tried by those who possessed the gift of discern-
ing spirits ; as is plain from 1 Cor. xiv. 37. If any one he really a
projiJu'ty or a spiritual ^;£'rjc/z, let him achioivledge the things I lurite
to youy that tiny are the commandments of the Lord, Sosthenes,
therefore, being a spiritual person, very properly joined Paul in
his letter to the Corinthians, because, by his gift of discerning
spirits, he was equally qualified with Silvanus and Timothy, to
attest, that all the things contained in the letter to which his
name is prefixed, proceeded from the inspiration of the Spirit of
God.
In this epistle, besides proving the divine original of the gos-
pel, the Apostle, by wholesome reproofs, corrected certain vices
and irregularities, which the Thessalonians had not yet amended.
— Now on this subject, let it be observed once for all, that not-
witlistanding a great change was wrought in the manners of the
first Christians, by their believing the gospel, they did not be-
come all at once perfect, either in knowledge or virtue. The
operation of the gospel, in rooting out their old prejudices, and in
correcting their predominant vices, was gradual and oftentimes
slow. Hence, though the first Christians were all of them much
more knowing and virtuous than the generality of their heathen
neighbours, there v/ere particulars in the behaviour of many of
them, which needed correction. Not to mention, that through
the imperfection of their knowledge cf a religion altogether new
to them, they were in danger of deceiving themselves with re-
spect to their favourite vices, and of being deceived by the spe-
cious reasonings of the false teachers, who, from interested mo-
tives, flattered them in their evil practices. Wherefore we ought
not to be surprised, if, in most of the epistles which St Paul
v.TOte to his converts, some irregularities are reproved. These
faults were the natural, and almost unavoidable consecjuences of
their former character, their imperfect views, and their national
prejudices.
Vol. III. C With
14 PREFACE TO 1 THESSALONIANS. Sect. 3.
With respect to the Thessalonians in particular, tlie Apostle,
well knowiiiG: that it was difhcult for them, all at once, to divest
themselves of their former habits, thought proper, when treating
of the holy nature of the precepts of the gospel, to renew in the
most solemn manner, those precepts against fornication in all its
forms, which he had delivered to them from the very first. And
his earnestness on this topic was an intimation to them, that he
thought them still defective in purity. The same suspicion he
insinuated, at the conclusion of his exhortation, chap. iv. 9. But
ccncermng hrotherlij love, ye have no need that I write to you ; for
this implied, that they needed to be written to concerning chastity,
as he had done in what immedrately goes before. — Farther, be-
cause the Apostle had been informed by Timothy, or some other
person, that they did not pay a proper respect to their teachers,
when they admonished them concerning the irregularities of their
behaviour, he besought them to obey those luh.o laboured among
them hi the Lord^ — and to esteem tJiem very highly luith love, for
their work's sake, ch. v. 12. 13. It seems the Thessalonian bre-
thren had not acquired a just idea of that subordination to their
teachers, which was necessary to the very existciice of the Chri-
stian societies, while they had no protection from the civil powers,
but rather were oppressed by them. The truth is, the Christian
churches could not subsist in those early times, amidst the storms
of persecution, which came upon them from every cjuarter, ex-
cept by maintaining a cordial union among theanselves, and by
following carefully the directions of their spiritual guides.
On the other hand, the rulers and pastors of the church of the
Tliessaionians being discouraged, and perhaps intimidated, by the
refractory disposition wliich many of their people shewed when
rebuked for their vices, had, it seems, forborn to admonish them.
The Apostle therefore addressed them likewise, requiring them
to be faithful, and plain, and earnest in admonishing every one
who sinned ; and particularly, those wlio went about meddling in
other people's affairs, and neglecting their own, ch. v. 1 4. For
notwithstanding St Paul, while in Thessalonica, had expressly for-
bidden these practices, there w^re some who still followed them,
to the great scandal of the Christian name.
This plain dealing of the apostle towards all his disciples, se-
conded by the fidelity of their own pastors, had, no doubt, in
time, the desired effect upon the first Christians. For, consider-
ing the honesty of disposition which they had shewed, in so rea-
dily forsaking the idolatrous practices in which they had been
educated, and in embracing the gospel at the hazard of their for-
tunes and lives, it cannot be doubted, that most of them paid a
proper regard to the earnest remonstrances of their spiritual fa-
ther, delivered to them by the direction of the Holy Ghost, and
to the admonitions which, from time to time, their several pastors
gave
Chap. I. 1 THESSALONIANS. View. 15
gave them, agreeably to the mind of Christ ; correcting at length
those irregularities, in which, after their conversion, they had
continued ^through mistake, or inattention, or prejudice, or habit;
and attaining to such a holy manner of living as v^as suitable to
the gospel : insomuch that even the heathens, in process of time,
regarded them with admiration, on account of their virtues.
CHAPTER I.
View a fid Illustration of the Subjects treated in the first Chapter
of this Ej}istle.
'T^HE Apostle's design in this epistle, as v^as shewed in the pre-
face, sect. 3. being to furnish the Thessaionian brethren with
a proof of the divine original of the gospel, both for establishing
themselves, and for convincing unbelievers, he elegantly introdu-
ced his subject, by declaring that he gave thanks to God at all
times ^ or daily, for their faith and love, and perseverance of hopcy
which he told them was an evidence of their election by God to
be his people, although they did not obey the law of Moses,
ver. 2, 3, 4. — ^Then, to make the Thessalonians sensible that their
faith in the gospel was Well founded, he put them in mind of the
arguments by which they had been induced to receive the gospel
as the word of God.
The first argument which he mentions is. That the gospel had
been offered to the Thessalonians, not in luordf or preaching only,
but in preaching accompanied with great and evident miracles,
performed in their presence •, and with the gifts of the Holi/ Ghost,
communicated to them after they believed. And these miracles
and supernatural gifts, he affirms, had wrought in them much assu-
rance, that is, the strongest persuasion of the truth of the gospel ;
in which persuasion they were confirmed by the holy disinterest-
ed behaviour of the preachers of the gospel, ver. 5.— But this
being a branch of his second argument, the Apostle only mentions
it here, referring the more full consideration of it to ciiap. ii. —
He adds, that the Thessalonians had shewed the strength of their
£iith by imitating the Apostles, and the Lord Jesus, in suffering-
much aflliction for the gospel with joy, ver. 6. — so that they were
patterns of faith and fortitude, to all the brethren in the provin-
ces of Macedonia and Achaia, ver. 7.— Farther, lie affirms, that
from them the fame of the gospel had resounded, not only in Ma-
cedonia and Achaia, hut cdso in every place ^ their faith in one God
only luas spohen of 7iS 2i thing very extraordinary, ver. 8. — ^That
their fellow-citizens, who had carried the news of their having
changed their religion, into distant countries^ had told at the same
time, in what manner the preachers of the "nev/ religion had en-
tered.
16 View. 1 THESSALONIANS. Chap.L
teredj and established themselves among the Thessalonians ; that
they had done it by great and evident miracles \ and that the
Thessalonians, struck with these miracles, had turned from idols,
and were become the worshippers of the living and true God) ver. 9.
— and looked for the return of his Son from heaven, who, as the
preachers of the gospel atlirmed, had been raised from the dead ;
even Jesus, who would deliver them from the wrath, which is to
come on idolaters and unbelievers at the day of judgment, ver 10.
— Novv, that the Thessalonians looked for the return of Jesus
from heaven, and that God had raised him from the dead, and
that they "expected, at his return, to be delivered by him from
the wrath to come on unbelievers, are all fitly mentioned in this
place, because their expectation of these things, shews what a
strong impression the miracles wrought in confirmation of the
gospel, had made on the minds of the Thessalonians. Moreover,
the resurrection of Jesus from the dead, being a demonstration of
his character as the Son of God, and of his power and authority
as judge of the world, it is an undeniable proof of the divine ori-
ginal of the gospel, and renders the rejection of it extremely dan-
gerous.
Here then is the first argument, by which the gospel is proved
to be a revelation from God. The apostles and evangelists wrought
miracles, to shew that they were actually sent of God to publish
those great discoveries, to which they have given the name of,
TO ivxyyiXicv^ The gospel, or good news from God. — Now on this ar-
gument I observe, that the efficacy of miracles to prove a di-
vine commission, when wrought expressly for the purpose, is so
plain, that little reasoning is needed to shew it. Persons of or-
dinary'- understandings, equally with those whose minds are more
improved, naturally reason as Nicodemus did, John iii. 2. Rabbit
we know that thou art a teacher come from God : for no man ca7(
do those miracles which thou dost, unless God be with him. Where-
fore, this being a dictate of common sense, the apostle had no oc-
casion to shew, that a teacher who works miracles in confirmation
of his doctrine, is commissioned of God. All he had to do, was to
make it evident, that his own preachirig at Thessalonica had been
accompanied with undeniable miracles. To the Thessalonians,
however, this was not necessary. They had been eye-vvdtnesses
of his miracles, and had been converted by them : and after their
conversion they had received from the Apostle the gifts of the
Holy Ghost ; and among the rest, the power of working miracles,
and of speaking foreign languages : which power, such of them
as possessed it, had no doubt often exercised. Nevertheless, to
convince those who should live in after ages, that the first preach-
ing of the gospel was accompanied with great and evident mira-
cles, the writers of this epistle have taken the very best method
that could be devised ; a method which carries absolute convic-
tion
Chap. I. 1 THESSALONIANS. View. 17
lion with it. They spake plainly to the Thessalonians in this let-
ter, concerning the miracles which they wrought in their presence,
and the spiritual gifts which they conferred on them, and affirm-
ed before them all, that these miracles and gifts produced in them
the fullest assurance of the divine original of the gospel j and
that the Thessalonians shewed the strength of their persuasion, by
forsaking the established idolatry, and suffering with joy much
affliction for the gospel. They farther affirmed, that the mira-
cles which they wrought among them were so public, and so well
known, that when the unbelieving inhabitants of their city went
■with their merchandize to foreign countries, they not only re-
ported that the Thessalonians had forsaken the worship of the
gods, but that they had been persuaded to do so by the miracles
which the preachers of the new religion had wrought in their
presence, and by the extraordinary faculties which these preachers
conferred on their disciples. Now, who does not see, that open
appeals of this kind, made to the Thessalonians concerning the
miracles vv-hich were wrought in their presence, and concerning the
impression which these miracles made on their m.inds, and the
change produced in their religious sentiments through the influ-
ence of that impression, are undeniable proofs that miracles w^ere
really wrought at Thessalonica, and spiritual gifts conferred ; and
that by the power of these miracles and gifts, the Thessalonians
were turned from worshipping idols, to serve the living and true
God ? For, three persons in their right senses, as Paul, Silvanus,
and Timothy undoubtedly were, cannot be supposed to have made
open appeals of this nature, to such numerous societies as the
church of the Thessalonians, and the other churches in which
this epistle was to be read, where every individual must have
known whether the matters affirmed were true or false, unless
they had been conscious to themselves that they were all
strictly true. As little can it be supposed, that the Thessalonians
and the rest, would have received and perused the letter in which
these things are affirmed, unless they had known them to be all
strictly true. Wherefore, that great and evident miracles were
wrought at Thessalonica ; that spiritual gifts were conferred on
them who believed j and that these miracles and spiritual gifts
produced among the Thessalonians such a firm persuasion of the
truth of the new religion, that many of them forsook their idol
gods, embraced the gospel, and worshipped the one true God
only ; and that this change of religion brought upon them much
affliction ; are all as certain, as that the Thessalonians embraced
the gospel, and that this epistle was vrritten by Paul, and sent to
Thessalonica.
Chap. I-
IS
1 THESSALONIANS.
Chap. t.
New Translation.
Chap. I. 1 Paul and
Silvanus, and Timothij^ *
to tlie church of the Thes-
salonians WHICH IS in*
God the Father, and IN
the Lord Jesus Clirist :
Grace be to you, and
peace from God our Fa-
ther, and the Lord Jesus
Christ.
2 We give thanks to
God at all times for you
all,^ making mention of
you in our prayers.
3 Witiwtit ceasing^ re-
nieiuberbigyonv work* of
faith, and labour' of love
Commentary.
1 PAUL and Silvamis and TimO"
thi/j to the church of the Thessalon'iansy
ivhich is in subjection to God the Fa-
ther of the universe, whereby it is dis-
tinguished from a society of idolatrous
Gentiles ; and in subjection to the
Lord Jesus Christ, whereby it is dis-
tinguished from a synagogue of unbe-
lieving Jews : May virtuous disposi-
tions come to you, ivith happiness from
God our common Father, and from the
Lord Jesus Christ, by whom the Fa-
ther dispenses these blessings to men.
2 Having great satisfaction in your
conversion, IVe give thcmks to God at
all times for you all ; making meiition
of you in our prayers, See Philip, i.
3, — J.
3 Without ceasing rememhering your
ivork of faith in Clirist ; and those la-
borious offices ivhich from love ye per-
Ver. 1 — 1. J^aul and SUvamis and Timothy. See Pref. p. 12, 13. for
tlae reason why Paul, in the inscription of this epistle, omitted calling
himself an apostle, and allowed Silas and Timothy to join him in
writhig it. — It appears from Actsxvi. 37. that Silas v/as a Roman as
well as Paul. Sihanus therefore may have been his Roman name, as
Saul's Roman name %vas Paul.
2. Church of the Thessaloninns vjhich is (jv) in God the Father. This
is an expression of the same kind with that, I Jolm v. 20. V/e are in
the true God, in his Son Jesus Christ. We are in subjection to the true
God, by being in subjection to his Son.
Ver. 2. We give thanhs to God at all times for ijou all. From this,
and from many other passages in St Paul's epistles, we learn that it is
the duty of Christians, and especially of the ministers of the gospel, to
pray for others, and to praise God for all that is excellent and valuable
in them \ and to pray that God may continue and increase their graces.
Ver. 3.---1. Without ceasing. In scripture, that which is done fre-
quently, is said to be done without ceasing, and always. Thus chap. v.
16. Rejuice always, ver. 17. Pray without ceasing.
2. Tour zvork of faith. In allusion to our Lord's words, John ^-i.
29. This is the work of God, that ye believe. I'he apostle uses the
same praseology, Phil. i. 6. Faith therefore is truly a good work.
3. Labour of love. Some by this understand that labour in work-
ing with their hands, to which the Thessalonians submitted from love
to their distressed brethren, that \.h?y mii;^ht have wherevath to relieve
them.
4. In
Chap. I. 1 THESSALONIANS. 19
zndjjerseverance{seeRom. firm to your brethren ; ^?td your per-
il. 7.) of the hope of our severance in the hojje of our Lord Jesus
Lord Jesus Christ, in the Christ's second coming (ver. 10.) All
sight of God** even our these virtues ye exercise in the siglit of
Father ; Gody even our Father ; who beholds
them with pleasure.
4 Knowing, brethren 4- By these things, brethren beloved
beloved of Gody * i/our elec- of God, lue knoiu your election to be his
tlon, * people, although ye do not obey the
law of Moses.
First Argument in Proof of tlw Divif,te Original of the Gospel,
founded upon the Miracles by luhich it luas confirmed.
5 For our gospel came 5 Your work of fLiith, by whicla
not to you (:v) in word I know your election, is well found-
only, but also (ev) ivith ed ; fior our gospel was not offered tn
4. /// the sight of God, even our Father. Some join this with the
first clause, Without ceasing remendjering in the sight, &:c. But I pre-
fer the sense which arises from the order of the words in the original,
and which I have follovvcd in the translation.
Ver. 4.— 1. Brethren beloved of God. The order of the words in
the Greek directs to this translation. Besides we have the same phrase,
2Thess. ii. 13.
2. Your election. This being said to the -^vhole church of the Thes-
salonians, cannot be understood of the election of every individual in
that church to eternal life. For there were among them some who
walked disorderly, 2 Thess. iii. 11. concerning whom the apostle doubt-
ed whether they would obey his precepts, chap. v. 14. Besides, the
election of the Thessalonlans was such as left the apostle room to fear,
lest the tempter might have tempted them so effectually, as to make
his labour among them fruitless, chap. iii. 5. but such a fear was not
consistent with the apostle's knowledge of their election to eternal life.
— The election here spoken of. Is that which Moses has described, Deut.
vii, 6. The Lord thy God hath chosen (elected) thee to be a special
people to himself above all people that are upon the face of the earth. But
the Juadaizing teachers denied the election of the Gentiles to be the
people of God while they refused to subject themselves to the law of
Moses. Wherefore it vs'as highly proper to assure the Thessalonlans,
that they were elected, or made the people of God, by faith in Christ
alone.
The controversy, agitated in latter times, concerning particular elec-
tion, ^vas not known in the primitive church. Besides, whatever the
secret purpose of God may be. It were extremely dangerous for any
person to presume on his election, in such a manner as to neglect the
working out of his own salvation with fear and trembling. — For more
concerning election, see Rom. Ix. 11. note 2. 1 Pet. i. 1. note 2.
Ver. 5.
20 1 THESSALONIANS- Chap. I,
power'' and with the Ho- ;you in word only^ hut also ivith great
ly Ghost,* and with miracles performed in your presence,
much assurance ; ^ as ye and with the gifts of the Holy Ghost
know what sort of men^ imparted to you ; and these produced
we were among you for in you the fullest assurance of its di-
your sake.* vine original, especially as ye know
ivhat sort of men -we luere among youy
effectually to persuade you.
6 And ye became imi- 6 Andy being exceedingly struck
tators of us, and of the with our miracles and virtues, ye he-
Lord, having embraced^ came imitators of us^ and of the Lord
Ver. 5.— 1. But also with power. In scripture, Suvj^jWi? commonly
signifies that supernatural pou-er, whereby Jesus and his apostles were
enabled to work miracles for the confirmation of the gospel. Acts x.
3S. How God animated Jems of 'Nazareth with the Holy Ghost ^ xut
^yvtft,«t», and with power.—Matt. vii. 22. And in thy name done many^
^vvecfAug, wonderful works. — Rom. xv. 19. sv ^wet/Lcu^ By the power of
signs and miracles, sv ^wxy.n, by the power of the Spirit of God.— 2 Cor.
xii. 12. Truly, the signs of an apostle were fully wrought among ipu, with
all patience, by signs and wonders, kch ^uvx/^ao-i, and powers ; miracles in
which the greatest power was displayed,
2. And with the Holy Ghost. The Holy Ghost here denotes those
spiritual gifts of prophecy, healing diseases, speaking foreign languages,
and the interpretation of languages, which the apostles communicated
to the first believers, for the purpose of edifying each other, and for
confirming the truth of the gospel.
3. And with 7nuch assurance, UXYi^oOaptx, denotes the carrying of a
ship forward, with her sails spread and filled with the wind. It is ele-
gantly used to express such an entire conviction, as carries men to act
steadily and uniformly, in all matters which have any connection with
that conviction. See 2 Tim. iv 17. Heb. vi. 11.
4. As ye know what sort of men we were among you. Ye know that
we received no rev,'ard whatever from you, for preaching the gospel
to you j but maii.tained ourselves by our own labour, all the time we
were with you, chap. ii. P. So that \ve were teachers of a very different
character from any ye had ever been acquainted with. The truth is,
the Christian preachers greatly excelled the Greek philosophers, whose
custom was to teach for hire, and to live in all kinds of sensual pleasure,
whereby they shewed themselves to be both covetous and profligate.
5. For your sake. This determines the meaning of the general ex-
presiiion, IVhat sort of men we were among you, to the apostle's disin-
terestedness in preaching the gospel to. the Thessalonians, without de-
manding maintenance from thtm, or any reward whatever : for he
could not with so much propriety say, that he practised his other vir-
tues among the Thessalonians, for their sake.
Ver. ^.— \. Ha-^ing embraced. Ai^xf^voi, is properly translated, em-
braced, because the word imports something more than the bare re-
ceiving of the gospel, as is plain from chap. ii. 13. where, after telling
them that they received the word, he adds, h^ecj^i, ye embraced it, not
Chap. I. 1 THESSALONIANS. 21
the word in much afflic- Jesus in suflferings, having embraced
tion,* with joy of the the gospel, although it brought 07i you
Holy Ghost. ^ much affliction, mitigated by the joy
which ye felt from the gifts of the
Holy Ghost.
7 So that ye are be- 7 The patience and joy, with
coine {rvTT^c;, 1 Pet. iii. 21. which ye suffer for the gospel, are
note 2.) patterns to all j-o remarkable, ^/i^?^ ye are become pat-
luho believe in Macedonia terns to all who believe in Macedonia
and Achaia. ' and Achaia.
8 (r«^, 91.) Besides, 8. Besides, your faith and suffer-
from you the word of the ifigs have occasioned tf^e fame of the
Lord hath resounded, ' not gospel of Christ to resound, not only
only in Macedonia and through Macedonia and Achaia ; but
as the word of men, &€. ye received It, with the warmest affection, as
the word of God.
2. /// much afjllction. The Thessalonlans became imitators of the
apostles, and of Christ, not only in suffering persecution for the gospel,
but in suffering it from their own countrymen, as Christ and his apostles
had suffered persecution ftom the Jews. See 1 Thess.ii. 14. Acts
xvii. 1.6.— 9.
3. With jotj of the Holy Ghost, The gifts of the Holy Ghost, be-
stowed on the Gentile believers, being an evidence of their electioa to
be the people of God, and a seal of their title to a glorious immortality,
provided they continued in faith and holiness, must have been a source
of unbpeakable joy to them, even in the midst of persecution and afflic-
tion for the word.
Ver. 7. Macedonia and Achaia. The Roman general Metellus hav-
ing conquered Andrlscus and Alexander, pretended sons of Perseus the
list king of Macedonia, reduced the countries formerly possessed by
the Macedonian kings into a Roman province, which was governed by
a proconsul or praetor, sent from Rome, whose usual residence was m
Thessalonica, Not long after this, the consul Mummius, having de-
feated the Ach^eans, and destroyed Corinth, he, with the commissioners
sent from Rome to regulate the affairs of Greece, abolished the assem-
blies held by the Acha^ans, Boeotians, Phocians, and the rest, and re-
duced Greece into a Roman province, called the Province of Achaia,
because at the taking of Corinth, the Achgeans were the most po^ver-
ful people of Greece. Thus the whole of the countries possessed by the
Greek nations in Europe, were distributed into two great divisions,
called Macedonia and Achaia.
Ver. 8.— 1. From you the word of the Lord hath resGU?ided, &c. The
apostle does not mean, that the Thessalonian brethren preached the
gospel In all the countries here mentioned j but that their relinquishnig
idolatry, had occasioned the preaching of the gospel in Thessalonica to
be much talked of, through the provinces of Macedonia and Achaia,
and in many other places. This fact, so expressly asserted in a letter
addressed to persons who could not but know whether it was true or
false, deserves attention, for the reason mentioned, Pref. to Rom. § 1.
Vol. hi. D 2. In
22 1 THESSALONIANS. Chap. I,
Achaia ; but also in every ^/so in every place to which your fel^
place, your faith to God- low citizens resort for the sake of
ward is spread abroad, ^ commerce, the news of your faith in
so that we have no need the true God is spread abroad by them ;
to speak any tiling. so that ive have fio need to speak any
things either in our own praise, or in
yours.
9 For they themselves 9 Four your felloiu-citizens them-
publish concerning us ^luhat selves^ who spread abroad the news
sort of ejitrafice we had ' of your conversion, publish every
to you, and how ye turn- w here concerning us, in ivhat manner
ed to God from idols, iioe established ourselves among you^ as
i^h^xiviiv) to serve the li- messengers from God \ and hoiu, con-
ving and true God ^* vinced by the miracles we wrought, ^e'
turned to God from dead idolsy to serve
the living and true God alone.
10 And to wait for his 10 And to expect ^ not the appear-
Son from heaven;' whom ing on earth of any of the gods for-
he raised from the dead, merly worshipped by you, but of God's
EVEN Jesus (^wo <ivov) wJio Son frofu heaven to judge the V\^orld,
2. In every place your faith to God -ward is spread abroad. Grotius
observes, that many of the Thessalonians being merchants who tra-
velled into foreign countries for the sake of commerce, the news of
their fellow citizens having renounced the worship of the gods, must
have been spread widely abroad by their means, as the apostle affirms.
And as this was a very extraordinary event, it would naturally occa-
sion much discourse, among them to whom it was reported.
Ver. 9. — 1. What sort of entrance (i^ouzv) we havCj for (^sa-^ofziv) we
/lad, to you. See Ess. iv. 1 2. The Alexandrian MS. reads here
iF^ouiVf answering to iTrt^^i^^ccTi Inthe following clause : The meaning
is, these persons publish every where, that we entered and established
ourselves among you, by great mira' les.
2. To serve the living and true God. The epithet living is given to
God to distinguish him from the heathen idols, which were destitute
of life. He is likewise called the ti^ue God, in opposition to the ficti-
tious deities worshipped by the heathens, who, though they may for-
merly have lived, or are now living, are not true Gods ; such as demons
and the souls of men departed. By their ivorshipping the true God
the Thessalonians were distinguished from the heathens ^ and by their
waiting for God's Son from heaven, mentioned in the next verse, they
were distinguished from the Jews.
Ver. 10.— 1. And to wait for his Son from heaven. Christ himself,
on two different occasions, promised that he would return from heaven,
Matt. xvi. 27. John xiv. .^. The angels, likewise, who attended at his
ascension, foretold that he will return. Acts i. 11. And as the great
design of his return is to punish his enemies, and reward his faithful
servants, his second coming was always a principal topic, on which tht
apostles insisted in theix discourses j consequently it was a principal
article
Chap. I. 1 THESSALONIANS. 23
delivers * us from the luliom he raised from the dead ; even
Wrath ivhich is to come. ^ Jesus, our master, who, as Judge, luiH
deliver us who believejTrc;;/ ///t' lurath
which is to come upon them who obey
not the gosjjel.
article of the faith and hope of the first Christians, a frequent subject
of their conversation, and a powerful source of consolation to them in
all their afflictions and troubles. May it ever be the object of our
faith and hope, and tlie source of our consolation, especially at death !
2. Jesus who delivers, Grotius thinks ^vc^tivov, the present participle,
stands here for the future, e,^<!-of/.ivcv, who voill delker. But it is usual in
scripture, to speak of things future in the present tense, to shew the
certainty of their happening.
3. From the wrath that is to come. Wrath, the cause, is here put
for punishment, the effect. The punishment which Christ, at the day
oi judgment, will inflict, and the persons on whom he will inflict it,
are described, 2 Thess. i. S. Infiicting pujiishmcfit with framing Jire on
them who know ?iot God. and who obey tiot the gospei of our Lord Jesus
Christ. 9. jyieif shall suffer punishment, EVEN everlasting destruction,
from the presence of the Loi'd, and from the glorij of his poivcr,'—\^ord.
Jesus, deliver us from this terrible wrath !
1
CHAPTER 11.
Vieiv and Ilhistration of the Matters contained i/i this Chapter.
N this cliapter, the apostle proposes his second argument in
proof of the truth of the gospel. It is taken from the cha-
racter, the behaviour, and the views of the persons who first
preached it. Now the importance of this argument will appear,
if we consider, what the tilings were which the preachers of the
gospel published, and required mankind to believe. They told
every where, that Jesus their master is the Son of God ,- that he
wrought many miracles in Judea ; that he was crucified by the
Jews, his countrymen, as a deceiver ; but that God declared
him to be his Son, by raising liim from the dead, agreeably to
what Jesus, before his death, had foretold ; that after his resur-
rection, having spent sometime on earth among his disciples> he
ascended into heaven, while they looked on ; and that two an-
gels, wdio were present on the occasion, assured them, that in
like manner as they had seen Jesus go into heaven, so he would
return.
But to induce mankind to believe m.atters so extraordinary, it
was necessary that the persons who called themselves eye-witnes-
ses of them, and who reported them to the world, should be men
of sound judgment and known integrit}'-, and free from all in-
terested
24 View. 1 THESSALONIANS. Chap. IL.
terested views ; that they should be fully persuaded themselves
of the truth of the things which they told ; that they should use
no guile nor flattery, to procure theinselves credit ; and that, bv
their whole deportment, they should shew themselves to be pious
and virtuous persons, v/hosc only aim in this undertaking, was to
promote the glory of God, and the good of mankind. Wherefore,
although the apostle and his assistants had said in a general vv'ay,
chap. i. 5. Te k?iciu ivhat sort of men ive ivere among ycu, for your
sale, they judged it necessary to employ the greatest part of this
chapter, in setting forth distinctly, the facts and circumstances by
which their sincerity, their integrity, and their disinterestedness
in preaching the gospel, were evinced ; together with those parti-
culars by which their moral character was raised above all suspi-
cion. Being in every respect, therefore, such men as missionaries
from God ought to be, the evidences of the gospel, so far as they
depend on human testimony, derive great lustre from the charac-
ter and behaviour of its first preachers.
His illustration of these topics, the apostle begins with shewing,
that he and his assistants were fully persuaded of the truth of all
the matters which they preached. For he told the Thessalonians,
that their entrance among them luas not false. They did not come
with a feigned story in their mouth, which they themselves did
not believe, ver. 1. — Their persuasion of the things wdiich they
preached, they shewed at their entrance among the Thessalonians,
by the persecution which they had suffered, and were suffering
for the gospel. Say they, Although we had before suffered^ and
ivere shamefully handled at Philippic (they had beeri scourged, and
laid in the stocks) as ye knoiu, nve ivere bold through our Gody to
speak to you the gospel of God, admidst a great combat : that is,
amidst a new and heavy persecution, raised against us in your city
by the unbelieving Jews, ver. 2. Their preacliing the gospel un-
der persecution, is fitly mentioned by the apostle, as a proof of
their firm persuasion of the things which they preached ; because
impostors, having nothing in view by their fictions, but to acquire
fame, or power, or riches, or pleasures, they seldom endure a long
continued course of heavy sufferings, in propagating these fictions ;
far less do they expose themselves to death for maintaining them.
— Next the apostle affirms, that tJicir exhortation, or gospel, did
not proceed from error ; that is, from an erroneous opinion, rashly
taken up, without any foundation : nor from those impure worldly
motives, which influence impostors : neither did they use any
guile in contriving or in gaining credit to the gospel which they
preached, ver. 3.
But the freedom of the apostles, and other ministers of the
word, from error, impurity, and guile, being circumstances which
rendered their testimony credible in the highest degree, it was
proper to speak of these things at more length. And therefore,
beginning
Chap.il 1 THESSALONIANS. View. 25
beginning with tlieir freedom from gtiile, the apostle observes, that
as persons cofnmissioned of God to preach the gospel^ they deUvered
its doctrines and precepts exactly as they received them from God;
at no time preaching so as to please tiien, but God ivho hieiu their
hearts. And this they did, notwithstanding they were sensible,
that the doctrines of the gospel, as they delivered them, would be
reckoned by the Greeks foolishness *, and that its precepts would
be condemned as unreasonable severities, because they were con-
trary to the maxims and practices of the world, ver. 4. Who
does not see, that if the Cliristian preachers had been impostors,
they never would have framed a gospel, or scheme of religion of
this kind ? — And as the Christian preachers used no guile in fra-
ming their exhortation^ or gospel, so they used none of the base
arts practised by impostors for procuring credit to it. They ne-
ver accosted any person, with fawning jlattcring speeches, to wir^
his affections, (Eph. ii. 1. — 8. ;) neither did they make hypocriti-
cal pretensions to extraordinary piety, as a cloak to cover covetous
designs. From these well known arts of impostors, Paul and his
assistants were entirely free ; as the Thessalonians, who were
thoroughly acquainted with their manner of preaching, well knewj
ver. 5. — Next, with respect to impurity, the apostle and his assist-
ants were not influenced by any of those corrupt motives which
actuate impostors. Instead of seeking to make ourselves power-
ful, or rich, by the gospel, we never demanded the honour of obe-
dience, nor of maintenance, either from you or from others ; although
we could have been burdensome to you, in both these respects, as the
apostles of Christ, ver. 6. — The truth is, as apostles they had au-
thority irom their master to enjoin their disciples what was
fit, (Philemon, ver. 8. ;) and on that pretext, if their ruling pas-
sion had been the love of power, they might have exercised an
absolute dominion over their disciples, as false teachers never fail
to do. They had also a right to be maintained by those to whom
they preached : and on that score, if they had loved money, they
might have enriched themselves at their expence, after the ex-
ample of all false teachers, 2 Pet. ii. 8. — But so far were the mi-
nisters of the gospel from behaving among their disciples at Thes-
salonica in an imperious insolent manner, that they were gentle
among them, as a nurse towards her own sucking children, ver. 7.
(see Acts xx. 29.) — jlnd took a most aff'ectionate care of them ; and
'were well pleased to impart to them, net only the gospel of God, but
also their own lives : which in fact they hazarded, by preaching
it to them : and all this, from no motive, but because the Thessa-
lonians were become dear to them, on account of their love of truth,
ver. 8. — And with respect to maintenance, they put the Thessa-
lonians in mind, that instead of demanding any thing from them
on that account, they wrought night and day that none of the Thes-
salonians might he burdened^ while they p^yc'ciched to them the gospel oj
God,
26 View. 1 THESSALONIANS. Chap. IL
God, ver. 9. These facts, well known to the Thessalonlans, were
there no other, are undeniable proofs of the sincerity, honesty,
and disinterestedness, of the first preachers of the gospel ; and
add no small degree of credibility to the things which they
have testified concerning their master. — Lastly, with respect to
en'or : to show that in believing the gospel, the apostle and his
associates were neither blinded by the fervours of enthusiasm, nor
prejudiced by the influence of vicious inclinations, they appealed
to the sober, holy, and virtuous manner of Hving, which they all
along followed among their disciples, and especially among^ the
Thessalonians. JTe are nvknesses, and God also, Jioiv holily, arid
justly^ and unblameabh/y lue lived among you ivJio believe , ver. 10.
This is not the manner of life which false teachers, who are blind-
ed by the fumes of enthusiasm, or seduced by corruption of heart,
follow among their disciples. Such never fail to make them-
selves known, by some vicious practice which cleaves to them, and
which they justify by their erroneous principles. See 2 Pet. ii. 18.
Jude 4. — Farther, to shew that they were not bhnd enthusiasts,
Paul and his assistants called on the Thessalonians to bear witness
to the earnestness, with which they exhorted every one of them,
even as a father his children^ to follow all the branches of holiness,
ver. 11. — And, how they solemnly testified^ that they should nvalk
ivorthy c/'the true God^ whom they now worshipped ; and suita-
bly to the nature of that glorious dispensation, into which he
had called them^ ver. 12. Appeals of this kind, made by the
preachers of the gospel to their own disciples, concerning the
manner in which they lived among them, and concerning the in-
structions and exhortations which they gave them, are incontesti-
ble proofsj both of the soundness of their understanding, and of
the purity of their heart. Wherefore, no reasonable person can
suspect, that they were influenced, either through weakness or
vice, to receive a scheme of error, held out to thein by their mas-
ter, without any evidence to support it. To be the more con-
vinced of this, we need only compare wkhrthem, the first disci-
ples of such enthusiasts and impostors as have deluded the world ;
whose credulity may easily be tr^jced, in the weakness of their
understandings, and in the vkiousness of their lives. Upon the
whole, as the first preachers of the gospel are distinguished from
enthusiasts and impostors in general by the qualities above men-
tioned ; so, by the same qualities they were distinginshed from
the Greek philosophers in particular ; who, though they were
free from enthusiasm, and spake admirably concerning the moral
virtues, yet followed the most dissolute courses in private ; and in
teaching had no regard to any thing, but to the hire which they
received for their instructions.
The apostle and his assistants, having, in this and the preceding
chapter, proved the divine original of the gospel, by the miracles
which
Ghap. II. 1 THESSALONIANS. View. .27
which they wrought in the presence of the Thessilonians ; by
the miraculous gifts which they conferred on them who beheved ;
by the disinterestedness which they shewed in preaching th6
gospel ; and by tlie holiness of their lives, — the more fully to
convince after-ages, that what they have written concerning these
things was strictly true, they tell us. They gave thanks to God with-
out ceasing^ because 'when the Thessalojiians received the preached word
of God from them, they knew that they embraced ?iot the word of men ;
buty as it is in truthy the ivord of God : which also ^wrought effec-
tually in them who believed^ such an attachment to Christ and such
fortitude, as enabled them to suffer for the gospel ^ ver. 1 3. — By
thus ending the arguments taken from the miracles, the charac-
ter, the views, and the behaviour of the first preachers of the
gospel, with a solemn thanksgiving to God for the faith and suf-
ferings of the Thessalonians, the apostle not only told them plain-
ly, that their faith was founded in their ov/n knowledge of the
things he had written, but he appealed to God for the truth of
them. There cannot, therefore, be the least doubt, that Paul
and his coadjutors, were the sincere, sober, holy, disinterested,
meek persons, he hath represented them to be j and that their
virtuous behaviour added great weight to their testimony concern-
ing their master.
Before the apostle proceeded to his third argument, he ar?-
swered certain objections, which it is probable were much insisted
on by the learned Greeks, for discrediting the gospel. And, be-
cause these objections were levelled against the miracles and cha-
racter of the Christ 'an preachers, they arc introduced with great
propriety, after finishing the arguments drawn from these topics.
Objection ]. The apostle, after thanking God, that the be-
haviour of the preachers of the gospel, as well as their miracles,
had induced the Thessalonians to receive their word as the word
of God, proceeds to observe, that they shewed the strength of
their faith, by becoming imitators of the churches of God in Judea ,-
having suffered the sam-e things from their own coimtrymeny as the
others of the Jews^ vel*. 14. — ^This manner of expressing the suf-
ferings of the Thessalonians for the gospel, the apostle adopted,
because it gave him an opportunity of answering a very plausible
objection, which the philosophers raised against the gospel, from
the unbelief of the Jews in Judea. Said they, the Christian
preachers build the gospel upon the Jewish revelatipn j and tell
us, that their master gave himself out in Judea, as the great per-
sonage foretold by the Jewish prophets : and that in confirmation
of his pretensions he wrought many miracles in different parts of
the country. But the rejection of the gospel by the Jews, their
putting Jesus to death, and their persecuting his disciples, are
strong presumptions, or rather clear proofs, that the gospel is in-
consistent with the Jewish revelation j and that the Jews did not
believe
28 View. 1 THESSALONIANS. Chap. It.
believe the miracles which Jesus pretended to perform, but con-
sidered him as an impostor, and his miracles as feats of magic.
This objection, it is true, the apostle has not stated : but, seeing
what follows is a direct answer to it, and comes immediately af-
ter the Thessalonians are said to have suffered like things from
their own countrymen, as the churches of God in Judea had suf-
fered from the Jews, we cannot avoid supposing, that when he
says of the Jews, WIw have both killed the Lord Jesus, and their
own prophets, and have greatly pj^^'^^cuted us ; and they please not
God, and are contrary to all men, &c. he intended to remoYe any
suspicion that might arise to the prejudice of the gospel, from the
unbelief of the Jews, their crucifying the Lord Jesus, and their
persecuting his apostles. For it is the same as if he had said, the
Jews indeed have killed the Lord Jesus ; but they have also killed
their own prophets, notwithstanding they wrought miracles among
them, and were universally acknowledged to be true prophets.
The same persons have persecuted us, the apostles of Jesus, in the
persuasion that they please God. But they do not please God : for,
in this, as in their whole conduct, they are enemies to mankind,
ver. 1.5. — and in a little time God will shew his extreme displea-
sure with them, for crucifying his Son, and persecuting his apo-
stles, by destroying their nation, ver. 16. — So remarkable were
the Jews in all ages for their enmity to the messengers of God,
that Stephen challenged the council to shew which of the pro-
phets their fathers had not persecuted. This being the character
of the Jews, their rejection of the gospel, their killing the Lord
Jesus, and their persecuting his apostles, afford not the smallest
presumption, either that the gospel is inconsistent with the Jewish
revelation, or that the miracles of Jesus and his apostles were false.
In these things, the Jews behaved as their fathers did to the pro-
phets, who brought the former revelations from God to them -,
and the punishment which soon fell on them, shewed how much
God was displeased with them, for so doing.
Objection t2. The second objection was levelled against Paul
and Silas in particular ; being founded on their behaviour during
the tumult at Thessalonica. These men, said the philosophers,
though the chief preachers of the new doctrine, did not appear
with Jason and the brethren before the magistrates, either to de-
fend it, or to suffer for it. What could this be owing to, but to
their consciousness that the whole was a fraud : or, to their timi-
dity ? Either of which was inexcusable in missionaries from God,
who boasted in their sufferings, as adding weight to their testi-
mony concerning their master. Something of this sort must have
been said against Paul and Silas ; otherwise their fleeing, which
was advised by the Thessalonians themselves. Acts xvii. 10. need-
ed no apology, at least to the Thessalonians ; and far less so ear-
nest an apology, as that which the apostle has offered in this chap-
2 ter,
Chap. II. 1 THESSALONIANS. View. 29
ter, where he assured the brethren, that when he fled to Beroea,
he intended to be absent diiri?ig tlie time of an hour^ or for a few
days only, till the rage of the Jews should subside : and that ac-
cordingly, while in Beroea, he had endeavoured luith great desire to
see them.^ ver. 17. — and luotild have come to them once and again, but
Satan hindered him, by bringing the Jews from Thessalonica to
Beroea, where they stirred up the people against him, and obli-
ged him to flee to Athens^ ver. 1 8. — Yet on neither of these ocr
casions, did he flee, from a consciousness of fraud, or from the
fear of death ; but from his wishing to have an opportunity of
perfecting the faith of the Thessalonians, and of converting a
greater number of the Gentiles. For he assured them, that he
considered them, and the rest of his Gentile converts, as his hope,
and joy, and crown of glorying, at the day of judgment, ver. 19.
- — And to convince them that he really believed his future happi-
ness would be increased by their perseverance, and by the conver-
sion of the Gentiles, he repeated the same assurance, ver. 20.
Second argument in Proof of the divine Original of the Gospel, taken
from the Character, Behaviour, andVicTos of its first Preachers.
'New Translation. Commentary.
Chap. IL 1 For your- 1 Your faith in the gospel is well
selves know, brethren, founded,yor this second reason: Tour-
our entrance ( v^o- 293.) sehesknoiu, brethren, our entrance among
among you, that it was i/ou ; that it luas not by telling you
not false.^ false stories, which we ourselves did
not believe. We firmly beheved all
the things we preached.
Ver. 1. That it vjas not false : on a xif^ yityoviv Here jcgyjj, signifies
false : for the word is used in that sense, 1 Cor. xv. 14. If Christ hath
not been raised Kiv«v, false, certainly, is our preachings and Kivvi, false also
is your faith. Ver. 15. We are found false witnesses. — Ephes. v. 6. Let
no man deceive you^ Kivoig Xoyoi<;, with false speeches.— -Tlie prophet Jere-
miah speaking of idols, says, chap. x. 8. The stock is a doctrine of vani-
ties, that is, of falsehoods. See Exod. v. 9.— Properly, xsyo? signifies an
empty person or thing ;, consequently, a thing destitute of truth. The
apostle's meaning is, that his entrance among the Thessalonians, was
not the entrance of a deceiver, who with a view to draw money from
his hearers, or to acquire power, or to live in pleasure among them,
told them stories which he him.self knew to be false. I'o this inter-
pretation, the reason assigned in the foilov.ing verse agrees : his suffer-
ings for the gospel being the strongest proof that he himself believed
it ; whereas, of his not having preached in vain to the Thessalonians,
his sufferings were no proof. Besides, if the apostle had meant to say,
that his entrance w^as not in vain, the expression Vv'onld have been, ng
v-ivov, as in Philip, ii. I (>. 1 Thess. iii. 3.— The interpretation which
Oecum.enius gives of this passage is: Non fabu/^e, no/i rne'idada, non
nii^ce fuerunt nostrce predicationes,
'^VoL. III. F Ver. S
30 1 THESSALONIANS. Chap. IL
2 (AXAof >£«<, 78. 211.) 2 For notivithstanding nve had^he-
For although we had before fore our entrance, suffered^ and ivere
suffered^ and were shame- shamefulhj handled at Philippiy being
iuWyhandledf' as ye know, dragged before the magistrates, scour-
at Philippijwe were bold^ ged, and put iji the stocks, asi/e knoiu,
through our God to speak ive ivere bold) through the assistance of
/(? you the gospel of God,' our God, to preach to you of Thessalo-
amidst a great combat.'^ nica, the same gospel of Gody amidst a
great combat with the unbeheving
Jews, who raised a violent persecution
against us, in your city. Acts xvii. I.
—9.
3 (r«?, 91.) Besides y 3 Besides, our preaching did not
our exhortation was not proceed from an erroneous persuasion
(iK TrXctvm) from error/ groundlessly entertained by us, but
nor (£| uKx^x^<ri»i) from from a conviction founded on the
Ver. 2.-,— 1. Shamefully handled. Scourging with rods was a punish-
ment so ignominious, that the Portian law forbade it to be inflicted on
any Roman citizen.
2. We were bold through our Gad. ETrxq^^mtoto-ufAi^x'. This word sig-
nifies sometimes to speak plainly, and without ambiguity •, sometimes to
speak publicly, before multitudes •, sometimes to speak boldly, from a full-
persuasion of the truth of what is spoken, and from a confidence of.
being supported in it. The word seems to be used in all these senses
here : for when the apostle came to Thessalonica, he spake plainly,
that the Christ must needs suffer^ and rise from the dead, and that Jesus,
■whom he preached, was the Christ, Acts xvii. 3. He spake these things
publicly, in the synagogue of the Jews, three different sabbaths, ver. 2.
And though he knew they were extremely offensive to the Jews, he
spake them boldly, in the persuasion that they were true, and in the
assurance that God would protect him. So that neither the remem-
brance of his past sufferings, nor the feeling of tliose which were come
upon him, hindered him fiom speaking plainly, publicly, and boldly, in
Thessalonica, the things which concerned the Lord Jesus.
3. The gospel of God. 'l"he v,ord God, is elegaully repeated, to in-
sinuate, that the apostie''s boldness arose from his certain knowledge,
that the gospel which he preached, was the gospel of God.
4. Amidst a great combat. I'he apostle insists, with particular ear-
nestness, on the persecutions which he and his fellow-labourers had
suffered for preaching the gospel *, because Impostors, who are conscious
that the things they tell are false, never expose themselves to continued
sufferings, and to death, for such things.
Ver. 3. Besides, our exhortation was not frofn error. In this and
Avhat follows, the apostle delineates his own character, and the charac-
ter of his assistants, as teachers, on purpose to make the Thessalonians
sensible, that they had nothing in common with Impostors, who are
always found to use the mean vicious practices, which the Christian
teachers in this passage disclaimed.
Ver. 5.
Chap. IL
1 THESSALONIANS.
SI
4? But as we were ap-
proved of God, to be eti-
tnisted with the gospel,
so we speak, not as plea-
sing men, but God, luho
trieth our hearts.
5 For neither at any
time came ive luithjlatter-'
i?ig speech) as ye know,
neither ivith a cloak OVER
covetousness, * God is
witness.
6 'Neither sought we
from men (lc|«v) honcury *
impurity^ nor («> ^eAw) clearest evidence. Neither did it pro-
ivith guile. ceQdfrom impiirCy carnal motives^ fior
was it contrived with guile, to deceive
you.
4 But, as persons approved of God to
be entrusted ivith the preaching of the
gospel y so lue preach, 7iot as pleasi?ig men,
after the manner of impostors, but
as pleasing God, ivho searcheth our
hearts. What stronger proof can be
desired, of our not preaching with
guile ?
5 To you we did not speak as im-
postors do : For fieither at any time did
lue accost you ivith flattering speeches,
as ye yourselves ktioiv ,- neither did we
make hypocritical pretensions to piety
and disinterestedness, as a cloak to co-
ver covetous designs : of this, God is
witness.
6 Instead of acquiring power, or
riches, by preaching, ive sought not
neither from you, nor from from men honour, neither from you, nor
others,* though lue could from others, though ive could have used
Ver, 5. Neither ivith a cloak over covetousness. Flattery and covet-
ousness were vices, to which the teachers of philosophy in ancient times,
were remarkably addicted. In truth, these vices, more or less, enter
into the character of all impostors, whoj as the apostle observes, Rom.
XV. 18. By good words, and blessings, deceive the heai^ts of the simple,—^
nxiofiliet, coveioi/sness, has various significations in scripture. See Ephes.
iv. 19. note 2. KEere it may signify bad design in general. I have
supplied the word over, because neither covetousness nor bad design, is
ever used as a cloak to cover any thing , but they need a cloak to co-
ver or conceal themselves. The apostle appealed to the Thessalonians,
for his not using flattering speeches, because that was an outward mat-
ter, of which they could judge ', but he appealed to God, for his being
free from covetousness, because it was a secret of the heart, which God
only knew. Here, therefore, is great propriety of sentiment.
, Ver. 6. — 1. Neither sought ive from men honour. That ^^|o4», honour,
in this passage, signifies the honour of obedience and ?ndintenance, as I
have explained it in the commentary, I think probable from the con-
text.
2. Neither fro?n you, nor from others. The apostle, while he preach-
ed in Thessalonica, received money twice from the Philippians, Philip,
iv. 16. But as he demanded neither maintenance nor hire, from them
tior from others, what he says in this passage in perfectly just. His
usual manner every ivhere was, to work for his own maintenance. And
the Philippians seem to have been the only persons, from whom he re-
ceived any gift for preaching the gospel, Philip, iv. 15.
3. Though
52 1 THESSALONIANS. Chap. IL
have used aiitlmrity^ as authorhy^as Christ's messengers ^iox zox^-
Chrisfs messengers. straining you to obey and maintain us,
1 Cor. ix. 4.
7 But WQ were gentle 7 Instead of oppressing you, we be-
among you. Even as a haved ivith ge?itieness a^nong you. Even
nurse' cherishes' her i/w;/ as a nursing mother cherishes her own
children j sucking children, warming them in her
bosom, and feeding them with her
milk :
8 ^o taVing affectionate 8 So taking affectionate ^ care of you ^
care of vou, ' we were instead of making a prey of you, we
well pleased to impart to were well pleased to impart-to you, y^A\\v-
you, 7iGt only the gospel out any reward, not only the gospel
of God, but also our own of God, hut also our own lives, if it
lives, * because ye were could have been of service to you, he-
become dear to us. cause ye w^ere become dear to us, on ac-
count of your faith.
9 (r«^, ^\.\ Besides ye 9 Instead of making gain of the
remember, bretliren^ our gospel, Te remember, brethren, our bodi-
labour and toil ; for night iy labour and toil, when with you •, for
and day we wrought, in night and day we wrought for our own
order not to overload' any maintenance, in order not to overload
3. Though we could have used authority. This translation is placed
in the margin of our Bibles, and is the proper translation of, iv ^x^u nvatt.
Theophylact, however, explains it hj XutAKicamv y.cci r^iPitr^xi.
Ver. 7. ■ 1. As a nurse. Chandler observes, that Tgoipej here, de-
notes a mother who suckles her own children.
2 Cherishes, 0:4Ax>j. Scapula says of the word ^aXTruy Sunt qui
propric dici putent de gallina fovenle ova, quum illis incubat ', *' that
*' it signifies the action of a hen who warms her eggs by brooding over
" them."
Ver. 8. — 1. So taking affectionate care of you. [lju,u^cfiiyoi, as Black-
wall (Sacr. Class, vol. i. p. 241.) observes, is a beautiful poetical word,
which expresses the most warm and passionate desire. He adds. Well
might the primitive persecutors, from this passage, and from the cor-
responding practice of the first and best professors of our religion, cry
out, in admiration, 0 how these Christians love one another !
2. But also our own lives. Chandler observes, that the apostle here
considers the Thessalonians as in the infancy of their conversion \ him-
self •&.% the tender mother who nursed them ; the gospel as the milk with
which he fed them : and his very soul or life, as what he was willing
to part with for their preservation. Could the fondest mother carry
her affection for her helpless infant farther ? He adds. Nothing can
exceed the elegance, the strength, and the moving affection, of this de-
scription ! a man must have no bowels, who does not find them moved
by so fine, so lively, and warm a scene.
Ver. 9. l:^ight and day we wrought, in order not to overload. E^r/-
Ca^viTeci. 1 he apostle often appealed to this proof of his disinterested-
ness.
Chap. II.
1 THESSALONIANS.
SS
of you, WHEN we preach-
ed to you the gospel of
God.
10 Ye ARE witnesses,
and God also, how ho-
lily, and righteously, and
iinblameably, ive lived
mjith you ivho believed.
1 1 As alsoy ye know,
how WE ADDRESSED eve-
ry one of you, as a father
his Givn childrefz^', exhort'^
2?jg and comforting you.
12 And testifying that
ye should walk worthy of
God, who hath called you
into his omjn kingdom and
glory. ^
a7iy of you nvhile ive preached to you the
gospel of God : so that our preaching to
you did not proceed from any corrupt
motive.
10 Next, our preaching was not the
effect of ejrror, adopted from vicious
inclinations ; for ye are loitnesses, and
God alsoy how chastly, and righteously,
and unblameably, lue lived with you who
believe. Whereas persons deceived
through corrupt affections always shew
it by some bad practice.
1 1 As also, our preaching did not
proceed from error occasioned by en-
thusiasm ; for ye hnoiv how lue addressed
every one of you, as a father his owft
children, exhorting and comforting you,
under the persecutions ye were fuffer-
ing.
12 And testifying, that ye should be*
have, suitably to the character, not of
the gods whom ye formerly worship-
ped, but of the God whom ye now serve,
who hath called you into his own glorious
kingdom on earth.
ness, in preaching the gospel j see Acts xx. 34. 1 Cor. iv. 12. 2 Thess,
iii. S. Besides,- we have his working with his own hands, %vhile he
ureached in Corinth, recorded, Acts xviii. 3. In preaching the gos-
pel, St Paul had no view, but to promote the glory of God, and the
salvation of men.
Ver. 11. Even as a father his ovjn children. The apostle, ver. 7. had
compared the gentleness with which he behaved tov/ards the Thessalo-
nians, to the tenderness of a nursing mother towards her sucking chil-
dren. Here he compares the affection and earnestness, with which he
recommended holiness to >them, to the affection and earnestness of a
pio.us father, who exhorts his own children.
Ver. 12. Who hath called you into his own hingdojn and glory. T his is
an Hebraism, for glorious kingdom^ Ess. iv. 19. consequently, the apos-
tle speaks simply, of the admission of the Thessalonians into the gos-
pel dispensation. See 2 Thess. i. 5. note 2. The glory of the ancient
kingdom of God, the Mosaic dispensation, was all outward and visible j
consisting in the magnificence of the temple and temple worship, and
in the visible symbol of the Ji^dne presence, which resided between the
fhervibiin in the most holy place, and gave responses, ivhen consulted,
concerning affairs of state. But the glory oi the gospel kingdom is whol-
ly inward, consisting in the spiritual gifts shed down abundantly on be-
lievers, and in the graces of faith, hope, charity, temperance, humih'ty,
Scc. produced in them by the operation of the Sj)int. — Others explain
himrdom
34
1 THESSALONIANS.
Chap. H*
1 3 Oft this account also
nue give thanks to God
without ceasing, that {tfx-
when ye received the
preached word of God"-
from uSy ye embraced not
the word of men, but as
it is in truth, the word of
God, ivhich also worketh
effectually in you who
believe.
13 These things, concerning our-
selves, and concerning our views, ber
ing well known to you, fully convinced
you of our mission from God : where-
fore on this account alsoy ive give thanks
to God without ceasing, that when ye re-
ceived from us, the word which God hath
appointed to be preached, ^i^sco-^i, (chap,
i. 6.) ye embraced not a doctrine framed
by 7neny but as it is in truth, the doc-
trine of God ; which also worketh effec-
tually in you luho believe, by producing
in you the greatest attachment to the
gospel, and fortitude in suffering for
it.
Answer to the Objection against the Truth of the Christian Mira--
cles, taken from the Unbelief of the Jews in Judea, and their per-
secuting Jesus a?id his disciples.
14 For ye, brethren,
became imitators of the
churches of God, which
are in Judea in Christ
Jesus, because ye also have
suffered like things j^rc;;2
your ov\^n countrymen,
even as they have fro?n
the Jews,
15 Who both killed
the Lord Jesus, and their
own prophets, * and have
1 4 Your attachment to the gospel,
ye shewed by the fufferings which ye
endured. For ye, brethren,, became imi-
tators of the churches of God, which are
in Judea in Christ Jesus ; (ch. I. i. n.
2.) because ye also have suffered like
things from your own countrymen : ye
have been calumniated by them as
atheists, ye have been imprisoned by
them as malefactors, and spoiled of
your goods : even as they have suffered
from the Jews.
15 The killing of Jesus by the
Jews, and their persecuting his apo-
stles, are objected as proofs of the
kingdom and glory ^ disjunctively : by kingdom understanding the heaven-
ly country, and by glorify the happiness of that country.
Ver. 1.-). The preached word of God. Aoyov oe.Kor,i m Qm, literally sig-
nifies the word of the hearing of God : the word Avhich God hath ap-
pointed to be heard through our preaching. Accordingly, ?^oyov aKCY,g,
Heb. iv. 2. is rendered, by our translators, the word preached. Dr.
Chandler, however, thinks the clause should be rendered, the word of
the report concerning God: supposing it to be an allusion to Isaiah liii.
1. Who hath believed (tji oncon r,fzu-/i) our report /
Ver. 15.— 1. ~ IVho both killed the Lord Jesus and their own prophets.
The expression, their own prophets, is emphalical ; and dcnoles, that the,
Jews acknowledged the prophets whom tiiey yiled, to be prophets real-
Iv
Chap. II. 1 THESSALONIANS. 35
o-reatly persecuted us, and falsity of Christ's miracles and doc-
(lo fiot please God, and are trine. But if the Jenvs killed the Lord
contrary to all men ; ^ Jesus ^ they killed also their oivn pro-
phets, and have bitterly persecuted us^
fancying they please God ; but do not
jjlease God, and are enemies to all men,
16 Hindering us (XoiXrr 16 Hindering us to preach to the
wotiy 55.) to preach to the Gentiles that they may he saved ; so that
Gentiles that th^.y ;«^j/ be instead of pleasing God, the Jews are
saved ; * so that they fill filling up the measure of their iniquities
up their iniquities ahvays, ahuays ; hut the wrath of God is coming
But the wrath of GoD is upon them at length, whereby God's dis-
coming upon them^ at pleasure with them for their treat-
length, ^ ment of us, will be made evident to all.
ly sent of God. — So remarkable w€re the Jews for persecuting the pro-
phets, that Stephen challenged the council to shew so much as one pro-
phet, whom their fathers had not persecuted, Acts vii. 52. Which of the
prophets have not your fathers persecuted ?
- 2. And are contrary to all men. The hatred which the Je-\vs bare
to all the heathens without exception, was taken notice of by Tacitus
and Juvenal, and even by Josephus. This hatred was directly contrary
to the law of Moses, which in the strongest terms recommended huma-
nity to strangers. It arose, it seems, from the Jews not understanding
rightly the intention of the precepts of their law, which were given to
prevent them from having familiar intercourse with idolaters, lest they
might have been tempted to imitate them in their practices. — In the
more early times of their republic, the Jews did not entertain that ex-
treme aversion to the heathens, for which their posterity afterwards
were so remarkable. But, by their intercourse with their heathen
neighbours, having often declined to Idolatry, and being severely punish-
ed for that sin, they began, on their return from the Babylonish captivi-
ty, to conceive an aversion to the heathens ^ which was increased by
the persecutions which the Greek princes, Alexander's successors, carried
on against them, for the purpose of abolishing their law, and introduc-
ing idolatry into Judea \ fancying, perhaps, that uniformity in religion
among their subjects, was necessary to the support of their government.
From that time forth, the Jews, looking on all the heathens without
exception as their enemies, obstinately refused to do them the smallest of-
fice of humanity \ and discovered such a rooted malevolence towards
them that they Were hated and despised by the heathens in their turr).
The apostle, therefore, In this passage, gave the true character of the
Jews in later times, when he said of them, that they did not please God,
and were contrary to all men.
Ver. 16. — 1. Hindering us to preach to the Gentiles that they may be
saved. The apostle and his assistants preached to the Gentiles, that
to their salvation, faith, and not obedience to the law of Moses, was neces-
sary. But this doctrine enraging the unbelieving Jews, they endeavour-
ed to hinder its progress, by persecuting those who preached It.
2. But the wrath of God is coming upon tliem, Z^^c&7i^ hcth cotne.
2 But
S6 1 THESSALONIANS. Chap. II,
17 ('h^u? h) Now we 17 Our fleeing to Beroea, is object-
brethren, being separated ed as a proof of our ^ being impostors.
Jrom yoii ' during the time But we did not flee with a resolution
of an hoiir^'^ in presence not to return. On the contrary, avey
not in heart, the more brethren y being separated from you for a
abundantly endeavoured, short time^ in person only, tiot in affec^
with great desire, to see tiony the more earnestly on that account,
your face. endeavoured with great desire, all the
time we remained in Beroea, to see your
face again.
1 8 TJierefore we would 1 8 Therefore we would have returned
have come unto you, to you, (even I Pauly) once and again ;
(even I Paul,) once and but Satan^ by bringing the Jews from
But the past time is here put for the present, as is plain from this, that
the wrath of God had not yet fallen on the Jewish nation. The apos-
tle speaks of their punishment as at hand, being taught it, either by
Christ's prediction, or by a particular revelation made to himself. It
may not be improper to observe, that in the rejection and destruction
of the Jewish nation for killing Christ, and opposing his gospel, we have
an example and proof of the manner in which all obstinate oppositioA
to the gospel will end.
3. At length. So e/? rsAaj, used adverbially, signifies. See Stephen's
Thesaurus. The ancient commentators, by this phrase, understood a
long duration j so that, according to them, the apostle meant to say.
The vrrath of God is coming on the Jews, not for thirty, or forty, or
seventy years, but for many generations. The version wliich our trans-
lators have given of this phrase, namely, to the uttertnost^ is improper.
For, though the calamities brought on the Jews by the Romans were
very great, they did not utterly destroy them. According to God's
promise, that he never would make a fall end of the Jews, a remnant
of them was left j and in the posterity of that remnant, now multiplied
to a great number, the promises concerning the conversion and resto-
ration of Israel, will be fulfilled.
Ver, 17.-- 1. Being separated from you. A'^o^Oxvio^Bmrigy is com-
monly applied to children who are deprived of their parents. Here it
is applied to parents who are deprived of their children : in which
sense Ch.mdler says it is used by Euripides.
2. During the time of an hour. Ilgo? Kca^y oD^ct^y during a short time.
So the phrase signifies, 2 Cor. vir. 8. Gal. ii. 5. Horace likewise uses
the phrase in the same sense : horcje mornento., cita mors venity aut vic-
toria Iceta. The apostle meant, that when he fled from Thessalonica to
Bercea, he proposed to be absent only a fev^ days, till the rage of the
Jews was abated j after vrhich he intended to return. Accordingly he
t^ells them, he, the more earnestly on that account, endeavoured to re-
turn, and actually made txvo attempts for that purpose. But the com-
ing of the Jews from Thessalonica, to stir up the people In Beroea against
them frustrated his design, ard obliged him to leave Macedonia.
Ver. 13. 1. I Paul. This parenthesis shews, that what follows is
to be understood of Paul alone, though he continues to use the plural
form
Chaf. IL 1 THESSALONIANS. ST
again, (««* 205.) but Sa- Thessalonica to Bercea to stir up the
tan^ hindered us. people, hindered nwy and obliged >me to
. flee to Athens.
19 For what is our 19 These things ye may believe :
hope, or joy, or crown of For wJiat is the source of iny hope and
glorying? "■ ARE not ye also joy^ or what will be the cause of that
in the presence of our croiun^ of^ which I shall boast , in hea-
Lord Jesus Christ, [iv, ven ? The conversion of mimkind
173.) at his coming ? surely. And nvill not ye also he iTVf
crown, when I stand before our Lord
Jesus Christ at his coming ?
20 (^Titiis y«^, 94-.) Te 20 Te indeed nvill be my glory and
indeed' are our glory and joy in that day. Wherefore, neither
joy. consciousness of fraud, nor want of
fortitude, hindered my return ; but I
wished to live, that by perfecting
your faith, I might increase my re-
ward.
iorm of expression. Wherefore, in other passages, ^vhere lie uses the
plural number, he may be speaking of himself only.
2. Satan hindered us. Because the devil employs himself continually
in obstructing the good purposes and actions of mankind, he hath the
name of Satan or adversa7^y, given him by way of eminence. And
they who assist him in his malicious attempts, such as false apostles and
teachers, are called ministers of Satan, 2 Cor. xi. 15. The persecution
raised against the apostle in Bercea, by the Jews from Thessalonica, is
here ascribed to Satan, to teach us, that persecution for conscience is
the genuine work of the devil. — Perhaps the apostle foresaw, that if he
returned to Thessalonica, while the rage of the Jews continued, or even
if he remained in Bercea, they would certainly have put him to death
in some tumult. Wherefore, that he might have a farther opportunity
of perfecting the faith of the Thessalonians, and of converting the rest
of the Gentiles, who were to be his crown of glorying, he saved his life
by fleeing, first from Thessalonica, and next from Eeroea.
Ver. 19. Or crown of glorying /" Are not ye also, &c. So Theophy-
lact translates xxt, — In this passage, the apostle compares the return of
Christ to heaven, after the judgment, to the solemnity of a triumph, in
which the apostle himself is to appear crowned, in token of his victoiy
over the false religions of the world, and over the abettors of these re-
, ligions ; and attended by his converts, who are in that manner to honour'
him as their spiritual father. — Qx the allusion may be, to the solemni-
ty with which the ancient games were concluded j for then the judges
crowned the victors with the crowm proper to each game, amidst the
multitude who had assembled to see the contests. Jesus Christ, the
judge of the w^orld, will at his coming crown his apostle, in presence
of the assembled universe. And because his converts are the cause of
his being thus crowned, they are, by a beautiful figure of speech, called
His crozvn of glorying,— Th^i some peculiar honour or reward will be
Vol. in. r conferred
38 1 THESSALONIANS. Chap.IL
conferred on them \\-ho have been instrumental In the conversion of '
sinners is evident from Dan. xli. 3.
Ver. 20. 'TfAiii ya,^. Ye indeed are our glory and joy. This is one' of
many instances, wherein <y«^, is used affirmadvely j for in the causal
signification, it would turn the verse into an absurdity, by making it a
reason for what goes before, while it is only a bare repetition of the same
sentiment. WTiereas translated affirmatively, though it be a repetition,
it is added with great elegance, to enforce the answer to the question
in ver. 19.
The manner in which the apostle speaks of tlie Thessalonians in this
passage, shews that he expected to know his converts at the day of
judgment. If so, we may hope to know our relations and friends then.
And, as there is no reason to think, that in the future life we shall lose
those natural and social aifecdons, which constitute so great a part of
our present enjoyment, may we not expect that these affections, purifi-
ed from every thing animal and terrestrial, will be a source of our hap-
piness in that life likewise ? It must be remembered however, that in
the other world w^e shall love one another, not so much on account of
the relation and friendship which formerly subsisted between us, as on
account of the knowledge and virtue which we possess. For among ra-
tional beings, whose affections will all be suited to the high state of mo-
ral and intellectual perfection, to which they shall be raised, the most
endearing relations ^nd warmest friendships, will be those which are
founded on excellence of character. What a powerful consideration-
this, to excite us to cultivate in our relations and friends, the noble and
lasting qualities of knowledge and virtue, which will prove such a source,
of happiness to them, and to us, though the endless ages of eternity I
CHAPTER III.
Vieiu and Illustration of the Subjects contained in this Chapter..
Ci"r f' ^ \K^ ^^ reasoning in the beginning of this chap--
'^'^ * ter it appears, that the learned Greeks took
occasion from the sufferings of the Christian preachers, to raise a
third and Very plausible objection, against the miracles which they
wrought in confirmation of the gospel. Said the philosophers, if
these men really possess miraculous powers, why do they flee from
their enemies, and not rather work miracles for their ov/n pre-
servation ; which at the same time, would convince the most ob-
stinate that they are sent of God t The behaviour of these' pre-
tended missionaries from God, who, instead of restraining their
enemies by their miraculous power, flee from them in a frightened
clandestine manner, is a clear proof thai: tlieir miracles are nothing
but impositions on the senses of mankind. The reader will recollect,
that this very argument was used for discrediting our Lord's mira-
cles, Matt, xxvii. 4- 1 . Also the chief priests^ luith the scribes and elders ,
said) He saved other Sy himself he cannot save. If he be the King of
IsraeL
Chap. III. 1 THESSALONIANS. VIEVv^ 39
Israel^ let Jirm come doivn from the cross, and ive nxj'ill believe him.
This objection being much insisted on by the philosophers, some
of the Thessalonian brethren who came to Berosa, informed Ti-
mothy thereof, who, when he followed the apostle to Athens,
no doubt, related the matter to him. Now, this being a natural
objection, the apostle was greatly distressed, that he had it not in
his power to return to Thessalonica, to shew the falsity of it.
Wherefore y ijuheji he could no longer hear his anxiety y he- determined to
remain at Athens alone , ver. 1. — "Aiid sent Timcthy to establish the
.brethren^ ond to exhort them concerning their faith, ver. 2. — by tel-
ling them, tJiat no man should be moved by these cifflictions : he meant
the afflictions which had befallen him, and his sudden flight from
Tliessalonica and Beroea ; as is plain from what follows \ for your-
sslvei kno%u that ive were appointed to this : we apostles were ap-
pointed to suffer, and were not allowed to deliver ourselves from
persecution by miracle, ver. 3. — ^This the Thessalonians knew.
For Paul had told them, when Christ made him an apostle, he ap-
pointed him to suffer for his name , that ail men might have a clear
proof, of his being himself fully persuaded of the things which
he preached. The power of miracles, therefore, was not bestovv^-
ed upon the apostles, that they iriight deliver, themselves from per-
secution. They were to prove the truth of the gospel by their
sufferings, as well as by their miracles. Besides, Paul having
foretold the very persecution which befel him in Thessalonica, his
sudden flight could not be imputed to fear occasioned by any un-
foreseen evil, but to Christ's injunction to his apostles, when per-
secuted in one city to flee into another. Upon the whole, the
apostle's fleeing from Thessalonica and Beroea, was no proof of
the falseness of his miracles, as his enemies contended ; neither
was it inconsistent with his character as a missionary from God,
ver. 4.
Objection .4. A fourth objection was levelled by the philoso-
phers against Paul in particular. They afhrmed, that notwith-
standing all his fair speeches to the Thessalonians, he did not real-
ly love them. For, he had left them to bear the persecution by
themselves, without giving them any assistance, either by his ex-
hortations or his example. And from this they inferred, that he
was an hypocrile, who had deceived them with professions of a
love, which had no place in his heart. In answer, the apostle
told the Thessalonians, that they might know how tenderly he
loved them, from the following circumstances : That not knowing
what impression the arguments of the sophists might make upon
them, his anxiety for their perseverance in the faith was ex-
treme ; and that he sent Timothy to them from Athens, for this
purpose also, that lie might hioiv their faith, ver. 5. — Farther he
told them, that being informed by Timothy of their firm adhe-
rence to the gospel, and of their entertainuig a most affectionate re-
membrance
40 View. 1 THESSALONIANS. Chap. III.
memhrance of him their spiritual father, at all times : and that they
as earnestly desired to see him^ as he to see them, ver. 6. — the good
news had given him the greatest consolation in all his afflictions,
ver. 7. — because their standing Jirm in the Lord, was life to him,
ver. 8. — Yv^herefore he could not be enough thankful to God,
for all the joy which he felt on account of their stedfastness, ver.
9. — And having the greatest concern for their welfare, his daily
prayer to God ivas^ that he might be allowed to visit them^ in order
to supply the deficiencies of their faith, by giving them more com-
plete views both of the doctrines and of the evidences of the gos-
pel- ver. 10. — ^^¥ithal he prayed, that God and Christ luould re-
move every obstacle, which might hinder his prosperous journey to
them, ver. 11.- — And still farther to convince them how tender-
ly h=e loved them, he supplicated Christ in particular, to make
them abound, as much in love to one another, and to all men, as he
abounded in love toivards them, ver. 1 2. — That their hearts might be
established unblameable in holiness, and be found so at the coming of
Christ ^0 judgment, yer. 13. — Sentiments and affections of this
kind never were found in the breast of any impostor. And there-
fore the apostle's tender feelings thus warmly expressed, the sin-
cerity of which the Ihessalonians could not call in question, when
they considered his known veracity, as well as all the other cir-
cumstances mentioned in this earnest apology, might well con-
vince them, that the calumnies, whereby the enemies of the gos-
pel endeavoured to discredit him as a missionary from God, were
without foundation.
Afiswer to the Objection urged against the Preachers of the Gospel,
for not delivering themselves from Persecution by their miraculous
Poiuers.
New Translation. Commentary.
Chap. III. 1 Where- 1 In Athens Timothy informed
fore no longer (t vcvtjs) me, that the unbelievers urged my
bearing OUR ANXIETY,^ fleeing from Thessalonica, as a proof
we were %v ell pleased to be of my being destitute of miraculous
left at Athens alone. ^ powers-, and the argument being
specious, I was afraid it might make
an impression on you. Wherefore, no
longer bearing my anxiety on that ac-
count, / was well pleased to be left in
Athens, without any assistant.
Ver. 1. — 1. No longer bearing our anxiety. 'Ztzyomq, literally signi-
fies bearing or carryings but never forbearing^ the sense affixed to it by
our translators. I have supplied the -svord anxiety^ because from the
fallowing verse it appears, that the apostle was at this lime In great
distress, lest the Thessalonians should have been moved from the faith
01 the gospel, by the false arguments of the unbelievers.
2. Left
Chap. in. 1 THESSALONIANS. 41
2 And sent Timothy y 2 And sent Timothy , our hroiher^ ivJio
our brother, and a mini- has devoted himself to serve God, and
ster of God, and our fel- who was our felloiv-lahoiirer in thcgos-
low4abourer ' in the gos- pel of Christ among you, to establish
pel of Christ, to establish you in the profession of the gospel, and
vou, and to exhort you to exhort you concerning the foundations
concerning your faith j oi your faith.
3 That no one should 3 One of the topics, I desired him
be moved * by these af- to insist on, was, That none of you
flictions J for yourselves should be tnoved by these ajfictionsy
know, that we are ap- which befel us. For yourselves knoiv^
pointed thereto.'^ (Acts ///«/ when Christ made me his apostle,
ix. 16.) I was appcijited to suffer persecution^ to
shew my persuasion of the thing;
which I preached.
4 For even when we 4? For eve/i luhen ive were with you,
2. Left at Athens alone. Though Timothy and Silas were ordered
to follow the apostle from Beroea to Athens, Acts xvii. 15. only Ti-
mothy came to him there, Acts xviii. 1. 5. It is plain, therefore, that
when Timothy left Athens, the apostle remained in that city alone ;
which was a very trying situation, as he expected great opposition
from the Athenian philosophers.
Ver. 2. Our fel/oiv-iabf^urer in the gospel. — Acts xvii. 14. Timothy
is said to have remained with Silas in Bercea, after Paul's departure.
He had probably been with the apostle at Thessalonica, and had assisted
him in converting the Thessalonians : which I think is insinuated in
the expression, our frllow-Iabourer in the gofpe/.
Ver 3. — 1. That no one should be moved by these afiiction?. 1,xiv-7^cii,
denotes the motion Vv'hich dogs make with their tails, eitheV from joy
or fear. — The Thessalonians were not, on account of the aiuictions
which had befallen the apostle, to be moved from the profession ot the
gospel, through fear of his being an impostor, because he had not re-
strained his enemies by his miraculous power ^ but had fled first to
Beroea, and then to Athens.
2. For yourselves know, that we are appointed thereto. Our Lord ex-
pressly forewarned his apostles, that they were to be persecuted to
death, and that wiioever killed them, should think he did God service.
Moreover, when he called Paul to be an apostle, he shewed him how
great things he must suffer for his name^s sake, Acts ix. 16. ATI the
apostles, therefore, and Paul moi'e especially, expected to be persecuted.
And because the inference, which his enemies drew from his not
having delivered himself from persecution * by miracles, namely, that
he did not possess the miraculous powers to which he pretended, was
both obvious and plausible, he took care (as is plain from ver. 3.) to
let his disciples in every place know, that he was ordered by his
Master to suffer for the gospel, and that his saU'ering for it, w^as as
necessary a part of the proof of its divine original, as his working mi-
racks,
Ver. 5.
42
1 THESSALONIANS.
Chap. III.
were with, you, vfe fore-
told you that ijue were to be
affl'icted) as also happetiedy
(KXi, 209.) as ye know.
lue foretold yoUy that lue were to be af
ficted in your city ; as also happened^
as ye knoiv. And we fled, because
Christ commanded us, when persecuted
in one city, to flee into another. So
that we are not allowed to exercise
our miraculous powers, for saving
ourselves from persecution.
Ansiver to the Objection raised against Paul /;; particular
on account of his not loving the Thessalonians.
5 For this reason alsoy
no longer bearing MY
ANXJETT, I sent to know
your faith, lest by some
means the tempter' tnay
liave tempted' you, and
our labour have beconte in
vain.
6 But now when Ti-
mothy came to us from you ^
and gave us the good ?ie'Lus
of your faith and love,
and that ye have good
remembrance of us at all
times ' arde?itly desiring to
see us, even as we also
TO SEE you.
5 For this reason also, no longer
bearing my anxiety on your account, I
sent Timothy to know your faith : .
fearing lest, by the calumnies propagated
concerning ?ne as having no real af-
fection for you, the devil may have
tempted you to think me an impostor,
who in preaching to you, had my
own interest only in view, and so my
labour in converting you have become
fruitless.
6 But now when Timothy returned
to us from you, and gave us the good
news of your perseverance in t\ie faith,
and of your love to Christ, and to all
the brethren in Macedonia (chap. iv.
10.); and that ye cherish the most affec-
tionate remembrance of me at all times,
as your spiritual ftither, afid that ye are
as earfiestly desirous to see me as I am
to see you.
Ver. 5. — 1. Lest by some means the tempter. These means I have
mentio-ned in the commentary. — The tempter : 'O Tru^a^A'v, the parti-
ciple, is put for 0 '^HPXfrj<;, the verbal noun, as Beza rightly observes.
2. Mai/ have tempted ; that is, ma ij have succeeded in tetnpting : the
cause being here put for the effect.
Ver. 6. And that ye have good rememhrance of us at all times. The
ajDostle, no doubt, means their remembering him with respect, as a
teacher sent from God j- and with c^Tatitude, as one who had given
them the 'knowledge of the true God, and of eternal life. These
things are the best foundations of a respectful, grateful remembrance ;
for, as Dr Chandler observes, the persons who are converted by the
labours of the faithful ministers of Christ, owe to their spiritual fathers,
their own souls •, which is an obligation that will not be soon, or easily
forgotten. It were therefore to be wished, that such motives of af-
fection,
Chap. III. 1 THESSALONIANS. 43
7 By this, brethren, 7 By this, brethren, I was comfirt-
we were comforted' con- ed concerning you, in all my afflictio7is
gertiing you, in all our and straits, even by \h.Q good news of
affliction and necessity,'^ your perseverance in the faith. See
EVEN by your faith. ver. 8.
8 (o*<) i^'or now we 8 ^^r^//j-^, though , in great distress
live' (50JV, 124-.) ivhen ye before, I now live, being filled with
stand j^r//2 in the Lord. joy, when ye stand firm in the profes-
sion of the gospel.
9 (Ta:^. 98.) But what 9 I am made so happy by your
thanksgiving can we re~ perseverance, that / thinh it impos-
turn to God concer7iing sihle sufficiently to thank God concer?iing
you, for all the joy ' ivith you, for all the joy with which I ?iq'W-
ivhich we rejoice through rejoice through you in the presence of
you in the presence- of our God, who knows the truth of what i
God ? say.
fectlon, at least to the office and services of the ministers of the gospel,
were more constantly and generally recollected by their hearers.
Ver. 7. — I. By this, brethren,, we were con farted. lix^iK'kT^-A^^v. Thi-s
being the first aorist of the indicative passive, there is no occasion to
change it into 7r«^«xgx;A/3j5a5r'^a5, as some critics propose.
2. Coficerning you, in all our affiiction and necessity. Av^yx-ij signifies
a necessity, or pressure of any kind, but especially that -which is occa-
sioned by poverty. This kind of necessity the aposfcle endured now in
Corinth, as in other places, particularly in Thessalonica, where lie
wrought witli his hands for his own maintenance, and even for the
maintenance of his assistants, Acts xx. 34. — The afflictions of which
he here speaks, were the persecutions which, in a lesser or greater
degree, he suffered from the unbelieving Jews and Gentiles, in every
place where he preached the gospel. The apostle's generosity, in
bearing all manner of afflictions and straits for the advantage of others
with patience, and his rejoicing in them, is truly noble, and worthy of
the highest admiration.
Ver. 8. For now we live, when ye stand firm in the Lord. The
apostle would not have thought life worth the having, if his disciples
had not persevered in the faith. But having heard of their stedfast-
ness, all sense of his misery was gone, and joy had taken fall possession
of his sold : he really lived. In like manner, faithful ministers of the
gospel, after the apostle's example, have no higher joy, than when
they find their wishes, their prayers, and their labours, effectual for
the conversion of their people, and for their establishment in truth and
virtue.
Ver. 9. — 1. Tor all the joy : that is, for the exceeding great joy.
Thus James i. 2. count it all joy : count it the greatest joy. The apostle's
joy arose, first from the conversion of the Thessalonians, and next from
dieir steady perseverauce in the faith and profession of the gospel,
?»midst great temptation and persecution.
2. In the presence of our God. Joy in the presence of God, sig-
nifies
ii
1 THESSALONIANS.
Chap. III.
10 Night and day we
most exceedingly request to
see your face, and to siqj-
phj'^ the dejicieticies of y out
faith.
1 1 Now may God him-
self, even our Father, and
our Lord Jesus Christ,'
made straight our way un-
to you.'*
12 And may the Lord
Jill you, afid ifiake TOU
overjloiv luith love to one
another,^ a?td to all, even
as ive also to you ; ^
1 0 Evening and mornings my thanks-
givings are accompanied with the most
earnest requests, that God would per-
mit me to see you, that I may supply
ichat is luanting in yotfr faith, by ex-
plaining to you more particularly the
foundations, and practical tendency of
your faith.
1 1 Noiv may God himself, even our
Father, and our Lord Jesus Christ,
by whom the affairs of the world
are governed, remove every obstacle
that may hinder my prosperous journey
to you.
13 And may the Lord Jesus in
whom ye have h^Yievea, fill you, and
make you overfioiv ivith love to one
another, and to all men ; even to un-
believers, enemies, and persecutors,
after the manner that lue also overfio%v
luith love to you.
nifies not a carnal or worldly joy, but a spiritual joy, such as Gcd ap-
proves.
Ver. 10. And to supply the deficiencies ofyourfaith. Keirot^ri(rcti some-
limes signifies to reduce that which is out of joint ; and having reduced
it, to knit and strengthen it. Sometimes also it signifies to make a
thing perfect, Heb. xiii. 21. j in which latter sense it seems to be used
in this passage. For the apostle wished to give the Thessalonians
more complete views, both of the doctrines and evidences of the gos-
pel, and to impart to them spiritual gifts in greater plenty. Rom. i. 11*
Ver. 11. — 1. And our Lord Jesus Christ. Prayers are likewise ad-
dressed to Jesus Christ, 2 Thess. ii. 16, 17. and iii. 5. Benson con-
tends, that these prayers are addressed to Christ as mediator, to whom
God has given all power in heaven and on earth. Others are of opi-
nion, that these prayers vvcre addressed to him as God ; for unless he
is every where present, how can he hear the prayers which are every
where put up to him by his disciples ?
2. Malice straight our way unto you. This prayer is founded on the
supposition, that the common events, on wliich the apostle's prosperous
journey to the Thessalonians depended, were under the direction of
Christ, as Lord. The apostle, I think, was heard in this prayer j for
seeing, we are told, Actsxx, 2. that he g^.ve the brethren in Mace-
donia much exhortation^ we may believe he did not pass by the Thessa-
lonians, whom he was so desirous to visit.
Ver. 12. — 1. And may the Lord fill you, and make you overfiidiv wiik
love to one another. In this and the preceding verse, Christ is addressed
by prayer \ because, although all blessings come from God, as the
original fountain, they arc conveyed to us by Christ, to whom the
1 Fathet
Chap. III. 1 THESSALOl^IANS. 45
13 That he may esta- 13 In order tlmt he may establish
blish your hearts ' un- you unblameable in holiness before Gody
blameable in holiness be- who is even the father of us Gentiles,
fore God^ even our Fa- at the comijig of our Lord Jesus Qhrist
ther, at the coming of to judgment, (ch. v. 23.) attended by
our Lord Jesus Christ, all his holy angels ^ who, with joy, will
with all his holy AN- witness your acceptance and glorious
GELS.' reward.
Father halli delegated the power of bestowing every blessiug, whether
of nature, or of providence, or of grace. The apostle's example in
praying fervently for his disciples, well deserves to be imitated by all
the ministers of die gospel.
2. And to all^ even as we also to you: Chandler's remark on this pas-
sage is excellent. The apostle loved the Thessalonians as a father loves
his children, and as a mother the infant at her breast, chap, ii, 7. This
his great love to them, made him solicitous for their perseverance and
salvation j so as to be vs-illing to be persecuted, and to live in continual
straits, chap, iii.7. and to lose his life, chap. ii. 8. if it could have
contributed to their perseverance in the faith, and to their eternal
happiness. Generous apostle ! How like the Master he served ! Well
therefore might he propose his own love to them, as a pattern of their
love to one another, and to all. What an excellent religion is the
Christian, which enjoins such an universal benevolence, even towards
enemies and persecutors, and which roots out of the mind every ten-
dency to anger, envy, malice, and revenge !
Ver. 13. -1. That he may establish your hearts. The //^<:7r/ is here
put for the whole person, by an usual figure of speech.
2. Unblameable in holiness before God. These are high expressions,
when applied to sinful men ; but througli the grace of God, and the
mediation of Jesus Christ, the frailties of the sincere will be pitied, and
their sins forgiven. In short, they shall be treated by God, before
whom they are to appear aficr the judgment, as if they had been
ahvays unblameable. They shall receiv'e the reward due to a perfect
righteousness.
3. At the coming of Jesus Christ %vith all his holy angels. ^Ayioig. We
are told. Matt. xvi. 2 7. xxv. 31. I Thess. iv. In. that the angels will
attend Christ, when he comes to judgment. These are called Christ's
«yifl<, holy ones, on account of their perfect purity. Deut. xxxiii. 2.
Zech. xiv. 3. 'I'ljey are likewise called his holy myriads, .Tude, ver. 14.
It is of them, and not of the righteous, that the apostle here speaks ^
for the righteous will not appear till they are raised from the dead, so
cannot come with Christ from heaven. On that awful day, all the
lighteous, after their resurrection, shall stand before the judgment- seat
of Christ. The wicked likewise shall be there as criminals. And
even the evil angels, who are now reserved In chains of darkness to the
judgment of that day, benig brought thither, shall be sentenced to
}iunishment. The design of Christ in coming to judgment. Is to com-
plete the kind design of his tirst appearance. Then he came to put man-
kmd in the way of salvation. Now he will appear to bestow that sal-
VoL. III. G - vatioji
4S I THESSALONIANS. Chap. III.
vation on the heirs thereof, by a solemn sentence pronounced in the
hearing of the assembled universe. God grant that we may be among
those, whom Christ's sentence shall establish unblameable in holmess,
and who shall' go with him into heaven !
CHAPTER IV.
View a?id Illustration cf the Precepts and Discoveries contained in
this Chapter.
'X'O make all mankind sensible how worthy of God the Chrls-
tian religion is, St Paul and his assistants, in this chapter,
appeal to the holy nature of the precepts of the gospel, which
they delivered to the Thessalonians from the very first. In rec-
koning this appeal a third argument in proof of the divine ori-
ginal of the gospel, I tiiink I am not mistaken. Because if the
apostle's intention therein, had only been to animate the Thessa-=
Ion . ns to a conversation worthy of their Christian profession,
there was no occasion for his insisting so earnestly, and so repeat-
edlv. on his having formerly delivered all these precepts to. them ;
bu' .is enjoining them now, in the name of God and of Christ,
wvuid have been suiiicient.
'Po this account of the apostle's design, in calling the attention-
of the Thessalonians to the precepts of the gospel, I cannot think
it any objection that he has not in so many words, declared it to-
be his design. In the essay on his style and manner of writing,.
wc have taken notice, that it was not his custom formally to de-
clare the purpose for which his arguments are introduced. That
circumstance he leaves his readers to gather from the nature of the
things which he writes. In the present case, therefore, seeing he
appealed to the commandments which he had given them in the
mnAQ of the Lord Jesus, the author of the gospel, after putting^
them in mind of the miracles which he had wrought in their pre-
sence, and of bis own sincerity, and disinterestedness in preaching
the gospel, can it be thought that he made such an appeal in such
a dib.oursCj with any other view but to make all who should read
this letter, sensible that the gospel, being worthy of God, is truly'
of divine original .^
Let us now see how the apostle states this argument. First of
all he besought and exhorted the Thessalonians, by the Lord Je-
sus to abound in that holy manner of living, which he and hi.*?
assistants had formerly assured them was the way to please God,
ver. 1. — Next he told them, they knew wdiat commandments i^e
had given theivi by order of the Lord Jesus, ver. 2. — Then re-
peated some of tiiese commandments ; w^hereby it appears, that
they were directed chiefly against those abominable impurities, irv
whick
Chap. IV. 1 THESSALONIANS. View. 47
which the heathens universally hved, and which many of them
practised as worship acceptable to their idol gods. In particular,
he had represented to them, that God willed their sanctification,
and their abstaining from all the kinds of whoredom, ver. 6. —
By declaring this to be the divine will, the apostle made the Thes-
salonians sensible from the beginning, that the v/ill of the true
God was a very different will from that of the gods whom they
formerly served, who willed their votiiries to worship them with
the grossest acts of uncleanness and intemperance. He told them
likewise, that God willed them to use their body in an lioly and
honourable manner, ver. 4. — not as n jmssive instrument of lust^
after the manner of the Gentiles^ ivho being ignorant of Gody com-
mitted these base actions in honour of their false deities, to whom,
they ascribed the most immoral characters, ver. 5. — Also it v\^as
the will of God that no man should injure his brother in respect
of chastity, because the Lord Jesus will punish men for all such
wicked actions. This the apostle affinned, he had formerly told
and fully testified to them, ver. 6. — Besides, they were to con-
sider, that God had not called them to be his votaries, for the pur-
pose of gratifying any impure lust, as the heathen gods were sup-
posed to have called their votaries, but to a continued life of pu-
rity, ver. 7. — And therefore he assured them, that whosoever des-
pised his precepts concerning purity, despised not men only, hut
Gody luho had given him his Holy Spirit y and liad inspired him to
deliver these precepts in his name, ver. 8. — By ending his ap-
peal to the commandments, which he had delivered to the Tiies-
salonians from the beginning, with this solemn declaration, the
apostle hath directly affirmed, that all the precepts of the gospel
are the precepts of God, and every way worthy of him. And
by placing them in this light, he holds them up to the view of all
mankind, as a clear proof of the divine original of the gospel ; or,
as the apostle himself expresses it, chap. ii. 13. as a proof that
the gospel is the luord, iiot of meny hut of God ; which it would
not be, if its precepts were not precepts of holiness.
To complete this argument, St Paul shews the efficacy of the
doctrines and precepts of the gospel to make m^en holy, by taking
notice that the Thessalonians, since their conversion, were become
remarkable for their love to the brethren, ,ver. 9. — not in their
own city only, but through all the province of Macedonia. And,
because, by such a conduct, they greatly strengthened the evi-
dences of the gospel, he exhorted them to ahound still more in that
excellent virtue, ver. 1 0. — and earnestly to study to he quiet y and to
mind their oiun ajfairsy and to labour diligently in some honest oc-
cupation, ^j- he had formerly commanded them ; ver. II. — Because
thus they would be esteemed, even by the heathens, and have
wherewith to supply their own wants, without being obhged to
any person, ver. 12. The lewdness, and idleness, and officious
meddling
4^8 VIE^^^ 1 THESSALONIANS. v Chap. IV.
meddling in other people's affitirs, which the apostle tells the
Thessalonians he had condemned at his first coming among them,
and had forbidden under the most tremendous penalties, were
vices to wdiich the Greeks in general w^ere excessively addicted :
and therefore, in thus addressing them, it is evident he was by
no means desirous of accommodating the gospel to the humours
pf men.
The direct and open appeals made, in this epistle, to the Thes-
salonians, and to all in whose hearing it v\^as to be read, concern-
ing the sanctity of the precepts which the apostle delivered in
public and in private, w'hether at his first coming among them, or
when he was better acquainted with them, are clear proofs that
the preachers of the gospel did not, like the Greek philoso-
phers, hold an esoteric and an exoteric doctrine ; the one calcuh.ted
for the learned, and the other for the vulgar. Their doctrines
and precepts were the same in all places, and to all persons.
These appeals likewise prove, that the gospel itself differed wide-
ly both from the heathen mysteries, in wiiich great excesses w^ere
com.mitted by the initiated •, and from the heathen religions, in
which the vulgar were encouraged to practise many abomanable
impurities in honour of their gods ; while in none of these reli-
gions, were there set before the people, any just notions of the
duties of piety and morality. — ^The express and solemn prohibi-
tions of all manner of vice, and the earnest recommendations of
virtue, wdiich the preachers of the gospel delivered, every wdiere
from the beginning, in the name of God and of Christ, are no
small arguments that these men w^ere really commissioned and in-
spired by God. For if they had been impostors, they v/ould not
have prescribed a discipline, so contrary to the avowed inclina-
tions and practices of the bulk of mankind. The wTiters, there-
iore, of this epistle, very properly insist en the sanctity of the
precepts which they enjoined to their disciples from the first, as
a strong collateral proof of the divine original of the gospel ; be-
cause a pure morality is so essential in any religion pretending to
be from God, that if the gospel had in O i least encouraged its
votaries in licentiousness, the other arguments, by v/nich it is sup-
ported, would be of less avail to prove its divine original.
In the remaining part of this chapter, the apostle calls the at-
tention of the Thessalonians to the dignity of Jesus, the r.uthor of
the gospel, and to his power as judge of the world, by foretelling
and proving that he v.'ill return to the earth, attended by angels,
for the purpose of carrying the righteous w^ith him into heaven.
Here, however, it is to be observed, that, although the apostle's
professed design in advancing these things, vvas to moderate the
sorrow of the Thessalonians for their dead relations, ver. 13. —
yet, as shall be shewn in the illustration prefixed to chap. v. his
intention likewise, in this display of the dignity and power of
Jesu^
Chap.it. 1 THESSALONIANS. View. 49
Jesus as judge, was to suggest a fourth argument for establishing
the divine original of the gospel. Accordingly in proof of
Christ's return from heaven, to judge mankind, the apostle ap-
pealed to an event which was then past ; namely, to Christ's re-
surrection from the dead ; and aifirmed, that if lue believe Jesus
died^ and rose again, we must also believe his return to judgment,
and his bringing the righteous into heaven ; ver. 1 4-. — Next., for
the consolation of th,e Thessalonians, he assured thcjji by the iv:,rd,
or commandment of the Lord, that such of the righteous as ars
alive at the coming of Christ, shall not anticipate them ivho ars
asleep by being glorified before them, ver. 1 5. — then, to make
the Thessalonians sensible of the power and glory of Christ as
judge, he told them that the attendant angels v/ill announce his
arrival with a shout ; that the archangsly who, at Christ's descent,
is to preside over the angelical hosts, will utter his voice ; that a
great trumpet shall sound, to call the dead out of their graves ;
and that the righteous shall rise first ; ver. 16. — Lastly, he informs
usj that when the judgment is ended, the righteous shall be caught
up in clouds^ to join the Lord in the air ; and so they shall be for ever
nvith the Lord ; ver. 1 7. — ^l^hese great discoveries being very use-
ful for encouraging the disciples of Christ, when persecuted, and
for strengthening their faith in the gospel at all times, the apostle
desired the Thessalonians to comfort one another, in their most
pressing straits, by making them the subject of their daily con-
t'ersations, ver. 18.
Third Argument in proof of the Divine "Original of the Gospel,
t alien from the holy Nature of its Precepts,
New TpvAnslation. Commentary.
Chap. IV. 1 (To 1 What remains then, brethren, is,
XoiTTon yv) What remains that in farther proof of the divine
then brethren, IS, we be- original of the gospel, we appeal to
seech and exhort you by the purity of its precepts. We there-
the Lord Jesus, [kx^m^, fore beseech and exlwrt you by the Lord
203.) seeing ye have re- Jesus, seeing ye have formerly been
ceived from us, how ye taught by us, honv ye ought to behave in
ought to walk, and please order to please God, that ye luould a-
God,' that ye would a- bound more in that holy ivay of liv-
bound more THEREIN. ing.
Ver. 1. Seeing ye have received from u?, how ijou ought to walk and
please God. Here the apostle puts the Thessalonians In mind, that
horn his first coming among them, he had exhorted them to live in a
holy manner, if they meant to please the true God, in whom they had
believed 5 and that he had explained to them the nature of that
holli^jess which is acceptable to God. The same method of exhorta-
tion
50 1 THESSALONIANS. Chap. IV.
2 For ye know what 2 For ye hiow luhat commandmefits^
commandments we gave at the first lue gave you, by authority
you by the Lord Jesus. from the Lord Jesus, as pleasing to
God : commandments very different
from those enjoined by the hea-
then priests, as pleasing to their
^ deities.
3 For this Is the will 3 For we told you, This is the
of God,' EVEN your command of God, even your sanctifica-
sanctification,^ that ye tion : and in particular, that ye sliouli
should abstain from abstain from every kind of 'Lvhoredom :
whoredom. (1 Cor. v. 1. and I now repeat the same injunction
note 1.) to you.
4 That every one of 4 1 told you also, this is the will
you should know /^^i'j-jf j-j- of God, That every one of you should
his onvn body'^ in sanctifi- use his own body, i?i that holy and
cation and honour j ^ honourable manner, which is suitable
to your profession and hopes, as
' Christians ;
tion and instruction, he, no doubt, follov.ed in all other cities and
counlries. — For the particular meaning of the word received, see Col. iiv
6. note.
\'er. 3.— 1. For this is the will of God. Because the apostle knew
that the Thsssalonians, after the example of their philosophers, and
great men, and even of their gods, had indulged themselves ^\ithout
restraint, in all manner of sensual pleasures, he, in the first sermons
v.'hich he preached to them, inculcated purity, as the will of God.
The same precepts he now renewed, because the Thessaloruans were in
danger of fancying, there was no great harm in practices which they
found all ranks of men following.
2. Even your sanclif cation. 'Ayiutru.^, here, does not signify the
separation of the Thessalonians from the heathen world, and their con-
secration to the service of God j a sense In which the word Is used,
Sndg. xvli. 3. Sirach vii. 31. but their separation from those impure
lusts and base actions, by which the heathens honoured their false dei-
ties. It is therefore put for moral holiness ; as it Is likewise, ver. 4.
7. of this chapter.
Ver. 4. — 1. That every one of you should know to possess his own body^
To ixvra (rx.iv(^, literally, his own vessel. But this word, in other pas-
sages, signifies the body ; 1 Pet. Hi. 1. Giving honour to the wife, as the
weaker vessel ; that is, as being weaker In body.-— 1 Sam. xxi. d. And
the vessels (bodies) of the young men are holy. Lucretius likewise uses
the Laiin word vas, to signiiy the body, lib. Hi. ver. 441. The hody^
was called by the Greeks and Romans, a vessel, because it contains
the soul, and is its instrument. The apostle's meaning may be, let
every man consider his body as a vessel consecrated to the service of
God ', and let him dread the impiety of polluting it, by any vile dis-
honourable indulgence whatever, or by putting it to any base use. —
Out
Chap. IV. 1 THESSALONIANS; 51
5 Not in the passion of 5 And not as a passive subject of
/«j-/, even as the Gentiles' liistf after the matmer of the Gentiles,
njuho know not God : ivho have no kfiow ledge either of the
character of God, or of what is ac-
ceptable to him :
6 That no man should 6 That no man should go beyond the
go beyond bounds, ' (««<, bounds of chastity ; or defraud his
206.) (?r defraud^ his bro- brother in tins nuttter, by defiling
ther in this matter, because either him, or his relations, whether
the Lord is an avenger male or female ; because the Lord
(^TTi^i, 2G6.) for all such; Jesus ivill severely punish all such gross
as we ixho formerly told, misdeeds, as I also formerly told, and
d fully testified to you. fully testified to you, when I preached
to you in Thessalonica.
a7h
Our knowing to use our body in sanctificatiori and honour, implies, as
Benson observes, that we know to avoid all incentives to lust, such as
dissolute company, obscene discourse, lewd songs and pictures, the
reading of loose books, drunkenness, luxury, idleness, and effemi-
nacy.
2. In sanctification and honour. The doctrine of the gospel, 1 Cor.
vi. 15. that our bodies are members of Christ, and th-at they are to be
raised at the last day in glory and honour, lays Ckristians under the
strongest obligation, to use their bodies only for the purposes of holiness.
And, if any one uses his body otherwise, giving it up to fornication,
and subjecting it to the will of an harlot, he injures Christ, and disho-
nours his body, by making it Incapable of a blessed resurrection to
eternal life. Ail these considerations the apostle has suggested, 1 Cor.
ti. 13.— 20.
Ver. 5. Not in the passion of htst, even as the Gentiles, Having men-
tioned whoredom, the apostle by the passion of lust, means unnatural
lusts. See Rom. i. 26, 27. 1 Cor. vi. 9. note 2. where are descriptions
of the sensual practices of the heathens, which cannot be read without
a mixture of pity and horror.
Ver. 6. — ] . That no man go beyond hounds. 'TTTs^Crt/vj/v, properly
signifies the bold and violent leaping over, or breaking through any
fixed boundaries. The fixed boundaries of which the apostle speaks,
arc those of chastity, or justice in general, by dishonourable attempts
upon the bodies of the wives, or children, or relations of others.
2. Or dtfraud his brother in this matter. See Ess. Iv. 71. Or the
translation may run, /// the matter; namely of which the apostle had
been speaking. Beza and Le Clerc understand this as a prohibition
of injustice in general : Ne quis opprimat, aut habeat qucestui, in ullo
neqotio, fratrern suum ; and for this sense of jrAJovs^rs^y, Le Cierc (in
Hammond.) quotes 2 Cor. vii. 2. xii. 17, 18. But the context de-
termines its meaning here, to that kind of injury by which our bro-
ther's chastity is violated. Accordingly, TrXiov/^ia, which signifies
the excess of evil desire In general, is used to denote the excess of
hist : Ephes. iv. 19. to ivork all itncleanuess, iv TTAionluc, with greediness.
Ver. 8,
52
1 THESSALONIANS.
Chap. IV
7 (r^(j. 91.) Besides,
God hath not culled us
(■:7r<, 190.) for inipur'ity,
but (iv) to holiness.
8 Wherefore then, he who
despiseth US, despiseth
not man, but God, who
(xuiy 218.) certainly hath
given his Spirit, the Holy
Spirit (o;^) to us.
9 But concerning bro-
therly love, ye have jio
need that I write to you ;
for ye yourselves are
taught of God' to love
one another.
10 (K^* '/«?, 94.) And
indeed ye do it towards
all the brethren, nvJio are
(-., 167) through all Ma-
cedonia \ but ive exhort
you, brethren, to abound
more THEREIN,
1 1 and earnestly to study
to be quiet, and to mind
7 Besi
God hath not called us
into his kingdom, and promised U9
pardon, that ive should live in impu-
rity ; but to follow holiness.
8 Now, therefore, he who despiseth
us, Qur precepts and declarations ;
because they are contrary to the
practice of the heathen world, or be-
cause he thinks them too severe, des-
piseth not mail only, but God, who cer-
tcmily hath given his Spirit, the Holy
Spirit to us.
9 But, however needful it may
be, to put you in mind of the pre-
cepts formerly deUvered to you^ con-
cerning chastity ; concerning that pure
love which is due to your Christian
brethren, ye have no need that I lurite
to you again ; for ye yourselves are
taught of God to love one another as
bretliren.
10 And indeed, I hear ye not only
love the brethren in your own city,
but ye do it to all the brethren, who arc
throughout the whole province of Mace-
dortia, by relieving them in their
straits : however, I exhort you, brethren,
to abound still 7nore, in that amiabls
disposition.
1 1 And earnestly to study to a-
void a contdfitious meddling disposition.
Ver. S. Ovjc a^irn. Despiseth not man hut God. The apostle here
seems to have had our Lord's words in his eye, Luke x. 16. a aS-sr^y.
He that despiseth you^ despiseth me : and lie that despiseth ?ne, despiseth him
that sent me. In this passage St Paul asserts his own inspiration in the
strongest terms, and with the greatest solemnity j having in view to
instruct the young and giddy, and all who despised his precepts con-
cerning chastity as too severe.
Ver. 9. ¥or ye your selves are taught of God to love one another. Tlif;
apostle alludes to Isaiah liv. 13. where the prophet, speaking of the
effectual instruction which believers should receive under the gospel
dispensation, says, AH thy children shall be tough of the Lord.— 'Ho be
taught of God, signifies to be so effectually instructed by God, as to
do the thing which he teaches. See Heb. viii. ver. 10. note 2.—
The T hessalonians were thus taught of God 3 for they actually loved
one another sincerely, chap. i. 4.
1 Ver. 11
Chap. IV. 1 THESSALONIANS. 53
your own affairs'^ and whether on pretence of public-splrit-
to work with your own edness,. or any other pretence \ and to
hands,* as we command- mi7idyour own affairs^ and to work with
ed you. yotir own hands, at your respective oc-
cupations, as I commanded t/ouy when I
was with you.
12 That ye may walk 12 That your behaviour may he come-
decently ' towards them ly in the sight of the heathen, who might
who are without, a?id may speak evil of the gospel, if ye become
have need of nothing. idle. Also that being able to supply
your own wants, ye may have need of
7iotlimg from others.
Fourth argument, taken from the Resurrection of Jesus, the Author
of the Gospel, whereby God declared him his Sofiy the Governor
and Judge of the World.
13 (A9, 101.) Now I 131 will next speak of Christ's re-
would not have you to be surrection, and of his return from
ignorant, brethren, con- heaven to raise the dead ; because
Ver. II. — 1. And to mind your ouon affairs. Timothy, it seems, had
brought word, that notwithstanding the prohibitions the apostle had
given to the Thessalonians, when present with them, some of them still
continued to meddle with other people's affairs, in a way that did not
belong to them \ and that thi^ had led them into habits of idleness.
The truth is, that manner of spending time, which the apostle calls
disorderhj walkings 2 Thess. iii. (5. 11. was too much practised by all
the Greeks ; as may be gathered from the character given of them.
Acts xvii. 21. For all the Athenians^ and strangers which were there,
spent their tiine in nothing else^ hut either to tell or to hear some new thing,
Whitby thinks the apostle also meant by this injunction, to exhori the
Thessalonians to avoid the custom, then common, of trusting all their
affairs to slaves and servants. But as his epistle was directed to a
church ih which there were many common people, the precept of
working with their own hands fer their maintenance was very proper j
being designed to prevent the heathens from reproaching the gospel, as
encouraging idleness in those who professed it.
2. Afid to work with your own hands. E^y u^icr^sit, here denotes the
labour performed by the poorer sort. Many of the Thessalonian bre-
thren were employed in trade and manufactures ; others of them
gained their livelihood by serving traders, manufacturers, farmers, &c.
To such, the injunction of labouring with their hands, was given
with great propriety, to prevent the heathens from imagining, that
the gospel encouraged sloth in those who had embraced the Christian
religion.
Ver. 12. JValk decently. Evjy^r^fAaviu signifies a graceful carriage and
motion of the body. Applied to manneis, it denotes such a behaviour
as gains the approbation of those who behold it.
Vol. III. H Ver. 13.
54 1 THESSALONIANS. Chap. IV.
cerning them luho sleep, * ' these things not only afford consola-
(ver. 14. 16.) that ye may tion to them who have lost their rela-
7iot he grieved, even as the tions, but demonstrate the divine ori-
others, * ivho have no ginal of the gospel. 'Noixj I ivoiild not
hope. ' have you ignorant, brethren, concerning
them ivho die, that ye may not be afflicted
ivith excessive gyief, even as the heaiJien .
ivho have no hope of seeing their dead
friends again.
Ver.l3.— 1. Concerning tliem who sleep. K^Koif^nif^ivm. Who have
slept. But the preleriLC often denotes the continuation of the state ex-
pressed by the verb, Ess. iv. iO. — In scripture death is compaied to
sleepy because it is a relaxation from the toils and alflictions of life, and
a short suspension of the pov.ers of sense and action ; and because it is
to be followed with a reviviscence to a more vigorous and active bodily
life than we enjoy at present. The expression in this verse, them who
sleep ; and that in ver. 13. 17. we the living who retnain, are general.
Yet from the whole strain of die discourse, it is evident, that the righ-
teous only are meant in these expressions. Accordingly they are called,
ver. 14. them who sleep in Jesus ; a.nd ver. lo. t/ie dead in Christ. Be-
sides, of them only can it be said, ver. 17. that the?/ shall be caught up in
clouds, to 7neet the Lord in the air ;--and be for ever with the Lord. See
ver. 16. note 5. and 1 Cor. xv. 42. note 3.
2. That ye may not be grieved even as others. It was the custom of
the heathens, on the death of their relations, to make a shew of exces-
sive grief, by shaving their heads, and cutting their flesh, Levit. xix.
27, 2S. and by loud bowlings and lamentations over the dead. They
even hired persons, v/ho had it for a trade to make these bowlings and
cries. But this shew of excessive grief, as well as the grief itself, being
inconsistent with that knowledge of the state of the dead, and with that
hope of their resurrection, which the gospel gives to mankind, the
apostle forbade it, and comforted the Thessalonians, by foietelling and
proving Christ's return to the earth, to raise the dead, and carry the
righteous with him into heaven.
3. Who have no hope. Many of the heathens entertained a belief of
a future state, and even some confused notion of the resurrection of the
body. But their belief and hope of these things, being derived from
nothing but an obscure tradition, the origin of which they could not
trace ; and from their own wishes, unsupported by any demonstrative
reasoning, could scarcely be called either belief or hope ; and had very
little influence on their conduct. None ot them had any knowledge
or hope of Christ's coming from heaven to raise the righteous with
glorious, immortal, incorruptible bodies, and to carry them away to an
heavenly country. Neither had they any conception^of the employ-
ments and enjoyments of that country. St Paul's discourse, thereiore,-
concerning these grand events, must have given much consolation to
the Thessalonians,^ under the death of their relations, as it assured them,
that if they died in Christ, they should all meet again, and spend an
endless life in complete happiness, never more to part. Jn this light,
death
Chap. IV. 1 THESSALONIANS. 55
1 4 For, if we believe 1 4 Fcr, if lue [relieve tliat Jesus luas
that Jesus died, and rose 7)nt to death for calling himself the Son
again ; so also, them ivho of God, and rose agam from the dead,
sleep (^i«) in Jesus,* (ch. to demonstrate the truth of his as-
i. 1. note 2.) will God sertions \ so also we must believe, that
bring with him. * them ivho have died in subjection to Je-
sus ^ luill God at the last day bring with
him into heaven.
15 (Pi^To vaf^, Ql, A?- 15 Besides i to shew you in what
yott-v.) Besides this we manner the righteous are to be brought
offtrm to you, by the com- into heaven with Christ, this I ajfirm
mand of the I^ord, that to you, by the commandment of the Lord
we tlie livings who remain * Jesus, that such righteous persons as
death is only a temporary sepnration of friends, -wliicb is neither to be
dreaded nor reoretted. — Concerning our knowing one another at the
resurrection, see chap. li. 20. note.
Yer. 14.— 1. So also them ivho sleep Qi.a) in Jesus. Some commen-
tators, translating the preposition '^loc by the word for^ thinli the apos-
tle is speaking of them who suffered death for the sake o/Xhrist. But
as all the righteous are to be brought into heaven with Christ, and as
ver. 1(). the expresr.ion is, dead (gv) in Christy I am of opinion that %i(x.
is rightly translated by tlie preposition in ; and that the apostle is speak-
ing of the faithful in general. Others, by them who sleet) in Jesus ^ un-
derstand them who die united to Christ, as members of his body. But
this makes no difference in the sense.
2. Will God bring with him. The apostle does not mean, that them
who sleep in Jesus will God bring with him from heaven to the earth to
be judged. Their souls only could be so brought even on the supposi-
tion that they had been in heaven, from the time of their death to the
coming of Christ. But he is speaking of the whole person of the righte-
ous, their body as well as their soul. And therefore the sense of the
passage is, that God will bring the righteous, not from heaven, but in-
to heaven, with Jesus^ Accordingly God is said, Heb. ii. 10. to bring
manij sons into glory ; and Jesus himself hath declared this to be one of
llie purposes of his own return to the earth ; John ,xlv. 3. If I go and
prepare a place fur you, I ivill come again and receive you to myself that
where I am, there ye may be also, . Thus understood, ver. I i. contains
a general view or proposition of the subject, of which the apostle is
going to treat. Perhaps the expression, bri7ig with Jesus ^ may mean al-
so, bring with Jesus out of the grave into heaven. For we are said to
he raised together with CJiriu. Yet as the word (a|s< ducet^ bring or lead
is applicable only to living persons, I prefer the former interpretation.
—See 1 Cor. xv. 13. note, w^here the resurrection of- the dead, is shew-
ed to be a necessary consequence of Christ's resurrection.
Ver. \5. — 1. We the living, %L'ho remain at the coming of the Lord,
This and some of the apostle's other ex])ressions, led the Thessalonlans
to fancy, that he imagined he -would be alive at the coming of Christ j
consequently, that tlie dav of judgment was to happen in that age.
V ■ ■ The
56 1 THESSALONIANS. Chap. IV.
(.;*<;) at the coming of the are living, and remaining on earth, at
Lord, shall not anticipate the coming of the Lord, shall not antici-
them ivho are asleep. pate them ijuho Jtave died in subjection
to Jesus, by receiving their glorified
body before them ;
1 6 For the Lord him- 1 6 For the Lord himself nvill descend
self ivill descend from from heaven ivith a shout of the attend-
heHven,'(.:v)withashout/ ing angels, Mat. xvi. 27. expressive of
with the voice of an arch° their joy at his coming, to reward his
The same imagination several learned moderns have ascribed not to
Paul alone, but to all the apostles \ because in their epistles, they speak
of the coming of Christ as then at hand. But in attributing this error
to the apostles, these commentators have forgotten that Paul, in particu-
lar, wrote his second epistle to the Thessalonians, expressly to assure diem
that the day of Christ was noL at hand, but at a great distance : Forgot-
ten likewise, what the apostle hath affirmed concerning this passage,
that it was written by the command of the Lord : So that if he has er-
red in this, or in any particular, his inspiration must have been a delu-
sion. Besides, we have no reason to think that Paul imagined, he would
be alive at the coming of Christ to judge the world. For with respect
to ver. 15. We the living who remam at the coming of the Lord: and
1 Cor. XV. 51. We shall not all sleep, but we shall all be changed^ it is evi-
dent that whatever force may be in these expressions, to prove that Paul
thought he was to be one of the living at Christ's coming to judgment,
the expression found, 2 Cor. iv. 1 1. He who i^ai\ed up Jesus, shall raise
us up also by Jesus, and shall present us with ijou, must be of equal force
to prove, that Paul thought he would be of the number of the dead,
who are to be raised by Jesus at his coming. The truth is, such expres-
sions as these, are not to be understood of the waiters themselves. They
are mere figures of speech, used by the best authors, to draw their rea-
ders' attention, or to soften some harsh or disagreeable sentiment \ with-
out intending to represent themselves, either as of the number, or
of the character of the persons with whom they class themselves. Thus
Paul, Galat. i. 23. to shew that he was now connected with the disciples
of Christ, reckons himself among the number of those whom he had
formerly persecuted. They had heard only that lie who persecuted us,
<b'c. Psalm. Ixvi. 6. He turned the sea into dry land ; they went through
the flood on foot ; there did we rejoice in him. In like manner Hosea,
speaking of Jacob, says, chap. xii. 4. He found him in Bethel, and there
he spake with us. This figure, in the mouth of Christ's disciples, has
a singular propriety j because all of them, making but one collective
body, of which Christ is the head, and which is united by the mutual
love of all the members, individuals may consider every thing happen-
ing to the members of this body, as happening to themselves. Where-
fore, as Doddridge observes, it was very unjust in Orobio, and I add,
in Mr Gibbons, to represent this as an artifice of the apostle, to invite
people to Christianity, by the expectation of being taken up alive to
heaven in a very little time. Limb. Coll. page 75.
2. (Ou (in t^^ccTUfiivi) Shall not anticipate : So the word should be
translated
Chap. IV. 1 THESSALONIANS. 57
angel, ' and with the servants and to punish his enemies \
trumpet of God :'^2Lnd the and, with the voice of aft archangel,
dead (sv) in Christ shall proclaiming his advent ; and with a
rise first.* great trumpet, calling the dead from
their graves : and the dead in Christ
shall rise first.
translated here. For, (p^uvnv signifies to get before another In a race,
pr journey.
Ver. Id. — 1. Tor the Lord himself shall descend from heaven. Kxrx-
Cua-gTas< UTT a^scva does not imply that the Lord j esus is to fix his tribunal
on the earth j but that he will descend so as to fix his seat in the air,
at such distance from the earth that every eye shall see him, and every
car shall hear his voice, when he passes the awful sentence, by which
their state shall be unchangeabiy fixed. This conjecture is confirmed by
ver. 17. where we are told, that after the judgment, the righteous shall
be caught up in clouds, to join the Lord in the air.
2. IVith a shout. Ev KiXivTf.txri. This word denotes the shout, which
the whole soldiers of an army make at their first onset, to encourage
one another in the attack : or which rowers utter, to cheer one ano-
ther in their labour. It is, therefore, used with great propriety, to ex-
press the loud acclamation which the whole angelical hosts will utter
to express their joy at the advent of Christ, to raise the dead, and judge
the world.
3. With the voice of an archangel. The archangel here spoken of, is he
xvho will preside over that innumerable company of angels, who are to
attend Christ when he comes to judge the world. — Before Christ's first
appearance on earth, John Baptist was sent to cry, Prepare ye the way
of the Lord, make his path straight. In like manner, before his second
appearing as judge, an archangel will proclaim his advent, and call the
living to prepare for the judgment.
4. And with the trumpet of God. This circumstance is mentioned
likewise, 1 Cor. xv. 2. See note 1. there. According to the Hebrew
idiom, the trumpet of God signiifies a great trumpet.
5. And the dead in Christ shall rise first. If the dead in Christ are
those who have suffered death for Christ, as some commentators sup-
pose, the apostle's doctrine in this passage will be the same with John's
doctrine, Rev. xx. 4, 5. But as the meaning of that passage is not yet
fixed, I prefer the opinion of those who by the dead in Christ, understand
tbem who have died in subjection to Christ, see chap. i. 1. note. — In
tliis passage the apostle teaches, that the dead in Christ shall be raised,
before the living are changed. For we are told expressly, ver. 15. that the
living who remain at the coming of Christ shall not anticipate them who
are asleep in Jesus. He teaches likewise, if I am not mistaken, that
the dead in Christ shall be raised, before any of the wicked are raised ;
and that they shall arise with glorious, immortal and incorruptible bo-
dies j while the wicked shall be raised with bodies mortal and corrup-
tible, like those in which they died ; consequently, that no change is to^
be made in the bodies of the wicked, who are found alive at the com-
ing of Christ. At least these things seem to be taught, 1 Cor. xv. 22.
58 1 THESSALONIANS. Chap. IV,
17 [Etthtx) After- 17 j4fter the righteous are raisedy
awards y ^ we the living who lue, the people of Christ, who are
A^ by Adiim ail die, so also hij Christ all shall he made alive 23.
But every one in his proper band. The righteous all in one band, and
the wicked in another. And ver. 4S. As the earthy man Adam was,
such also the earthy or wicked men shall be : At the resurrection they
shall be earthy and mortal like Adam, (so 1 translate and interpret the
passage, on account of what is afBrmed in the following verse, 49) j and
^s the heavenly man Christ is, such also the heavenly men, the righteous
shall be at the resurrection. They shall be heavenly and immortal, like
Christ, 49. For as we heavenly men have borne the image of the earthy
man, we shall also bear the image of the heavenly ; which I think implies
that the earthy men, the wicked, are not tc bear the image of the heaven-
ly. See 1 Cor. xv. 48. note.
But, because to many, who cannot lay aside their early prejudices,
it may appear an opinion not sufficiently supported by the texts I have
quoted, that the wicked shall be raised from the dead with fleshly,
mortal, corruptible bodies, like those in which they died \ and that no
change is to pass on the bodies of such of them as are found alive on
the earth at Christ's coming, farther proofs perhaps, will be thought
riecessary to establish these points -, I, therefore, lay before the reader
the following considerations for that purpose, and hope they will be at-
tended to by him with due candour.
1. It is no where said in scripture, nor insinuated, that- the wicked
shall be raised with glorious, immortal, and incorruptible bodies.
On the contrary, all the passages, in ^^hich incorruptible and immortal
bodies are promlse^d, or spoken ^ of, evidently relate to the righteous
alone. Thus, when the apostle Paul, speaking of Christ, says, Philip,
iii. 21. Who will refashion our humbled body, that it may become of like
form with his glorious body, it is the body of those only, whose conversa-
tion is in heaven, ver. 20. which shall be thus refashioned.— In like man-
ner, what is written of the resurrection of the dead, and of the glory,
spirituality, and incorruptibility of their bodies, and of the changing of
the living, 1 Cor., xv. 4^—4-4. is not to be understood of the wicked,
but of ihe?n %vho are Christ''s at his coming, ver. 2^. and who are to /;/-
herit the kingdom of God, ver. 50. as indeed the v/hole of the reasoning
in that chapter likewise clearly evinces.— Farther, though there shall be
a resurrection both of the just and of the unjust, only theif that he %vise
shall shine as the brightness of the frmament, and they that turn mamj to
righteousness, as the stars for ever and ever^ Dan. xii. 6. So like'.vise our
Lord tells us, Malth. xlii. 43. Then shall the rirrhteous shine forth as the
sun, in the kingdom of their father. And, to name no more passages, in
this discourse to the 1 hessalonians, the apostle speaks of none but of
the dead in Christ, ver. 14- 16. and of them who are to be for ever %vith
the Lord, ver. 17. See 1 Cor. xv. 18. note. But if the scripture hath no
where said, or insinuated, that the Vv-icked are to be raised with spiritual,
immortal, and incorruptible" bodies, what reason has any man to think,
that they shall obtain bodies of that kind ? In a matter of fact of this
magnitude, and which depends entirely on revelation, to go one step
farther
€hap. IV. , - 1 THESSALONIANS. 59
remain shall [uf^ic a-w) at living on the earth at his coming, be-
i he same time, "^ ivltJt them ing changed, shall at the same tune
farther than the scriptures, either by direct affirmation, or by necessary
inference, warrant us lo go, is certainly presumplion.
2. There are in the scriptures, sentiments and expressions, which, by
just construction, imply that the wicked shall not, at the coming of
Christ, obtain glorious, immortal, and incorruptible bodies. For ex-
ample, our Lord's words, Luke xx/ 36. And aj'e the children of God ^
being the children of the resurrection, plainly imply, that they wlio are
not the children of God, are not the children of the resurrection, in the
same manner that the children of God are. So also, the glory to be re-
vealed in us, being 'termed, Rom. viii. 19. The manifestation of the sons
of God ; the expression certainly implies, that that glory is not to be-
revealed in them who are not the sons of God. — And to teach us what
that glory is, by which the sons of God are to be distinguished from the
wicked, deliverance fro7n the bondage of corruption is called, Rom. viii. 21.
The freedom of the glory of the children of God. And the redemption of
the body from the bondage of corruption, is styled, vei. 2.j. the adoption^
or method by which sonship to God is constituted. Allowing then,
that the ma?iifestation and adoption of the sons of God, at the resurrec-
tion, will be accomplished by the redemption of their body from cor-
ruption, and by the glory that is then to be revealed on them, it implies,
that while the righteous on that occasion shall be shewed to be the sons
of God, by obtaining glorious, incorruptible, and immortal bodies, the
wicked, at the resurrection, by appearing in fleshly, corruptible, mortal
bodies, like those in which they died, shall be shewed not to be the sons
of God. The truth is, to suppose that the V\'icked shall arise with the
same kind of body as the righteous, is to suppose that they are the chil-
dren of the resurrection, equally with the sons of God, contrary to our
Lord's assertion. Nay, it is to suppose, that there shall be no tnanfes-
Uiiion, or discrimination of the sons of God at the resurrection, conirary
to the doctrine of the apostle Paul.
Here a thought of great importance occurs. May not the mani-
festation of the sons of God, by the glory to be revealed in their body,
imply, that the discrimination of the righteous from the wicked, at the
general judgment, is to be made, not by any formal inquiry into the
character and actions of each individual, which would render the day
of judgment much longer than the whole duration of the world many
times repeated j but by the kind of body in which each shall appear.
So that the true character of every man being -thus clearly manifested
by the power of the Judge, under the direction of his oiiiniscience, the
whole process of the judgment will be completed at once, by the sen>
tences which he v»'ill pronounce on men, according to their true cha-
racters thus manifested.
i. To prove that the righteous whom he calls, 1 Cor. xv. 48. hea-
'venly men, shall obtain heavenly, th-at is, incorruptible and immortal
bodies, St Paul says, ver. 50. This I affirm, brethren, namely, that we
■hall bear the image of the heavenly man, because flesh atid blood cannot
inherit the kingdom of God ^ neither can corruption inherit incprruption.
But
60 i THESSALONIANS. Chap. IV^
be caught up^ in clouds ^^ ivith them who are raised from the
tojoin^ the Lord in the de^d, de caught up in clouds y to join the
But if the righteous are to obtain incorruptible bodies, that tbey may-
be capable of inheriting ishe kingdom of God, as I think is plainly in-
timated in this passage, we may conclude that the wicked, none of
whom shall ever inherit the kingdom of God, are not to obtain such
bodies. For why should they be fitted for enjoying a happiness which
they are never to possess ? Besides, the glorious and immortal body of
the ricrhteous, being itself a part of their inheritance as the sons of God,
we cannot suppose that the wicked shall obtain that, or any share what-
ever of the portion which belongs to them.
4. After the judgment, the righteous are to be caught up in clouds,
to join the Lord m the air, in order to their going with him into heaven,
1 Thess. iv. 17. But the wicked, not being caught up, will in all pro-
bability remain on the earth. Wherefore, as the earth is to be burnt
-ifith fire, the wicked left thereon must, after the judgment, perish in the
general conflagration. Accordingly, our apostle, speaking of the pu-
nishment of the wicked, says expressly, 2 Thess. i. 7. The Lord Jesus shall
be revealed from heaven with the angels of his power. 8. Inflicting pu-
nishment wit h flaming f re on theni who know not God^ and whoohey not the
gospel of our Lord Jesus Christ. 9. They shall suffer punishment, even
everlasting destruction from the presence of the Lord, and from the glory of
his power.-'ln like manner the apostle John, speaking of the v/icked
after the judgment, says. Rev. xxi. 8. They shall have their portion in
. the lake which bur net h with f re and brimstone, which is the second death.
But if the wicked are to die a second time, by the destruction of their
body, in the burning of the earth which is to take place immediately-
after the judgment, why should the power of God be exerted in raising
them with spiritual, immortal, and incorruptible bodies, like those of the
sons of God, or in changing such of them as are aUve at the coming of
Christ ? seeing they are so soon to lose their bodies in the general con-
flagration.
5. There apnears a great propriety in Christ's raising the wicked
with fleshly mortal bodies like those in which they died. For, as in the
present life, the wicked make the body the sole object of their care,
and place their whole happiness in bodily pleasures, fit it is, that they
be exposed to shame and contempt, by being brought before the judg-
ment-seat of Christ, in that fleshly, corruplible, mortal body, which
they so much idolized. Fit also, that they be tormented with envy, by
beholding the righteous in their immortal bodies, shining as the bright-,
ness of the firmament, and ready to go away into the kingdo.M of their
Father. More than this, seeing the wicked, v/hile on earth, placed
their affections and cares wholly on their body, and on earthly things 5
and for the sake of enjoying earthly things, despised heaven and its feli-
cities ; what more proper than to punish them, by destroying their body
along with the earth, and the things thereon, to which they so closely
attached themselves -*
6. The doctrine I am endeavouring to establish is favoured by the
Vulgate version of 1 Cor. xv. 51. Omnes quidem resurge?nus, sed rion
omnes immutabimur : We shall all indeed arise i hut we sha' I not all be
2 changed:
Chap. IV. 1 THESSALONIANS. 61
air : and so we shall be Lord in the air, that we may all ac-
for ever with the Lord.^ company him in his return to heaven.
A?id so, we shall be for ever with the
Lord :
changed: namely, by receiving Immortal and Incorruptible bodies. I
own this is not the genuine reading of the Greek text. But I produce
it here, only to shew what opinion some of the ancients entertained of
the resurrection body of the wicked.
Ver. 17.— 1. Afterwards, we the living, voho remain, shall together
with them be caught up. Ettutx, does not imply, that the righteous are
to be caught up, immediately after the dead in Christ are raised ; but
simply, that they shall be caught up after that event, without deter-
mining how long after it. Between the resurrection of the righteous,
and their being caught up, the living are to be changed, as Is iniplled in
their not anticipating them who are asleep. Also the wicked are to
be raised, after the change has passed on the living. For as the apostle
tells us, 1 Cor. xv. 23. Every man Is to be raised in his proper band.
Add, that before the righteous are caught up, or at least before they go
.away with Christ, they must receive their sentence of acquittal. All
these circumstances, though not taken notice of in this place, are fully
declared by the apostle elsewhere. See 1 Thess. v. 3. note 2.
2. 'AfAu, is on adverb of time, of^a, of place.
3. Caugh up. 'A^7[-xyyi(70fZi^ci. Dr. Scott (Christian Life, vol. Hi.
p. 1204.) thinks this shall be effected by the activity of the glorified
bodies of the righteous, and not by the ministry of angels. But his
opinion Is contradicted by the Import of the orglnal word ^^^rosyns-o^tsSas,
which, as the critics observe, denotes an external force. After the judg-
ment, all the righteous, both those who are raised from the dead, and
those who are changed, shall be caught up in the air, in clouds, as Christ
himself was when he left this earth.- -Or, the meaning may be, they
shall be caught up in clusters, by the ministry of the attending angels,
to join and accompany the Lord In his return to heaven. On the other
hand, the wicked not being caught up, must remain on the earth ; both
those who were alive at the coming of the Lord, and those who were
raised from the dead. And as the earth Is to be burnt with fire, they
5hall not escape, but shall perish In the general conflagration.
4. In clouds. In scripture, m\iltitudes of angels are called clouds,
Matth. xxiv. 30. Wherefore caught up in clouds, may signify, caught
up by the ministry of angels. Clouds likewise signify great multitudes
of people, Heb. xii. 1, According to tliis sense, the meaning will be,
caught up in great numbers at once.
5. To Join the Lord in the air. E/$ A'Ttuj'vyiTiv Kv^ta ng xz^oi. One of
the senses of uTravrcta Is, me offero, me confero. Scapula. This mean-
ing the word hath here, because it Is not the beginning, but the con-
clusion of the judgment, which Is described in this clause. According-
ly, our joining the Lord in the air, is called, 2 Thess. ii. 1. Our gather-
ing together around him.— -Yrom. this verse It appears, that at the judg-
ment Christ will fix his seat in the air.
6. And so we shall be for ever with the Lord. Here the apostle
jilainly refers to our Lord's promise, John xiv» 2. I go to prepare a place
, YcL. in. I for
6% 1 THESSALONIANS. Chap. IV.
18(fr25-?, 331.) Where- IS JV/ierefojr, mdking these grand
fore, comfort one another events the subject of your frequent
{«») with these words. * meditation, comfort one another^ by re-
peating these divinely inspired ivordsy
in which I have delivered them to
you by the commandment of Christ,
ver. 15.
fur i/ou, 3. And f I go and prepare a place for you, I will come again ^
and receive yon unto mysef, that where I am, there ye may be also. See
also John xvii. 24.— From the doctrine taught in this verse, Whitby
infers, that the souls of the faithful were not Avith the Lord, before the
resurrection.
Ver. IS. With these words. Some MSB. add here ra Trnvuurog, ihesQ
words of the Spirit.
CHAPTER V.
Fiew and Illustyatlan of the Matters contained in this Chapter.
npHE apostle, after describing the coming of Christ to raise the
-■- dead, and carry the righteous with him into heaven, does not
quit the subject of Christ's return ; but proceeds, in this chapter,
to foretell the terror which his appearing will occasion to the wick-
ed, and the punishment which he will then infxict on them. This
circumstance merits the reader's attention, because it proves, that
in describing Christ's return to the earth, the apostle had some
farther view, besides that of comforting the Thessalonians under
the death of their relations. For if this had been his only pur-
pose, nothing more was necessary but to tell them, that if they be-
lieved Jesus died and rose again, so also them ivho sleep in Jesus luill
God bring nvith him. Wherefore, since in the preceding chapter,
he not only mentions the resurrection and departure of the right-
eous into heaven, but enters into a particular description of the cir-
cumstances of Christ's coming to judgment, by which his power
and greatness, as the Son of God and governor of the world,
will be manifested ; also, since in this chapter he goes on to fore-
tell the terror which Christ's return will occasion to the wicked,
and the punishment v;hich he will inflict on them ; it seems to
me plain, that his chief design in all this was to shew, that by
committing the judgment of the world to Christ, the Father hath
confirmed his Son's gospel, and hath authorized him to punish all
who do not obey it j as the apostle also expressly aihrms, 2 Thess.
j. 8, 9.
To the authority, however, of Christ as judge, and to the ar-
gument for the divine original of the gospel founded thereon, it
may
Chap.V. 1 THESSALONIANS. View. 63
may be objected, that we have no evidence thereof, excepting the
apostle's prophecy, and Christ's own prediction, that he will re-
turn as judge. I therefore reply, that although, in ordinary cases,
a prophecy proves nothing till it be accomplished, yet we have com-
plete evidence in Christ's resurrection from the dead, that the pro-
phecies concerning his return to judge the world, will in due time
be accomplished. For, seeing the chief priests and elders of the
Jews put him to death as a deceiver, because he called himself
the Christy the Son of the Messed God, and because he affirmed, that
ihei/ should see him sitting on the right hand of power y and coming in
the clouds of heaven y namely, to raise the dead and judge the world,
his resurrection from the dead is certainly a demonstration from
God, that he is his Son ; that he is now on the right hand of
power, and that he will come in the clouds of Heaven to judge
mankind. Hence, the first preachers of the gospel always appeal-
ed to Christ's resurrection, as the proof of his return to judgment.
For example, Paul, in his oration to the learned Athenians, Acts
^vii. 31. He ivill judge the world in righteousness by the man whom
he hath apjyoinicd ; whereof he hath given assurance unto all men, in
that he hath raised him frotn the dead. — 2 Cor. iv. 14. Knowings
that he who raised up Jesus from the dead, ivill raise us up also hif
Jesus, and will present us with you. — And in this epistle, i Thess.
i, 10. And to wait for his Son from heaven, whom he raised from
the dead, even Jesus, who delivers us from the lurath which is to come.
Hence also, in the proof of the divine original of the gospel un-
der our consideration, the apostle very properly connects Christ's
return to judgment, with his resurrection from the dead ; and
produces the two events thus connected, as his fourth argument,
1 Thess. iv. 14'. For if we believe that Jesus died, for calling him-
self the Son of God and judge of the world, and rose again, to
prove that these characters really belong to him, even so must Ave
also believe, that them who sleep in Jesus will God bring with him
from the dead into heaven. The truth is, we cannot believe the
resurrection of Jesus, without believing that he is the Son of
God, and the judge of the world ; and if we believe that he is
the Son of God and the judge of the world, we must beheve
that hi's gospel is a revelation from God.
Farther, the argument taken from Christ's power and dignity
as judge, is introduced in this proof of the divine original of th^
gospel, VvHth peculiar propriety ; because it effectually removed
those prejudices, which were entertained from the very beginning,
against Christ and his gospel, on account of his having been pub-
licly put to death, as a deceiver, by the chief priests. For his
crucifixion, though a stumbling-block to the Jews, was necessary
to his resurrection, whereby his dignity as the Son of God, and
his power as judge of the world, have been established beyond
contradiction.
61. View. 1 THESSALONIANS. Chap. V.
contradiction. Since then the return of Christ to judgnunt is in-
dubitable, the righteous may rejoice in the prospect ; firmly per-
suaded, that they shall obtain the resurrection to eternal life, pro-
mised them in the gospel. On the other hand, the wicked may
tremble, when they think of the circumstances of Christ's advent
foretold by his apostle, and of that terrible punishment which he
Vv'ill then inflict upon them, and from which none of them shall
escape. Nay, infidels themselves, although they may believe no-
thing at all of the matter, should not make light of the warning
which the gospel revelation hath given them, of Christ's return •,
because the bare possibility of its happening, ought to fill them
with terror.
His description of the punishment of the wicked the apostle in-
troduces with observing, that there was no need for his writing
any thing to the Thessalonians, concerning the time of Christ's
coming to judge the world, ver. 1.— Because, from what he had
formerly told them, they knew perfectly, that the time of it is
uncertain, not having been revealed to any person ; and that it
will be sudden and unexpected, ver. 2. — and will occasion great
terror and astonishment to the wicked, when he comes to punish
them. And their terror will be exceedingly increased by this,
that about the time of Christ's coming, they nvill promise to them-
selves peace afid safety, for a great length of years. But while in this
state of security, sudden destruction shall come upon them^ and none
of them shall escape, ver. 3. — ^This is all the apostle thought fit to
write at present concerning the punishment of the wicked. Ne-
vertheless, as he hath declared, chap. iv. 17. that the righteous
are to be caught up from the earth, in clouds, to join the Lord in
the a*r, that they may be for ever with him, it follows, that the
wicked being left on the earth shall be burnt in the conflagratioR
which the apostle Peter assures us will consume the earth after
the judgment is ended, 2 Pet. iii. 10. — 12. This being the una-
voidable lot of the wicked, had not St Paul good reason to call
•their punishment d^estruction^ and to declare that none of them shall
escape ?
Having set forth the punishment to be inflicted on the wicked
at the coming of Christ, under the idea of destruction^ the apostle-
told the Thessalonians, that being fully instructed concerning the
design of Christ's coming, that event will not be terrible to them^
ver. 4, 5. — Yet, they were not to live slothfully and securely like
the wicked, but they were to watch continually, ver. 6, 7. — and-
as persons living in the midst of enemies, they were always to
have on the Christian armour, ver. 8. — because God had not ap-
pointed them to lurathy or destruction with the wicked in the ge-
neral conflagration, but to salvation through Jesus Christ, ver. 9.
— who died for this end, that whether they were of the number
of tlie dead, or of the living at his coming, they may live in end-
less
Cmap. V. ] THESSALONIANS. 63
less happiness with him, ver. 10. — Lastly, he desired them a
second time to edify each other, by making the great discoveries
contained in this epistle, the subjects of their daily conversations,
ver. 11.
His principal design being finished, the apostle cautioned the
Thessalonian brethren against those errors and irregularities,
which Timothy had informed him still prevailed among them.
In particular, because many were not as submissive to their spiri-
tual guides as it became them to be, he besought them to be obe-
dient to those who laboured among them in the ministry, and
whose duty it was to admonish and rebuke them for their faults,
ver. 12. — and to esteem them very highly for their work's sake,
ver. 13. — On the other hand, the Thessalonian ministers who per-
haps had been negligent in admonishing and rebuking the faulty
among them, he exhorted to be very plain, in warning and re-
proving such as walked disorderly ; and affectionately to support
the weak, by administering proper consolations to them ; and to
be patient towards all, ver. 14. — and to take care, that none of
their flock rendered evil for evil to any one, ver. 1 5. — ^Then ad-
dressing the pastors and people jointly, he gave them a variety of
practical advices, ver. 16. — 22. — After which, he prayed fervent-
ly for the sanctification of the Thessalonians, ver. 23, 24. — and
begged them to pray for him, and his assistants, ver. 25. — and
laid the rulers of the church under an oath, to cause this his epis-
tle to be read to all the holy brethren ; namely, in their own city",
and in the neighbouring churches, ver. 27. — Then gave them his
apostolical benediction, ver. 28.
T/je Fourth Argument continued.
New Translation. Commentary.
Chap. V. 1 (A?) Hoiv- 1 Hoiuev^r, concerning the time of
ever, concerning the times the duration of the world, and the par-
and the seasons, * breth- ticular season at which Christ will
ren, ye have no need that come to judgment, brethren, ye have m
I write to you. * need that I write to you ;
Ver. 1. — 1. However, concerning the times and the seasons. X^6vcf,
times, are longer periods, but kxi^oi. seasons, aie the particular parts of
these periods, in which events take place. Thus, Dan. ii. 21. God
changeth the times, the periods of the duration of kingdoms, and the
seasons, the particular parts of these periods, in which revolutions are
to take place. Acts i. 7. // does not belong to ijou to know the tijfies or
the seasons, which the Father hath put in his own power : you are not to
know how long Jerusalem shall be trodden down of the Gentiles j nor
at what season the times of the Gentiles shall be fulfilled. — Rom. v. 6.
KflSTat xoti^ov, In duet/me Christ died.— In the passage under consideration,
ihe plural number is used for the singular. See Ess. iv. 22.
2. Te have no need that I write to you. This he says, because, when
he
66 1 THESSALONIANS. Chap. V.
2 For yourselves know 2 For, from the Words of Christ,
perfectly, that the day of which I formerly repeated in your
the Lord so cometh as a hearing, yourselves know perfectly^
thief in the night (Mat. that the day of the Lord so cometh as a
xxiv. 42. — 44.) thief in the night ,- cometh suddenly
and unexpectedly \ and will occa-
sion the greatest consternation to the
wicked.
3 For when they shall 3 For, at the very time ivhen they
say, Peace and safety, shall protnise to one another unin-
then sudden destruction terrupted peace, and perfect safety,
ccmeth upon them, as the even then, sudden destruction, and ir-
pains of child-bearing, * on resistible, cometh upon them, as the
her ivho is with child ; pains of child-bearing on her luho is
and they shall not es- luith child ; and they shall not escape
cape. * the judgment and punishment of that
terrible day.
he was with them he had taught them, that it wps not for them to
know the times or the seasons which the Father hath put in his o^.vn
power *, and had repeated to them Christ's injunction to watch, because
in such an hour as they thought not^ the Son of man cometh, Matth. xxiv.
43. By making this observation, the apostle represses that vain curiosi-
ty which is natural to mankind, who, not content with the knowledge
of things useful, indulge an immoderate desire of searching into things
which, because the discovery of them would be hurtful, God hath con-
cealed. In the present instance, the knowledge of the time of Christ's
coming, would be prejudicial to the affairs of the world.
Ver. 2. So cometh, as a thief in the niglit. This is the comparison by
which our Lord himself illustrated the unexpectedness of his coming,
Matth. xxiv. 43- It is used by Peter likewise, 2 Pet. iii. 10. See Rev.
iii. 3. The ancients, from this comparison, and from the parable of the
virgins, fancying that Christ's coming to judgment will be in the night,
instituted (heir 'vigils, that at his coming he might find them watching.
But the true meaning of the comparison is, thst like the coming of a
thief in the night, on those who are asleep and unarmed, the coming of
Christ will be unexpected, and fall of terror to the wicked ; without
determining whether it will be in the day time, or in the night.
Ver. 3. — 1. As the pains of child-hearing on her who is with child.
Nothing can be conceived more forcible, to represent the anguish and
torment of the wicked, occasioned by the stinging of their own con-
sciences, and by the horrid fears which shiall be excited in them, when
they find themselves overtaken by the judgment, than to compare it to
the pains of child-bearing. This description is the more affecting, that
the verbs are all in the present time : so cometh ; sudden destruction
cometh ; representing the certainty and instantaneousness of its coming,
Luke xxi. 34.
2. And the 1/ shall not escape. The persons who shall not escape the
terrible destruction of that day, are they who know not God, and who
oheij.
Chap. V. 1 THESSALONIANS. 67
4 But ye, brethren, are 4 But ye^ brethren , are not in
not in darkness, (Ivi* 197.) darkness; ye ajre not in a state of
oheij not the gospel of our Lord Jesus Christ. And the destruction which
Cometh upon them, is everlasting destruction from the presence of the Lord
and from the glory of his poiver^ 2 Thess. i. 8, 9.
Though the apostle Paul hath often spoken of Christ's return from
heaven, and of the resurrection of the dead, tlie judgment of the world,
and the state of the righteous and of the wicked after the judgment,
this Is the only passage in which he hath professedly given an account
of these great events. Yet, as he has not introduced all the particulars
relating to them, which he himself, his Master, and the other apostles
have occasionally mentioned, it will not be unprofitable if in this place,
taking 1 Thess. iv. i4. and v. 1, 2, 3. as the groundwork of the de-
scription, I shall insert in their order, the farther discoveries concerning
the judgment of the world, and the final issues of things, which are
made to us in other parts of the scripture.
Before the coming of Christ to put an end to the world, all those
events included in the mysterij of God which he hath declared to his ser-
imnts the prophets, must be finished. Rev. x. 7. Hut, as many of these
events have not yet taken place, the coming of Christ may still be at
a great distance. Accordingly, the apostle Peter hath foretold, 2 Epist.
iii. 3, 4. that in the last days there will be scoffers, who, because his
coming is delayed for a long lime, will ridicule the promise of his com-
ing, and affirm, that the world never shall have an end. For the same
reason also, as Paul informs us, these men Immediately before the coming
of Christ, will promise to one another peace and safety for a great
length of years. But while the last generation of the wicked are thus
living in a state of absolute security, the Lord himself will descend
from heaven, to their unspeakable astonishment. And their conster-
nation will be augmented by the visible majesty In which he will appear.
For he will come in his o%vn glory, Luke ix. 2d. and in the glory of his
Father, with his angels, Matt. xvi. 27. He will come, not in the weak
fleshly body in which he ^vas crucified, but In that glorious body where-
in he now lives : He will come, surrounded with that bright light where-
by the Father manifests himself to the angelical hosts, and whose shin-
ing, far surpassing that of the sun, will give notice of his approach ; on
which account he is called ///£• Day Star, 2 Pet. 1. 19. and the Morning Star,
Piev. xxil. 16. which is to usher in the day of judgment. He will come
attended, not with a few poor disciples, but with an innumerable host
of angels, the ministers of his justice, and who shall announce his ar-
rival by a great shout, expressive of their joy, that the judgment of the
world is come, that the righteous are to be rewarded and the wicked
punished, and that all the powers of darkness are to be utterly destroy-
ed.—And now the Lord appearing in the air, surrounded with myriads
of angels, the voice of an archangel shall be heard, proclaiming that he
is come to judge the living and the dead. And the trumpet shall sound as
the signal for the dead to come forth from their graves. But they
shall not all revive at once. Every man Is to rise in his proper band.
Christ the frst fruit hath risen long ago, and will now shew himself ri-
sen J afterward they who are Christ'* s at his coming ^ X Cor. xv. 23. The
dea4
€8 1 THESSALONIANS. Chap.V.
so as that day should, like ignorance and security, like the hea-
a thief, come on you. * then, so as the day of Christ should^
like a thief in the nighty come on you
unexpectedly, and fill you with ter-
ror.
dead in Christ, therefore, being first raised, shall appear with spiritual
incorruptible, and immortal bodies, fashioned like to Christ's glorious
body, and shining as the brighiness of the firmament. After they are
raised, such of the righteous as, at the coming of Christ, are alive on
the earth shall be changed j for they shall not anticipate them who are a-
sleep in Christ, 1 Thess. iv. 15. This change, by Avhich the bodies of
the living shall be transformed like to Christ's glorious body, will be
produced in a mo?nefit, in the twinkling of an eije^ during the sounding ,
of the last trumpet, 1 Cor. xv. 52. It seems the trumpet shall sound
twice.— The righteous who sleep in Jesus being thus raised, and those
who are alive at his coming being changed, the wicked who are in their
graves, shall then awake to everlasting shame and contempt, Dan. xii. 2,
They shall not rise with glorious bodies, like the children of God, but
with fleshly, corruptible, mortal bodies, like those in wliich they died j
because they are not to inherit the kingdom of God. For the same
reason, no change shall pass on the bodies of such of the wicked as re-
main on earth at the coming of Christ.— In the change of the living,
as well as in the resurrection of the dead, due regard being had to the
real character of each, a most accurate and just discrimiivaiion will be
xnade betw^een the righteous and the ivicked, by the kind of body which
Christ will allot to them. So that every one's character being thus
made visible to himself and to his fellows, and to the angels^ and in
short, to the whole universe, there will be no need of any particular in-
quiry into the actions of individuals ; but the wdiole process of the judg-
ment w'ill be completed and declared at once, in the righteous sentences
of the Judge fixing the doom of every man irreversibly. For the whole
human race, from the beginning of the Vv^orld to the end of time, being
gathered together, shall stand before the judgment seat of Christ, so
raised in the air, as every eye may see him, aad every ear hear him.
And being revealed in their true characters, each shall receive accord-
ing to his works. To the righteous Christ will say. Come ye blessed
xf my Father^ inlierit the Kingdom prepared for you from the foundation of
the worlds Mat. xxv. 34. After which, they shall be caught up in
clouds, by the ministry of the angels, to join the Lord in the air. —
And now the righteous being gathered topjether around Christ, 2 Thess.
ii. 1. he will say to the wicked, Depart from jne, ye cursed^ into ever^
lasting fre^ prepared for the devil and his angels. 1 his spoken, flaming
fire shall issue from his presence, and from the glory of his power,
2 Thess. i. 8. that is, from the luminous cloud with which he is surround-
ed, and by which his presence and power shall be maniiested. And
that fire shall burn the earth, 2 Pet. iii. 10. 12. and the wicked left
thereon j both them who were alive at the coming of Christ, and them
who were raised from the dead ; and none of them shall escape : for
theh numbers, w^hen assembled, shall not protect them from the indig-
1 natioa
Chap. V. 1 THESSALONIANS. 69
5 All ye ar^ sons of 5 All ye who believe are enlightci-,
light, and sons of day ;* ed persons y and persons for ivlijse hen ft
nation and power of their Judge. — This punishment by fire these wick-
ed men shall suffer, because formerly preferring the pleasures of the bo-
dy to the pleasures of the mind, they lived only for the body. And as
this fire is said to be prepared for the devil and his angels, it is reason-
able to think that they also shall be punished in the conflagration. —
But while all the enemies of God are thus suffering condign punish-
ment for theli crimes, the righteous, along with the angels, shall ac-
company Christ in his return to heaven, and so they shall be for ever
with the Lord.
From the burning of the wicked in the general conflagration, it docs
not follow that the thinking principle in them shall then be extinguish-
ed. Their souls may survive this second death, of the body, just as it
survived the first. Math. x. 28. Yet how long it W'lll survive this se-
cond death, depends wholly on the pleasure of God, vv'ho may prolong
their existence, or put a period to it, as he sees fit. Only while they
exist, being excluded from all enjoyment, and even from the hope of
enjoyment, because they are to have no second resurrection, they must
suffer a melancholy, the bitterness of which it is not possible to describe.
This comfortless, most miserable state, is, perhaps, wiiat in scripture is
called, outer darkness^ and the blackness of darkness resei^ved iox \\\e, wick-
ed ^or eiwr^ 2 Pet. ii. 17. See 2 Thess. i. 9. note 1.
Such will be the process of the judgment ; and such the state of the
righteous and the wicked, after it is finished. May the belief of these
great discoveries made by the inspired writers, be deeply fixed in our
hearts, and may the frequent recollection of them animate us to live in
such a manner, that we may be of the number of the righteous in that
great and terrible day !
Ver. 4. Should like a thief come. YLxrxhxZv,, literally, lay hold on. The
apostle means that although the coming of Christ w^ill be unexpected
to the righteous, as well as to the wicked, because unforeseen by both,
yet it will not overwhelm the righteous with terror, nor bring destruc-
tion to them, as it will do to the wicked. — The commendation in this
verse, though addressed to the Thessalonians in general, does not by
any means imply, that all of them w.ere of such a character, that if the
day of Christ had come upon them, it would have found them prepared.
Among so great a number, there were doubtless some, whom that day
would have surprised •, particularly the disorderly persons mentioned in
the second epistle. But the apostle speaks in this general manner, be-
cause the greatest part of them were living as it became the disciples of
Christ to do.
Ver. 5. — 1. All ye are sons of light, and sons of day. This, as addres-
sed to the w^hole of the Thessalonian brethren, means that they were
all so enlightened by the gospel, as to merit the appellation of sons of
day ; and that, if they improved their knowledge, they would be of the
number of those for whom the day of judgment was made. See Rom.
xiii. 12. 1 John i. 5. notes.
2. W^
Vol. Ill
70
1 THESSALONIANS.
Ghap. V.
we are not SOKts of night,
neither of darkness.*
6 Therefore, let us not
sleep, even as the others :
but let us watch, and be
sober.
7 For they who sleep,
sleep in the night, and
they who get drunk, * are
drunken in the night.
8 But lue being SONS
of day, let us be sober, put-
ting on the breast-plate *
of faith and love, and FOR
an helmet, ^ the hope of
salvation.
tJie day of judgment is appointed. We
are not persons living hi the night of
heathenish ignorance, neither persons
for whom the darkness of eternal death
is designed.
6 Therefore, as persons enlighten-
ed, let us not stupify ourselves with sen-
suality, even as the heatJmis ; hut let
us keep ourselves awake, and preserve
the right use of reason, by habitual tem-
perance,
7 For they wlio sleep, sleep in the
7iight, and they who get drunk, do it iti
the night ; that is, the stupidity and
sensuality in which the heathens live,
are suitable to the darkness of igno-
rance in which they live.
8 But we being persons for ivhom
the day of judgment is appointed let
us be sober; and being surrounded
with enemies, let us %vear the breast-
plate of faith and love, as a defence
to our heart, the seat of the passions,
and for an helmet the hope of salva-
tion, which will defend our head, the
seat of reason. See Rom. xiii. 12.
2. We are not sons of nighty neither of darkness. These are charac-
ters of the heathens, importing that they were hving in utter ignorance
of spiritual things.
Ver. 7. Theij who get drunk are drunken in the night. *0; ^i^vaKcy^ivat,
vvKrog (tc&^yyc-iv. Ms^ao-xowat*, denotes the act of getting drunk, ^i%u, the
state.— See Raphelius, who has quoted a passage from Polybius, shew-
ing that drunkenness in the day-time was reckoned highly indecent, eveu
by the heathens themselves.
Ver. 8.— 1. Putting on the breastplate. The breast and head being
particularly exposed in battle, and vvounds in these parts being extreme-
ly dangerous, the ancients carefully defended the breast and the head
of their soldiers by armour, to which the apostle here compares the
Christian virtues of faith and love. In the parallel passage, Ephes. vi.
14. the expression is, the breast-plate of righteousness ; to shew, as Estius
^ys, that the righteousness of a Christian consists in faith and love.
Yet as the shield of faith is Hkewise mentioned in that passage, the ob-
servation perhaps is too refined. The breast-plate of faith and love be-
ing made of more precious materials than any metal, and being of a
truly heavenly fabric, will render the heart, the seat of the affections,
invulnerable. 1 he apostle's meaning, stripped of the metaphor, is this ;
that to defend our affections against the impression of outward and sen-
sjblc
Chap. V. 1 THESSALONIANS. 71
9 For God hath not 9 This hope of salvation is well
appointed us to wrath,' founded; for God {hk i^iio) hath not
but (s<? TrigtTroijjiTii') to the appointed us to destruction^ as he hath
acquisition of salvation, appointed the wicked, hut to obtain
through our Lord Jesus salvation through our Lord Jesus
Christ, Christy
10 Who died for us, 10 Who died for us ^ that ^whether
that whether we wake or nve are of the number of them, who at
sleep,' we may live to- his coming are alive ^ or of them who
gether with him, * (chap, are dead in their graves, ive may live
iv. 17.) ijoith him in heaven for ever.
11 Wherefore, com- 11 Wherefore^ by these glorious
fort one another^ and edify discoveries, comfort one another under
(hg rov ivxy literally, one the the afflictions of life^ and edify each the
other) each the other ^ even other in faith, temperance, fortitude,
as also ye do. * hope, joy, and watclifulness, even as
also^ I know, 3'^ do,
siblc objects, notliing is so eifectual as faith In the promises of Christ,
and love to God and man.
2. And for an helmet^ the hope cf salvation. The head being the seat
of those thoughts and imaginations, on which the afTections and passions
in a great measure depend, it must be of importance to defend the head
against the entrance of such thoughts and imaginations, as have any
tendency to excite bad affections, or carnal desires. But for that pur-
pose, nothing is better, than to have the head so filled with the glorious
hope of the salvation offered to us in the gospel, as to exclude all vain
thoughts and imaginations whatever. This hope therefore, is most ele-
gantly termed, the Christian's Helmet. The exhortation to the Thes-
salonians to arm themselves teaches us, that the sons of light must not
only watch, but fight. See Ephes. vi. 17. note 1.
Ver. 9. God hath not appointed us to wrath. The design of God in
sending his Son, was not to condemn but to save the world j they, there-
fore, who are appointed to wrath, are such only who wilfully and obsti-
nately refuse to believe and obey the gospel.
Ver. 10. — 1. Wake or sleep. Because the word here used is KotBiv^i^,
and not KOi(^ocof/.ui, Whitby thinks the apostle is speaking of natural
sleep, and not of death ; and that y^nyo^A'f.tiv, means being on their
guard. But Benson hath shewed, that tlie two first-mentioned words
are used indifferently, both by sacred and profane writers, for death.
Farther, he observes, that if y^Jiyc^iy^ttg!', signifies to be on our guard ^ it is
not true, that if we are found asleep, that is, off our guard, we shall
live with Christ. The antithesis, therefore, requires that y^/tya^ay, here
should signify to live.
2. Live together with him. In the opinion of some commentators,
this imports, that the righteous in the state of the dead, still live with
Christ. But, in my opinion, the apostle is here speaking of their living
with Christ after the resurrection.
Ver. 11. Ldifij each the other ^ even as also ye do. This being the ex-
hortatioi}
72 1 THESSALONIANS-. Chap. V.
12 Noiv we beseech 12 Noiu ive beseech you^ brethren^ to
you, brethren, to know submit yourselves to them ivho labour in
them w/zi? labour among the wordy amo?ig you , and ivho preside
you, and ivho 'preside over over you in your religious assembHes
you in the Lord, and ad- agreeably to the luill of Christ, and who
monish you. ' reprove you for your faults y and exhort
you to amendment.
1 3 And to esteem 1 3 And to esteem such very highly
them very highly (^v) ivith ivith love for their ivorlis sake ; which
love for their work's indeed is honourable in itself, and be-
sake. ' Be at peace a- neficial to mankind, but attended with
hortation Vvith which the apostle concluded his discourse, chap. iv. 3 8,
concerning Christ's carrying with him into heaven, those who are aHve
at his coming, and those who are then raised from the dead, it shews
that the expression, ver. 10. Whether we wake or sleep, means. Whether
we are alive or dead.— -It were, much to be wished, as Chandler observes^
that Christians, entering into each other's true interests, would banish
from, their conversation that calumny, slander, folly, and flattery, which
engrosses so much of this short transitory life j and by discoursing of
things of substantial worth, endeavour to fortify each other against the
snares of life, and those innumerable temptations which lie in wait to
ruin us. With what comfort should we meet each other at the great
day, were we on that occasion able to recollect, that in general we had
managed our conversation to our mutual advantage ! For we should then
be sensible, that in some measure v/e owe our glory to our concern
for, and fidelity to each other. Besides, the remembrance of this, will
enlarge the love of the saints to each other in the future state.
Ver. 12. Knoiu them who labour among you, h'c. Though the church
of the Thessalonians was but newly planted when the apostle left them,
he had before his departure, given it its full form j for he had appointed
them Elders, to perform the ordinary functions of the ministry, and to
preside in their religious assemblies, as he appointed elders in the new-
ly planted churches, mentioned Acts xiv. 23. — Farther, from this pas-
sage it appears, t\-{2it the eldership, in the apostle's days, was distinguished
into three orders. 1. Ts? x.fi7rirovTu-, iv vutv. Those luho laboured among
them, in the work of the ministry, by preaching, catechising, and dis-
pensing the sacraments. 2. Tag Tr^o^^^^tsva? v^m. Those wha presided
over them ; that is, who, in their public meetings for worship shewed in
what order individuals were to exercise their spiritual gifts ; and ap^
pointed the places and limes of these meetings. 3. T»5 va^navrxg vfietg.
Those who observed the behaviour of individuals, and gave to such as
were faulty the admonitions and reproofs necessary to their amendment.
For vaB-sTiw, signifies to admofiish with reproof. See Tit. iii. 10. note 2.
— Perhaps this office belonged to the bishops.
Ver. 13.— 1. And to esteem them very high/y %villi love, for their work's.
sake. From this we learn, that the respect due from Christians to their
ministers, is founded upon their diligence and faithfulness in preaching
the word, and in admonishing those who err, rather than upon the dig-
nity of their character, as rulers of the church.
2. Be-
Chap. V. 1 THESSALONIANS. 7^
mong yourselves." great danger. — Live in peace with one
another.
14' (As) On the other 14 0// the other hand, we exhort you y
handy we exhort you bre- brethren, who are pastors and rulers,
thren, Admonish the dis- Admo7iish the disorderly, by shewing
orderly,"- (chap. iii. 11.) them the sin and danger of leaving off
covciiortthefaint'hearted,'' working, and ?of meddling with
support ' the weak, be of other people's affairs ; encourage them
a long suffering disposition who are faint-hearted, when persecu-
towards all. tion arises ; support by your counsel,
them who, being weak in understand-
ing, know not how to direct them-
selves ; and bear long ivith all who err
through ignorance.
\S Take care ^2i\. no one 15 By your admonitions, and by
return evil for evil to any the prudent use of the censures of the
9ne, but always pursue ye church, Take care that fwne of your
what IS good, both to- flock return evil for evil to any one. Bui
2. Be at peace among yourselves. Some ancient MSS* and versions
read here tv xvroig, with them. Be at peace with them who preside over
you, &c. But as the clause is not joined with what goes before, by
any copulative, I rather think it a distinct precept to avoid discord,
which is the ruin of any society.
Ver. 14f. — 1. On the other hand, we exhort you brethren, admonish the
disorderly. ATat^ras, is a military term, and signifies those who break
their ranks, or desert their post, so that they cannot perform their duty
as soldiers, especially in battle. It is fitly used, to denote those whd
neglect the proper duty of their office or station. The beauty of this
passage is well illustrated by Mr Blackwall, who says, " It is as admir-
" able for the purity of its moral, and the diffusiveness of its charitable
" meaning, as for the elegance and force of its words, and the delicate
" turn of its structure. The union of the words within each comma
" or stop, and their mutual relation and assistance, is exquisitely proper
" and natural. The noble period runs on with strength and smooth-
" ness, and ends close and full. Both the ear and judgment are satis-
*' fied." Sac. Class, vol. i. p. 257.
2. Comfort the faint-hearted. OXty6-^vx,»i^ according to Grotius, are
persons who in adversity are dejected. But in Chandler's opinion, they
are persons who entertain worse thoughts of themselves than they ought
to do. Of this sort, there may have been some among the Thessalo-
nian brethren, wlio, having been great sinners, were oppressed with
sorrow for their former offences, and afraid, lest the continued perse-
cution to which they were exposed, should make them renounce the
gospel.
3. Support the lueak. A vTs;^2(r^«<, is to bear a thing on the side op-
posite to a person who bears it at the same time. In this place, it sig-
nifies our assisting the weak in understanding, with our advice, when
they are at a loss how to direct themselves.
Ver, 16,
74 1 THESSALONIANS. Chap. V*
vjards one another y and S2iy to t\\em,, Alwaijs pursue ye what is
towards all. good, both towards one another^ and to-
wards all : For to overcome evil with
good, is a victory far more noble than
any other.
16 Always rejoice,^ 16 Whether you are in prosperity,
Mat.v. 11,12. Rom. V.2. or in adversity, a/w^j/j- maintain that
rational joy^ which the doctrines and
promises of the gospel inspire.
1 7 Pr.-.y without cea- 1 7 Sensible of your own wants and
sing.' weaknesses, and of the infinite power
and goodness of God, pray to him
morni7ig and evenmgy and embrace eve-
ry fit opportunity of prayer.
18 (£» TTflsiT/) In every 18 In every condition, whether pros^
Ver. 16i Always rejoice. Here, and in what follo^vs, tlie apostle
turns his discourse to the people.— In advising us always to rejoice, he
does not mean that we should be insensible of our afflictions \ but that
in affliction we should not lose the joy which the glorious discoveries of
the love of God and of Christ, made to us in the gospel, are fitted to
yield. The truth is, affliction is the time when God gives the most
abundant measures of his Spirit to his children, and raises their faith
in the promises of the gospel, and strengtl^ens their trust in his provi-
dence j by all w^hich they obtain such peace and joy as nothing can
overcome. — See Philip, iv. 4. note.
Ver. 17. 'Bray without ceasing. This does not mean, that we should
never intermit praying, but that we should observe the stated seasons of
prayer. Thus, Luke xxiv. 53. They were continually in the temple
praising God, means, that they resorted to the temple at the time of the
morning and evening sacrifice ; and, according to the custom of the
Jews ofl^ered their prayers and praises while the incense w-as burning. See
Rev. viii. 3. And as the morning and evening sacrifice is called the
continual burnt offering, Exod. xxix. 42. they who regularly observed
that season of prayer, were said to pray continually^ and night and day.
Acts XX vi. 7. Our tvjelve tribes instantly serving God night and day, &c.
—But besides outward worship, there is due to God worship also in
spirit, consisting in habitually cherishing just conceptions of his charac-
ter and government , in placing our affections on him as their highest ob-
ject J in submitting our will to his in all things j and in relying upon
him for our happiness, both in prosperity and in adversity. Where
these dispositions prevail, the person may be said to pray without cea-
sing J and to make them habitual, care in performing the outward acts
of worship is of great use. Farther, frequently and humbly to ask the
assistance and protection of God, and to return him thanks for the bles-
sings we derive from his providence, are duties so natural, and so neces-
sary to our happiness, that one would think no person or family could
live in the habitual neglect thereof. And yet how many are there who
dp so \
Ver. IS.
Chap: V. l THESSALONIANS. 75
thing give thanks ; ' for perous or adverse, give tJianks to God,
this is the will of God, by whose providence all things come
Ifi/ Christ Jesus, (=/? 192.) to pass ; for this is the will of God,
concerning you. made known hi/ Christ Jesus, concerning
you.
1 9 Quench not the 1 9 Qiiench not the gifts of the 5^/-
Spirit. ' (See Eph. v. 1 8. nV, by hindering others to exercise
note 3.) them, or by neglecting to exercise
them yourselves, or by exercising them
with strife and tumult.
20 Despise not pro- 20 Highly esteem the gift of prophe-
phesyings. ' (See 1 Cor. sying : for it is the most useful of all
xiv. 3. note.) the spiritual gifts, being that by which
the church is edified, exhorted, and
comforted.
Ver. 18. In everij thing. This clause may be translated, For every
thing give thanks. See Ephes. v. 20. note 1. But the preposition there
is v'^i^, not iv as here.
Ver. 19. ^ench not the Spirit. Here the Spirit^ denotes the miracul-
ous gifts which were bestowed on the first Christians, called Heb. ii. 4,
Distributions of the Holy Spirit.— Yrova this precept, as well as from that
to Timothy, Stir up the gift of God which is in thee, 2 Tim. i. 6. it ap-
pears, that even the miraculous powers might be improved ; and that
the continuance of them with individuals, depended in a great measure
upon the right temper of their minds, and upon the proper use which
the spiritual men made of their gifts. The Greek words in which the
above mentioned precepts are expressed, have a relation to those flames
of jfiire, by which the presence of the Spirit was manifested when he
fell on the apostles and brethren, as mentioned Acts ii. 3. For in this
passage the banishing of the Holy Ghost is expressed by words, which
signify the extinguishing of flame : To TcvivfAx |ttjj (r^-vvvri, ^ench not the
Spirit. On the other hand, the strengthening the spiritual gifts, by ex-
ercising them properly, by banishing all vicious passions, and by che-
rishing inward purity, is expressed in words which denote the blowing
up of fire into flame. 2 Tim. i. 6. I put thee in mind, xvxI^atTrv^uv to ^ot-
^KTux Tn Qm, to stir up the spiritual g ft of God which is in thee, literally
io stir up as fire the spiritual gift. Some commentators suppose these
precepts have a respect likewise to the ordinary influences of the Spirit,
which, without doubt, equally with the extraordinary, are banished by
resisting or abusing them, and by Indulging sensual, malevolent, world-
ly dispositions j but are cherished by yielding to their influence, and by
cultivating a virtuous temper of mind.
Ver. 20. Despise not prophesy ings. Mn i^n^ivini, literally, do not set
dt nought. This precept, in a more general sense, is designed for those
who neglect attending the public worship of God, on pretence that they
are so wise, or so well Instructed, that they can receive little or no be-
nefit from it. But such should consider, that the spiritual life is main-
tained In the soul, not so much by new knowledge, as by the recoUec-
tiou of matters formerly known, and by serious meditation thereon.
Ver. 21.
76 1 THESSALONIANS. Chap. V.
21 Prove all things.' 21 Do not believe every teacher
Hold fast * that wliich is pretending to inspiration ; but examine
good. 1 John iv. 1 . all things offered to you, comparing
them with the doctrines of Christ,
and of his apostles, and with the for-
mer revelations : A^id hold fast that
ivhichy uDon examination, is found
22 Abstain from all 22 Abstain from all such actions, as
appearance of evil. to yourselves, after examination, have
an appearance of evil.
23 And may the God 23 A?id that ye may be enabled to
of peace himself sanctify obey this, and every precept of the
you wholly ; and may gospel. May Gody the author of all hap-
your luhole person^ ' the piness, safictify you ivholly ; and may
spirit y and the soul, and the your ivhole person, your understandings
body J '" be preserved //;/- your affections, and your actions, be pre-
Ver. 21.--1. Prove all things. This precept may have been original-
ly intended for those spiritual men, who had the gift of discerning spi-
rits, and whose office it was to try those who pretended to prophesy, or
to speak by inspiration y and to direct the church in their opinion con-
cerning them. Nevertheless, it may well be understood in a more ge-
neral sense, as requiring Christians in all ages, before they receive any
religious doctrine, to examine whether it be consonant to right reason
and to the word of God. On this precept, Benson's remark is, " What
** a glorious freedom of thought do the apostles recommend ! And how
*' contempdble in their account is a blind and implicit faith ! May all
*' Christians use this liberty of judging for themselves in matters of re-
" ligion, and allow it to one another and to all mankind !"
2. KccTzy^iTi. This word signifies to hold a thing firmly in one's
hand. Applied to the mind, it denotes the sincere approbation of a
thing, and the close adherence to it.
Ver. 23.— 1. Tour whole person. So I have translated, '<iXc-<X^ov vf/.u*^
because the word signifies the whole of a thing given by lot j conse-
quently the whole of any thing j and here the ivhole frame of our na-
ture, our whole person. Accordingly, Chandler has shewed, that this
word is applied to a city, whose buildings are all standing j and to
an empire, ivhich hatli all its provinces 5 and to an ar^ny, whxose troops
are undiminished by any accident or calamity.
2. The spirit, the soul, and the body. The Pythagoreans, Platonists,
and Stoics, divided the thinking part of man into spirit and soul ; a no-
tion which they seem to have derived from the most ancient tradition,
founded, perhaps, on the Mosaic account of the formation of man, Gen.
ii. 7. and therefore it was adopted by the sacred writers. See Whitby's
note here, who says Gassendus and WiUis have established this philo-
sophy beyond all reasonable contradiction. Eut others are of opinion,
that as the apostle's design was to teach mankind religion, and not philo-
sophy, he might use the popular language to which the Thessalonian^
1 were
Chap. V. 1 THESSALONIANS. 77
hlameahky unto the co- served by God, nvithotd any just cause
ming of our Lord Jesus of blarney tmtil your trial is finished,
Christ. through tJie coming of our Lord Jesus
Christy to release you by death.
24- Faithful is he who 24 Faithful is God luho hath called
hath called you ; who also you into his kingdom, and who, having
will do IT. promised to assist you in all your trials,
and to sanctify you wholly, also will
do it,
were accustomed, without adopting the philosophy on which that lan-
guage was founded : consequently, that his prayer means no more, but
that they might be thoroughly sanctified, of how many constituent parts
soever their nature consisted.
The passage of Genesis above referred to, runs thus ; The Lord God
formed tnan of the dust of the ground, and breathed into his nostrils the
breath of ife ; and man became a living soul, that is, an animal. The
same appellation is given to the beasts, Gen. i. 24. God said, let the
earth bring forth the living creature^ (Heb. the living soul) after his kind,
cattle, &c. Wherefore, the formation of the animal part of our nature
only is described, Gen. ii. 7. the formation of our spiritual part having
been formerly declared, Gen. i. 27. So God created man in his own
image. In the image of God created he hi?n : Male andfamale created he
them ; both the male and the famale of the human species, created he
in the image of God. Moses's account, thus understood, implies, that
we have both an animal and an intellectual nature : that in his animal
nature, man is the same with the beast. For like the beast he haih a
body united to his soul. And as the soul of the beast is the seat of its
sensations, and is endowed with appetites and passions, such as anger,
hatred, lusi, &.c. so the soul of man is the seat of his sensations, ap-
petites, and passions. And though his body, in its form, differs from
that of a beast, it resembles it in being made out of the ground j its
members have a general resemblance to the members of a beast, the
bodies of both are nourished by food ; they grow to a certain bulk j
they continue in their mature state a determined time j after which they
gradually decay j anti at length die, unless destroyed before by some
accident. To the life of both, the presence of the soul in the body is
necessary j and to the presence of the soul, it is requisite in both, that
the bodily organs, called vital parts, be in a fit state for performing their
several functions. Such is the life which man enjoys in common with
the beast.
Because it hath been commonly supposed that God's words to Adam,
dust thou art, and to dust thou shah return, were spoken to him as an
animal, some have inferred, that not his body alone, but his animal soul,
was made of the dust, and returned to the dust. And in support of
their opinion, they appeal to Solomon's words, Eccles. iii. 18. 19. Vv'here
he affirms that the soul both of man and beast is of the dust, and returns
to the dust *, on which account he calls man a beast. Others affirm,
that dust or matter, however modified and refined, is not capable of sen-
<;ahon, the lowest degree of thought, and far less of imagination, and
Vol. III. L memory
78 I THESSALONIAN5. Chap. V.
2B Brethren, pray for 25 Brethren? y sensible of the import-
us. ' ance and difficulty of my work as an
apostle, I earnestly request you to
pray for me.
26 Salute all the bre- 26 Express your affection towards all
thren with an holy kiss ^ . your Christian hrethreriy in the ordinary
(See Rom. xvi. 16. note 1.) Tn2.nnery by giving i/iem a /^zVj-, accom-
panied with nothing of that criminal
love, which many of the Greeks in-
dulge towards their own sex.
27 I adjure you BT 27 J lay you, who preside in the
the Lord, that this epistle church at Thessalonica, under an oath
be read' to all the holy by the Lord's direction, tJiat this epistle
(see Essay iv. 48.) bre- be read to all the holy brethren profes-
thren. sing Christianity in your own church,
and in all the churches of Macedo-
nia,
memory ; faculties which the beast seems to partake of in common with
man. And therefore, they understand the above expressions as im-
porting, not that the soul of man and beast is material, but that it is
mortal j because it is no more contrary to reason that an incorporeal
soul should cease to be, than that it should have begun to exist.
But xvithout pretending to determine, whether the soul which man
is supposed to have in common with the beast, be meterial or not, I ob-
serve, that although God's words, Dust thou art, and to dust shalt thou
return, should be meant to import the m.ortality of Adam's soul, as well
as of his body, it will not follow, that tliere is nothing in man but what
was made of dast, ajid is mortaL Besides an animal soul, the seat of
sensation, appetite, passion, memory, &.c. man has an higher principle
called Spirit, the seat of intellect, reasoning, and conscience. This ap-
pears from Gen, i. 2fi. Let us make jnan in our image: for the body
of man, made of the dust of the ground, can be no partof the image of God.
As little can the animal soul which he hath in common with beasts, be
any part of that image. This superior principle in man Solomon ac-
knowledgeth. For after describing what man hath in common with
beasts, namely, one breath of life, he observes that their spirits are dif-
ferent, Eccles. ill. 21.
To comprehend the distinction between soul and spirit, which the
sacred writers have insinuated, the soul must be considered as connect-
ed both with the body and with the spirit. By Its connection with the
body, the soul receives impressions from the senses •, and by its connec-
tion uith the spirit, it conveys these impressions, by means of the im-
agination and memory, to the spirit as materials for its operations. The
powers last mentioned, through their connection with the body, are li-
able indeed to be so disturbed by injuries befalling the body, as to con-
vey false perceptions to the spirit. But the powers of the spirit not be-
ing affected by bodily injuries, It judges of the impressions conveyed
to it as accurately as If they were true representations \ so that the con-
clusions which it forms, are generally right.
Ver, 25.
Chap. V. 1 THESSALONIANS. 79
28 The grace of our 28 I finish my letter with giving
Lord Jesus Christ be you my apostolical benediction. Mai/
with you. » Amen. (See the favour^ protectiofiy and assistmice of
Eph. vi. 24. note 2.) our Lord Jesus Christy whose servants
ye are, ever remai?i with youy that ye
may be approved of him. And in
testimony of my sincerity in this, and
in all the things written in this epistle,
I sTij A?nen.
Ver. 25. Brethren^ praij for us. This the apostle requested, because
^'hether he considered the prayers of the Thessalonians, as expressions
of their earnest desire to have the gospel propagated, or of their good
will to him the apostle of Christ j or whether he considered the efficacy
of their prayers with God, who to do honour to good men,heareth their
prayers in behalf of others ^ he was sensible that their prayers might be
of great use to him. See Col. iv. 3. note 1.
Ver. 27. I adjure 7JQU by the Lord^ that this Epistle be read to all the
holy brethren. See Preliminary Essay, 2. This being a command to
the presidents and pastors of the Thessalonian church, it is evident that
this epistle must have been first delivered to them, by his order, although
it was inscribed to the Thessalonians in general. The same course, no
doubt, he followed, with all his other inspired epistles. They were sent
by him to the elders of the churches for whose use they were designed,
with a direction that they should be read publicly, by some of their
number, to the brethren in their assemblies for worship ) and that not
once or twice, but frequently, that all might have the benefit of the in-
structions contained in them. If this method had not been followed,
such as were unlearned w^ould have derived no advantage from the
apostolical writings : and to make these writings of use to the rest, they
must have been circulated among them in private j which would have
exposed the autographs of the apostle's letters, to the danger of being
lost. The practice therefore of the Romish clergy, who do not read
the scriptures to the common people in their religious assemblies, or
who read them in an unknown tongue, is directly contrary to the
apostolical injunction, and to the primitive practice. — Farther, as the
Thessalonian brethren had not been entirely obedient to their spiritual
guides, the apostle may have suspected, that their pastors would be a-
fraid to read this epistle publicly, in which a number of them were re-
buked, and in which practices were expressly condemned, which many
of them still followed. He therefore laid the pastors under an oath, to
cause It to be read publicly to all the brethren in their own city, and
in the nei£!"hbourhood.
A NEW
LITERAL TRANSLAIION
OF
ST PAUL'S SECOND EPISTLE
TO th;
T PI E S S A L O N I A N S
PREFACE.
Sect. I. Of the Occasion of writing the second Epistle to the
Thessalonians,
"pROM the matters contained in this epistle it appears, that the
-^ messenger who carried Paul's first letter to the Thessalonians,
gave him, when he returned, a particular account of their aiFairs,
(see 2 Thess. iii. 11. ) and, among other things, informed him,
that many of them thought the day of judgment was to happen
in that age •, because in his letter the apostle seems to insinuate,
that he was to be living on the earth at the coming of the Lord,
1 Thess. iv. 1 5. We luho are alive and retnain unto the coming of
the Lord. — ^Ver. 17. Then ive luho are alive and remain^ shall be
caught up. Chap. v. 4. But ye are not in darkness^ so as that day
should^ like a thief lay liold on you. — ^Ver. 6. Therefore^ let us not
sleepf even as the others ; but let us ivatch and be sober. — ^^Fhe same
person also informed the apostle, that such of the Thessalonians,
as thought the coming of Christ, and the end of the world at
hand, were neglecting their secular affairs, in the persuasion that all
business of that sort was inconsistent with the care of their souls :
That certain false teachers among the Thessalonians pretended to
have a revelation of the Spirit, importing that the day of judgment
was at hand : That others affirmed they were sent by the apostle to
declare the same things byword of mouth : nay. That a forged letter
had been handed about in Thessalonica, as from him, to the same
purpose. — An error of this kind being exceedingly prejudicial to
society,
Sect.!. PREFACE TO 2 THESSALONIANS. 81
society, It was necessary to put a stop to it immediately : and the
rather, that being imputed to Paul, it was utterly subversive of
his apostolical character and inspiration. The state, thereforcj
of the Thessalonians was no sooner made known to the apostle
than he wrote to them this second epistle : in which, as in the for-
mer, Silas and Timothy joined him, to shew that they were of the
same sentiments with him concerning that momentous affair.
The foregoing account of the occasion and design of writing
the second epistle to the Thessalonians, is taken from chap. ii. 1,
where the apostle besought the Thessalonians, with relation to
the cojning of Christ., a?id their gathering together around him (de-
scribed in his former epistle, chap. iv. 14 — 18.), not to give the
least heed to any teacher, pretending to a revelation of the Spi-
rit, who affirmed that the day of Christ was at hand ; or who
brought any verbal message or letter to that purpose, as from him.
The whole was a falsehood, wickedly framed. And to convince
th^m that it was a falsehood, he assured them in the most express
terms, that before the day of the Lord there will be a great apos-
tasy in the church j that the man of sin is to be revealed ; that he
will oppose and exalt himself above every one who is called God,
or who is an object of worship ; and that he will sit, or continue
a long time, in the church, as God. Then he put this question
to the Thessalonians, ver. 5. Do ye not remember, that ivhen I ivas
yet with youy I told you these things ? So that if they had recol-
lected the apostle's discourses, th^y would have easily perceived the
falsehood of the things, which the deceivers pretended to inculcate
?s a message from him. — ^The chief design, therefore, of this epis-
tle, was to convince the Thessalonians, that the apostle and his as-
sistants did not entertain the opinion imputed to them, that the
coming of the Lord and the day of judgment were to happen in
their lifetime : and to foretell the rise and progress of the mystery
of iniquity^ together with the coming and destruction of the Man
of Sin ; that the faithful, being forewarned, might not be surpris-
ed at these events, when they took place in the church.
Sect. IL Of the Time and Place of writing the second Epistle to
iJie Thessalonians,
Paul's second epistle to the Thessalonians Is thought, by the
best critics and chronologers, to have been written from Corinth,
during his first abode in that city. For the error it was designed
to correct, being of a most pernicious nature, as shall be shewed
immediately, and requiring a speedy remedy, it is natural to sup-
pose the apostle would write it as soon as possible, after the mes-
senger who carried his former letter returned, and gave him an
account of the disorders which prevailed among the Thessalonians.
—That the apostle wrote this second letter not long after the
first.
62 PREFACE TO 2 THESSALONIANS. Sect. 2-
first, seems probable for this reason also, that Timothy and Silva-5
nus, who joined him in his first letter, were still with him, and
joined him in the second. And seeing in this epistle he desired
the brethren to prm) that lie might he delivered from brutish and
ivicked inetiy chap. iii. 2. it is probable he wrote it soon after the
insurrection of the Jews at Corinth, in which they dragged liim
before Gallio the proconsul of Achaia, and accused him of jy^r-
suading men to luorshij) God cotitrary to the laiVy Acts xviii. 13. It
seems the iejnorance and rage of the unbelieving Jews had made
such an impression upon the apostle's mind, that he was afraid of
encountering them again : and therefore he begged the Thessa-
lonians to pray that God would deliver him from all such furious
bigots, who, though they professed to believe in the true God,
shewed, by their actions, that they were destitute of every good
principle whatsoever. — ^This epistle, therefore, being written at
Corinth soon after the former, we cannot be much mistaken in
supposing that it was dated A. D. 52. in the end of the twelfth,
or in the beginning of the thirteenth year of the reign of Clau--'
dius, the successor of Cains.
On supposition that this is the true date of the epistle, Grotius,
who makes the emperor Caius tJie man of sin, and Simon Magus
the wicked one, whose coming is foretold, 2 Thess. ii. hath fallen
into a gross error ; as hath Hammond likewise, who makes Si-
mon Magus the man of sin and the wicked one. From the history
of the Acts we know, that Simon had of a long time bewitched
the Samaritans with his sorceries, when Philip preached the gos-
pel to them. After leaving Samaria he went, according to Gro-
tius and Hammond, to Rome, and was honoured as a god, in the
beginning of the reign of Claudius. Now, seeing in the second
epistle to the Thessalonians, which was written in the end of the
reign of Claudius, the revelation of the man of sin is spoken of
as an event to happen in some future period, it is plain that nei-
ther Caius, who was then dead, nor Simon, who is said to have
revealed himself at Rome, as a god, in the beginning of the reign
of Claudius, can be tJie man of sin^ and wicked one, vrhose coming
and revelation are foretold in that epistle.
S&CT. III. Shewing that none of the Apostles believed the Day of
Jtidg7nent was to happen in their Lifetime.
Grotius, Locke, and others, have afBrmed, that the apostles of
Christ believed the end of the world was to happen in their time ;
iind that they have declared this to be their belief in various pas-
sages of their epistles. But these learned men, and all who join
them in that opinion, have fallen into a most pernicious error.
For thereby they destroy the authority of the gospel revelation,
■at least so far as it is contained in the discourses and writings of
the
Sect. 3. PREFACE TO 2 THESSALONIANS. 83
the apostles •, because if they have erred In a matter of such Im-
portance, and which they affirm was revealed to them by Christ,
they may have been mistaken in other matters also, where their
inspiration is not more strongly asserted by them than in this in-
stance. In imputing this mistake to the apostles, the deists have
heartily joined the learned men above mentioned j because a mis-
take of this sort effectually overthrows the apostle's pretensions to
inspiration. It is therefore necessary to clear them from so in-
jurious an imputation.
And, first, with respect to Paul, who was an apostle of Christ,
and Silvanus, who was a prophet and a chief man among the bre-
thren, and Timothy, who was eminent for his spiritual gifts, I
observe, that the epistle under our consideration, aftbrds the clear-
est proof that these men knew the truth concerning the coming
of Christ to judge the world. For in it they expressly assured
the Thessalonians, That the persons who made them believe the
day of judgment was at hand, were deceiving them : That before
the day of judgment, there was to be a great apostasy in religion,
occasioned by the man of sin, who at that time was restrained
from shewing himself, but who was to be revealed in his season :
That when revealed, he will sit, that is, remain a long time in
the church of God, as God, and shewing himself that he is God:
And that afterwards he is to be destroyed. Now, as these events
could not be accomplished in the course of a few years, the per-
sons who foretold, that they were to happen before the coming
of Christ, certainly did not think the day of judgment v/ould be
in their lifetime. And, as for the expressions in their former
epistle, which have been thought to imply that Paul believed the
day of judgment at hand, we have shewed in note 1. on 2 Thess.
iv. 1. ; that .they are mere rhetorical forms of expression, which
ought not to have been made the foundation of a doctrine of this
magnitude. Besides, St Paul, Rom. xi. 23, — 36. by a long chain
of reasoning having shewed, that after the general conversion of
the Gentiles, the Jews in a body are to be brought into the Chri-
stian church, can any person be so absurd as to persevere in
maintaining, that this apostle believed the end of the world would
happen in his own lifetime ^
Next, with respect to the apostle Peter, I think it plain, from
the manner in which he hath spoken of the coming of Christ,
that he knew It was at a great distance ; 2 Pet. Hi. 3. Kfioiving
this firsts that scoffers will come hi the last of the days^ ivalking after
their own lusts : 4. ^nd sai/ifigy ivhcre is the promise of his coming ?
For from the time the fathers fell asleep^ all things contifiue as at the
beginning of the creation. 8. But this one thing, let it not escape
you, beloved, that one day is with the Lord as a thousand years, and
a thousand years as one day. 9. The Lord who hath ijromised, doth
hot delay^ in the manner some account delaying. Now, seeing Peter
hath
84 PREFACE TO 2 THESSALONIANS. Sect. 3,
hath here foretold, that in the last age, the wicked will mock at
the promise of Christ's coming, on account of its being long de-
layed j and from the stability and regularity of the course of na-
ture, during so many ages, will argue that there is no probability
that the world will ever come to an end ; it is evident that he al-
so knew the coming of Christ to judgment was at a very great dis-
tance, at the time he wrote that epistle.
The same may be said of James. For in the hearing of the
^ apostles, elders, and brethren, assembled in the council of Jerusa-
lem, he quoted passages from the Jewish prophets, to shew, that
all the Gentiles were, in some future period, to seek after the
Lord, Acts xv. 17. But if James looked for the general conver-
sion of the Gentiles, he certainly could not imagine the end of
the world would happen in his time.
Lastly, the apostle John, in his book of the Revelation, having
foretold a great variety of important events, respecting the politi-
cal and religious state of the world, which could not be accom-.
plished in a few years, but required a series of ages to give them
birth,there cannot be the least doubtthathelikewise knewthetruth
concerning his master's second coming. And therefore, to sup-
pose that he imagined the day of judgment was to happen in his
own lifetime, is a palpable mistake.
Upon the whole, seeing the apostles, and other inspired teach-
ers of our religion, certainly knew that the coming of Christ to
judgment was at a great distance, every impartial person must be
sensible they have been much injured, not by the enemies of re-
velation alone, but by some of its friends ; who, upon the strength
of certain expressions, the meaning of which they evidently mis-
understood, have endeavoured to persuade the world that the
apostles ignorantly believed the day of judgment was at hand.
These expressions may all be applied to other events, as shall be
shewed in the next section ; ar^d therefore they ought to be so
applied ; because candour requires that sense to be put on an au-
thor's words, which renders him most consistent with himself.
Sect. IV. Different Comings of Christ are spden of in the New
Testament.
In this Article I propose to shew that there are other comings
of Christ spoken of in scripture, besides his coming to judgment ;
and that there are other things besides this mundane system,
whose end is there foretold : and that it is of these other matters
the apostles speak, when they represent the daij cf thtir mastery
and the end of all things y as at hand.
\. First then, in the prophetic writings of the Jews, (2 Sam.
xxii. 10. — 12. Psal. xcvii. 2. — 5. Isa. xix. 1.) great exertions of
the divine power, whether for the salvation or destruction of na-
2 tions,
Sect. 4. PREFACE TO 2 THESSALONIANS. 85
tlonSj are called the comings the appearing^ the presence of God. Hence
it was natural for the apostles, who were Jews, to call any signal
and evident interposition of Christ, as governor of the world, for
the accomplishment of his purposes, his comhig^ and his day. Ac-
cordingly, those exertions of his power and providence, whereby
he destroyed Jerusalem and the temple, abrogated the Mosaic in-
stitutions, and established the gospel, are called by the apostles,
his coming and day : not only in allusion to the ancient prophetic
language, but because Christ him.self in his prophecy concerning
these events, recorded Matt. xxiv. hath termed them the coming
of the Son of Man ^ in allusion to the following prophecy of Daniel,
of which his own prophecy is an explication ; Dan. vii. 13. /
saiv In the night visions^ and behold, one llhe the Son of Man came
"with the clouds of heaven, and came to the Ancient of Days. And
they brought him near bfore him. 14. And there was given him domi-
nion, and glory, and a kingdom, that all people, tiatlons, and languages
should serve him. His dominion Is aji everlasting dominion, ivhlch
shall not pass away, and his kingdom that which shall not be destroy-
ed. This prophecy, the Jewish doctors with one consent inter-
preted of their Messiah, and of that temporal kingdom which they
expected was to be given him. Farther, they supposed he would
erect that temporal kingdom by great and visible exertions of his
power, for the destruction of his enemies. But they little sus-
pected, that themselves were of the number of those ene-
mies whom he was to destroy •, and that his kingdom was to be
€stabKshed upon the ruin of their state. Yet, that was the true
vnQznmg oi the coming of the Son of Man In the clouds of heaven.
For while the Jewish nation continued in Judea, and observed
the institutions of Moses, they violently opposed the preaching of
the gospel, by which Messiah was to reign over all people, nations,
and languages. Wherefore, that the everlasting kingdom might
be effectually established, it was necessary that Jerusalem and the
Jewish state should be desti^oyed by the Roman armies. Now
since our Lord foretold this sad catastrophe, in the words of the
prophet Daniel, Matt. xxiv. 30. And they shall see the Son sf Man
coming In the clouds of heave?!, with poiver and great glory ,- and,
after describing every particular of it with the greatest exactness,
seeing he told his disciples, ver. 34*. This generation shall not pass
till all these things be fulfilled ; can there be any doubt that the
apostles (who, when they wrote their epistles, certainly under-
stood the true import of this prophecy,) by their master's comlngy
and by the end of all things, which they represent as at hand, meant
his coming to destroy Jerusalem, and to put an end to the insti-
tutions of Moses ? It is no objection to this, that when the apo-
stles heard Christ declare, There shall not be left here one stone upon
another, that shall not be thrown down, they connected the end of
the world, or ag;e, with that event. Matt. xxiv. 3. Tell us when
Vol. III. "' M shall
86 PREFACE TO 2 THESSALONIANS. Sect. 4.
shall these thhigs be, and luhat shall be the sign of thy coming, vnsit
c-vvTiXitu? Tii oiiojto^ and of the end of the age. For, as the Jewislv
doctors divided the duration of the world into three ages ; the
age before the law, the age under the law, and the age under the
Messiah \ the apostles knew that the age under the law was to
end when the age under the Messiah began. And therefore, by
the end of the age, they meant, even at that time, not the end of
the world, but the end of the age under the law, in which the
Jews had been greatly oppressed by the heathens. And although
they did not then understand the purpose for, which their master
was to come, nor the true nature of his kingdom, nor suspect
that he was to make any change in the institutions of Moses *, yet
when they wrote their epistles, being illuminated by the Holy
Ghost, they certainly knew that the institutions of Moses were to
be abolished, and that their master's kingdom was not a temporal,
but a spiritual dominion, in which all people, nations, and lan-
guages, were to be governed, not by external force, but by the
operation of truth upon their minds, through the preaching of
the gospel.
Farther, that the apostles, by the coming of Christ, which they
represented as at hand when they wrote their epistles, meant his
coming to establish his spiritual kingdom over all people, nations,
and languages, and not his coming to put an end to this mundane
system, is evident from what Christ himself told them. Matt. xvi.
28. There be some standing here, ivho shall not taste of death, till they
see the Son of Man coming in his kingdom. And, agreeably to this
account of the coming of Christ, and of the end of all things, I
observe, that every passage of their epistles, in which the apostles
have spoken of these things as at hand, may, with the greatest
propriety, be interpreted of Christ's coming to establish his ever-
lasting kingdom over all people, nations, and languages, by de-
stroying Jerusalem, putting an end to the law of Moses, and
spreading the gospel through the world. Thus, 1 Cor. x. 11.
These things — are ivfitten for our admojiition, (pon ivhom, t«Ad T<yy
uimox), the ends of the ages are come, means, the end of the age un-
der the law, and the beginning of the age under the Messiah. —
Philip, iv. 5. Let your moderation be known to all men : the Lord is
nigh ; namely, to destroy the Jews, your greatest adversaries. — -
Heb. ix. 26. But now, once iTn a-wTiXax rci:\> uiuvm, at the conclusion
of the ages, the Jewish jubilees, he hath been manifested to abolish
sin-offering by the sacrifice of himself — Heb. x. 25. Exhorting one
anothi?r daily, and so much the more, as ye see the day approaching :
the day of Christ's coming to destroy Jerusalem and the Jewish
state. — Ver. 37. For yet a very little while, and he who is conimg
nvill come, and will not tarry. — James v. 7. Wherefore, be jmtient,
brethren, unto the coming of the Lord. — ^Ver. 8. Be ye also patient :
strengthen your hearts, for the coming of the Lord to destroy the
Jewsjp
Sect. 4. PREFACE TO 2 THESSALONIANS. 87
Jews, your persecutors, draweth nigh. — ^Ver. 9. Behold^ the Judge
standeih before the door. — 1 Pet. iv. 7. The end of all things, the
end of Jerusalem and of the temple, and of all the Mosaic insti-
tutions, hath approached. Be ye therefore sober, aiid luatch unto
prayer. — 1 John ii. 18. Young children, it is the last hour of the
Jewish state ; and, as ye have heard from Christ, in his prophecy
of the destruction of Jerusalem, that the antichrist cometh, so now
there are many antichrists ; ivhence lue knciu that it is the last hour
of the Jewish state.
2. There is another coming of Christ spoken of by the apostles,
different likewise from his coming to judge the world, and to put
an end to the present state of things ; namely, his coming to de-
stroy the man of sin, 2 Thess. ii. 8. Him the Lord ivill consume
by the breath of his mouth, and ivill render ineffectual by the bright
shining of his coming. This singular event, which will contribute
greatly to the honour of God, and to the good of his church,
being to be accomphshed by a visible and extraordinary interpo-
sition of the power of Christ in the government of the world, is,
agreeably to the Scripture style, fitly called the coming of the Lord ;
and the bright shining of his coming. But this coming is no where
in Scripture said to be at hand.
3. There is likewise a day, or coming of Christ, spoken of by
Paul, different from his coming to judgment, and from both the
former comings. I mean, his releasing his people from their pre-
sent trial, by death. 1 Cor. i. 8. He also ivill confirm you until
the end ivithout accusation, in the day of our Lord Jesus Christ. —
Philip, i. 6. He ivho hath begun in you a good ivork, ivill be com-
pleting it until the day of Jesus Christ. — 1 Thess. v. 23. May
your ivhole person, the spirit, and the soul, and the body, be preserved
unblameable, unto the coming of our Lord Jesus Christ. It is true,
the release of Christ's servants from their present trial by death is
accomplished, for the most part, by no extraordinary display of
his power : yet it is fitly enough called his day and comirig ; be-
cause, by liis appointment all men die, and by his power each is
carried to his own place after death. Besides, his servants in par-
ticular, being put on their duty hke soldiers, must remain at their
several posts, till released by their commander ; and when he re-
leases them, he is fitly said to come for that purpose.
4. Besides all these, there is a day, or coming of the Lord to
judge the world, and to put an end to the present state of things.
This coming, Christ himself hath promised. Matt. xvi. 27. The
Son of Alan shall come in the glory of his Father, ivith his holy an-
gels ; and then shall he reiuard every man according to his ivork.
Now, this being a real personal appearing of Christ in the body,
it is more properly than any other of his comings called the day
and coming of Christ. And the purposes of it being more import-
ant than those of his other comings, the exertions of his power
foi-
8a PREFACE TO 2 THESSALONIANS. Sect. 4.
for accomplishing them, will be most signal and glorious. On
that occasion likewise, he will appear in far greater majesty than
formerly. For whereas, during his first abode on earth, his dig-
nity and perfections were in a great measure concealed under the
veil of his human nature, at his second coming, his glory as the
image of the invisible God, and as having all the fulness of the
Godhead dwelling in him bodily, will be most illustriously dis-
played, by his raising the dead, judging the v/orid, destroying the
earth, punishing his enemies, and rewarding his servants. Hence
this coming is, with great propriety, termed the revelation of Jesus
Christ : and the day of his revelation, when he shall be glorijied in
his saints and admired of all them ivho believe.
Thus it appears, that when the apostles wrote, there were four
comings of Christ to happen : three of them figurative, but the
fourth a real personal appearance ; that these different comings
are frequently spoken of in Scripture ; and that, although the
coming of Christ to destroy Jerusalem, and to establish his ever-
lasting kingdom, be represented by the apostles as then at hand,
no passage from their writings can be produced, in which his per-
sonal appearance to judge the world is said, or even insinuated, to
be at hand. The truth is, if the different comings of Clirist are
distinguished, as they ought to be, we shall find, that the apostles
have spoken of each of them according to truth ; and that the
opinion which infidels are so eager in maintaining, and which
some Christians have unadvisedly espoused, to the great discredit
of the inspiration of the apostles, as if they believed the day of
judgment was to happen in their lifetime, hath not the least foun-
dation in Scripture.
CHAPTER I.
View and Illustration of the Things contained in this Chapter,
TT seems, the messenger who carried the apostle's first letter to
• the Thessalonians had informed him, that they were exceed-
ingly strengthened by it, and bare the persecution, which still
continued as violent as ever, with admirable constancy. This
good news was so acceptable to Paul and his assistants, that they
began their second letter with telling the Thessalonians, they
thought themselves bound to return thanks to God for their in-
creasing faith and love, ver. 3. — And that they boasted of their
faith and patience in all the persecutions which they endured, to
other churches, ver. 4. (probably the churches of Achaia,) in ex-
pectation, no doubt, that their example would have a happy in-
fluence on these churches, in leading them to exercise the like
faith
Chap. I. 2 THESS ALONIANS. View. S?
faith and patience under sufferings. — And, for the encouragement
of the suffering Thessalonians, the apostle observed, that their
behaviour under persecution demonstrated God's righteousness in
having called them, notwithstanding they %vere of the Gentile
race, into the gospel dispensation, ver. 5. — Yet it was just in
God to punish their Jewish persecutors, by sending tribulation
upon them, ver. 6. — while he was to bestow on the Thessalonians,
a share in his rest, along with the believing Jews, when Christ
wdll return from heaven with his mighty angels, ver. 7. — ^to pu-
nish all who know not God, and who obey not the gospel of his
Son, ver. 8. — with everlasting destruction, by flaming lire issuing
from his presence, ver. 9. — ^The apostle adds, that, at the judg-
ment of the world, Christ will be glorified by the ministry of the
angels, who shall put his sentences in execution, and be admired
by all who believe, and among the rest, by the Thessalonians,
ver. 10. — And in this persuasion, he always prayed that the beha-
viour of the Thessalonians might be such as would induce God to
judge them worthy of the gor.pel, whereby they were called to
eternal life ; and also to perfect in them the work of faith with
power, ver. 11. — ^That on the other hand, the name of the Lord
Jesus Clirist might be glorified tlirough them, by their perseve-
ring in the faith of the gospel, even when persecuted ; and, on
the other, that they might be glorified through him, by the vir-
tues which they were enabled to exercise, in a degree proportion-
ed to the grace of God, and of Christ, bestovv^ed upon them •, for
these virtues would excite in the minds of their persecutors, the
highest admiration of their character, ver. 1 2.
New Translation. Commentary.
CHAP. I. 1 Paul, and 1 Pai/l^ a7id Si las , and T'unotliy.^ to
Silvanus, and Timothy^ to the church of the Thessalonia7is^ ivh'ich is
the church of the Thes- in subjection to the true God our Fa-
salonians, WHICH IS in thcr, whereby it is distinguished from
God our Father, ' and IN an assembly of idolatrous Gentiles,
the Lord Jesus Christ. and in subjection to the Lord Jesus
Christy whereby it is distinguished
from a synagogue of unbelieving Jews.
2 Grace BE to you, 2 Alay virtuous dispositions be mui-
and peace from God our tiplied to you, ivith cojnplete happiness
Father, and FROM the from God our common Father ^ and
Lord Jesus Christ. frotn the Lord Jesus Christ, by whom
the Father dispenses these blessings to
Ver. 1. God our Father. God is the Father of all mankind, by
creation : and of them who believe, by regeneration : and that whe-
ther they be Jew? or Gentile?.
3. We
90
2 THESSALONIANS.
Chap. L
3 We are bound to
thank God always con-
cerning you, brethren, as
is fity because your faith
groweth exceedingly, ^
and the love of every one
of you all towards each
other aboundeth ;
4 So that we ourselves
boast of you, (;y 163.) /d?
the churches of God, * on
account of your patience
and faith, in all your
persecutions and affic-
tionSy which ye sustain,
5 This is a proof of
the righteous judgment *
of God, (s<;to, I54-.) in
that ye ivere counted
worthy of the kingdom
of God,^ for which ye
even suffer.
3 We^ who, in our former letter,
(iii. 12.) prayed the Lord to fill you
with faith and love, are hound to tlmnk
God alivays concerning youy brethreny
as is fit ; because, agreeably to our
prayers, your faith in the gospel gro-zu-
eth exceedingly, notwithstanding the
persecution which ye suffer, and be-
cause the love of every one of you all to-
wards one another aboundeth ;
4 So that ive ourselves boast of you,
to the churches of Gody planted by us
in these parts, on account of your sin-
gular patience and faith, under all tlie
persecutionsy and under all the afflictions
ivliich ye sustaiuy whether from your
own countr^anen, or from the unbe-
lieving Jews in your city.
5 Tins your exemplary faith and
patience under persecution, we told
the churches, is a demons tratioti of the
righteous judgmeTit of Gody luho counted
you Gentiles luorthy of the kingdojn of
Gody into which he hath called you,
(1 Thess. ii. 12.) -Mid. for which ye even
suffer.
Ver. 3. Your faith grovjeth exceedingly . This teaches us, not to sa-
tisfy ourselves ^vith a general belief that the gospel is from God, nor
with a superficial view of its doctrines and precepts. Our persuasion
of the divine original of the gospel should grow in strength daily, and
our views of its doctrines and precepts ought to become more clear and
extensive. For, as all the virtues derive their life and operation from
faith, the stronger our faith is, the greater our virtue will be. In this
light, it is of the utmost importance frequently to review the evidences
of the gospel, that we may thereby strengthen our faith \ and to search
the scriptures daily, for the purpose of improving our viev.s of the doc-
trines and precepts of our religion.
Ver. 4. We ourselves boast of you, to the churches of God. This pas-
sage shews us, what is the occasion of joy to faithful ministers : It is
the faith, and piety, and charity, and patience, and constancy,- of the
churches, in Avhich they minister. — As Benson observes, the apostle's ad-
dress here is admirable. He excited the emulation of other churches
by boasting of the Thessalonians to them. And he quickened the
Thessalonians, by telling them how much he had praised them, in the
hearing of the churches.
Ver. 5 — 1. Righteous judgment of God. It is a proof that God hath
judged justly and Impartially, in bestowing the gospel upon you, and
that he knows the hearts of men.
2. Worthy
Chap. I. 2 THESSALONIANS. m
6 {EtTr;^, 137.) Not- 6 Notwithstafiding God is justified
<!uit/istafidwg IT IS just by your patience in suffering. He-
with God, to give i?i re- reckofjs it riglit to give in return afflic-
turn, affiiclion to them tion to them who afflict you. This I
ivho afflict you ; declare, to terrify your persecutors ;
7 And to you tJie af- 7 And to comfort you who suffer,
jlicted, (ctvi(riv) rest' with I add, that God reckons it right, to
us, when the Lord Jesus give to you Gentiles ivho are afflictedy
shall be revealed from eternal happiness luith us Jews, luheu
heaven, with [uyyiXav the Lord Jesus shall be revealed, as the
^vvctf^iMi, 18.) his mighty Son of God, by coming froin heaven
angels ; \ with his mighty angels ;
8 hiflicting punishment 8 Liflicting punishment with Jlaming
(sv, 162.) with flaming fire, on the heathens who do not acknow-
fire, ' on them who know ledge God, but worship idols j and on
not God, and o?i them them who believe not the gospel of our
who obey^ not the gospel Lord Jesus Christ, when preached to
of our Lord Jesus Christ, them ; or who, though they profess to
beheve it, obey not its precepts.
2. Worthy of the hingdom of God. So tlie gospel Is called by our
Lord. Matth. xii. 28. The kingdom of God is come to you. The
apostle calls the gospel dispensation, the kingdom ofGod^ In allusion to Dan.
ii. 44. /// the days of these kings shall the God of heaven set up a king-
dom which shall 7ie%ier he destroyed. See ver. 11. note 1.
Ver. 6. Notwithstanding it is just. The meaning is, Notwithstanding
by the persecution which ye endure, the righteousness of God's judg-
ment, in counting you worthy of his kingdom, is demonstrated, yet it is
just with God to punish them, &c.
Ver. 7. Rest with us, Anviv, relaxation. The apostle does not mean
relaxation from persecution. The believing Jews had no relaxation In
that sense, any more than the believing Gentiles. But he means, re-
laxation from the troubles of this life at death, and the enjoyment of
eternal rest, the rest of God, along with the believing Jews.
Ver. 8. — 1. Infiicting pu?rishnient with Jiamingfire. So ^I'^ovti^ ik^i-
xwiv, literally signifies. See 1 Pet. Ii. 1 ! . where ix^Dcyis-iv Is translated
punishment. Some are of opinion, tbat iv Trvp (pAoy®-, should be joined
with the last clause of the precedent verse, thus : shall he revealed from
heaven in faming fire. But the construction I have adopted. Is more
suitable to the design of Christ's second coming, which Is to comfort
the righteous, as well as to punish the wicked. Besides, the Syrlac
translator hath, ^ii sumet ultionem in vehemeruia ignis. -Ylv^i (pXoy(^, the
fire offiame^ is an Hebraism which denotes, that the fire which Is to de-
stroy the wicked, shall burn fiercely, so as to occasion a great light.
2. Arnl who obey not the gospel. The belief of the gospel is often
termed by Paul the obedience of faith ; because God hath commanded
men to believe the gospel. Hence Christ told the Jews, John vi. 29.
This is the work of God, that ye believe on hi?n whom he hath sent. Hence
also faith is called a work^ 1 Thess. I. 3. your work of faith. — In this
clause
92 2 THESSALONIANS. Chap. L
9 ('o.r<i'-:j, 67.) These 9 These ^vicked men, being raised
shall suffer punishme?^ty irovn the dQ^idy shall suffer j)unish7ne7it,
clause the aposde seems to have had the unbelieving Jews in his eye>
and all who, like them, obstinately and maliciously oppose the gospel. ^
To understand this account of the punishment of the wicked, we must
recollect, that after the judgment the righteous are to he caught up, from
the earth in clouds, to join tJie Lord in the air, 1 Thess. iv. 17. conse-
quently that the wncked are not to be caught up, but are to be left on
the earth. And in regard the apostle assures us that the present earth
is safely presernjed by the word (command) of God, and kept for Jire
against the day of judgment, and perdition of ungodly men, 2 Pet. iii. 7. it
follows, thai the wicked, both those who were raised from the dead,
and those who were alive on the earth at the coming of Christ, shall
begin to sufter the punishment due to them, in the flames of the con-
flagration. This is what Paul likewise declares in this Sth verse j and
John, Rev. xxi. 8. where he tells us, that the wicked shall be cast into
the lake which burneth with fire and brimstone, vjhich is the second death.
Farther, to this punishment of the wicked in the general conflagration
Peter plainly alludes, 2 ep. ii. 6. where, speaking of tlie destruction of bodom
and Gomorrah by fire, he says, they were ?nadc v7ro^ityf*x, an example unto
those who afterwards would live ungodly ; an example of that dreadful
punishment by fire which God will inflict on the wacked at the day of
judgment. And, seeing it is said here, ver. 9. They shall suffer punish-
ment, even everlasting destruction from the presence of the Lord, andfrojn
the glory of his power, it is probable that the fire which is to burn the
earth, with the wncked left thereon, will issue from the luminous cloud
with which the Lord will be surrounded 3 even as the fire which de-
voured Nadab and Abihu, Lev. x. 2. Heb. went out from the presence of
the Lord ; that is, from the pillar of fire by which God manifested his
presence among the Israelites in the wilderness. — The fiery cloud with
which Christ is to be surrounded when he judgeth the world, is for the
same reason, called his presence. See ver. 9. note 2. — It is also called
the glory of his power, because it is a token of the great power with
W'hich the Father hath invested him, as lord and judge the world. In
the description which the apostle Peter, 2 Epist. iil. \% 11, 12. hath
given of the burning of the earth, we have an account of the order in
which it will proceed. It is to begin with the heavefis, or air, which
surrounds the earth j c. d by the burning of the heavens, or air, the
earth is to be set on fire, ver. 10. and the meteors therein, burning furi-
ously, shall be dissolved : and, ver. 10. the fl?.mes spreading them-
selves around, the earth and the works thereon shall be utterly burnt ;
and the burning penetrating to the centre, the earth shall be dissolved
as well as the air j and the elements of which all things are composed
shall be melted, or reduced to an homogeneous mass of liquid fire,
which will either continue burning, or be extinguished in order to a
renovation, as it pleaseth God.
Seeing the fire, in which the wicked are to be punished, is called by
our Lord, Matt. xxv. 41. fire prepared for the devil and his angels, may
it not be inferred, that the«^e malicious spirits also are to be burnt in the
flames of the conflagration ? Of this punishment they may be capable,
1 it*
Chap. I. 2 THESSALONIANS. 93
i? /^^ A'" everlasting destruc- even everlasting destruction, by fire
tion, » from the presence * issuing from the presence of the Lord ^
if, as some suppose, they are muted to ^ethereal bodies of such a texture
as to be affected by fire. The other particulars, concerning the fallen
angels, mentioned in scripture, seem to agree with this account of their
punishment. For example, we are told, Ephes. ii. 2. that they have
their habitation at present /// the air. And, as the air is a dark abode,
in comparison of the region of light which they left, they are said to be
■confined, 2Pet.ii. 4. with chains of darkness in order to judgment. In
like matn^.er Jude tells us, ver. o, that they are kept in everlasting chains,
under darkness, (the darkness of this world, Ephes. vi. 12.), «/2/o //zi?
judgment of the great day. The devil, therefore, and his angels, bemg
imprisoned in our atmc-phere, and the day of judgment being the time
expressly fixed by Jude for their judgment and punishment, do not
these circumstances authorize us to believe, that vvhen the heavens or
atmosphere of air surrounding this earth is set on fire, these malicious
spirits shall be burnt in their prison-house, even as the wicked shall be
burnt on the earth, where they are to be left ? So that our Lord's sen-
tence is to be understood literally of the devil and his angels, as well as
of the wicked j and that the effect of this burning upon both, will be
the utter destruction of their bodies, without any hope of their ever re-
gaining new bodies 3 while their spirits, surviving the destruction of
their bodies as long as it shall please God, shall be made unspeakably
miserable by their own thoughts, without any enjoyment whatever to
alleviate the bitterness of their most melancholy state. These things
are all so terrible, that the sound of them, though distant, should a-
waken^ even those who are most sunk in wickedness and insensibility.
Ver. 9.— 1. Everlasting destruction, OAe^^(^, properly signifies that
destruction of the animal life which is called death ; but is no where
used to denote the extinction of the thinking principle. When, there-
fore, the wicked are said to be punished with everlasting destruction
from the presence of the Lord, it cannot from that expression be cer-
tainly inferred that they are to be annihilated *, but that they are to lose
the animal life, which some of them possessed who were alive on the
earth at Christ's coming to judgment, and which the rest regained by
the resurrection of their body, in order that they might be judged and
punished in the body. Agreeably to this supposition, the punishment
of the wicked, cast inio the lake v\hich burneth with fire and brimstone,
is called the stcond dcalh. Rev. xx. 14, 13. to intimate, that as the soul or
thinking princijile in men, Is not destroyed in the first death or destruc-
tion of the body, so neither is it to be extinguished by tlie destruction of
the body In the general conflagration •, which therefore Is fitly called
the second death. And, seeing the wicked shall never be delivered from
this second death, by any new resurrection, it is properly termed ever-
iasiing destruction. Nevertheless, whether an end is to be put to their
misery j and at what period, or in what manner it is to be ended, is not
revealed, and rests with God alone to determine.
2. Frojn the presence of the Lord. The luminous cloud with which
the Lord will be surrounded when he comes to judge the world, is cal-
led, ^go(7«7r», his face J ox presence, because thereby his presence, when
Vol. III. N he
94. 2 THESSALONIAN&. Chap. L
of the Lord, and from the fiery cloud by which the presence^
the glory of his power, of the Lord will be rendered illustri-
ous ; and from that glorious token of his
potuer as judge.
\0 In that daij,^ when 10 This punishment shall fall on
he shall come to be glo- the wicked, /;/ that day ivhen Christ
rified (?•., 167.) through his shall come from heaven the second time,
saints, * and to be ad- not to be despised and crucified, but to
mired by all the believers-^' be gloriji.ed through the ministry of his
AND BY roUj because /;<;/?/ ^;;^r/j, who will put his sentences
our testimony'^ was be- in execution, and to be exceedingly ad-
lieved {'.cp' 189.) by^ you. mired of all the believers, on account of
his justice and power •, and among the
rest, by you Thessalonians, because our
testimofiy concerning Jesus, luas belie-
ved by you.
11 (E/5 tf) On nvhich 11 On which account also, ive always
account also, we always pray concerning you, that our God may
pray concerning you, that have reason to judge you worthy of the
our God may count you calling into his kingdom, ver. 5. by
w^orthy of the calling, ' and which he hath given you an opportu-
he comes to judge the world, will be manifested, as the presence of God
was manifested at Sinai by a cloud, whose appearance was like devouring
fire^ Exod. xxiv. 17. See 2 Pet. i. 17. note 2.
Ver. 10. — 1. In that day. The words, iv y,fx.i^ec Hcun, are placed in
the end of the verse by a trajection usual in Paul's writings. But in
construction, they must be read In the beginning of the sentence, to
render the translation clear. The apostle's meaning is. They who
know noL God, &c. shall be punished with everlasting destruction, in
that day when Christ shall come to be admired by believers ^ for that
circumstance will aggravate the puni,shment of the wicked.
2. He shall come to be glorifed through his saints. The saints being
here distinguished from believers, it Is probable that his saints In this
verse are the liolij angels, our Lord's attendants *, especially, as in other
passages, the angels are called his saints, or hohj ones. See 1 Thess. iii,
13. with all his saints. Note 3.
3. Ad?nired {iv) by all the believers. If, £v, in this passage is trans-
lated in, as in the common \'ersIon, the meaning may be, admired on
account of his power and goodness shown in the believers, that is, in
their resurrection from the dead, and their final glorification.
4. Because our testimony was believed. The Syriae translation of this
clause is, ^iafdes adhibebitur testimonio nostra It seems the copy from
which that translation was made, had a different reading here.
5. By you. Grotlus translates the last part of this verse in the fol-
lovrlng manner : Admired, &c. because our testiwxjmi to you shall be be-
lieved, even by the wicked, in that day. But as %'7ri<;iv% cannot with any
propriety be translated shall be believed, probably Grotlus adopted the
reading of the Syrlac translation.
Ver. 11.
Chap. I. 2 THESSALONIANS. 95
fulfil* all the good-wilP nlty of obtaining eternal life; «;;Jthat
of HIS goodness in TOU, he may effectually accomplish all the good
and the work of faith mclinat'ion of his goodness in you, and
with power; carry the ivork of faith, (1 Thess. i. 3.
note,) to perfection, by his powerful as^
sistance ;
12 That the name of 12 That the power of our master
our Lord Jesus Christ Jesus Christ, may be displayed to your
may be glorified [iv, 167.) persecutors, through you, on whom he
through you, and ye hath bestowed such fortitude and zeal ;
through him,* according «;/// that j/^ may appear honourable in
to the grace of our God, their eyes, through him, in proportion to
and of the Lord Jesus the degree in which these virtues
Christ. have been wrought in you, by the
grace of our God, and of the Lord Je^
sus Christ.
Ver. li. — 1. Judge you xvorthy of the calling. Some are of opinion
that the action of callmg, is here put for eternal Ife^ the end of that
calling. But it is more natural to interpret it of the gospel, by which
men are called to lay hold on eternal life ; and so the meaning will be,
May our God, who inspects your actions, find you \ hessalonians always
making a right improvement of the gospel, whereby ye will be judged
by him worthy of it. ^
2. And fulfil. Others translate, x«< TrXYi^a-rn and make perfect ; because
in other passages the word is used in that sense. See Col. ii. 9. note 1.
3. Ail the good will of his goodness. Uua-xv ivh^iuv Tim xya^^io-vv^^.
" This, as Blackwall observes, is the shortest and the most charming
emphatical representation, that is any whei'fe to be found, of that im-
mense graciousn-ess and admirable benignity of God, which no words or
thought? can fully express, but was never so happily and so fully ex-
pressed as here" Sac. Class, vol. i. p. 184.— Because the word ///j-, is
not in the original, and because ccyot^coa-w^^ is never applied fco God in
the New Testament, Chandler is of opinion, that it denotes the goodness
of the Thessalonians in making the collections for the saints in Judea ',
and that the apostle prays here, that it m.ight take effect. But at the
time this epistle was written, the Thessalonians had not made these col-
lections ', for which reason, I prefer the interpretation given in the com-
mentary.
Ver. 12. And ye through him. By the glorification of the Thessa-
lonians, Theophylact understood, their glorification at the day of judg-
ment. But I rather understand it, of their glorification in the eyes of
their pesecutors ^ because that fortitude in suflering for the gospel,
which by the grace of God and of Christ, they were enabled to shew,
could not fail, as was observed in the iilustration, to raise in the minds
of their persecutors, an high admiration of their character.
CHAP.
9S 3 THESSAL0NIAN5. Chap. II.
CHAPTER II.
J^ienu and Illustration of the Subjects handled in this Chapter.
T
'O excite the attention of the Thessalonian brethren, to the
things the apostle was going to write concerning the time of
Christ's second coming, and to give them the greater weight, he
began this chapter, with beseeching them, in relation to the coming
of Christ to judge the world, and their gathering together around
him in the air, of which he had written in his former letter,
%'er. 1. — not to be soon shaken from any honest purpose, which
they had formed concerning their worldly affairs, nor thrown into
confusion, neither by any pretended revelation of the Spirit ob-
truded upon them by false teachers, nor by any verbal message
as from him, nor by any letter forged in his name, importing that
he believed the day of judgment was at hand, ver. 2. — And to
remove the impression, which had been made on the minds of
the Thessalonians by these base arts, the apostle assured them,
in the most express terms, that the day of the Lord shall not
come, till there first happen a great apostacy in rehgion among
the disciples of Christ, and the man of sin be revealed, that is,
till a tyrannical power should arise in the church, which should
exceedingly corrupt the doctrine of Christ, and grievously op-
press his faithful servants, ver. 3. — Next he described the charac-
ter and actions of that tyrannical power, and insinuated, that it
would continue a long time in the church, openly opposing both
God and Christ, ver. 4. — ^Then asked them, if they did not re-
member that when he was with them, he told them these things ?
ver. 5. — and that there was a power then existing, which re-
strained the man of sin from revealing himself, ver. 6. — and
would restrain hira, till it was taken out of the way, ver. 7. —
Which things, if they had recollected them, were proofs suffi-
cient that he did not think the day of Christ was at hand. In
the mean time, lest the prospect of such great evils arising in the
church, might afflict the Thessalonians too much, the apostle
added, that after the man of sin is revealed in his season, and
hath continued during the season allotted to him, he shall be de-
stroyed, ver. 8. — -In the mean time, to enable the Thessalonians,
and every one who might read this letter, to judge properly of
the apostacy, the apostle described the manner in which it was
to enter, and the vile arts by which it was to be established,
ver. 9, 10. — And to put the faithful upon their guard against the
authors and abettors of the apostacy, he declared, that such as
give heed to these impostors, will at length, through the strong
working of error, be seduced to believe the greatest and most
pernicious lie that ever v/as devised, and shall on that account be
condemned.
Chap. II. 2 THESSALONIANS. 91
condemned, ver. 11, 12. — ^Then expressed his charitable opinion,
that the Thessalonians would neither be involved in the sin, nor
in the punishment, of the revolt which he had described, ver. 13,
14. — and exhorted them to hold fast the doctrines which he
had delivered to them, whether by sermons or by letters, ver. 15,
— And that they might be enabled to do so, he earnestly prayed
that Christ and God would comfort them, and establish them in
every good doctrine and practice, ver. 16, 17.
New Translation. Commentary.
CHAP. II. 1 Now wQ 1 Noiu because there are some
beseech you, brethren, who affirm, that the end of the world
{v-^i^f 307.) coticerning^ is at hand, we beseech you^ brethren, in
the coming ^ of our Lord relation to the coming of our Lord Jesus
Jesus Christ, and our ga- Christ to judge the world, whereof I
thering together ' [in ayrov, have written in this and in my former
185.) around him ; letter, and to our gathering together
around him after the judgment ; See
1 Thess. iv. 1 7. note 5.
Ver. 1.— I. We beseech you concerning., or in relation to. Some com-
mentators adopt the common translation of this clause, because it is the
apostle's custom to beseech his disciples, by the things most dear to them :
as 1 Cor. XV. 31. 1 Thess. v. 27. 2 Tim. iv. 1. But in none of these
passages is the preposition vtts^, or any other preposition whatever, used.
2. The coming of our Lord Jesus Christ. Grotius, Hammond, Le
Clerc, Whitby, Wetstein, and others, understand this of Christ's com-
ing to destroy Jerusalem and the Jewish state. Accordingly, these
authors have sought the accomplishment of the prophecy concerning the
man of sin, in events which happened before Jeruialcm was destroyed.
Eut their interpretation Is overturned by ver. 2. in which the apostle
reprobates the opinion imputed to him, that he thought the day of Christ
^vas at hand. For if the day of Christ -^vas the day of the destruction of
Jerusalem, It was at hand, and happened while many, to whom this let-
ter was written, were alive. Farther, w-hen it is considered that, in his
former letter, the apostle had written of Christ's descending from hea-
ven, with the voice of an archangel, to raise the dead, and of the right-
eous being caught up in the air to join the Loi'd, and accompany him in
his return to heaven j and that in this epistle he has spoken of Christ's
being revealed from heaven in faming fre., for the purpose of inficcing
punishf7icnt, not only on them ivho obeij not the gospel of Christ., but on
them ivho know fiat God, that is, on idolaters j and that in neither epistle
is there one word which can clearly be interpreted of Christ's coming
to destroy Jerusalem \ and especially, that this letter was written to cor-
rect the mistaken notion into which the Thessalonians had fallen, con-
cerning the coming of Christ to judgment, described in the former kt-
ter : I say, considering all these circumstances, we can have no doubt
that the coming of Christ, spoken of in this verse. Is his coming, not to
destroy Jerusalem, but to judge the ivorld and to carry tliC righteous,
gathered round him in the air after the judgment, into heaven.
3~ And
98 2 THESSALONIANS. Chap. IL
2 That ye be not soon 2 That ye be not soon shaken from
shaken^ [xttc t» voo^) from your purpose of following the business
I'OUR purpose y nor trou^ of the present life, nor put into confu-
bledy^ neither by spirit,^ s'lon^ neither ^j/ any revelation of 'the
nor by word, nor by let- Spirit^ which these deceivers may
ter, as (^ix, 121.) from feign, nor hy any verbal message^ nor
us,* (a?, 322. 2.) tntima- by letter^ which they bring to you, as
3. And our gathering together around him. Of this the apostle had
written in his former epistle, iv. 17. We shall be caught up in clouds to
Join the Lord in the air ; and so we shall be for ever zvith the Lord, See
note 3. on that verse.
Ver. 2. — 1. Soon shaken from your purpose. 1,xXiv^/ivoc(, is to be shak-
en, as ships are by the waves while lying at anchor. Joined with utto
jas5, it signifies to be shaken or moved from one's purpose or resolution.
Chandler interprets it, shaken from the true meaning of my former let-
ter.
2. Nor troubled. QpracrBxi, is to be agitated with the surprise and
trouble which is occasioned by any unexpected rumour, or bad news,
Math. xxiv. 6. — Though the Thessalonians are said, 1 Epist. i. 10. to
have waited for the Son of God froni heaven, and no doubt considered
it as a most joyful event, yet the frailty of many of them was such that
the thought of his immediate appearing had unhinged their iriind, and
led them to neglect their worldly affairs ;, Vv'hereby much confusion
was occasioned j which the apostle endeavoured to remedy by this let-
ter.
3. Neither by Spirit. As many of the disciples, in the first age, were •
endowed with the gift of inspiration on particular occasions, the false
teachers began very early to give out, that their erroneous doctrines had
been dictated to t!^em by the Spirit of God \ hoping, by that deceit, the
jnore effectually to recommend their delusions. Of these false pretend-
ers mention is made 1 John iv. 1. 6. But to prevent the faithful from
being misled by such crafty impostors, some of the brethren in every
church were endowed with the gift of discerning spirits, whereby they
were enabled to judge with certainly, concerning the nature of the in-
spiration, by which any teachers spake, 1 Cor. xiv. 29. It vrould ap-
pear, however, that the false teachers in the church of the Thessalonians
had not been thus judged ; perhaps because they pretended that what
had been revealed to them, was agreeable to the apostle's first letter,
and to the message and letter from him which they had feigned. Or the
Thessalonians had not paid suflicient attention to the judgment, which
the discerners of spirits had passed upon these impostors j on which ac-
count the apostle gave them this caution.
4. Nor by word, nor by letter, as from us. It seems some of the false
teachers pretended to bring a message from the apostle to the Thessa-
lonians, importing that the day of Christ was at hand. Nay, they had.
forged a letter, as from him, to the same purpose. The practice of
feigning messages from the apostles, in order to gain credit among the
brethren in distant parts, began very early. Acts xv. 2i. As did the prac-
tice likewise of feigning revelations of the Spirit, 2 Pet ii. 1. 1 John
iv. 1.
Chap. II. 2 THESSALONIANS. 99
ting that the day of Christ from us, importing that the -r% of
is at hand. ^ Christ's coming to raise the dead, and
destroy the world, is at hand,
3 Let no man deceive 3 Let no man deceive you by any of
you hy^ny method; for the methods I have mentioned; for
THAT DAY SHALL NOT that day shall net come,, unless there
COME, unless there come £ome the apostacy first ; that great
the apostacy' first, and defection from the true faith and
there be revealed' that man worship, of which I formerly spake
of sin,' that son of per- to you, (see ver. 5.) ; and there he re-
dition.'^ (See Rev. xvii. «z;m^^ in the church, that man of si7j^
U.W.) that wicked tyranny, which, because
it will destroy the saints, and is itself
devoted to destruction, I call that son
of perdition,
iv. 1. Also that letters were forged in Paul's name, appears from
2 Thess. iii. 17.
5. Intimating that the day of Christ is at hand, Knatchbul thought
this clause should be joined with the beginning of the next verse, in the
following manner : As that the day of Christ is at hand, let no ?nan ds-
ceive you by any method ; it will not come, unless the apostacy first come.
See note i. on ver. 3.
Ver. 3.— '1. Unieis there come the apostacy first. 'H uTro^xc^ix. Tli.e
article here is emphatical, denoting both, that this v.^as to be a great
apostacy, the apostacy by v,^ay of eminence j and that the I'hessalonians
had been already apprized of its coming. See ver. 5. Chandler ob-
serves, that otTTOTcta-ict signifies the rebelhon of subjects against the su-
preme power of the country where they live j or the revolt of soldiers
against their general ; or the hostile separation of one part of a natioB
from another. But in scripture it commonly signifies a departure, ei-
ther in whole or in part, from a religious faith and obedience formerly
professed, Acts xxi. 21. Heb. iii. 12. Here it denotes^ the defection
of the disciples of Christ from the true faith and worship of God, en-
joined in the gospel. Accordingly, the apostle, foretelling this very
defection, says 1 Tim. iv. 1. vtvig a7s-o^Y,(7ovrxi, some shall apostatize from
the faith. See note S. on that verse j and mentions the principal errors
which vv-ere to constitute that apostacy j namely, the doctrine of demons,
the doctrine concerning the power and agency of angels and saints de-
parted, in human affairs as mediators, and concerning the worship that
is due to them on that account ; the prohibition to marry ; the
com-
mand to abstain from certain kinds of meat ; with a variety of supersti-
tious bodily exercises, enjoined as the greatest perfection of piety .^ From
this it appears, that the apostacy here foretold was not to consist in^ a
total renunciation of the Christian faith 5 but In a great corruption of it,
erroneous doctrines, Idolatrous worship, and other wicked practices, hke
the apostacy Introduced into the Jewish church by Jeroboam, who ob-
liged the ten tribes to worship the true God by Images , and^ likic
that introduced by Ahab and Manasseh, who with the worship oi
the true God joined that of the heathen deities. See a confutation of
Whitby's notion of the apostacy ver. 4, note 3.
. 2. Afd
00
2THESSAL0NIANS.
Chap. IL
4 ('O, 73.) Who op-
poseth and exalteth him-
4 Who will first oppose and after
that exalt himself above every one in
2. And there be revealed. What this means -vvill be shewed, ver. 6.
note 2.
3. That man of sin, that son of perdition. The article, joined to these
appellations, is emphatical, as in the former clause, importing that the
ancient prophets had spoken of these persons, though under diflferent
names j particularly the prophet Daniel, whose descriptions of the little
horn and blasphemous king, agree so exactly in meaning with Paul's de-
scriptions of the fnan of sin, and son of perdition and lawless one, that
there can be little doubt of their being the same persons. But this will
best appear by a comparison of the passages.
2 Thess. ii. 3. And there
be revealed that man of sin,
that s(j?i of perdition.
2 Thess. ii. 4. Who op-
poseth, and exalteth himself
above every one ivho is called a
Cod, or an object of ^worship,
so that he in the temple of
God as a god sitteth, openly
shewing- himself that he is a
god.
2 Thess. ii. 7. Only till
he who now restraineth be
taken out of the way.
2 Thess. ii. 8. Then shall
be revealed that laivless one.
1 Tim, iv. 1. Giving heed
to seducing spirits and doc-
triJies concerning dcenions,
Ver. 3. Forbidding to marry.
2 Thess. ii. S. Whom the
Lord will consume by the
breath of his mouth, and ren-
der ineffectual by the bright-
ness of his comingr.
Dan. vii. 21. And the same horn made
nvar nvith the saints, and prevailed against
them ;
Ver. 25. And he shall speak great
words against the Most High, and shall
ivear out the saifits of the Most High.
Dan. xi. 36. And the King shall do ac-
cording to his will, and he shall exalt and
mag7iify himself above every God, and shall
speak marvellous things against the God
of gods.
Dan. viii. 25. He shall also stand up
against the Prince of Princes.
Dan. vii. 8. I considered the horns, and,
behold, there came up among them another
little horn, before whom there were three
of the first horns plucked up by the roots.
Dan. vii. 25. And he shall think to
change times, a?id laws : and they shall be
given into his hand. See Dan. vui. 24.
Dan. xi. 38. In his state, he shall honour
the god offerees : (JMahu^'x^im), gods -juho- are
protectors, that is, tutelary atigels and saints.
Dan. xi. 37. Neither shall he regard the
God of his fathers, nor the desire of --vomen.
Dan. vii. 11. I beheld then, because of
the voice of the great words which the
horn spake, I beheld, even till the beast ii'ai
slain, and his body destroyed and given to
the burjiing flame.
Ver. 2o. And they shall take away his
dominion, to consume a?id to destroy it to the
end.
Dan. viii. 25. He shall be bioken without
hand.
Now, as in the prophecies of Daniel, empires governed by a succes-
sion of kings are denoted by a single emblem ^ such as, by a part of
an image, a single beast, a horn, &c. of a beast, so in Paul's prophecy,
the man of sin ^ and son of perdition, and the lawless one^ may denote an
2 impiou;?
Chap. II. 2 THESSALONIANS. 101
self, above every one nvJio heaven and on earth, who is called a
is called a God/ or an god, or an object of ivorshij), civil or
object of ivorship. * So religious : ^o that he in the church of
impious tyranny, exercised by a succession of men, who cause great misery
and ruin to others, and who at length shall be destroyed themselves.
It is true, the Papists contend that one person only is meant by these
appellaiions \ because they are in the singular number, and have the
Greek article pefixed to them. But in Scripture we find other words in
the singular number, with the article, used to denote a multitude of per-
sons J for example, Rom. i. 17. o diKaiog, the just one by faith shall live ;
that is, all just persons whatever. — Tit. i. 7. o g;r«rxoro5, the bishop must
be blameless ; that is, all bishops must be so. — 2 John, ver. 7. o TtrXccvog^
the deceiver, signifies many deceivers j as is plain from the precedent
clause, where fnany deceivers are said to have gone out. — In like manner
the false teachers, who deceived Christ's servants to commit fornication
and idolatry, are called that woman Je^ehel^ Rev. ii. 20. and the whore
of Babylon^ Rev. xvii. 5. — And in this prophecy, ver. 7. the Roman
emperors, and magistrates under them, are called c y-oniy/av, he who re-
straineth. Farther, a succession of persons arising one after another are
denoted by appellations in the singular number, with the article. For
example, the succession of the Jewish high priests is thus denoted in
the laws concerning them, Lev. xxi. 10. — 15. Numb. xxxv. 25. 28. as
also the succession of the Jewish kings, Deut. xvii. 14. 1 Sam. viii. 11.
From these examples, therefore, it is plain that the names Man of sin.
Son of predition, Lawless one, although in the singular number, and
with the article perfixed, may, according to the scripture idiom, denote
a multitude ; and even a succession of persons, arising one after ano-
ther.
4. That son of perdition. This appellation being given to Judas, John
xvii. 12. Dr. Newton thinks the application of it to the man of sin, sig-
nifies, that, like Judas, the man of sin w^as to be a false apostle, and
would betray Christ, and be utterly destroyed.
Ver. 4. — 1. Who opposeth and exalieth hirnself above every one who is
called a god. Some think this an allusion to EzekiePs description of
the power and pride of the king of Tyre, (xxviii. 2.) Thou hast said,
I am God, and sit in the seat of God, in the T?iidst of the sea. But, as the
coming of the man of sin is said, ver. 10. to be with all power and signs
and miracles of falsehood, and bu all the deceit of unrighteousness, among
them who perish, because they embraced not the love of truths I rather think
the opposition and exaltation of the man of sin, above all that is called a
God, or an object of worship, though it does not exclude his exalting
himself above kings and magistrates who in scripture are called Gods,
yet it chiefly consists in an opposition to Christ as head of the church,
and in an exaltation of himself above all in the church who are com-
missioned by Christ ; consequently ajpove all bishops, and pastors, and
teachers whatever.
2. Or an object of worship. Se€<»(r,tt«, is thought by some to mean
the Roman emperors, one of whose titles was {^c-iQa^oi, Augustus) Vene-
rable. But (n^x^^x-rec, is used by Paul to denote the objects of religious
Vol. III. O worship.
1 02 2 THESS ALONIANS. Chap. II.
that he, in the temple of God, as a god sltteth ; receiving from
God, as a god sitteth,'^ his deluded followers the honour
openly sheiving\\imse\it}\'At which belongs to God, n-vith great
he is a god. pomp shelving that he is a god, by ex-
ercising the prerogatives of God.
5 Do ye not remember, 5 Do ye not remember, that luhen I
that when I wss (ar/) still ivas formerly luith you, I told you these
with you, I told you these things F How then could ye interpret
things ? * any expression in my letter, as imply-
ing, that I thought the end of the
world at hand ?
xvorshi/), Acts xvii. 23. and therefore, in the coramentary I have ta-
ken in both kinds of worship.
3. So that he, in the temple of God, as a god sittelh. The shting of
the man of sin in the temple of God, signihes his continuing a long
time in the possession of his usurped dominion •, and his being a Chris-
tian by profession j and that he would exercise his usurped authority in
the Christian Church. — It ,is an observation of Bochart, that after the
death of Christ, the apostles never called the temple of Jerusalem,
the temple of God : but as often as they used that phrase, they always
meant the Christian Church, 1 Tim.iii. 15. 1 Cor. vii. 19. 2 Cor. vi. 16.
Ephes. ii. 19. — 24. Besides, in the Revelation of St. John, which was
written some years after the destruction of Jerusalem, there is mention
made of men's becoming pillars in the temple of God, Rev. iii. 12.
Hence it is evident, that the sitting of the man of sin in the temple of
God, by no means implies, that he was to shew himself in Judea.
Wherefore, Le Clerc, and Whitby, who on this circumstance have built
their opinion, that the revolt of the Jews from the Romans, is the apos^
lacy here spoken of, and the factious leaders, the man of sin, have erred
in their interpretation of this prophecy. In short, the meaning of the
verse is, that the wicked teachers, of whom the apostle speaks, will first
oppose Christ, by corrupting the doctrine of the gospel concerning
him, and after that, they will make void the government of God and of
Christ in the Christian church, and the government of the civil ma-
gistrate in the state, by arrogating to themselves the whole spiritual au-
thority which belongs to Christ, and all the temporal authority belong-
ing to princes and magistrates.
Ver. 5. I told you these things. The heresies which were to disturb
the church, the rise and progress of the great apostacy, and the evils
which were to be occasioned by the man of sin, were matters of such
offence and scandal, that unless the disciples had been forewarned con-
cerning them, their coming might have led the weak to fancy, that God
had cast away all care of his church. The apostle knowing this, made
the prediction of these events the subject even of his first sermons to
the Thessalonians, after they had embraced the gospel ', and I suppose
he followed the same course in all other places, where he preached with
any degree of success. See 1 Tim. iv. 6. — Beza observes, that this pro-
phecy was often repeated and earnestly inculcated in the first age ; but
is overlooked and neglected in modern times.
Ver. 6.
Chap. II. 2 THESSALONIANS. 103
6 And ye know what 6 And ye knoWy for I told It you
noiu restraineth ' HIM in likewise, ivhat now restraineth the man
order to his Z't'///^ revealed * of sin from exercising his impious ty-
in his 01V71 season. ranny, in order that there may he a more
full display of his wickedness in the sea^
son allotted to J din.
7 For the mystery * of 7 For the hidden scheme of corrupt
iniquity already inwardly doctrine^ on which that wicked tyran-
worketh,'- only till he who ny is founded, and the pride, ambi-
Ver. 6 — ]. And ye know what noiu restraineth him. It seeems the
apostle, when at Thessalonica, besides speaking of the apostacy and
ot the man of sin, had told them what it was that restrained him
from shewing himself. But, as he has not thought fit to commit that
discovery to writing, he has left it to our own sagacity to find out,
who, or what the restraining power was. This, therefore, being one of
the traditions mentioned, ver. 15. which he ordered the Thessalonians to
hold fast, we may, from his caution, suppose, with Dr. Newton, that it
was somewhat concerning the higher povv-ers ihen in being. However,
though the apostle hath not committed that discovery to writing, the
Thessalonians to whom he made it known in conversation, would not
conceal it from those in other churches whose curiosity prompted them
to enquire about it. Accordingly, the Ch'ristian fathers universally un-
derstood the restraining power, to be the Roman empire. In which o-
pinion, whether it was derived from tradition or from conjecture, they
seem to have been w-ell founded. See ver. 7. note 3.
2. In order to his being revealed in his ovjji season. The revelation
of the man of sin, consists in his sitting in the temple of God^ as a god,
and in his openly shelving himself that he is a god ; as is plain from ver. 4.
And the season of h-s revelation is the time when he first seated him-
self openly in the temple of God ^ called his own season^ because it was
the fittest for his usurping and exercising that sinful destructive ty-
ranny in the church, on account ot which he is termed the fnan of sin^
and. the son of perdition.— Yavlher, by informing us that the man of sin
was restrained for a time, in order to his being revealed in his own sea-
son, the Spirit of God hath insinuated, that there were reasons for al-
lowing the corruptions of Christianity to proceed to a" certainlength. Now
what could these reasons be, unless to shew mankind the danger of admit-
ting any thing in religion, but what is expressly of divine appointment t*
For, one error productive of superstition, admitted, naturally leads to
others, till at length religion is utterly deformed. Perhaps also, these
evils were permitted, that in the natural course of human affairs, Christ-
ianity being first corrupted, and then purged, the truth might be so
clearly established, as to be in no danger of any corruption, in time to
come.
Ver. 7. — 1. For the mystery of iniquity. In the scripture sense of
the word, a fnystery is something secret, or undiscovered. See Ephes. i.
9. note. The mystery of iniquity, there^oie, is a scheme of error, not open-
ly discovered, whose influence is to encourage iniquity.
2, Inwardly or secretly worketL This is the true import of m^ynreii.
The
1045 2 THESSALONIANS. Chap. IL
720^ restraineth be taken tlon, and sensuality which are nourish-
out of the way. ^ ed thereby, already inwardly luorketh
among the false teachers, only till the
heathen magistrates^ ivho nonv restrain
them, be taken out of tlie ivay.
The apostle's meaning is, that the false doctrines and bad practices which
in after-times would be carried to a great height, by the persons whom
he denominates the man of sin, were already secretly operating in the
false teachers, who then infested the church. Accordingly, in his speech
to the elders of Ephesus, not long after this epistle was written, he told
them. Acts xx. 29. I know this, that after my departure, grievous wolves
will enter among you, not sparing the flock. Also from among yourselves
men will arise, speaking perverse things, to draw away disciples after them.
And before he wrote his epistle to the Colossians, false teachers had
actually arisen in Phrygia, who earnestly recommended the worship of
angels, and abstinence from all kinds of animal food, and bodily morti-
fication, according to the tradition, commandments, and doctrines of
men. For the apostle wrote that epistle expressly for the purpose
of condemning these idolatrous and superstitious practices. Now,
which is very remarkable, these very idolatries and superstitions,
with the doctrines on which they were founded, gave birth in after
ages, to the worship of saints, to rigorous fastings, to penances, to
monkery, and to the celibacy of the clergy. So that, as Dr. Newton
observes, on Proph. vol. 2. p. 380. the foundations of Popery were laid
in the apostles' days, but the superstructure was raised by degrees j and
several ages passed, before the building was completed, and the man of
sin was ftilly revealed.
3. Only till he who now restraineth, &.c. Here I have nearly follow-
ed Chandler, who says this verse should be translated in the following
manner : For the mystery of iniquity already workdh, only until he who
restrains it he taken out of the way. It works in a concealed manner,
only until, &.c. — The restraining here spoken of, refers to the mystery
of iniquity j as the restraining mentioned, ver. 6. refers to the man
of sin. The man of sin was restrained from revealing himself in the
temple of God, as a god \ z.v.6. the mystery of iniquity was restrained in
its working, by something which the apostle had mentioned to the TheS-
salonians in his sermons and conversations, but which he did not chuse
to express in writing. The fathers, indeed, as was observed, ver. 6.
note 1. generally understood this restraining power to be the Roman
emperors and empire, as is plain from Tertullian, Apolog. p. 31. where
he says, " We Christians are under a particular necessity of praying for
" the emperors, and for the continued state of the empire, because
" we know that dreadful power which hangs over the whole world,
'* and the conclusion of the age which threatens the most horrible evils,
" is retarded by the continuance of the time appointed for the Roman
** empire. This is what we would not experience. And vrhile we
" pray that it may be deferred, we hereby shew our good will to the
" perpetuity of the Roman state." To this conjecture the fathers may
have been led by tradition •, or they may have formed it upon Daniel's
prophecies. But in whatever way they obtained the notion, it seems to
have
CHAP.n. 2 THESSALONIANS. 105
8 And then shall be re- 8 And then shall be revealed that
vealed' that lawless one, /a W^/j- o«^, who will openly exalt him-
(.V, 61.) Him the Lord self above every one who is called a
will consume ^ by the breath god. Him the Lord will gradually hut
of his mouth, ^ and will utterly consume by the breath ^ of his
render ineffectualy^ by the mouth (his speech in the Scriptures)
bright shining of liis co- atid will render his vile arts ineffectual^
ming ; for deluding mankind any longer, by
evident ifiteryositions of his power,
have been the truth. For the power of the emperors, and of the ma-
gistrates under them, first in the heathen state of the empire, and after-
wards when the empire became Christian, was that which restrained
the man of sin, or corrupt clergy, from exalting themselves above all
that is called a god, or an object of worship civil and religious.
Ver. 8. — 1. And then shall he revealed that lawless one. The lawless
©ne, being the man of sin, whose character and actions are described,
ver. 4. the revelation of that person, as was observed in note 2. on ver.
6. must mean that he would no longer work secretly, but would open-
ly shew himself possessing the character, and performing the actions
ascribed to the man of sin, ver. 4. namely, after that which had restrain-
ed him was taken out of the way.
2. Will consume. AmXavu. This word, Chandler observes, is used
to denote a lingering gradual consumption j being applied to the waste
of time, to the dissipation of an estate, and to the slow death of being
eaten up of worms. He supposes it has the same meaning here, im-
porting that the man of sin is to be gradually destroyed by the breath
of Christ's mouth.
3. By the breath of his mouth. So 'lenvuet should be translated in this
passage, where the preaching of true doctrine, and its etficacy in de-
stroying the man of sin, are predicted. For the mouth being the in-
strument, by w^hich speech is formed of breath or air blown out of the
lungs, breath of his ?nouth is a proper figurative expression, to denote the
speaking or preaching of true doctrine. Accordingly, the preaching
of the gospel is termed, (Rev. xix. 15.) a sharp, sword proceeding out of
the mouth of God. Hosea vi. 5. / have hewed thejn by the prophets ; /
have slain them by the word of my mouth. See also Isa. xi. 4.
4. And will render ineffectual. So x«eT«<g7J35-s<, should be translated.
See Rom. iii. 31. note 1.
5. By the bright shining of his coming. So iTti'Pa.nix^ t>55 5ra§«i?<«:j <ewTs^,
literally signifies. Tit. ii. II. note 2. The meaning is, that as dark-
ness is dispelled by the rising of the sun, so the mystery of iniquity shall
be destroyed, by the lustre with which Christ will cause the true doctrine
of the gospel to shine. On this verse, Benson observes, that if St. John
and St. Paul have prophesied of the same corruptions, it should seem,
that the head of the apostacy will be destroyed by some signal judg-
ment after its influence or dominion hath, in a gradual manner, been de-
stroyed by the force of truth. Daniel tells us, that after the little horn
is consumed and destroyed^ chap. vii. 27. the kingdom and dominion y and
the greatness of the kingdom under the ivhole heaven, shall be given to the
people
106 2 THESSALONIANS. Chap. 11.
9 Of nvhom the coming ^ 9 Of that spiritual tyranny y the es-
is after the strong work- tablishment will be after the manner, in
ing of Satan, with all which the devil hath strongly wrought
power, and signs, and to establish his empire \ namely, hy
miracles of falsehood, ^ the exertion of every kind of power,
real and fictitious, in the production of
signs and miracles, ivhich are false ; or
if true, are wrought to establish false
doctrines.
people of the saints of the Most Hi^h. This, by many, is supposed to be
the millennium, of which John hath prophesied, Rev. xx. 4. and of
which so many contradictory things have been written, but which, I
suppose, means nothing but the happy state of the church, after the gene-
ral conversion of Gentiles and Jews to the Christian faith, takes place.
Ver. 9. — 1. Of whom the coming. JJct^ac-iajhert signifies the first ap-
pearance of the lawless one in an open manner. The mystery of ini-
quity wTought covertly in the apostles' days. But the man of sin, that
lawless one, was Hot to shew^ himself openly, till that which restrained
w^as taken out of the way. The coming, therefore, of the man of sin,
or his beginning to reveal himself, was to happen after the empire be-
came Christian, and to take place in the manner described in the follow-
ing clause.
2. Is after the strong worhing of Satan, ivith all power, and signs, and
miracles of falsehood. The structure of this sentence requires, that
■vl^gy^s? be joined, not only with (t?^«3-<) miracles, but with {^-jvct^u and
cfi^im<i) power and signs. 'Now, power, and signs, and miracles of false-
hood, are either signs, and miracles, and exertions of power, performed
not in reality, but in appearance only j mere impositions upon the
senses of mankind : or, • they are real signs and miracles performed
for the establishment of error j consequently, they are the works of evil
spirits. Of this sort, the miracles performed by Pharaoh's magicians
may 'have been; also some of the miracles related by heathen histo-
rians. For the apostle insinuates here, that by some kind of miracles, or
strong working which had the appearance of miracles In the eyes of the
vulgar, Satan established idolatry in the heathen world. Nay our Lord
himself foretels, \}i\.2X false Christs, and false prophets would shew great
signs and wonders, in so much that if it %uere possible, they would deceive the
very elect. Wherefore, seeing the coming of the man of sin was to be after
the strong working of Satan, with all power, and signs, and miracles, it is
not improbable, that some of the miracles by which the corruptions of
Christianity w^ere introduced may have been real miracles performed by
evil spirits, called here miracles of falsehood, because they were done for
the establishment of error. See Rev. xiii. 13, 14. w^here the same events
are thought to be foretold.
The coming of the lawless one, with all power, and signs, and mi-
racles of falsehood, plainly evinces, that Mahomet cannot be the man of
sin, as some pretend. For instead of working miracles, he utterly dis-
claimed all pretensions of that sort. In like manner, and for the same
reason, the man of sin cannot be the factious leaders of the jews, in their
revolt from the Romans, as Le Clerc and Whitby have ailirmed •, nor
any
Chaf. II. 2 THESSALONIANS. 107
10 And with all the 10 And by every deceit which wick-
deceit of unrighteousness,^ edness can suggest, for the purpose
among them who perish, of persuasion, amoJig them who perish^
because they embraced not because they do not cherish the love of
the love of the truth that true doctrme, by which they might be
they might be saved. saved ; but delight in error, that they
may be at liberty to gratify their vi-
cious inclinations.
11 And for this cause, 11 And for this cause, God, as a
God will send» to them punishment of their wickedness, wf//
the strong-working of er- jjermJt the inworking of error in the
ror, {ug7o, 154.) to their minds of these false teachers, to lead
believing a lie. ^ them to believe a lie, the most mon-
strous and pernicious that ever was
invented.
any of the heathen Roman emperors, as others have Imagined. Besides,
although these emperors exalted themselves above all other kings and
princes, and opposed Christ very much, they did not apostatize from the
Christian faith, nor sit in the temple of God.
Ver. 10. — 1. With all the deceit of unrighteousness. Ec tt^st-/, x'Tra.ry.
T/35 ctliy-icci, is an Hebraism for every unrighteous ' deceit. The apostle
means those feigned visions and revelations, and other pious frauds, by
which the corrupt clergy gained credit to their impious doctrines and
practices.— Benson ti jinks this expression denotes those delusive arts and
frauds, by which the false teachers pretended to make men pious with-
out virtue *, and to secure heaven to them without personal holiness j and
damned all those who resisted their delusions.— The Popish legends,
which have gained such credit as to be admitted in their public offices,
furnish, as Doddridge observes, a most affecting comment on these
v/ords.
Ver. II.— 1. For this cause, God will send to them the strong working
of error : That is, shall permit the strong working of error in their
hearts. For the Hebrew verbs denoting action, are used to express, not
the doing, but the permitting of that action. See Rom. Ix. 18. note,
and Prelim. Ess. iv. 4.— From this we learn, that as a punishment of
their sins, God suffers wicked men to fall into greater sins. Wherefore,
as the sin of the persons described in this passage, consisted in their not
loving the truth, what could be more just or proper, than to punish
them, by suffering them to fall Into the belief of the greatest errors and
lies ? The Greek legislators and philosophers were punished in the- same
manner, by God'' s giving them up to uncleaJiness, through the lusts of their
own hearts, Rom. i. 24. This being the course of things established by
God, the consideration thereof ought strongly to excite us to cherish
the love of truth.
2. To their believing a lie. Ei? to Tri^ivcrca. Tins form of expression
does not always denote the final cause, but oftentimes the effect simply :
and therefore the clause might be translated, so as they will believe a
lie. I'he lie here intended by the Spirit of God, I suppose, is the
pionstrous lie of transubstantiation ; or, cf the conversion of the bread
an4
108 2 THESSALONIANS. Chap. 11.
12 That all may be 12 So that ally both teachers and
condemned^ ' who have not people, shall be condemnedy who have
and wine in the Lord's supper, into the real identical body and blood of
Christ, through the will of the priest accompanying his pronouncing
the words of institution j notwithstanding there is no change whatever
produced in the accidents, or sensible qualities of these substances.
This impudent fiction is, not only a palpable contradiction to the senses
and reason of mankind, but a most pernicious falsehood, being the chief
foundation of that fictitious power of pardoning sin, and of saving or
damning men, according to their own pleasure, which the Romish
ecclesiastics have blasphemously arrogated to themselves ; and by which
they make men utterly negligent of holiness, and of all the ordinary
duties of life. Now seeing the strong working of error, ending in the
belief of a lie, was to be sent on these men as a punishment for their not
loving the truth, the clergy must be meant as well as the laity, because
they in an especial manner loved not the truth, but had pleasure in un-
righteousness, whereby their believing a lie being rendered highly cri-
minal, will be punished with condemnation, ver. 12.
Ver. 12. — 1. That all jnay he condemned. 'Ivct k^i^ms-i Trct^ng, may be
translated, so that all shall he condemned. — Kg<v<w, here hath the significa-
tion proper to x«Ti«xg<vft;, as k^iti^ often hath that of x«T«;>sg«(7-<5. This
miserable end of the teachers and people, who reject true doctrine from
their dehghting in sin, is written to put Christians in all ages on their
guard, against corrupting the truth for the sake of worldly interest.
2. Have not helievedthe truth, hut have taken pleasure in unrighteousness,
Et»5ox«(refVTgj, signifies both to take pleasure in a thing, and to approve of
it. From this we learn, that it ^is not the simple ignorance of truth
which exposes men to damnation. In many cases this may be no fault
in the ignorant. But it is men's refusing to believe, through their
taking pleasure in unrighteousness, which will prove fatal to them j for
a disposition of that sort, renders the wicked altogether incurable.
It is now time to inform the reader, that learned men have differed
greatly in their interpretation of this famous prophecy. Nevertheless,
the diversity of interpretation given of this and of the other prophecies
of God, docs not prove them uncertain. The facts and circumstances
mentioned in these prophecies, are for the most part so peculiarly mark-
ed, that they will not easily apply, except to the persons and events in-
tended by the Spirit of God. And therefore, in every case where
different interpretations have been given of any prophecy, the proper
method of ascertaining its meaning, is to compare the various events to
which it is thought to relate, with the words of the prophecy, and to
adopt that as the event intended, which most exactly agrees, in all its
parts, to the prophetic description.
According to this rule, though many different interpretations have
been given of the prophecy under consideration, that, in my opinion,
will appear the best founded, which makes it a 'prediction of the corrup-
tions of Christianity, which began to be introduced into the church in
the apostles' days, and wrought secretly all the time the heathen ma-
gistrates persecuted the Christians j but which shewed themselves more
1 openly,
Chap.il 2 THESSALONIANS. 109
believed the truth, but not believed the truth concerning the
have taken pleasure* in things which procure the pardon of
(Jollity, sin and the favour of God^' because
tliey have taken pleasure in iniquity.
im
openly, after the empire received the faidi of Christ, A. D. 312, and by
a gradual progress ended in the monstrous errors and usurpations of the
bishops of Rome, when the restraining power of the emperors was taken
out of the way, by the incursions of the barbarous nations, and the
breaking of the empire into the ten kingdoms, prefigured by the ten
horns of Daniel's fourth beast. Now, to be convinced of this, we need
only compare the rise and progress of the papal tyranny, with the de-
scriptions of the f/ian of sin, and of the mystery of iniquily, given in the
writings of Daniel and Paul.
And iirst, we have shewed in note 1. on ver. 7. that the mystery of
Iniquity, or, the corrupt doctrines which ended in the errors and usur-
pations of the see of Rome, w^ere working secretly in the apostle's days,
as he affirms, ver. 7. and that the poM'er of the Roman em.perors, and
of the magistrates under them, was that which then, and during the
succeeding ages, restrained the mystery of iniquity in its working, and
the man of sin from revealing himself. For while the power of the
sLa-te continued in the hands of the heathen rulers, and while they em-
ployed that power in persecuting the Christians, the corrupt doctrines
and practices introduced by the false teachers, did not spread so fast a«
they v/ould otherwise have done. At least, they v/ere not produced to
public view as the decisions of Heaven, to which all men were bound to
pay implicit obedience. But after the heathen magistrates were taken
out of the way, by the conversion of Conslantine, and after he and his
successors called the Christian bishops to meet in general councils, and
enforced their assumption of divine authority by the civil power, then
did they in these councils arrogate to themselves the right of establish-
ing what articles of faith and discipline they thought proper, aAd of
anathematizing all who rejected their decrees : a claim which, in after-
times, the bishops of Rome transferred from general councils to them-
' selves. It was in this period that the worship of saints, and angels, and
images, was introduced \ celibacy v»-as praised as the highest piety j
meats of certain kinds were prohibited \ and a variety of superstitious
mortifications of the body were enjohied, by the decrees of councils, in
opposition to the express laws of God. In this period likewise, idolatry
and superstition v;ere recommended to the people by false miracles, and
every deceit which wicl^edness could suggest j such as, the miraculous
cures, pretended to be performed by the bones and other relics of the
mart*/s, in order to induce the Ignorant vulgar to worship them as
mediators : the feigned visions of angels, who they said had apiieared
to this or that hermit, to recommend celibacy, fastings, m.onlncadon of
the body, and living in solitude : the apparition of souls from purgatory,
who begged that certain superstitions might be practised, for delivering
them from that confinement. By all which, those assemblies of ec-
clesiastics, who by their decrees enjoined these corrupt practices, shev.ed
themselves to be the man of sin and lawless one in his first form, whose
Vol. III. P coming
1 10 2 THESSALONIANS. Chap. II.
1 3 But we are bound 1 3 But I do not mean, that ye
to give thanks to God Thessalonians will be concerned either
coming was to be with all power, and signs, and miracles of falsehood,
and who opposed every one that is called God, or an object of worship.
For these general councils, by introducing the worship of saints and
angels, robbed God of the worship due to him ; and by substituting
saints and angels as mediators, in the place of Christ, they degraded
him from his othce of mediator, or rendered it altogether useless. How-
ever, though they thus opposed God and Christ by their unrighteous
decrees, they did not yet exalt themselves above every one who is called
God, or an object of worship. Neither did they yet sit in the temple
of God, as God, and openly shew themselves to be God. These blas-
phemous extravagances were to be acted in after-times, by a number of
particular persons in succession \ I mean by the bishops of Rome, after
the power of the Chrislian Roman emperors, and of the magistrates
under them, should be taken out of the way. For the bishops of that
see, having very early obtained from the Christian emperors decrees in
their own favour, soon raised themselves above all other bishops j and
by a variety of artifices, made the authority and Influence of the whole
body of the clergy, centre In themselves j and claimed that infallible
authority, ivhlch was formerly exercised by general councils, of making-
articles of faith, and of establishing rules of discipline for the whole
Christian community, and of determining in the last resort ail differ-
ences among the clergy, and of anathematizing every one ^vho did not
submit to their unrighteous decisions. In this manner, did the bishops
of Rome establish in their owm persons, a spiritual dominion over the
whole Christian world. But not content with this height of power, by
dextrously employing the credit and influence which the ecclesiastics,
now devoted to their will, had over the laity in all the countries where
they lived, they interfered in many civil matters also, till at length
they reared that Intolerable fabric of spiritual and civil tyranny con-
joined, whereby the understandings, the persons, and the properties, not
of the laity only, but of the clergy themselves, have for a long time
been most grievously enthralled, In all the countries where Christianity
was professed.
This height, however, of spiritual and civil power united, the bishops
of Rome did not attain, till, as the apostle foretold, that %vhich restrain-
ed was taken out of the way •, or till an end was put to the authority
of the Roman emperors In the West, by the Inroads of the barbarous
nations j and more especially till the western empire was broken In^.o
the ten kingdoms, prefigured In Daniel's visions, by the ten horns of
the fourth beast. For then It was that the bishops of Rome'made
themselves the sovereigns of Rome, and of its territory, and so became
the little horn which Daniel beheld coming up among the ten horns,
and which had the eyes of a man, and a mouth speaking great things, to
shew that its dominion was founded In the deepest policy, and that Its
strength consisted In the bulls, excommunications, and anathemas, which,
with in tolerable audacity. It uttered against all who opposed its usurpa-
tions. And in process of time, the bishops of Rome, having got pos-
session
Chap. IL 2 THESS ALONI ANS. 1 1 1
always coficernmg you, in this revolt against God, or in the
brethren beloved of the punishment thereof. For n.ue are
Lord, because God {iixno) bomidy as I told you before (chap. i. 3.),
session of three of the kingdoms into which the western empire was bro-
ken, signified by tliree of the horns of Daniel's fourth beast being pluck-
ed up by the roots before the little horn, they called themselves the Vicars
of Christ, on pretence that Christ had transferred his whole authority to
them. They also thought to change times, and law^s, as Daniel fore-
told. For, as the vicars of Christ, they assumed the power of saving
and damning men, at their own pleasure, and altered the terms of sal-
vation, making it depend, not on faith and holiness, but on the supersti-
tious practices which they had established j and sold the pardon of sins
past, and even the liberty of sinning in future, for money. Moreover,
they openly made war will) the saints, who resisted their corrupt doc-
trines and practices, and prevailed against them, and ^vore out the saints
of the Most High -y for by the cruel and bloody persecutions which
they obliged the princes who acknowledged their authority, to carry on
against those who adhered to the pure doctrine and w^orship of Christ,
they destroyed incredible numbers of them. Nay, by the terror of
their excommunications and interdicts, they forced even the most power-
ful sovereigns to bend to their yoke. Thus with their mouth did they
.speak very great things. At length they assumed the right of confer-
ring kingdoms, and of deposing princes j and actually deposed some,
v.ith the help of the potentates of their communion, who put their man-
dates in execution. Lastly, to render this exercise of their tyranny the
more effectual, they arrogated the power of loosing subjects from their
oaths of allegiance j whereby they made void the most sacred of all
moral obligations, the obligation of oaths. But this impious scheme of
false doctrine, and the spiritual tyranny built thereon, agreeably to the
predictions of the prophet Daniel and of the apostle Paul, began at the
Reformation to be consumed by the breath of the Lord's mouth j that
is, by the Scriptures put into the hands of the laity, and by the preach-
ing of true doctrine out of the Scriptures.
Upon the whole, I think every impartial person who attentively con-
siders the foregoing sketch, must be sensible, that in the bishops of
Rome, all the characters and actions ascribed by Daniel to the little
horn, and by Paul to the man of sin, and the lawless one, are clearly uni-
ted. For, according to the strong working of Satan, with all power,
and signs, and miracles of falsehood, they have opposed Christ, and
exalted themselves above all that is called God, or an object of wor-
ship *, and have long sat in the temple of God, as God, shewing them-
selves that they are God j that is, they exercise the power and prero-
gatives of God. And seeing, in the acquisition and exercise of their
spiritual tyranny, they have trampled upon all laws human and divine,
and have encouraged their votaries in the most enormous acts of wick-
edness, the Spirit of God hath, with the greatest propriety, given them
the appellations of the man of sin, the son of perdition, and the lawless one.
Farther, as it is said that the man of sin was to be revealed in his season,
tliere can be little doubt, that the dark ages, in which all learning was
overturned
1 12 2 THESSALONIANS. Chap. IL
hath chosen you from the to give thanks to God always concerning
beginning* to salvation, you brethren greatlij beloved of the Lord
overturned by the irruption of the northern barbarians, were the season
allotted to the man of sin, for revealing himself. Accordingly -vve
knou' that in these ages, the corruptions of Christianity, and the usur-
pations of the clergy, were carried to the greatest height. In short,
the annals of the world cannot produce persons and events, to which
the things written in this passage can be applied with so much fitness,
as to the bishops of Rome. Vv^hy then should we be in any doubt con-
cerning the interpretation and application of this famous prophecy ?
At the conclusion of our explication of the prophecy concerning the
man of sin, it may be proper to obsev'e, that the events foretold in it,
being such as never took place in the ^vorld before, and in all probabi-
lity never \vill take place in it again, the foreknowledge of them was
certainly a matter out of the reach of human conjecture, or foresight.
It is evident therefore, that this prophecy, which from the beginning
hath stood on record, taken in conjunction with the accomplishment of
it verified by the concurrent testimony of history, affords an illustrious
proof of the divine original of that revelation of which it makes a part,
and of the inspiration of the person from whose mouth it proceeded.
Ver. ]3.— 1. God, uhijo, hath chosen you from the beginning to salva-
tion. According to Chandler, £<A«Ta, denotes such a choice of a person
to an ofhce or honour, as puts it in his power to accept that oihce or
honour, but leaves him at liberty to refuse it, if he pleases. Farther, by
««^* «e/i>5?, he understands the beginning of the gospel, the first preach-
ing ol it to the Thessalonians, and interprets the passage thus : God,
from the time the gospel was first preached to you, hath chosen you to
salvation, and hath declared his choice of you by sancJfying you to his
service, through the gifts of the Spirit and belief of the gospel. But
I rather think, oltt d^^y^s here signifies from the beginning of the world;,
a sense which the phrase has, 1 John Hi. 8. Also I am of opinion, that
sanctifcation cf spirit denotes the sanctification of the Thessalonians
through the influences of the Spirit ', and that, belief of the truth, signi-
fies a real faith. So that, addressing the Thessalonians as believers, his
meaning is. Ye Thessalonians, and all true believers without exception^
were included in the covenant which God made with mankind after
the fall, in the view of Christ's obedience unto death ; and were chosen
to be heirs of salvation, through sanctification of spirit, as the means,
and through faith counted to them for righteousness. The same senti-
ment we have likewise, 1 Pet. i. 1, 2. See Ephes. i. 4, 5. 1 Thess. i. 4,
notes.
The judgment which the apostle passed on this occasion, concerning
the Thessalonians, was not founded on any particular revelation con-
cerning their state, but ivas merely a judgment of charity. He had
discerned in the greatest part of them, from the first, a great love of
truth, and had been witness to the operation of that love, in leading
them to a holy manner of living j and therefore, concerning the most
of them, he did not doubt of their continuing in holiness, through the
efficacy of the same principle.
2. Through
Chap. II. 2 THESSALONIANS. 113
through sanctification of Jesus : because God hath chosen you
sjpirit'"- 2ind belief of truth y fro7?i the begmning to ohtdin salvation^
through sanctijication of your spirit^ and
through belief of truth ;
14 Jo luJilrJi he called 14 To ivJiich he called you^ /^j/ means
you, by our gospel, to the of our gospel^ in order to your obtaining
obtaining of the glory of a share of the glorious itiheritanciy
our Lord Jesus Christ. which our Lord Jesus Christ will be-
stow on his faithful servants.
1 5 Well theny brethren, 1 5 Well then^ since they shall
(?-*ixm)stand,and//c//^y2?j-/* perish who love not the truth, bre^
the traditions* which ye thren^ stand firm, and hold fast those
liave been taught, whe- precepts and doctrinesy ivliich ye have
ther by ouR word, or by been taught y whether by our j^^'^achingy
our letter. or by our letter ; and give no ear to
those, "who say the end of the world
is at hand.
2. Through sanctijication of spirit. The apostle uses the word spirit
here, in the sense which it has, 1 Thess. v. 2 3. where it denotes the
mind Qv rational principle. — 1 Pet. i. 2. sanctijication of spirit signifies the
cleansing of the mind from the errors of heathensim.
Ver. 15. — 1. Stand and hold fast. K^xthv is, to hold a thing in con-
sequence of victory ; and, therefore, to hold it hrmly and surely, by the
greatest exertion of strength.
2. The traditions luhich ye have been taught. In the apostle's writ-
ings, traditions, are those doctrines and precepts which persons divinely
inspired taught, as the doctrines and precepts of God, Vvhether they
taught them by word of mouth, or by writing. Thus tiie apostle terms
his doctrines in general traditions, 2 Thess. iii. 6. Withdraw ijoursehes
from every brother, who walketh disorderly, and not according to the tradi-
tion, which he received from us. This appellation Paul gave to the
doctrines and precepts of the gospel, on a double account ; first, be-
cause they were dehvered by Christ and by the Spirit to the apostles,
merely on the authority of revelation : and, secondly, because the apos-
tles delivered them to the world on the same authority, without attempt-
ing to prove them by any other argument. See Col. ii. 6. note. Ac-
cording to this account of the matter, the precept in the text. Holdfast
the tradition? which ye have been taught, applies to none but to the doc-
trines and precepts which the apostles, and other inspired teachers, de-
livered to the world as revelations from God. And no doctrines merit
the name of traditions, In the scripture sense df the word, but such as
ivere taught by the apostles of Christ, or hy other spiritual men, who
received them by immediate revelation from him. And though the
inspired teachers, to whom the&e doctrines were reveal-cd, communicated
them to the world, first of all by word of mouth, they cannot now be
known to be theirs, but by their holding a place in those writings,
which are allowed to be the genuine productions of these inspired teach-
ers. The traditions, therefore, on which the church of Rome lays so
great a stress, are of no manner of value,
Ver. 16.
114 2 THESS ALONI ANS. Chap. II.
16 And may our Lord 16 And to enable you so to do, /
Jesus Christ himself, and p'ay that our Lord Jesus Christ him-
God even our Father, self , and God even our Father, luho hath
ivho hath loved us ' and loved us all, as a father loves his chil-
given us everlasting con- dren, and hath given us everlasting
solation^ and good hope cofisolation, under the miseries of life,
through grace, ^ and a iv ell founded hope of eternal life,
through mere favour ;
17 Comfort your hearts, 17 Comfort your hearts under af-
and establish ' you in every flictions for the gospel, and establish
good word and work. you in every good doctrine and practice,
in opposition to the attempts of im-
postors to seduce you.
Ver. 16. — 1. May our Lord Jesus Christy and God, even our Father,
ivlio hath loved us. This, and what follows, though standing immediate-
ly connected with God even our father, must be understood as repeated
concerning our Lord Jesus Christ, unless « uyxTryis-xg is put for o< uyx-^yic-xy,
which is scarcely to be admitted : For the clause, mai/ our Lord Jesus
Christ, will be a sentence without meaning, if it is not completed in one
or other of the methods just now mentioned. In this passage, the same
operation is ascribed to the Son as to the Father, agreeably to what
Christ himself hath told us, John v. 19. What things soever he doth,
these also doth the Son likewise.
2. And given us everlasting consolation. That is, the means of ne-
ver-failing consolation ^ as is plain from the following verse, in which
the apostle wishes, that Christ and God might actually comfort their
hearts.
3. And good hope through grace. Good hope is 7m cmphatlcal expres-
sion, signifying hope, not of ordinary blessings, but of such as are great
and lasting, and the hope of which is well founded, being founded in
the grace and favour of God, Vvhich is unchangeable.
Ver. 17. Establish you. ^T-APilai, signifies to support a thing in
such a manner as to render it firm, and preserve it from falling. Here
it is applied to the mind, and denotes the establishment of it in the be-
lief of every good doctrine, and in the practice of every virtue, by
strengthening its faculties, and giving it just views of the doctrines and
precepts of religion, and by infusing into it a sincere love of both.
Chap. III. 2 THESS ALONIANS. 1 1 5
CHAPTER III.
View and Illustration of the Matters contained iti this Chapter,
TN the end of the foregoing chapter, by praying God to comfort;
and establish the Thessalonians, the apostle insinuated, that
God's assistance, obtained, whether by their own prayers, or by
the prayers of others, is the best preservative from apostasy and
sin. Wherefore St Paul, at this time, being deeply affected with
the malice and rage of the unbelieving Jews, who, while Gallio
was proconsul of Achaia, had made an insurrection, in which his
life was endangered, he besought the Tl^essalonians to pray to
God in behalf of him and his assistants ; that, by their bold and
faithful preaching, the gospel might be as speedily and successful^
ly propagated through the world, as it had been among the Thes-
salonians, ver. 1. — and that they might be delivered from those
brutish and unreasonable men of the Jewish nation, who pretend-
ed to have faith in the true God, but had it not, ver. 2. —
However, that the malice of the Jews might not terrify the Thes-
salonians too much, he put them in mind of the power and faith-
fulness of Christ, who will not suffer his servants to be tempted
above what they are able to bear, ver. 3. — then prayed God to
direct them all to that which was good, ver. 4 — And because his
former letter had not reclaimed the disorderly among them, he,
in the name and by the authority of Christ, commanded the
faithful to avoid the company and conversation of them, who had
not obeyed his former order concerning working for their own
maintenance, ver. 6. — And to add the more weight to his com-
mand, he put the Thessalonians in mind, that when he and his
assistants were with them, they did not, on pretence of their
being employed in preaching the gospel, lead an idle life, ver. 7.
— nor intrude themselves into the houses of the rich, nor live on
other people's labour •, but wrought daily for their own mainten-
ance, ver. 8. — ^This course they followed, not because they had
no right to m.aintenance from their disciples, but to make them-
selves examples of prudent industry to the Thessalonians, ver 9.
— Farther, he put them in mind, that when he was with them,
he commanded, if any man did not work, none of them should
give him to eat, ver. 10. — And, because he was informed, that there
were still among them persons who did not work at all, but who
went about idly, observing and censuring other people's actions,
pretending perhaps, that, as the day of judgment v/as at hand, to
employ themselves in worldly affairs, was inconsistent with the
care of their salvation, ver. 11. — such idle persons he commanded-
immediately to correct their disorderly way of living, ver. 12 —
and the faithful he exhorted, not to become weary of honestly
working
116 2 THESSALONIANS. Chap. III.
working for their own maintenance, and of doing acts of charity
to the really needy, ver. 13. — At the same time, that his injunc-
tions might be better obeyed by the disorderly than formerly, he
desired the rulers of the church, if any refused to do the things
commanded in this letter, to point them out to the faithful, that
they might put them to shame, by avoiding their company, as he
had directed, ver. l^. — yet they were not to regard tliem as ene-
mies, but to admonish them as brethren, who might still be re-
claimed, ver. 15. — Next, to shew his great affection to the Thes-
salonians, he prayed for all manner of happiness to them, ver. 16.
— Lastly, to authenticate this epistle, the apostle, with his own
hand, wrote the salutation *, and declared it to be the mark, by
v/hich all his genuine letters might be distinguished from such as
were forged, ver. 1 7. — and finished this epistle with his aposto^
lie benediction, ver. 18.
New Translation. Commentary.
CHAP. III. 1 Finally, 1 To concludey brethren^ P^'ay-i both
brethren, pray for U5, that in public and in private, yor z//, that
the word of the Lord we may have liberty to preach every
may run^ and be glorified, where (Col. iv. 3.) with courage (Eph.
even as (^^35, 293.) among vi. 16.) and fidelity, that the gospel may
you. ^ he quickly spread , and be glor'ijled by
the faith and obedience of mankind,
even as it is among you.
2 And that we may be 2 And that lue may he delivered from
delivered from brutish ' brutish and ill-disposed men^ such as the
and wicked men, for all heathen priests, but especially the un-
men have not faith. ^ believing Jewish zealots. For all men
have not faith ; have not a desire to
knov/ and do the will of God.
Ver. 1. Even as amangyou. This is a very high comraendation of
the Thessalonian brethren, and was designed, to encourage them in their
attachment to the gospel.
Ver. 2. — I. Delivered from brutish and wicked men. Aravm, wWich.
I have translated, brutish jnen^ literally signifies men who have no place :
that is, who deserve to have no place in society j consequently unreason-
able, brutish men, who act merely from the impulses of their passions,
and ^vho, like wild beasts, should be avoided. No doubt the apostle,
-when he wrote this, had the heathen priests and philosophers in his eye,
as well as the unbelievinjx .lev;ish zealots. Yet seeing the latter were
so exceedingly enraged against him for preaching salvation to the Gen-
tiles without requiring them to obey the law of Moses, that they follow-
ed him from place to place, and raised a furious storm of persecution a-
gainst him wherever they found him, by inflaming both the rulers and
the people against him ^ it is not improbable that they were particular-
ly pointed at in this passage •, especially as they had lately made an
2 insurrectiou
Chap. III. 2 THESS ALONI ANS. 1 1 7
3 (Ae, 100.) Hoiue'ver, 3 However, though they persecute
the Lord is faithful, who you, the Lord Jesus is faithful, ivho^
nvill establish and keep you according to his promise, nvill establish
from the evil o?ie, ^ and keep you from being seduced by
the devil, and his instruments.
4 For ive are persuaded 4 For, by our knoivledge of the faith-
in the Lord concerning fulness of the Lord, ive are persuaded
you, that the things which concertiing you, that the things luhich
we commanded YOu,ye both ive have commanded you, he enables you,
do, and will do.^ and ivill still enable you to perform.
5 Noiu may the Lord 5 Now, May the Lord direct your
direct your hearts to the hearts to the love of God, and to the pa-
love of God, ^ and to the tience which Christ exercised in all his
patience of Christ, * afflictions, that ye may be preserved
from apostacy.
insurrection at Corinth, with an intention to have the apostle put to
death.
2. Far ell men have not faith. Ftf////, in this passage, does not sig-
nify the actual belief of the gospel, but such a desire to know and to do
the will of God, as will dispose a person to believe the gospel, when
fairly proposed to him.— In this the apostle glances not only at the
Jews, who boasted of their faith in the true God, and in the revelation
of his wdll which he had made to them, but at the Greek philosophers
likewise, who had assumed to themselves the pompous appellation of
lovers of wisdotn or truth.
Ver 3. Keep you from the evil one, xvo t» "n-or^a. This is the name
given in other passages of scripture, to the devil, Matth. vi. 13. xiii.
19. 38. Ephes vi. 16 The apostle assured the 'Jhessalonians, that the
Lord Jesus would establish and keep them from the evil one, to pre-
vent their being too much distressed with fear for their own perseve-
rance, when they found him so anxious to be delivered from brutish
and wicked men.
Ver. 4. Ye both do and will do. The apostle in this expresses his
good opinion of the greatest part of the Thessalonian brethren, but not
of every one of them without exception, as is plain from verses 11, —
14.
Ver. 5. — 1. May the Lord direct your hearts to the love of God, xxt
Hi vTTo^evy.v, and to the patience of Christ. May the Lord direct your
heart to imitate the love which God hath shewed to mankind, and the
patience which Christ exercised under suffering. This sense, the patience,
of Christ has. Rev. i. 9. a partaher in the kingdom and patience of Jesus
Christ. Others by the love of God, understand the Thessalonians' love to
God ; and by the patience of CJirist, their patient waiting for the second
coming of Christ, mentioned 1 Thess. i. 10. But I prefer the first
sense, for the reason assigned in tlie next note.
2. And to the patience of Christ. As the patience of Job is the patience
of which Job -was so great an example, so the patience of Christ is the pa^
tience which he exercised in his sufferings.
Vol. III. Q^ Ver. (5.
118
2 THESSALONIANS.
Chap. IIL
6 Now we command
you, brethren, tythe name
of our Lord Jesus Christ,
that ye withdraw your-
seh^es from every brother
'who walketh disorderly,*
and not according to the
tradition^ which he x^-
nQ-iycdfrom us.
7 For yourselves know
how ye ought to imitate
us : because ive did net
ivalk disorderly among
you;
8 Neither did we eat
bread as a gift from any
one, but with labour and
toil we wrought night and
day, in order not to over-
load any of you.
9 Not because we have
not right y^ but that ive
might give ourselves to you
6 In my former letter (chap. v.
14.), I ordered your rulers to rebuke
them who walked disorderly •, but
their rebukes have been disregarded.
Wherefore, noiv lue command you, bre-
thren, by the authority of our Lord Je-
sus Christy that ye shun the company of
every brother, ivhoy having been once
and again admonished, still ivalketh
disorderly, and not according to the pre-'
cepts ivhich he received from me,
7 My own conduct entitles me to
rebuke the disorderly, For yourselves
knoiv^ that ye ought to imitate me, be-
cause I did not go about in idleness
amo?ig you, meddling in other people's-
affairs.
8 Neither did I eat meat as a gift
from any one, but with great labour and
fatigue I wrought daily for my own
maintenance, and for the maintenai\ce
of my assistants (Acts xx. 34.) in order
that I might not overload any of you
with maintaining us.
9 This course I followed, not be-^
cause I had not right to maintenance
from you as an apostle \ but that 1
Ver 6. — 1. Walheth disorderly. Aroty-rti, disorderly persons^ "AXt they
who profess to be subject to the discipline of the gospel, yet do not
walk according to its precepts. See 1 Thess. v. 14. note 1. What
the apostle condemned under this description, was idleness (ver. 11.)
and by the solemnity with -svhieh he introduces his charge, we are
taught that it is most offensive to God, and danj^erous to ourselves and
others, to encourage, by our company and conversation, such as live
In the practice of any open and gross sin. May all who have a regard-
to religion, attend to this ! The same charge Is repeated, ver. 14. See
note 2. on that verse.
?e ch
ap. li. 13. txol. 11. 6.
2. Tradition^ which he received from us.
notes.
Ver. 9. — 1. Not because we ha'ue not right. When our Lord first
sent out the t-^velve to preach, he said to them, Matth. x. 9. The work-
man is worthy of his meat ; and by so saying, conferred on his apostles a
right to demand maintenance from those to whom they preached. See
1 Cor. ix. 4. note. This right Paul did not insist oii among the Thes-
salonians, but wrought for his own maintenance, while, he preached to
them. Lest, however, his enemies might think this an acknowledg-
ment that he was no apostle, he here asserted his right, and told them,
that
Chap. III. 2 THESS ALONIANS. 1 19
for a pattern ^"^ to imitate might give myself to zuzh. oi you 2i% 2iVQ
us. ^ disposed to be idle, for an example of
industry^ in which ye ought to imitate
me.
10 (k:«< yi«f, 93.) And 10 And therefore when I was with
therefore^ when we were you^ this I commanded^ that if any per-
with you, this we com- son among you capable of working,
manded you, that if any will not work for his own maintenance,
ojie will not work, neither let him not eat of your meat, lest it
let him eat. * encourage him in his idleness.
1 1 For we hear that 1 1 This injunction I now renew,
there are some who STILL because I hear that there are some who
walk among you disorder- still walk among you disorderly^ con-
ly, ' not working at all, trary to reason, and to the gospel, api-
that he had demanded no maintenance from them, to make himself a
pattern to them of prudent industry.
2. That we might give ourselves to you for a pattern. The apostle's
working for his maintenance, ought to ha^^ put the idle among the
Thessalonians to shame, who perhaps excused themselves from work-
ing, on pretence they were attending to their neighbours' affairs. For
if the apostle did not make the necessary and laborious work of preach-
ing the gospel an excuse for not working, the Thessalonians had no
reason to excuse themselves from working, on pretence of their minding
other people's affairs j which m truth was but oitlcious meddling.
Ver. 10. If any one will not work, neither let him eat. From this pre-
cept of the gospel, we learii that all men, without distinction, ought
to employ themselves in some business or other which is useful j and
that no man is entitled to spend his life in idleness. From the lower
classes of mankind it is required, that they employ themselves in agri-
culture, or in the mechanic arts, or in such other services as are neces-
sary to society. And from them who are in higher stations, such ex-
ercises of the mind are expected, as may advance the happiness of
others, either in this life, or in that which is to come. Whether, there-
fore, we fill higher or lower stations, let us apply ourselves diligently
to such useful occupations, as are suitable to our particular rr.nk, that
when we give account of ourselves to God, we may be found to have
lived not altogether uselessly in the world. — This passage of the word
of God ought likewise to be regarded by such as go about begging
their bread, notwithstanding they are able, and have opportunity, to
work for their own maintenance. In the apostle's judgment, such
have no right to maintenance, and therefore to give them alms is to
encourage them in vice ; a practice which the apostle has forbidden, ver.
6. and should be avoided by all conscientious Christians, lest by supply-
ing such disorderly persons' wa'Uts, they make themselves accessaries to
their idleness and wickedness.
Ver. 11. We hear that there are some who still walk among you disor-
derly. From this it appears, that after writing the former letter, the
apobtle had received a particular account of the state of the Ihessalo-
nian church. Probably the messenger who carried that letter, gave
him
120
2 THESSALONIANS.
Chap. IH.
but prying into other peo-
ple's affairs.
12 Now them IVHO
ARE such we command
and beseech ' by our Lord
Jesus Christ, that with
quietness they work, and
eat their own bread.
13 And ye, brethren,
be not weary ^ in well-
doings
14- (A:) Now, ifznyons
do not obey our (yaya*, 60.)
command in this letter,
point out that man,' and
keep no company with
him, that he may be
ashamed. *
'Paying themselves to no useful labour,
but going about j!?rj///;^ ifito other peo-^
ple*s affairs ; misrepresenting what
they have heard and seen.
1 2 Noiv such idle parasites, / com-
t?iand, by the authority, and beseech
by the love of our Lord Jesus Christ,
that forbearing meddhng in any shape
with other people's affairs, and remain-
ing quietly at liome, they work and feed
themselves with their own meat.
1 3 And ye, brethren, who hitherto
by your honest industry, have not
only fed y9urselves, but the poor, do
7iot flag in that good work.
1 4? Now if any one do not obey our
command, given to all i?i this letter,
that they work for their own main-
tenance, do ye, the rulers of the church,
point out that man to the rest, that, as
I said before, ver. 10. none of you may
keep company with him, in order that
being shunned by all as an evil doer,
lie may be ashamed of his conduct, and
amend.
him an account of their affairs at his return ', or brought him a letter
from some of the pastors of the church, wherein they informed him of
their state. The things mentioned, chap. ii. 1, 2. afford another proof
of this. Besides, the apostle -ivould not so soon have wrote a second
letter to the Thessalonians, if he had not been informed of some par-
ticulars which made it necessary.
Ver. 12. We command and beseech. To his command, the apostle
added earnest intreatij ; and he did so by the authority and direction of
Christ. The meaning may be as in the commentary.
Ver. 13. Be not weary in well doing. Mr] iKKXK-ATyir'c, properly signi-
fies, do not flag through sloth or cowardice. See Eph. iii. 13. note 1.
The^ Thessalonians were not to flag in the performance either of their
civil, or of their religious duties.
Ver. 14. —1. Point out that man. A like direction is given, Rom.
xvi. 17. 1 Cor, V. 9. 11. 13. Phil. iii. 17. Beza thinks the word g-v.^h-
ifT^t, put a mark upon that man, means excotnmunwate him ; to which
meaning the subsequent clause seems to agree. Grotius construes the
words ^ix r;]g £5r<fdA)^;, with rarov a--^icitii(TSi : give me notice of that iTian by
a letter. But the phrase in that sense is not common. See Benson on
the passag^e.
2. Keep no company with him, that he may be ashamed. From this
and other passages, particularly Matt, xviii. 15. — 17. Tit. iii. 10. and
ver. 6. of this chapter, it appears that Christ hath established a whole-
some
Chap. III. 2 THESSALONIANS. I2l
15 Yet do not count 15 Tet do not behave towards hm
HIM as an enemy, but ad- as an infidely who is incorrigible, but
monish him as a brother, in your public discourses, and in pri-
vate, as ye have opportunity, admonish
him as a brother^ who may still be re-
claimed.
16 And may the Lord 16 And may Christy the author of
of peace ' himself, give all happiness ^ himself give you happiness
you peace always, in every in every shape^ by bestowing on you
shape. The Lord be with diligence in your worldly business,
you* all. concord among yourselves, and good
agreement with your heathen neigh-
bours. The Lord be with yot{ ally to
direct you.
17 The salutation of Vl The salutation of m&y Paul ^vjxxX.-
Paul with mine own ten with mine own hand^ which is the
hand, which is the token * toke7i in every epistle^ by which ye may
in every epistle : thus I distinguish my genuine letters. In
write. this manner I write.
some discipline in his church, to be exercised by the pastors and people
for reclaiming those who sin. This discipline does not consist in cor-
poral punishments, imprisonments, fines, and civil incapacities ; but in
the administration of admonitions and rebukes. When these are with-
out effect, and the offender continues impenitent, he Is to be excluded
from joining the church in the ofhces of religion. In that case, how-
ever, the faithful must not lose, either their affection for the oflending
party, or their hope of his recovery ; but must continue to admonish
him as a brother, till he appears incorrigible. When this happens, he
is to be cast out of the society, and avoided as a person with whom to
have any intercourse, except in the ofHces of humanity, would be dan-
gerous. Matt, xviii. IT.
Ver. 16. — 1. The Lord of peace. The apostle calls Christ the Lord
of peace ^ in allusion to Isaiah ix. 6. where he is foretold under the cha-
racter of the prince of peace, because he was to reconcile Tews and Gen-
tiles to God and to one another, making peace between God and them j,
and iTiaking of two one new man, whose members are to live In peace
with one another. — This prayer the apostle subjoins to the foregoing
command, to intimate, that if the rulers of the church are faithful in
their exhortations and admonitions. It is to be expected that the Lord
will follow their labours with his blessing, and make them effectual for
producing peace and righteousness among the members of his body.
2. The Lord be with you all. This wish Is founded on Christ's pro-
mise. Mat. xxvili. 20. Zo, I am with you alway, even unto the end of the
world. With this promise Paul may have been made acquainted by
revelation.
Ver. 17. The salutation, (b'c. which is the token in every epistle. Paul
commonly employed one to write, or at least to make a fair copy of his
letters, especially if they -tvere of any length. Wherefore, as impostors
had
122 . 2THESSALONIANS. Chap. IIL
18 The grace of our 18 May the graces which shone in
Lord Jesus Christ be with our Lord Jesus Christy rejnain nvith
you all. Amen. you all. Amen. See Eph. ys\. 24'.
note 2.
had now begun to forge letters in his name (2 Tness. ii. 2.) to prevent
the ill consequences of that fra,ud, he wrote the salutation in all his
letters with his own hand. And that the faitliful at Thessalonica
might be able to distinguish his genuine letters from such as were forged
he desired them to take particular notice of that mark. It seems the
apostle's converts were generally acquainted with his hand-writing.—
Doddridee insinuates, that Paul may have dictated some of his epistles,
xvhile his hands were employed in the labours of his occupation of tent-
makino-, and says, This may account for some small inaccuracies of
style at which little minds have been otFended, but which good judg^'-
easily knoiv ho.v to excuse.
CONCLUSION.
AS the first epistle to the Thessalonians contains a formal proof
of the divine original of the gospel, founded on the knowledge
and experience of the persons to whom it was addressed, its pri-
mary intention was to estabhsh them in the faith of the gospel.
Yet, like the other inspired writings, it was calculated for the be-
nefit of all the churches of Christ to the end of the world. Ac-
cordingly, it hath been of singular use to them in every age ; for,
from it we learn what the facts and circqmstauces were, on which
the apostles built their pretensions to a divine commission, and
by VA^hich they persuaded mankind to embrace the gospel. An4
our knowledge of these facts and circumstances leads us to be-
lieve, that the rapid progress of the gospel was owing, neither to
fraud, nor to enthusiasm, nor to the power of the sn'ord, but to
the excellent nature of the gospel, the holy fives of its first preachers
and professors; the undeniable miracles which the apostles wrought
in proof of their mission from God ; the gifts of the Spirit which
they bestowed on their converts ; the witness which they bear to
the resurrection of their master •, and their appealing to that
great miracle, in proof that, according to. his promise, he will re-
turn from heaven to reward the righteous^ and to punish the wick-
ed. For these being matters of fact, obvious to the senses of
mankind, the vulgar, equally with the learned, were able to judge
of them \ and being strongly impressed by them, great numbers
of them became Ciirist's disciples. Wherefore, although no mi-
racles are now wrought in confirmation of the gospel, and the spi-
ritual gifts have long ago ceased in the church, we have still
abundant
Chaf, Iir. 2 THESSALONIANS. 123
abundant evidence of the divinity of our religion. The
first epistle to the Thessalonians atfords a convincing proof, that
the gospel v/as established in the chief city of the province of Ma-
cedonia, by its own intrinsic excellence, accompanied v^ith mira-
cles and with the excercise of the spiritual gifts, notwithstanding
the philosophers, of whom there were many in Thessalonica, en-
deavoured to overturn it by reasoning 5 and the unbelieving Jews,
to stop its progress, stirred up the heathens to persecute those who
professed it. For, the miracles and spiritual gifts which accom-
panied the preaching of the gospel, rendered it superior to all op-
position.
The second epistle to the Thessalonians, although it was writ-
ten to correct a particular error, being an illustrious monument
of the inspiration of its author, affords to us, who live in these
latter times, an additional, and I may say an increasing evidence of
the truth of our religion. Certain false teachers, by misinterpret-
ing an expression or two in the apostle's first epistle, had made
the Thessalonians beheve, that the com.ing of Christ to raise the
dead, and carry the righteous into heaven, was at hand, and there-
by had occasioned them to neglect their worldly affairs. To un-
deceive them, the apostle, in his second epistle, assured them,
that, before the coming of Christ, a great apostacy or defection
from the true faith and practice of the gospel would take place in
the church ; that that defection would not happen all at once, but
would proceed by slow degrees to the height and extent deter-
mined J and that to carry it to that height, a long series of ages
was requisite. And, to shew, that the apostacy would be of a
long continuance, the apostle foretold the particulars of which it
was to consist, described the persons by whom it was to be intro-
duced, and discovered the vile arts, by which they were to estab-
lish it. Withal, that the Thessalonians might not be too much
afflicted with the foresight of the evils which the apostacy would,
occasion, and that the faithful who beheld these evils, might not
be tempted to think God had cast off all care of his church, the
apostle foretold, that the apostacy would be destroyed \ but in as
gradual a manner as it had been introduced. And even describ-
ed the means by which it would be destroyed ; namely, by the
scriptures put into the hands of the people, and by the preaching
of the true doctrine of the gospel out of the scriptures ; so that
the eyes of the people, long blinded by the arts of the deceivers,
being opened, they would at length discern and acknowledge the
truth. — No events similar to these having ever taken place in any
prior age of the world, the prediction of them by the apostle, and
their happening exactly as they were foretold, to us, who have
seen the rise and progress, and begun destruction of the apostacy,
are such a demonstration of the inspiration of St Paul, and of the
truth of our religion, as cannot be gainsaid
9. The
124* 2 TH^SSALONIANS. Chap. III.
The matters contained in the two epistles to the Thessalonians
being of such importance, we may believe, that the presidents of
the Thessalonian church, in obedience to the apostle's adjuration
in his first epistle, took care to have both of them frequently read
to the people in their public assemblies j who, considering them
as expressions of their spiritual father's love to them, and of his
earnest concern for their salvation, would hear them read with
pleasure, and be greatly strengthened and comforted by them. —
May the reading of these excellent writings have the same happy
effects on the disciples of Christ, to the end of time !
A NEW
A NEW
LITERAL TRANSLATION
OF
gT PAUL'S FIRST EPISTLE
TO
T I M O T H Y.
PREFACE.
3ect. I, The Htstorij of Thnotliif s Conversion to Chnsiianliij,
pAUL and Barnabas, in the course of their first apostohcal
-^ journey among the Gentiles, having come to Lystra, a city
of Lycaonia, in the Lesser Asia, Acts xiv. 6. preached there some
time, and converted a pious Jewish woman, named Lois, with
her daughter Eunice, whose husband, it is thought, was then
dead, 2 Tim. i. 5.— Soon after this, Timothy^ Eunice's son, who
who had been brought up by his mother and grandmother, in
the Jewish rehgion, and in the knowledge of the scriptures,
2 Tip. iii. 15. being greatly affected by the apostle's discourses,
believed. — From the time of his conversion, Timothy made
such proficiency in the knowledge of the gospel, and was so re-
markable for the sanctity of his manners, as well as for his zeal
in the cause of Christ, that he attracted the esteem of all the bre-
thren in those parts. Accordingly, when the apostle came from
Antioch in Syria to Lystra, the second time, they so praised Timo-
thy, that hhn luould Paul have to go forth with him^ Acts xvi. 2, 3.
The testimony of the brethren, howevei', was not the only rea-
son of this choice. Tiniothy was pointed out as a fit person to
be ordained an evangelist^ by a revelation made either to Paul
himself, or to some of the Christian prophets in Lystra, 1 Tim.
i. 18. In the mean time, Timothy, though a Jew, not having
peen circumcised by reason that his father was a Greek or Gen-
VoL. in. R . tile,
126 PREFACE TO 1 TIMOTHY. Sect. 1,
tile, it was proper he should bear that mark of his descent ; be-
cause, without it, the Jews would have looked on him as a Gen-
tile, and have despised his instructions. This, and not any opi-
nion that circumcision was necessary to salvation, determined the
apostle to propose, and Timothy to receive the rite by which the
Jews, from the earliest times, had been distinguished from the
rest of mankind. Afterwards, the eldership at Lystra, the more
strongly to impress Timothy with a sense of the importance of
the function he had undertaken, solemnly set him apart to the
oiBce of an evangelist^ by the laying on of their hands, 1 Tim.
iv. 14. and by prayer. This was followed by the laying on of
the apostle's hands, for the purpose of communicating to Timo-
thy the gifts of the Holy Ghost, 2 Tim. i. 6.
Timothy, thus prepared to be the apostle's fellow-labourer in
the gospel, accompanied him and Silas when they visited the
churches of Phrygia, and delivered to them the decrees of the
apostles and elders at Jerusalem, freeing the Gentiles from the
law of Moses as a term of salvation. Having gone through
these countries, they at length came to Troas, where Luke joined
them, as appears from the phraseology of his history. Acts xvi.
10, 11, ^6\ — In Troas, as was mentioned, Pref. to 1 Thess.
sect. 1. a vision appeared to Paul, directing them to go into Ma-
cedonia. Loosing therefore from Troas, they all passed over to
Neapohs, and from thejice went to Philippi, where they convert-
ed m.any, and planted a Cliristian Church. From Philippi they
went to Thessalonica, leaving Luke at Philippi \ as appears from
his changing the phraseology of his history at ver. 40. We may
therefore suppose, that, at their departing, they committed the
converted at Philippi to Luke's care. — In Thessalonica, they
were opposed by the unbelieving Jews, and obliged to flee to
Beroen, whither the Jews fromi Thessalonica followed them.
To elude their rage, Paul, who w^s most obnoxious to them, de-
parted from Beroea by night to go to Athens, leaving Silas and
Timothy in Beroea. At Athens Timothy came to the apostle,
and gave him such an account of the afflicted state of the Thes-
salonian brethren, as induced him to send Timothy back to com-
fort them. See Pref. to 1 Thess. sect. 1. — After that Paul preach-
ed at Athens \ but with so little success, that he judged it pro-
per to leave Athens, and go forward to Corinth, where Silas and
Timothy came to him, and assisted in converting the Corinthians.
And when he left Corinth, they accompanied him, first to Ephe-
sus, then to Jerusalem, and after that to Antioch in Syria. — Ha-
ving spent some time in Antioch, Paul set out with Timothy on
his third apostolical journey, in which, after visiting all the churches
of Galatia and Phrygia, in the order in which they had been
planted, they came to Ephesus the second time, and there abode
long. In short, from the time Timothy first joined the apostle
as
Sect. I. PREFACE TO 1 TIMOTHY. 127
as his assistant, he never left him, except when sent by him oa
some special errand. And by his affection, fidelity, and zeal, he
so recommended himself to all the disciples, and acquired such
authority among them, that Paul inserted his name in the inscrip-
tion of several of the letters which he wrote to the churches, to
shew that their doctrine was one and the same. His esteem and
atfection for Timothy, the apostle expressed still more conspicu-
ously, by writing to him those excellent letters in the canon,
which bear his name ; and which have been of the greatest use to '
the ministers of the gospel, ever since their publication, by direct-
ing them to discharge all the duties of their function, in a proper
manner.
Sect. II. Of the Tune ivlic?i the first Epistle to Timothy was
lurittcth
In the third verse of the first chapter of this epistle, the apostle
saith, As I entreated thee to abide in Ephesus, ivheti going into Mace-
donia^ so do ; that thou rnai/est charge some not to teach differently.
From this it is plain, 1. That Timothy was in Ephesus when
the apostle wrote his first letter to him. — 2. That he had been
left there by the apostle, who at parting with him, entreated him
to abide in Ephesus. — 3. That this happened when Paul was go-
ing from Ephesus into Macedonia. — And 4. That he entreated
Timothy to abide in Ephesus for the purpose of charging some
teachers in that church, not to teach differently from the apostles.
In the history of the Acts of the apostles, there is no mention
of Paul's going from Ephesus into Macedonia, but once ; namely,
after 'the riot of Demetrius, Acts xx. 1. For which reason,
Theodoret among the ancients, and among the moderns, Estius,
Baronius, Capeilus, Grotius, Lightfoot, Salmasius, Hamm.ond,
Wltsius, Lardner, Benson, and others, have given it as their o-
pinion, that the apostle speaks of that journey in his first epistle
to Timothy. Yet, if I am not mistaken, the following circum-
stances will shev/ their opinion to be ill founded.
1. When the apostle went from Ephesus into Macedonia, as
related Acts xx. 1. Timothy was not in Ephesus, having gone
from that city into Macedonia with Erastus, by the apostle's direc-
tion, Acts xix. ^2. And, in the first epistle to the Corinthians,
v/hich was written after Timothy's departure from Ephesus, we
are informed that he was to go from Macedonia to Corinth,
i Cor. iv. 7. / have sent to you Timsthy. — 1 Cor. xvi. 10. If
Timotliy he corne^ tahe care tJiat he be among you luithout fear. Ver.
11. Send him forward in peace ^ that he may come to me : for I ex-
pect him nvitJi the brethren. But before Timothy returned from
Corimli, the apostle left Ephesus, and went into Macedonia, where
%\\e brethren above mentioned met him, 2 Cor. ii. 12, 13. having
Timothy
125 PREFACE TO 1 TIMOTHY. Sect. 2.
Timothy in their company, as is plain from Lis joining the
apostle in his second epistle to the Corinthians, which ali
agree was written from Macedonia, immediately after the
brethren from Corinth gave the apostle an account of the'
success of his first letter. "Wherefore, since Timothy was
not in Ephesus when the apostle left that city after the riot, it
could not be the occnsion, on which the apostle said to him. As
1 entreated. tJiee to abide in Ephesus^ ivlien goifig into .Macedonia, so'
do : But the journey into Macedonia, of which he speaks, must
have been some other journey not mentioned in the Acts. — To
remove this difficulty, we are told, that Timothy returned from
Corinth to the apostle, before his departure from Ephesus, and
that he was left there after the riot : But that something hap--
pcned, which occasioned him to follow the apostle into Macedonia ;
That there he joined him in writing his second epistle to the Co-
rinthians*, and having finished his business in Macedonia,he return-
ed to Ephesus, and abode j agreeably to the apostle's request.
But as these suppositions are not warranted by the history
of the Acts, Timothy's joining the apostle in his second epistle to
the Corinthians, may still be urged as a proof, that he came with
the brethren directly from Corinth to Macedonia. — Farther, that
Timothy did not go from Macedonia to Ephesus, after joining
the apostle in his second epistle to the Corinthians, but returned
with him to Corinth to receive the collections, I think is plain,
from Acts xx. 4. where he is mentioned as one of those who ac-
companied Paul from Corinth to Jerusalem, with the collections,
2. When the apostle wrote his first epistle to Timothy, he
hoped to come to him soon, chap. iii. 14. But, from the history of
the Acts, it is certain, that in no letter written to Timothy after
the riot, till his first confinement in Rome, could the apostle say,
that he hoped to come to him soon. He could not say so, in any let-
ter written from Troas, the first place he stopped at after leav-
ing Ephesus. For at that time he was going into Macedonia and
Achaia to receive the collections from the churches in tliese
provinces. Neither could he say so, after writing his second to-
the Corinthians from Macedonia. For in that epistle, he told
the Corinthians, be was coming to them with the PJacedonian
brethren, who were commissioned to attend him in his voyage to
Jerusalem with the collections, 2 Cor. ix. 4. and that he meant to
sail directly from Corinth to Judea, 2 Cor. i. 16. — As little could
he write to Timothy, that he hoped to come to him soon^ when he
altered his resolution on occasion of the lying in wait of the Tews,
and returned into Macedonia, Acts xx. 3. For he was then in
such haste to be in Jerusalem on the day of Pentecost, that when
he came to Miletus, instead of going to Ephesus, he sent for the
elders of that church to come to him, Acts xx. 16, 17. — When
he arrived in Judea, he could not write, that he hoped to come to
Ephesus
Sect. 2. PREFACE TO 1 TIMOTHY. 129
Ephesus soon. For he was imprisoned a few days after he went
up to Jerusalem. And having continued two years in prison at
Cassarea, he was sent bound to Rome, where Hkewise being con-
hned, he could not, till towards the conclusion of that confine-
ment, write to Timothy, that he liopecl to come to Jum soo?t. And
even then, he did not write his first epistle to Timothy. For
Timothy was with him at the conclusion of his couhnement,
Phil. ii-. 19,-23.
3. From the first epistle, we learn, that the following were the
errors Timothy was left in Ephesus to oppose : Fables invented
by the Jewish doctors to recommend the observance of the law
of Moses, as necessary to salvation : Uncertain genealogies, by
which individuals endeavoured to trace their descent from Abra-
ham, in the persuasion that they vv'-ould be saved, merely because
they had Abraham to their father : Intricate questions and strifes
about some words in the law : Perverse disputings of men of cor-
rupt minds, who reckoned that whicli produced most gain, to be
the best kind of godliness : and oppositions of knowledge falsely
so named. — But, these errors had not taken place in the Ephesian
church before the apostle's departure ; for in his charge to the
Ephesian elders at Miletus, he foretold, that the false teachers
were to enter among them after his departing, Acts xx. 29. /
k?ioiu that after mij departing^ 'shall grievous ivolves enter in among
youy tiot sparing the fiock. 30. jlho of ijour civn selves shall men
arise^ speaking perverse tilings^ to draw aivaij disciples after them.
The same tiling appears from the two epistles which the apostle
wrote to the Corinthians j the one from Ephesus before the riot
of Demetrius, the other from Macedonia after that event ; and
from the epistle which he wrote to the Ephesians themselves from
Rome, during his confinement there. For in none of these let-
ters, is there any notice taken of the abcrve mentioned errors, as
subsisting among the Ephesians at the time they were written,
which cannot be accounted for, on supposition that they were
prevalent in Ephesus, when the apostle went into Macedonia after
the riot. I am therefore of opinion, that the first to Timothy,
in whith the apostle desired him to abide in Ephesus, for the pur-
pose of opposing the Judaizers and their errors, could not be
written, either from Troas, or from Macedonia, after the riot,- as
those, who contend for the early date of the epistle, suppose t
But it must have been written some time after the apostle's re-
lease from his confinement in Rome, when, no doubt, he visited
the church at Ephesus, and found the judaizing teachers there
busily employed in spreading their pernicious en-ors.
4. In the first epistle to Timothy, the same sort of persons,
doctrines, and practices, are reprobated, which are condemned in
the second. Compare 1 Tim. iv. 1, — 6. with 2 Tim. iii. 1, — 5,
ind X Tim. vi. 20l. with 2Tim. ii. 14. and 1 Tim. vi. 4. with
2 11m.
130 PREFACE TO 1 TIMOTHY. Sect. 1.
2 Tim. ii. 16. — ^The same commands, instructions, and encourage-
ments are given to Timothy in the first epistle, as in the second.
Compare 1 Tim. vi. 13, 14. with 2 Tim. iv. 1, — 5. — ^The same
remedies for the corruptions which had taken place among the
Ephesians, are prescribed in the first epistle, as in the second.
Compare 1 Tim. iv. 1 4. with 2 Tim. i. 6, 7o— And as in the se-
cond epistle, so in the first, every thing is addressed to Timothy,
as superintendant both of the teachers and of the laity in the
church at Ephesus : All which I think imply, that the state of
things among the Ephesians was the same \vhen the two epistles
were written. Consequently, that the first epistle was Vv-ritten
only a few months before the second : and not long before the
apostle's death.
These arguments appeared so convincing to Pearson, Le Clerc,
LTnfant, Cave, Fabritius, Mill, Whitby, and others, that they
were unanimously of opinion, Timothy was left by the apostle in
Ephesus, as he w^ent into Macedonia, not ,after the riot ^f Deme-
trius, but after he was released from his first confinement in
Rome. And from that circumstance they infer, that he did not
write his first epistle to Timothy till some time in the end of the
year 64, or in the beginning of ^iS. — I think it was written from
Nicopolis. See Pref. to Titus, sect. 1.
To the late date of this first epistle, there are three plausible
objections which must not be overlooked.
Object. 1. It is thought, that if the first epistle to Timothy was
written after the apostle's release, he could not, with any proprie-
ty have said to Timothy, chap. iv. 12. Let no man despise thy
■ifoiith. — But it is replied, That Servius TuUius, in classing the Ro-
man people, as Aulus Gellius relates, I'lh. x. c. 28. divided their
age into three periods. CliildJioody he limited to the age of seven-
teen : Toiith^ from that to forty-six : and old age^ from forty-six to
the end of life. Now, supposing Timothy to have been 18 years
old, A. D. 50, when he became Paul's assistant, he would be no
more than 32, A. D. 64, two years after the apostle's release,
when it is supposed this epistle was written. Wherefore, being
then in the period of life, which, by the Greeks as well as the
Romans, was considered as youth^ the apostle, with propriety,
might say to him. Let no man despise thy youth.
Object. 2. When the apostle touched at Miletus, In his voyage
to Jerusalem, with the collections, the churchy at Ephesus had a
number o^ elders, that is, of bishops and deacons, who came to him
at Miletus, Acts xx. 17. It is therefore asked, What occasion
was there, in an epistle written after the apostle's release, to give '
Timothy directions concerning the ordination of bishops and dea-
cons, in a church where there were so many elders already ? — The
answer is. The elders who came to the apostle at Miletus, in the
vesr 58, mav have been too few for the church at Epherus, in
her
Sect. 2. PREFACE TO 1 TIMOTHY. 131
her increased state, in the year 65. Besides false teachers had
then entered, to oppose whom, more bishops and deacons might
be needed, than were necessary in the year 58. Not to mention,
that some of the first elders having died, others were wanted to
supply their places.
Object. 3. Because the apostle . wrote to Timothy, that /ic hoped
to come to him soon, 1 Tim. iii. 1 4. it is argued, that the letter, in
which this is said, must have been written before the apostle said
to the Ephesian elders. Acts xx. 25. / know that all ye^ among
ivhom I have gone preaching the kingdom of God, shall see mij face ?i9
more. But if, by this, the first epistle to Timothy is proved to
have been written before the apostle's interview with the elders
at Miletus, his epistles to the Philippians, to the Hebrews, and to
Philemon, in which he promised to visit them, must likewise have
been written before the interview : in regard his declaration re-
spected the Philippians, the Hebrews, and Philemon, as well as
the Ephesians : For they certainly were persons, among whom
the apostle had gone preaching the kingdom of God. Yet no
commentator ever thought the epistles above mentioned, were
written to them before the apostle's interview with the Ephesian
elders. On the contrary, it is universally acknowledged, that
these epistles were written four years after the interview ; name-
ly, during the apostle's first imprisonment at Rome. Wherefore,
when he told the Ephesian elders, that they and his other con-
verts, among whom he had gone preaching the kingdom oi God,
should see his face no m.ore, as it was no point either of faith or
practice, which he spake, he may well be supposed to have de-
clared nothing but his own opinion resulting from his fears. He
had lately escaped the rage of the Jews, who laid wait for him in
Cenchrea to kill him, Acts xx. 3. This, with their fury on for-
mer occasions, filled him with such anxiety, that in writing to the
Romans from Corinth, he requested them to strive together with
him i?i their prayers, that he might be delivered from the unbelieving
in Judea, Rom. xv. 30, 31. — ^Farther, that in his speech to the
Ephesian elders, the apostle only declared his own persuasion,
dictated by his fears, and not any suggestion of the Spirit, I think
plain froni what he had said immediately before -, .ver. 22. Behold
I go bound in the spirit to Jerusalem, not knowing the things luhich
shall befall me there ; 23. ^ave that the Holy Ghost witnesseth in
every city, saying, that bonds and affictions abide me. Wherefore,
although his fears were happily disappointed, and he actually vi-
sited the Ephesians after his release, his character as an inspired
spostle, is not hurt in the least ; if in saying, he knew they should
see his face no more, he declared, as I have said; his own persuasion
only, and no dictate of the Holy Ghost.
Sect,
132 PREFACE TO 1 TIMOTHY. Sect. 3,
Sect. III. Of the Occasion of writing the first Epistle to Timothy,
After Paul was released from his bonds in Rome, and Timothy
had returned to him from Philippi, whither he had sent
him, Phil. ii. 1 9. it is reasonable to suppose, that they went to-
gether into Judea to visit the Hebrews, according to the apostle's
promise, Heb. xiii. 23. taking Crete in their way. And having
exhorted and comforted the brethren in Judea, who were greatly
distressed by the tumults which brought on the war Avith the Ro-
mans, they departed to visit the Colossian and Ephesian churches ;
the latter of which merited the apostle's particular attention, on
account of the pains he had been at in planting it, as well as on
account of the number and quality of its members. See these
things more fully narrated, Pref. to Titus, sect. 1.
On his arrival at Ephesus, findirig the false teachers busy in
spreading their errors, he no doubt rebuked them sharply, and
charged them to teach the true doctrine of the gospel. And be-*
cause the neighbouring churches of Asia, by reason of their fre-
quent intercourse with the Ephesian brethren, might be either
greatly profited, or greatly hurt, according as truth or error pre-
vailed in Ephesus, the apostle, when going from that city into.
Macedonia, judged it necessary, that Timothy should remain
there, for the purpose of restraining the false teachers, by public-
ly confuting their errors, and condemning their evil practices.
But Timothy being young, and the trust committed to him
being weighty, the apostle, afier his departure, wrote to him this
excellent letter from Philippi, or rather from Nicopolis, Titus iii.
12. to direct him in the discharge of his duty j and at the same
time, to establish his authority with the Ephesians. — Agreeably to.
this design, the commission given to Timothy, at parting, to op-
pose the false teachers, is mentioned, and the particular errors he
was to condemn, togetiier with the truths he was to inculcate, are
specified in chap, i.— For the same purpose, ir^ chap. ii. the apo-
stle prescribed the manner in which the public worship of God
was tq be performed in the church at Ephesus. — And, because it
was necessary that Timothy should be assisted by a sufficient
number of well-qualihed fellow-labourers in the ministry, the apo-
stle, in, chap. iii. explained the qualifications of the persons he
was to ordain as bishops' and deacons. — In chap. iv. he foretold
the heresies which were to prevail in the church in after times,
and the mischiefs which they would occasion, that the fiithful
might be sensible these things did not happen by accident, but
were permitted of God, and would be directed to an happy issue.
— In chap. V. he instructed Timothy in the right method of ad-
monishing tiie old and the young of both sexes. And mention-
ed the age and character of such widows, as v/ere to be employed
2 by
Sect. 3, PREFACE TO 1 TIMOTHY. 133
by the church in teaching the younger women the principles of
religion. — Lastly, in chap. vi. he described the duties which Ti-
mothy was to inculcate on slaves ; condemned strifes about words,
and perverse disputings ; spake strongly against the inordinate
love of money ; and required him to charge the rich to be rich
in faith and good work».
With these directions and rules to Timothy, in his character of
superintendant of the church at Ephesus, the apostle mixed many
earnest charges to him, in his character as an evangelist, to shew
himself a pattern of all the virtues which he recommended to
others. — And, considering the excellency of Timothy's disposi-
tiouj and his great veneration for the apostle, it cannot be doubt-
ed, that he observed the directions and charges contained in this
letter, with the most religious care. There is even reason to
think his labours at Ephesus were so blessed of God, that the
false doctrines and corrupt practices of the judaizing teachers in
that city, were for a while repressed. For at the time the epistle
to the church of Ephesus was written, she seems to have main-
tained an excellent character, as appears from what is expressed
in that letter, Rev, ii. 1, — 7.
Sect. IV. Of the Use ivhich the Churchy In every Agc^ is to make
of St PauPs Epistles to Timothy and Titus,
Though the errors of the judaizing teachers in Ephesus, which
gave rise to the apostle's epistles to Timothy, have long ago dis-
iippeared, the epistles themselves are still of great use, as they
herve to shew the impiety of the principles from which these er-
rors proceeded. For the same principles are apt in every age to
produce errors and vices, which, though different in name from
those which prevailed in Ephesus in the apostle's days, are pre-
cisely of the same kind, and equally pernicious. — These epistles
are likewise of great use in the church, as they exhibit to Chri-
stian bishops and deacons, in every age, the most perfect idea of
the duties of their function ; teach the manner in which these
duties should be performed ; describe the qualifications necessary
in those who aspire to such holy and honourable offices, and ex-
plain the ends for which these offices were originally instituted,
and are still continued in the church.
The very same things, indeed, the apostle, about the same
time, wrote to Titus in Crete •, but more briefly, because he was
an older and more experienced minister than Timothy. Never-
theless the repetition of these precepts and charges, is not with-
out its use to the church still, as it rnaketh us more deeply sen-
sible of their great importance : Not to mention, that in the
epistle to Titus, there are things peculiar to itself, v/hich enhance
its value. In short, the episiles to Timothy and Eitus taken to-
VoL. HI. \o gether.
134. PREFACE TO 1 TIMOTHY. Sect. 4.
getlier, containing a full account of the qualifications and duties
of the ministers of the gospel, may be considered as a complete
body of divinely inspired ecclesiastical canons^ to be observed by
the Christian clergy of all communions, to the end of the world.
These epistlesj therefore, ought to be read frequently, and
with the greatest attention, by those in ■ every age and country,
who hold sacred ofhces, or who have it in view to obtain them ;
not only that they may regulate their conduct according to the
directions contained in them, but that by meditating seriously on
the solemn charges delivered to all the ministers of the gospel, in
the persons of Timothy and Titus, their minds may be strongly
impressed with a sense of the importance of their function, and
of the obligation v^diich lieth on them to be faithful in dischar-
ging every duty belonging to it.
{V is of importance also to observe, that, in these epistles, there
are some explications of the Christian doctrines, and some dis-
plavs of St Paul's views and expectations as an apostle of Christ,
which merit our attention. For if he had been, like many of the
Greek philosophers, an hypocrite who held a double doctrine,
one for the vulgar, and another for the learned ; and if his secret
views and expectations had been different from those which he
publicly professed to the world, he would have given, without all-
doubt, some insinuation thereof, in letters written to such inti--
mate friends. Yet, throughout the whole of these epistles, no
discovery of that kind is made. The doctrine contained in them,,
is the same with that taught m the epistles designed for the in-
spection and direction of the church in general ; and the views
and hopes which he expresses, are the same with those which he
uniformly taught mankind to entertain. What stronger proofs
can we desire of the apostle's sincerity and faithfulness than these ?
See Pref. to 2 Tim. sect. 4.
Sect. V. Shelving in ivhat Irlanner the CliurcJi of the living Gc(\
is the pillar and Support of ihe-Truthy as mentioned ^ 1 Tim. iii»
15.
In discoursing of this subject, it will be necessary to enquire,
frst^ what the church of the living God is, v/hich is the pillar and
support of- the truth. — Secondly^ To consider what the truth is, of
which the church of the living God is the support. — And, thirds
hf^ To shev/ in what manner the cliurch of the living God hath
actually supported^ that is, preserved the truth in purity, and pre-
vented it from beinsf lost in the world.
1. With respect to the first of these, namely, what the church
oj the living God is, which the apostle hath denominated The pil-
lar and suj)port of the truths it is proper to inform unlearned read-
ers, that the clergy of the Romish church, with the bishop or
pope-
^^ct.5. PREFACE TO 1 TIMOTHY. 135
pope of Rome at their head, and the laity of their communion,
have long assumed to themselves the appellation of the Catholit:
thurch, exclusively of all other Christian churches : And have af-
firmed, that as tJie only true church of the living God, they are tJ:e
jnllar and support of the truth, by virtue of the power which the
bishops of Rome possess, of declaring infallibly, what doctrines
are true, and what false, and of making constitutions of discipline
which are binding on the whole Christian world. These high
prerogatives the Romanists attribute to the bishops of Rome, as
the successors of the apostle Peter, on whom they affirm our
Lord bestowed them, when he said to him, Matth. xvi. 18. Thou
art Peter, and upon this rock I will build my church : and the gates
ef hell shall not prevail against it. 19. y^nd I will give unto thee
the keys of the kingdom of heaven : and ivJiatsocver thou shalt bind on
earth, shall be bound in heaven : and whatsoever thou shalt loose on
tarth, sliall be loosed in heaven.
]3ut in opposition to these high claims, I observe, \st. That the
xhurch of Rome hath no right to call herself the church of the li-
ving God^ exclusively of all the other churches of Christ. Every
society of believers, who, with their pastors, meet together for
worshipping God in spirit and in truth, according to the gospel
form, is as really a church of the living God, as the church at
Rome, and is called in Scripture a church of God, whether the
members thereof be more in number, or fewer. Thus, the churcU
of God which is at Corifith, is mentioned, 1 Cor. i. 2. ; 2 Cor. i.
1. — -and tlie churches of Galatia, Gal. i. 1. — and the church of the
Thessaloniajis^ 1 Thess. i. 1. •, 2 Thess. i. 1. — ^Nay, in the conclu-
sion of some of Paul's epistles, the church in such and such a per-
son s liouse, is saluted. These, with all the churches of Christ,
which were gathered in the first age, however widely separated
from each other in respect of place, were considered by the apo-
stle Paul as making one great community, which he sometimes
called the church of God^ sometimes the body of Christ, and some-
times the house or temj^le of God ; as is evident from Eph. ii. 19.
Ye belong to the house of God. 20. Being built upon the foinidation
of the apostles ana prophets, Jesus Christ himself being t lie bottom cor-
ner-stone. 21. By ivhich the luhole building being aptly joined toge-
ther, gronjoeth into an holy temple for the Lord. 22. In ivhich ye also
are buikjed together for an habitation of God by the Spirit. — This ac-
count of the house, temple, or church of God, sheweth, that no par-
ticular society of Christians, however numerous or pure, is the
church of the living God, exclusively of all other Christian societies j
but that the appellation belongs to every society of behevers who
hold the doctrines contained in the Scriptures, and who worship
God in the manner there prescribed : And that the whole of
these churches taken collectively, is the pillar and support of the
truth. For if the aposrle had spoken of any particular church, as
the
136 PREFACE TO 1 TIMOTHY. Sect. 5.
the pillar and support of the truthy exclusivelv- of the rest, not the
church at Rome, but the church at Ephesus, must have been that
church : because Timothy, in this epistle, was instructed how t9
behave himself in the church of the living God at Ephesus, and not
at Rome. Nevertheless, not even the church at Ephesus was
called by the apostle, the church of the living God^ exclusively of all
the other churches of Christ, else he excluded the churches ;it
Philippi, Thessalonica, Corinth, Colosse, and the rest, from being
churches of the living God, notwithstanding they were planted
by himself. But this, no reasonable person will believe. — Where-
fore, the claim of the church of Rome to be the only Catholic
churchy if thereby they mean to exclude all tho3e who are not of
their communion from being churches of Christ, ought to be re-
jected with contempt, because it is an usurpation manifestly con-
trary to Scripture.
In proof, however, that the Romish church is the onlij church of
the living God, which is the pillar and support of the truth, the Pa-
pists appeal to Christ's promise, to build his church on Peter as on a
rock ; and boldly affirm, that the church which he was to build
on Peter, was the church afterwards to be planted at Rome. But
since, in speaking to Peter, Christ mentioned no particular church
as to be built on him ; also since it is not pretended, that the
church at Rome, or any of the Gentile churches, was planted by
him, there is no reason to think, that the church which Christ
was to build on Peter, was the church at Rome. Our Lord spake
of his universal church, which, it is well known, was built, not on
Peter alone, but on the foundation of all the apostles and prophets,
Jesus Christ himself being the bottom corner-stone, as declared in the
before cited passage, Ephes. ii. 19, — 22. — Farther, the church to
be built on Peter, was to be of si:^ch stability, that the gates of hell
luere never to prevail against it. Doth this character belong to
the church at Rome, or to any particular church built by any of
the apostles .'' It belongeth to the Catholic church alone. For
notwithstanding some particular churches, of which the Catholic
church is composed, have been, and others may yet be overthrown,
they will at no time be all destroyed : but as in times past, so in
times to come, there will always, somewhere, be societies of Chri-
stians, who maintain the true faith and worship enjoined in the
gospel. So that, while the world standeth, the church of Christ
shall at no time be extinct. — Thus it appears, that the church of
the living God, which is the pillar an.l support of the truth, and
against which the gates of hell shall not prevail, is no particular
church, but the Catholic or universal church, consisting of all the
churches of God, which have existed from the beginning, and
which shall exist to the end of the world.
2. In opposition to the claims of the Papists, I observe, that as
^ere is no reason for thinking the Romish church, the only church
of
Sect. 5. PREFACE TO 1 TIMOTHY. 137'
9fthe Vivhig God J so there is no reason for thinking her the alone
pillar mid support of the truths by virtue of any powers which her
bishops, as Peter's successors, have received fi-oni Christ to deter-
mine infaUibly, vv^hdt is true doctrine, and what false- ; and to
remit or retain sins authoritatively. By Christ's promise, What-
soever thou shah bind on earthy shall be bound in heave?!^ and luhat-
soever thou shalt loose on earthy shall be loosed in heaven infallibility
in doctrine was not confined to Peter, The same promise, and
in the same words, was made to all the apostle.-^, Matth. xviii. 18.
— In like manner, the power of remitting and retaining sins, was
besto\Ved not on Peter singly, but on him with the rest of the
apostles: not however, as bishops of particular churches, but as
persons who were to be endowed with the gift of inspiration, to
render them infallible in doctrine and discipline. This appears
from John xx. 21. where Christ said to his apostles in general,
As my Father hath sent me^ even so send I you. 22. And whim he
had said thisy he breathed o?i themy ajid saith unto theniy Receive ye the
Holy Ghost. 23. Whosesoever sins ye remit y they are remitted to them^
Mnd luhosesoever sins ye retainy they are retained.
Granting, however, for argument's sake, that the povrers of
declaring infallibly what doctrines are true, and what false, and
of remitting and retaining sins, had actually been bestowed on
Peter alone, as the Papists contend, the bishops of Rome cannot
claim these powers, as Peter's successors, unless they can shew,
not only that they were bestorved on Peter, as bishop of the
church which was afterwards to be planted at Rome, but also
that they were promised to his successors in that charge. Now
that these powers were bestowed on Peter as an apostle, and not
us the future bishop of Rome, hath been sufficiently proved al-
ready. And that they were not promised to the bishops of Rome,
as Peter's successors, is absolutely certain, because neither in what
Christ said to Peter, when he bestowed these powers on him, nor
in any other passage of Scripture, is there the least insinuation,
that they were to descend to his successors in the bishoprick of a
church which did not then exist. Wherefore, the powers of
binding and loosingy and of remitting and retaining sins, which the
bishops of Rome have arrogated to themselves, as Peter's succes-
sors, not being warranted by Scripture, ought to be strenuously
opposed, as an usurped spiritual tyranny, destructive of the reli-
gious liberty of Christians.
3. In opposition to the bold pretensions of the Papists, I more-
over affirm, that the claims of the Romish church to be the pillar
and support of the truthy by virtue of the power of making laws
for the government of the Catholic church, both in spirituals and
temporals, which all Christians are bound to obey, and Vv^hich the
Papists, without any proof, contend, belongs to the bishops of
Rome, as Peter's successors, have no foundation in Scripture.
Thj,
138 PREFACE TO 1 TIMOTHY. Sect. 5,
The Papists indeed, as we are informed by the Rheniish trans-
lators of the New Testament, in their note on Matt. xvi. ]9. as-
sure us, " That the keys of the kingdom of heaven y' which Christ
promised to give to Peter, " signify the height of government,
'« the power of making laws, of calUng councils, of the principal
<* voice in them, of confirming them, of making canons and whoie-
" some decrees, of abrogating the contrary, of ordaining bishops
« and pastors, of deposing and suspending them, finally, the power
« to dispense the goods of the church both spiritual and tempo-
« ral ; which signification of pre-eminent power and authority by
*' the word keys^ the Scripture expresseth in many places. — More-
*• over, it signifieth, that men cannot come into heaven but by
«' him, the keys signifying also authority to open and shut, as it is
" said of Christ, Apoc. iii. 7. Who hath the key of David : He shut-
<« teth and no man oj)eneth ; by which words we gather, that Pe-
« ter's power is marvellous, to whom the keys^ that is, the power
" to open and shut heaven is given." All these powers the Pa-
pists contend, were bestowed on Peter, in the metaphorical pro-
mise of giving him tJie keys of the kingdom of heaven. But before
this is admitted, they ought to shew, by better proofs than they
have hitherto produced, that these paramount extensive power^
were signified by the word keys.
The only proofs, to which they appeal, are, the promise to Pe-
ter, Whatsoever thou shalt hind on earthy &c. and the promise to
the apostles in general. Whosesoever sins ye remits are remitted^ &c.
But these promises are no certain evidence, that the high powers
and prerogatives above m.entioned, were conferred on Peter, un-
der the name of the keys \ because the powers of binding and
loosing, and of remitting and retaining sins, easily admit of a dif-
ferent and more rational interpretation ; as shall be shewed by
and by. — Farther, that, by promising to Peter the keys of the king-
dom of heaven, together with the powers of binding and loosing, and
of remitting and retaining sins, Christ did not confer on him su-
preme and uncontrouled authority over his brethren apostles, and
over the Catholic church, is clear from Christ's ov^m words, Luke
xxii. 24'. There was also a strife among them, which of them should
be accounted the greatest. 25. A fid he said to them, the kings of the
Gentiles exercise lordship over them. — 26. But ye shall not be so.
But he who is greatest among you, let him be as the younger ; and he
thdt is chief, as he that servcth. — Matt, xxiii. 8. Be not ye called
Rabbi, for one is your master, even Christ, and all ye are brethren.
— Christ having thus expressly forbidden any one of his apostles
to usurp authority over the rest ; also having declared them all
brethren, that is, equals in authority, is it to be supposed, that, by
promising to Peter the keys of the kingdom of heaven, he subjected
to him the rest of the apostles, together with all who at that time
believed on Christ } Farther, allowing, that by the powers of
binding'
Sect. 5. PHEFACE TO 1 TIMOTHY. 139
binding and loosing, and of remitting and retaining sins, Christ
actually meant, as the Papists contend, the powers of making laws,
and of establishing constitutions of discipline, binding on the
whole community of Christians, can any reasonable person be-
lieve, that these powers were conferred on Peter exclusively of
the rest of the apostles, who i:ecoilects that these powers were af-
terwards conferred on all the apostles ? Powers of such magni-
tude, said to be bestowed on Peter, and through him conveyed to
the bishops of Rome, ought not to be acknowledged on doubtful
evidence, and far less on no evidence at all -, as that certainly
must be reckoned, wliich is contradicted by Christ himself. This,
however, is not all. We know that by the heijs of the kingdom
of heaven, and the powers of binding and loosing, ^t. Peter liim-
self did not understand " the height of government, the power
" of making lawS, of calling councils, &c." neither did he fancy
that such prerogatives were conferred on him singly. For at no
time did he either exercise or claim authority over his brethren
apostles. As little did he assume the sole government of all the
churches of Christ, planted in his life-time. More particularly,
he did not call the council of Jerusalem, which met to detennine
the question concerning the circumcision of the converted Gen-
tiles. Neither did he preside in it. That office the apostle James
seems to have performed. For, as President of the council, he
summed up the debate, and dictated the decree, by which the
Gentiles were freed from obedience to the law of Moses, as a
term of salvation. — Lastly, no instance can be produced of Peter's
opening heaven to any one, or of his shutting it against any one
according to his own pleasure. — How ridiculous then must it ap-
pear in the bishops of Rome, to assume pewers and prerogatives
as Peter's successors, which we are certain Peter himself never
pretended, either to possess or to exercise ! See Gal. ii. 14. note.
These things considered, may not the heijs cf the kingdom of hea-
ven, promised to Peter, more reasonably signify his being appoint-
ed to open the gospel dispensation by preaching salvation to all
who should repent and believe, than of his being raised to su-
preme authority in the Catholic church, to rule it according to
his own will } Especially as the proposed sense of the promise is
agreeable to the fact, Acts ii. 14, — 40. and is founded on Dan. ii.
44. where the erection of the Christian church is foretold under
the idea of a kingdom which the God of heaven w^s to set up,
and which was never to be destroyed. — For the same reasons,
the power of binding and loosing, which was promised to Peter in
common with the other apostles, Math, xviii. 18. may be inter-
preted of his being inspired as an apostle, to declare infallibly the
laws of the gospel, (see Harmony of the Gospels, Sect. 74.
p. 317.) rather than his being authorized to pronounce excommu-
nications, anathematisms, degradations and other censures and pe-
nalties
UO PREFACE TO r TIMOTHY. Sect. 5.
nalties or penimccs, as the Rhemish translators of the New Tes-
tament affirm : which sentences are all ratified in heaven. In
like manner, the power of remitting and retaining sins, which was
promised to all the apostles^ may more naturally be interpreted of
their being enabled by inspiration to declare whose sins, accord-
ing to the tenor of the gospel, are to be forgiven, and whose sins
are not to be forgiven ; than to interpret it, as the Romanists do,
of a power granted to their priests to pardon and absolve sinners,
on their performing the penitential works, of praying, fasting,
alms, and other penances of human invention ; and, if these are
not performed, to continue the sinner under the guilt of his sins,
though truly penitent, and to consign him at least to purgatory,
till released by the efficacy of their prayers and masses. See
James v. 14, 15, 16. notes.
4. In opposition to the high claims of the bishops of Rome c;s
Peter's successors, I observe, that they cannot prove, by good his-
torical evidence, Peter's having ever been a bishop of the church
at Rome : consequently they cannot be his successors in a see
which he never fiUed. It is true, to prove that Peter was the
first bishop of the church at Rome, the following testimonies
from the fatiiers are appealed to by the Papists. — Irenseus, who
was bishop of Lyons in Gaul, and who flourished about the year
178, tells us, « that Linus was made bishop of Rome by Peter
«< and Paul, and after liim Anacletus, and the third Clemens.'*
TetuUian, who flourished about the year 200, saith, " Clemens
" was the first bishop of Rome after Peter." See Fulke's note
on Rom. xvi. 16. in his edition of the Rhemish New Testament.
— Eusebius, who flourished about the year 315, in his E. Hist.
b. 3. c. 2. without hinting that either Paul or Peter were bishops
of Rome, thus writeth : " After the martyrdom of Paul and Pe-
** ter, Linus first obtained the episcopate of the church of the
" Romans. Of him, Paul writing to Timothy, makes mention
" in the salutation in the end of the epistle, saying, Eubulus, and
'* Pudens, and Linus, and Claudia salute thee." The same Euse-
bius saith, Peter was the first bishop of Antioch. E. Hist. b. 3.
c. 36. " At the same time flourished Ignatius, who is still highly
" honoured, being the second in the succession of the church of
" Antioch after Peter." But in chap. 22. of the same book, Eu-
sebius saith, <• Euodius having been the first bishop of Antioch,
" Ignatius succeeded him." — Jerome, who flourished about the
year 392, saith, " Peter sat at Rome 25 years, until the last year
'< of Nero." If so, Peter came to Rome in the second or thir-.l
of Claudius, and from that time forth had h:s ordinary residence
among the Christians in Rome, as their bishop, till his death.
Yet the same Jerome, in his book of illustrious men, chap. 16.
calleth " Ignatitis the third bishop of the church of Antioch af-
*' ter the Apostle Peter." — Damasus, who was him.self a bishorr
1 oV
Sect. 5. PREFACE TO 1 TIMOTHY. 141
of Rome and contemporary with Jerome, saith, " Peter came to
« Rome in the beginning of Nero's reign, and sat there 25 years."
But as Nero reigned only 14 years, if the testimony of Damasus
is to be credited, we must beHevethat Peter survived Nero eleven
years, and was not put to death by him ; contrary to ancient tra-
dition, which represents Paul and Peter as put to death at one
time by Nero. — Origen, who flourished about the yc^r 230,
speaks of Peter as the bishop of Antioch ; for in his sixth homily
on Luke, he thus expresses himself, " I have observed it clegant-
« ly written in an epistle of a martyr, Ignatius second bishop of
" Antioch after Peter, &c." — Lastly, according to Epiphanius, Pe-
ter and Paul were both of them bishops of Rome. See Fiiike's
note on Philip, iv. 3.
The reports of the ancients concerning Peter's being the first
bishop of Rome, being so different and so inconsistent, it is a
proof that these reports were not founded on any certain tradition,
far less on any written evidence ; but took their rise, in all pro-
bability, from the bishops of Rome themselves, who very early at-
tempted to raise themselves above all other bishops ; and for that
purpose spake of themselves as Peter's successors in the see of
Rome. And, because in the third and fourth centuries, wdien
religious controversies were carried to a gi'eat height, and the
churchmen who were put out of their places, generally fled for re-
dress to the bishops of Rome, it was natural for the oppressed to
advance the power of their protectors, by readily admitting all the
claims which they set up as Peter's successors. Nay, some of
them may from flattery have invented the strange story of Peters
having sat as the bishop of Rome 25 years ; notwithstanding ac-
cording to the ancient tradition already mentioned, he luns the
first bishop of Antioch. But the improbability of Peter's having re-
sided in Rome, as bishop of the church there for so many years,
will appear from the following well-known facts. — ^Paul's epistle
to the Romans was written A. D. 57 or bS, that is, in the third
or fourth year of Nero, when, according to Jerome, Peter had
acted ai bishop of the church at Rome full 15 years. Now in
that epistle, although many salutations were sent to persons of in-
ferior note, no salutation was sent to Peter. This I think could
not have happened, if Peter had been then residing in the church
at Rome as its bishop. See Heb. xiii. 24. — In the letters which
Paul wrote from Rome, during his first imprisonment, which last-
ed more than two years, he made no mention of Peter, not even
in his letter to the Colossians, chap. iv. 10, 11. where he recites
the names of all the brethren of the circufncisicjt, who were his fel-
law'labourers in the kingdom of God. Is not this a strong presump-
tioa that Peter did not then reside in Rome, as its bishop : — ^To-
wards the end of Paul's second imprisonment, he thus wrote to
Timothy, At my first answer no one appeared with me, hut all for-^
Vol. III. T sook
14^2 PREFACE TO 1 llMOrHY. Sect. 5.
jock me. May it fiot be laid to their charge. If Peter then resided
-at Rome, as bishop of the church there, is it to be thought that
he would have forsaken his brother apostle on so trying an occa-
sion, when the testimony of Jesus was to be maintained, before
the emperor, or his prefect ? — Lastly, is it probable that Paul,
who never had been at Rome, and was personally unknown to
most of the brethren there, would have written to them so long
a letter to instruct them in the true doctrine of the gospel, and to
compose the dissentions which had taken place among-^ them, if
Peter had resided among them, and instructed them as their bi-
shop during the space of 15 years ? Besides, would Paul, who, in
his eoistie to the Plcbrew^s, hath so often mentioned the apostles,
under the denomination of their rulers, have omitted, in his epis-
tle to the Romans, to mention Peter, if he had been residing
among them as their bishop, at the time it was written ?
Since then the most ancient Christian fathers, Tertullian ex-
cepted, mention Peter as the first bishop of Antioch ; and since
the testimonies concerning his being the first bishop of Rome are
of a later date, and are in themselves, not only ditferent but in-
consistent ; also since there are such strong presumptions in Paul's
epistle, that Peter did not reside in Rome during Paul's life-time,
there is good reason to think that he never was bishop of the
church at Rome. But if Peter never was bishop of Rome, the
claim of the bishops of that church to be his successors in an ofhce
which he never held, is ridiculous. Wherefore, although it were
true; that the powers promised to Peter were promised, not only
to him as the bishop of a particular church, but also to his suc-
cessors in that episcopate, the bishops of Antioch as his succes-
sors would have a better title to these powders, than the bishops of
Rome.
If any more arguments were necessary to refute the extrava-
gant claims of the bishops of Rome to infallibihty in doctrine and
discipline, the following well known facts might be mentioned as
absolutely decisive. Diiierent bishops of Rome in different ages,
have directly contradicted each other in their decisions, concern-
ing doctrine, as well as concerning discipline. The same may be
said of conncils, both general arid particular, where the bishops of
Rome have presided, either in person or by their legates. Where
then is the so much vaunted infallibility of the bishops of Rome ?
And where the infallibility of councils, on which so much stress
hath been laid, both in ancient and modern times ^.
From the foregoing facts and reasonings it appears, that tlie
church of Rome is not the church of the livijig God, luhich is ths
pillar and support of the truth, exclusively of all other Christian
churches. Far ]ess is it the pillar and support of the truth, by vir-
tue of any infallibility which its bishops possess, as Peter's suc-
cessors in the bishoprick of Rome. The honour of supporting
the
Sect. 5. PREFACE TO 1 TIMOTHY. 143
the truth, as shall be shewed hnmediately, belongs to no particu-
lar church whatever, but to the Catholic church, consisting of all
the churches of God which have existed from the beginning, and
which are to exist to the end of the world. — Farther, it appears
that the bishops of Rome have no just title to supreme authority
over all the churches of Christ, as successors to the apostle Peter;,
because there is no certain evidence that he preceded them in the
bishoprick of Rome. — ^To conclude, the claim of the bishops of
Rome to infallibility and supreme authority in the Catholic church,
which they have founded on a fact so destitute of evidence as
Peter's having been the bishop of Rome during 25 years., ought
to be strenuously resisted by the whole Ciiristian world, as sub-
versive of the liberty wherewith Christ hath made mankind free
in all religious matters.
II. The futihty of the claim of the church of Rome to be tJie
pillar and support of the truths will appear still more clearly, if we
consider what the truth is, of which the church of the living God
is the pillar and support.
The truth which is supported by the church of the living Co<\^
;is by a pillar placed on a firm foundation, is not any particular
system of doctrine expressed in words of human invention, such
as the symbols offaith, which, both in ancient and modern times,
have been composed by convocations of the clergy, assembled in
councils, whether general or particular, under the patronage of
the civil powers. But the truth which is supported by the church
of the Uving God, is that scheme of true religion, consisting of
the doctrines, precepts, and promises, which God hath made
known to mankind by revelation ; and which having been con-
signed to writting by the apostles and prophets, to whom it was
revealed by the Spirit, their gospels and epistles contain the truths
expressed in that form of sound luords^ which the apostle Paul
commanded Timothy to hold fast) 2 Tim. i. 1 3.
Agreeably to this account of the truth, -the gospel revelation is
called the truth in the following passages of Scripture, Gal. iii. 1.
v. 7. Eph. i. 13. 2 Thess. ii. 10. 12. 1 Tim. ii. 4. vi. 5. 2 Tim. ii.
15. 18. Tit. i. 1. and elsewhere. — The inspired writers having so
often called the gospel revelation. The truth ,- it can hr.rdly>be
doubted, that when the apostle Paul, in his first epistle to Timo-
thy, gave to the church of the living God, the honourable appel-
lation of the pillar and support of the truth, he meant to tell him,
that the Catholic church, by preserving in their original integrity
the inspired writings of the evangelists and apostles, and of Moses
and the prophets, which contain the revelations of God from first
to last, have supported, or preserved, the truth in the world. For
all the revelations of God to mankind, being exhibited in an in-
fallible manner, in these writings preserved by the church, if any
errors, either in faith or practice, are attempted to be introduced
by
144 PREFACE TO 1 TIMOTHY. Sect. 5;
by false tcachersj or by men covetous of power, or of riches, they
may be detected and refuted, not by appeahng to the decrees of
councils, and to the creeds of particular churches, but to the di-
vinely inspired Scriptures, fairly interpreted according to the plain
unconstrained meaning of the passages which relate to these sub-
jects, taken in connection with the context where they are found.
Thus it appears, that the universal church of the liv'mg God, by
preserving the Scriptures, in their original integrity, in which the
whole revelations of God are contained, hath not only secured
the truth of revelation itself from being shaken by the attempt:,
of infidels to overthrow it, but hath prevented its doctrines, pre-
cepts, and promises, from being corrupted by false teachers and
worldly men, who endeavour to make gain of godliness. More-
over, by handing down the Scriptures from age to age, in their
genuine purity, the Catholic church hath prevented the revela-
tions of God from being lost. And by so doing, the church of tlie
living God hath actually become the pillar and support of the truth ;
because if the Scriptures had either been corrupted or lost, the
revelations of God, which are the truth, would have been corrupt-
ed or lost together with them.
III. It remains to shew in what way the divinely inspired Scrip-
tures, which contain the gospel revelation which is the truths have
been preserved in their original integrity, by the church of the
living God.
Some of the writings of the New Testament were inscribed and
sent to particular churches j such as Paul's epistles to the Thessa-
lonians, the Corinthians, the Romans, the Ephesians, and the Co-
lossians. Others of them were written and sent to particular
persons ; such as his epistles to Timothy, Titus, and Philemon :
And John's epistles to Gaius, and the Elect Lady. Others of
them, were inscribed and sent to persons professing the Christian
faith, who Avere scattered through widely extended and distant
countries : such as Paul's epistles to the churches of Galatia, and to
the Hebrews : Peter's two epistles to the strangers dispersed
through Pontus, Galatia, Cappadocia, Asia, and Bythlnia : and
the epistle of James, to the twelve tribes scattered abroad. These
writings, though sent to particular churches and persons, were not
intended for their use alone, but for the use of the whole com-
munity of Cln-istians, every where. It is therefore reasonable tq
believe, that while the particular churches and persons to whom
the apostles sent their epistles, preserved the originals \\'\\X\ thq
greatest care, they would transcribe them, not only for the use of
their own members, but for the use of their brethren in ether
churches, to whom, no doubt, they sent these transcripts, that
they might have an opportunity of taking copies of them, and of
dispersing them for general edification. Moreover, as in the first
age the disciples of Christ were very zealous in spreading the
knowledge _
Sect. 5. PREFACE TO 1 TIMOTHy. HI
knowledge of their religion, we^may believe that into whatever
country they travelled for the purpose of preaching Christ,
they carried with them such of the sacred writings as were in
their possession, that their converts might take copies of them, to
be used in their public assemblies for worship, and by themselves
in private. Thus copies of the gospels and epistles were in a
short time carried into all the provinces of the Roman empire,
and even beyond the bounds of the empire, wdiere the gospel w.is
introduced. And these writings being considered, by the disci-
ples of Christ, as their most precious treasure, the copies of them
were preserved with much more care, and were multiplied to 'a
far greater degree, than the copies of any other book extant at
that time : Insomuch, that there is no heathen writing existing,
of which there are so many ancient MS. copies remaining, as of
ihe writings wiiich compose the canon of the New Testament.
Of these ancient MSS. of the New Testament wiiich still re-
main, some are found in the libraries of Princes, Universities, and
Monasteries ; and some have been brought into Europe from dif-
ferent and distant parts of the world. These, added to the for-
mer, have considerably increased the number of the ancient copies
of the Scriptures: So that the learned of this and the preceding
ages, have had an opportunity of examining and comparing many
very ancient copies, both of the whole New Testament, and of
particular parts thereof. Accordingly these learned men have,
with incredible labour, faithfully collected all the various read-
ings of the copies which they collated, and have found, that al-
though in number these readings amount to many thousands, the
greatest part of them make no material alteration in the sense of
the passages where they are found. And with respect to those
which alter the sense of particular passages, the same learned
men, by that critical skill for which they were famed, have been
able in most instances, with a good degree of certainty, to fix
upon the genuine readings of all the doubtful passages.
Every one, however, must be sensible, that if the Scriptures
had come down to us, only in the copies preserved in any one
church of the living God, and we had been restrained from con-
sulting the copies preserved elsewhere, as we must have been if
the Scriptures had been entrusted to a particular church, the er-
rors unavoidably occasioned by the carelessness of transcribers,
and by other causes, could not in many instances have been cor-
rected, unless by the uncertain conjectures of critics, which, in
writings divinely inspired, would have been of no authority.
Whereas, by consulting copies of the Scriptures found in ditFerent
and distant parts of the world, the faulty readings of one copy
have been happily corrected by the concurring better readings of
other copies, confirmed by the readings preserved in the ancient
tiifanslations of the Scriptures still remaining : So that we have.
the
146 PREFACE TO 1 TIMOTHY. Sect. S,
the text of the gospels and epistles, as it was originally written
by their inspired authors, or nearly so. — The world, therefore,
being indebted for the preservation of the Scriptures, not to any
one church of the living God, but to the whole community of
the churches of Christ, each having contributed its share, by the
copies which it hath preserved. The universal churchy and not any
particular church, is the church of the livbig God^ which, by pre-
serving the Scriptures, hath become in very deed the pillar and
support of the truth. See 1 Tim. vi. 20. note 1.
The same reasoning will apply to the ancient oracles of God,
wliich were delivered to the Jews to be kept. For by carefully
preserving the Hebrew Scriptures, in which the former revela-
tions are recorded, and by handing them down from age to age
uncorrupted, notvv^ithstanding in their disputes with us Christians
they had many temptations to corrupt them, the church of the li-
ving God among the Jews, was to them, as the Christian church ,
is to us, the pillar and support of the truth.
Here, however, it is to be carefully observed, that although the
church of the living God hath supported the truth, by preserving
the Scriptures in which it is contained, neither the truth itself,
nor the writings in which it is contained, derive any part of their
authority from the Catholic church. The truth derives its autho-
rity from the inspiration by which it was made known to the
evangelists and apostles, and the copies of the Scriptures in our
possession, which contain the truth or revelations of God, derive
their authority, not from, the church, but from their being mate-
rially the same with those written by the inspired penmen. And
of this we are assured, in the same manner that we are assured of
the genuineness of the writings of other ancient authors. Only
the proofs in behalf of the authenticity of the Scriptures, arising
from the ancient copies of these writings in our possession, are
more in number and of greater weight, than the proofs which can
be produced in behalf of the authenticity of any other ancient
writing whatever.
CHAPTER I.
View and illustration of the Matters contained in this Chapter.
CT Paul began this epistle with asserting his apostolical dignity,
not because Timothy was in any doubt concerning it •, but
to make the Ephesians sensible of the danger they incurred, if
they rejected the charges and admonitions, which, by the com-
mandment of God and of Christ, the apostle ordered Timothy to
dejliver
Chap. I. 1 TIMOTHY. View. 147
deliver to them, ver. ] , 2. — Next, to establish Timothy's autho-
rity with the Ephesians as an evangelist, he renewed the commis-
sion he had given him at parting : namely, to charge some who
had assumed the office of teachers, not to teach differently from
the apostles, ver. 3. — and in particular, not to draw the attention
of the people to those fables, which the Jewish Doctors had in-
vented to make men rely on the ritual services of the law for
procuring the favour of God, notwithstanding they were utterly
negligent of the duties of morality ; neither to lay any stress on
"those endless genealogies whereby individuals traced their pedi-
gree from Abraham, in the persuasion, that to secure their salva-
tion, nothing was necessary, but to be rightly descended from
him J an error which the Baptist, long before, had expressly con-
demned, Luke iii. 8. Begin not to say ivithin yourselves, we have
Abraham to our father, ver. 4. — ^This kind of doctrine the apostle
termed Vain babblingy because it had no foundation in truth, and
made men negligent both of piety and charity, ver. 5, 6. — Far-
ther, because in recommending these fables and genealogies, the
Judaizers pretended they were teaching the law of Moses, the
apostle assured Timothy they were utterly ignorant of that law,
ver. 7. — which he acknowledged to be a good institution, pro-
vided it was used lawfully ; that is, agreeably to its true nature,
ver. 8. — whereas the Jews perverted the law, when they taught
that it made a real atonement for sin by its sacrifices. For the
law was not given to justify the Jews, but by temporal punish-
ments to restrain them from those crimes which are inconsistent
with the well-being of society ; so that the law of Moses being a
mere political institution, was no rule of justification to any per-
son, ver. 9, 10. — ^^fhis account of the law, Paul told Timothy,
was agreeable to the representation given of it in the gospel, with
the preaching of which he was entrusted, ver. 11. — an honour he
was exceedingly thankful for, because formerly he had been a
persecutor of the disciples of Christ, ver. 12, 13. — But he had re-
ceived mercy, for this cause, that in him Jesus Christ might shew
to future ages, such an example of pardon as should encourage
the greatest sinners to hope for mercy on repentance, ver. 16.-—
Then in a solemn doxology, he celebrated the praise of God in a
sublime strain, ver. 17. — And that Timothy might be animated
to surmount the danger and difficulty of the work assigned to
him, the apostle informed him, that he had committed it to him
hj prophecy ; that is, by a special impulse of the Spirit of God ;
And from that consideration urged him to carry on strenuously,
the good warfare against the false teachers, ver. 18. — by always
holding the truth with a good conscience ; which some teachers
having put away, had made shipwreck of themselves and of the
gospel, ver. 19. — Of this sort were Hymeneus and Alexander,
two noted Judaizing teachers, whom the apostle, after his depar-
ture
14^ 1 TIMOTHY. Chap.L
ture from Ephcsu.s, had delivered to Satan, that they might learn
no more to blasplvv^me, ver. 20.
New Translation. Commentahy.
Chap.L 1 Paul an 1 \ Paul a?i apostle of Jesus Christ,
apostle of Jesus Christ, write this epistle bij the commandment
by the commandment ' of of God^ the contriver of our sahation,
God our Saviour,^ and of and of the Lord Jesus Christy on whose
M^ Lord Jesus Christ cwr death, and not on the sacrifices of the
hope. ^ h'^w, our hope of eternal life is founded.
2. To Timothy my ge- 2 To Timothy who is mij genuine
mtine son* in the faith: son in the faith ^ being like minded
(j.^ff;c) grace, (rAso?) mer- \\\xhT[\jsQ\i '.^1::^ gracious assista?jces,
cy, ^W (^§>,v/;) peace, '-from merciful deliverances^ such as I have
God our Father, and often obtained, and inward peace from
Christ Jesus our Lord. God our Father ^ and from Christ Je-
sus our Lordy be multiplied to thee.
Ver. 1.-— 1. Bij tlif co7Jimandment of God. This clause, if joined wiih
tvliat goes before, signifies tnat Paul \ras ma-'e an apostle by the cofn-
mandrtient of God and of Christ. See Tit. i. 3. note 1. But joined
with what follows, the meaning is, that he wrote, this epistle to Timothy
by the commandment of God and of Christ. This construction I have
adopted as most suitable to the apostle's design. ] . Because when Ti-
mothy charged the teachers, and exhorted the people, and ordered the
whole affairs of the church of Ephcsus, it was of great importance that
the Ephesians should know, that in all these matters he followed the
commandment of God and Christ delivered to him by the apostle. 2.
Because Paul was made an apostle, not by the commandmeat of Christ,
but by Christ himself, Acts xxvi. 16. — IS.
2. Our Saviour. This title is given to God in other passages, 1 Tim.
ii. 3. iv. 10. rit. iii. 4. Jude ver. 25. because he contrived the method
of our salvation, and sent his Son into the world to accomplish it,
John iii. 16.
3. Our hope. The apostle hoped for salvation,^ not through the sa-
crifices of the law, as the Judaizers did, but through the atonemxcnt for
sin made by the death of Christ.
Ver. 2. — 1. Timothy my genuine son. See Til. chap. i. 4. Illustra-
tion. Some think the apostle called ! imothy his son for the same rea-
son that the disciples of the prophels were called, the sons of the pro-^
phets. But I rather suppose, he called Timothy his son^ because he
had converted him, and thereby conveyed to him a new nature. We
have the same phraseology, Philem. ver. 10. tmj son Onesimus^ whom I
begat in my bonds. 1 Cor. iv. 15. To Chris! Jesus, by the gospel., 1 han^
begotten yo«.— Perhaps also the apostle called Timothy his genuine son,
on account of his age, and because he resembled him in the disposiions
of his mind, his faith, his love, and his zeal in spreading the gospel.
2. GracCy 7nerr?/y and peace. To the churches, and to Philemon, the
benediction is, Grace and peace. But to Timothy and Titus, who were
1 exposed
Chap. I. 1 TIMOTHY. ^ 149
3 As I efitreated^ thee S As I entreated thee to conthme in
to contimie in Ephesus, Ephesus, when I nvas going iiito Mace-
when going- Into Macedo- do?ua^ I now, by the commandment
nia, so do, ^ that thou may- of God, require thee so to do ; that
est charge some ^ ?iGt to thou mayest charge the Jiidaize^s^ not
teach d'yfferently. to teach diferently from the inspired
apostles of Christ.
4- Nor to give heed to 4 Nor to incidcate fabulous tradi-
fables * and endless genea- tions-^ invented to prove that men can-
iogies, "• which occasion not be saved unless they obey the law
((^)5T>j^/£<5) disputes y rather of Moses ; and uncertain genealogies y
than great edification,'^ by which every Jew endeavours to
which IS (.V, 161 ,) through trace his descent from Abraham, and
faith. luhich by their uncertainty occasion
disputes, rather than tJie great edifica-
tioti which is through a x\^\t faith on-
ly.
exposed to great dangers in discharging their ofKce, the apostle wished
mercy likewise '■, which therefore may mean, merciful deliverances from
dangers and enemies.
Ver. 3.— 1. As I entreated thee. Beza observes, that by using the
soft expression, 'xot.s^iy.xMaoe, o-s, / entreated thee, the apostle hath left a sin-
gulrir example of m.odesty, to be imitated by superiors, in their beha-
viour towards their inferiors in the church.
2, So do. At the time the apostle wrote this letter, the absolute
necessity of Timothy's presence in Ephesus, having been made known
to him perhaps by revelation, he turned his former request into a com-
mand.
3. That thou maijest charge some, not to teach differ etUiy. These teach-
ers seem to have been Judaizers, and members of the church at Ephe-
sus. For with other teachers, Timothy could have little inlluence. —
In not mentioning the names of these corrupt teachers, the apostle,
shewed great delicacy, hoping that they might still be reclaiined. The
same delicacy he had observed in his treatment of the false teacher at
Corinth, and of the incestuous person there.
Ver. 4. — 1. Eor to give heed to fables. These are called. Tit. i. 14.
Jewish fables, because they -^vere invented by the jewlsli Doctors to
recommend, the Institutions of Moses.
2. And endless genealogies. Though the Jews were all, excepting the
proselytes, descended from Abraham, the genealogies by vvJiich many
of them pretended to derive iheir pedigree from him, could not with
certainty be shewed to end in him *, for which reason the apostle termed
tliern, ex.7n^avTCi<;. endless. See Tit. iii. 9. note 1.
3. Great edif cation : So the phrase o'.Ko^oLuav ^m, properly signifies,
being the Hebrew superlative.— Mill affirms that all the ancient MSS,
without exception, read here, >j oiKovo^Uiuv B-m ry,y iv Trtfn, rather than the
dispensation of God wliich is by faith ; the Christian dispensation. But
I have followed the reading of the common edition adopted by the
English translators, as it gives a good sense of the passage.
Vol. III. U Ver. 5.
150
1 TIMOTHY.
Chap. L
5 Now, (ro Ti>0? T-/i<;
7rei^ccyyi><n«?, ver. 3.) the
end of the charge* is love
from a pure heart, and a
good conscience, and un^
feigfied faith ; ^
6 From which thittgs
some having swerved, '
have turned aside to fool-
ish talking. (See 1 Tim.
vi. 20. 2Tim. ii. 14.)
7 Desiring to be teach-
ers of the law,' though
they neither understand
what they say, nor (x2g<
Tiv&jv) concerning what
things they strongly af-
firm.
8 We know indeed thzt
the law IS good, if one use
it lawfully.
5 No'i'J the scope of the charge, to be
given by thee to these teachers, //,
that instead of inculcating fables and
genealogies, they inculcate love to
God and man, proceeding y^'cw a pure
hearty and directed by a good conscience^
and nourished by unfeigned faith in
the gospel doctrine
6 From ivhich things some teachers
having siverved, have in their discour-
ses turned aside to foolish talking ; talk-
ing which serves no purpose but to
discover their own folly, and to nou-
rish folly in their disciples.
7 As thou mayest know by this,
that They set themselves up as teachers
of the law of Moses, though they un^
derstand Jieither what they themselves
say concerning it, nor the nature of the
law which they establish,
8 / ack?iowledge indeed that the law
of Moses is a7i excellent institution, if
one use it agreeably to the end for which
it ivas given.
Ver. 5. — 1. A^U' the scope of the charge. The Tvord 7^x|lxyy^>^.ici, de-
notes a message, or order brought Lo one from another, and delivered by
word of mouth. The charge here meant, is that which the apostle Or-
dered Timothy to deliver to the teachers in Ephesus. For he had
said, ver. 3. / intreated thee to remain^ (h-'c. So do, tvx -Trce^YiyyaXyj?., that
thou mayest charge some. Here he told him Avhat the scope of his
charge was to be. See ver. IS. — Others think -n v.^ayy iXici^ here Sig-
nifies the gospel. But I do not remember that this word has that sense
any where in scripture.
2. Unfeigned faith. According to Benson, the apostle in this ex-
pression had those Judaizing teachers in his eye, who, to gain the un^-
believing Jews, taught doctrines which they knew to be false : so that
their faith in these doctrines was feigned.
Ver. 6. Yrom which things same having swerved. The verb 0.70-/^,-
trxirig, as Theophylact observes, signifies to err from the mark at which
one shoots -, and is elegantly used in this place, as reAos was introduced
in the preceding verse.
Ver. 1. Teachers of the law. 'i^oy.ohthxc-Kc.Xoc, properly signifies c
doctor of the /aw, and is of the same import with the Hebrev,- -^vord
Rabbi.
Ver. 9. Is not made for a righteous ?nan^ &c. The law of Moses
being given as a rule of life to the good as well as the bad, the apostle's
meaning doubtless is, that it was given, not for the purpose of justify-
ing
Chap. I. 1 TIMOTHY. 151
9 Knowing this, that 9 Now ijoe know t/iisy that the law
the law is not made for is not made for justifying a righteous
a righteous ' man, but for man, but for condemning and punish-
the lawless and disorderly^ ing the lawless, (see 1 John iii. 4. note
the ungodly and sinners, 2.) and disorderly, namely, atheists and
the unholy and profane, idolaters ; persons polluted with vice^
murderers of fathers and and who are excluded from things sa-
murderers of mothers, cred, murderers of fathers and murder-
manslayers, ers of mothers^ those who slay others un-
justly.
10 Fornicators, sodom- 10 Fornicators a7id sodomiteSy man-
it es, man stealers,^ liars, stealers, liars, those who perjure them-
jalse swearers, and if afiy selves ; and if any other practice be op-
' other thing be ojjposite to posit e to the doctrine, which preserves
wholesome doctrine';* the soul in health, the law was made to
restrain and punish it.
1 1 According to the 1 1 This view of the law I give
glorious * gospel of the According to the glorious gospel of the
blessed God* with which infinitely and independently blessed
I am entrusted. God, luith the preaching of which I
am e?itrusted.
ing the most righteous man that ever lived, but for restraining the wick-
ed by its threatenings and punisliments. This will appear still more
clearly, if the doctrine of the .hidaizers is considered. They affirmed,
that obedience to tlie law of Moses was die only way in v»hlch men
could be saved ; understanding by obedience^ one's doing the things
nhich that law enjoined \ or in the case of failure, his having recourse
to the atonement which it prescribed for the offence. But to overturn
this corrupt doctrine, the apostle here declared, that the law of Moses
was not given for the purpose of justifying any man, not even the righte-
ous, but merely for restraining the lawless and disorderly by its threa-
tenings arid punishment j so that it was not a religious institution, but
a mere municipal law, whereby God, as king of the Jews, governed
them in Canaan as his people or subjects. — It is thought by some that
in the catalogue of sinners given in this and in the following verse, the
apostle had the ten commandments in his eye.
Ver. 10. — 1. Manstealers. They who make war for the inhuman
purpose of selling the vanquished as slaves, as is the practice of the
African princes, are really nia,ns.tealers. And they, who like the Afri-
can traders, encourage that unchristian traffic by purchasing the slaves
which they know to be thus unjustly acquired, are partakers in their
crime.
2. Wholesome doctrine. According to the apostle, wholesome doctrine
is that ivhich condemns wicked practices. On the other hand, the doc-
trine which encourages men to sin, or which makes them easy under sin,
is in the apostle's estnnalion, unwholesome.
Ver. 11.-.- 1. Glorious gospel. The gospel Is c a'' led ^'/o/vbi^j-, because
i^ it the light of true doctriue sliines brl'^htly.
2. Of
152 1 TIMOTHY. Chap. I.
12 (K^<, 204.) Noiu 12 Ngiu I thanh CJinst Jesus our
I thank Christ Jesus our Lord, nvho strefigthe7ied me for preach-
Lord, who hath strength- ing it, by bestowing on me the gifts
ened^ me, because he rec- of inspiration and miracles, because he
koned 7ne faithful ivhe?i he knew that I ivould be faithful to my
appointed me to the mini- trust, when he appointed me to the apo-
stry ; stlesh'ip.
13 Who was formerly 13 Who was formerly a dcfamer of
a defamer, and a persecu- him and of his doctrine, and a perse-
tor, and an injurious jt/vr- cutor of his disciples, and an injurious
son. ViVit \ received mer- ^^rj-g;/ in my behaviour towards them,
cy, because I acted igno- But I received pardon (ver. 16.) be-
rantly in unbelief. ' ^o.use I acted from ignorance, being in
a state of unbelief and f.mcying that
I was doing God service.
14' (As) And the grace' 14 And in thus pardoning me, and
of our Lord hath super- making me his apostle, the goodness of
abounded with the faith our Lord hath superobounded towards
and love^ which is RE- me, accompanied with the faith and
QUIRED {iv) by Christ Je- love which is required by Christ Jesus,
sus. but in which I was greatly deficient
formerly.
2. Of the blessed God. The epithet of blessed, is given to God, be-
cause being infinitely and independently happy in himself, he stands in
no need of any of his creatures to make him happy.
Ver. 12. Who hath strengthened me. Before his ascension, Christ
promised the spiritual gifts to his apostles under the name of ^waui-,,
power or strength from on high, Acts i. 8. Hence the spiritual gifts
are termed, 2 Cor. xii. 9. y, ^wu^i? ts X^crii, the power or strength of
Christ. Wherefore the phrase in this verse ivhvvoc(/.a7ctvri ju,i, whtrhath
strengthened, ov, empowered me, means, Avho hath bestowed on me inspi-
ration and miraculous powers, to fit me for being an apostle.
Ver. \ 3. / acted ignorantl^ in unbelief In the instance of Paul, we
see how much guilt, a man who is not at pains to inform himself, may
through ignorance contract, without going contrary to his conscience.
At the time Paul was doing things which, after he became an apostle,
made him call himself the chief of sinners,he was touching the law blame-
less, and thought that in persecuting the Christians, he was doing God
service.
Ver. 14. — 1. And the grace (f our Lord. Some are of opinion, that
yjc^i',, here, as 1 Cor. xv. 10. is used in the sense of y^a.^icu.cf., so that
the translation might run, And the spiritual gift of our Lord hath super-
abounded, &c. But this makes no dilfcrence iii the sense of the passage,
since the miraculous gifts with which he was endowed, were the effects
of Christ's goodness to him.
2. Hath superobounded in me with faith and kve. ^y faith the apos-
tle means such a just notion of the power and. wisdom of God, as led
him to see that God neither need?, nor renuires his servants to promote
his
Chap. I. 1 TIMOTHY. 153
15 ('O, 71.) This say- 15 This saying is true, and worthy
ing IS tr tic, ^ and worthy of cordial and universal reception, that
of all reception, that Christ Christ Jesus came into the world to save
Jesus came into the world sinners, of whom, on account of my
to save sinners, of whom rage against Christ and his disciples,
I am [TTParog) chief.* / reckon myself the chief, I mean of
those who have sinned through ig-
norance.
16 (AAA«) However £oT 16 However, though my sin was
this cause / received^ mer- great, y^r this cause I received pardon,
cy, that in me the chiefs that in me the chief of those who sin
his cause by persecution, or any cruelty whatever. — By love, Tie means,
such benevolence, as disposed him to allow all men the exercise of the
right, Vvhich he himself claimed, of judging for himself in matters of
religion. In these virtues, the apostle was very deficient before his con-
version : But after it, they superabounded in him.
Ver. 15. — 1. This saying is true. Ili^-og e Xoyog. The word -Tvi^og,
signifies believing as well ^s faithful, Gal. ili. 9. note. But these being
the attributes of a person, cannot be applied to a saying or doctrine^
Wherefore the proper translation of the word in this verse is, credible,
true.
2. Sinners,ofwlio7nI am chief. The apostle did not mean, that he
was absolutely the greatest of all sinners, but the greatest of those who
sin through ignorance ', as is plain from ver. 13. And he spake in
this manner concerning himself, to shexv the deep sense he had of his
sin in reviling Christ, and persecuting his disciples : and that he judged
charitably of the sins of other men, and of their extenuations. — Far-
ther, he does not say, of whom / was, but of whom / atn the chief, evert
after he had altered his conduct. By this manner of speaking the apos-
tle hath taught us, that a sinner after reformation. Is still guIHy of the
sins he hath committed ; that in pardoning him God considers him
as guilty •, and that till he Is actually pardoned at the judgment, he
ought to consider himself in the same light. Wherefore, like the apos-
tle, notwithstanding we have repented, we ought often to recollect our
sins to keep ourselves humble, and to increase our thankfulness to God
for having delivered us from their power, as well as for giving us the
hope of pardon.
Ver. 16. — 1. That in tne the chief of sinners. Here, iv acoi •Trpconj an-
swers to m TT^coT^ iif^i, in ver. 15. And therefore, the u'ords oj sinners,
are fitly supplied in this place. Some, however, think tt^o't®-'. In both
places, should be translated the first, supposing the apostle's m.eaning to
be. That he was the first blasphemer and persecutor of the Chrlslians,
since the effusion of the Spirit, who had obtained mercy, ]^\^x this
opinion is contrary to Acts ii. 33. — 41. vi. 7.
2. For a pattern. The word vTvorvTioxTiv, denotes a pattern made by
impression ; being derived fron tvK<^, which signifies a mrsrk made by
impression, or striking, John xx. 23. — For more concerning vTrorvTrMcric,
see 2 Tim. i. 13. note 1. and concerning TV7r(^, see 1 Pet. iii. 21, note
2.
154 I TIMOTHY. Chap. I.
OF SINNERS Jesus Clirist through igfwrancey Jesus Christ might
might shew forth all shew forth the greatest clemencjjy in for-
iong-sufFering, for a pat- giving offenders, for an example of
tern^ to them w/w should mercy, to encourage them who should
hereafter believe ' on him in future ages repent and believe on hiwy.
in order to everlasting life. /;/ order to obtain everlasting Ife.
17 Now, to the King 17 Noiu^ ravished with the good-
eternal,' immortal,* in- ness of God, in making me an ex-
visible,-' to the nuise God ample of pardon for the encourage-
alone,^ BE honour, and ment of future penitents, I say, /(9 M^
glory, for ever and ever. Ruler of the agesy who is immortal and
Amen. invisible^ to the wise God alone, be ho-
nour and glory for ever and ever. A'
men.
18 This charge I com- 18 This charge to the Judaizers,
mit to thee, son Timothy, not to teach differently, / commit to
according to the prophe- thee son Timothy, to deliver to them ;
sies which went before and I do it agreeably to the revelations
(i7ri,lS6.) concerningXhee,^ which were before it\a(1q. to me concern^*
3. To them who should hereafter believe. The original of this passage,
may be supplied aad translated as follov\-s,yor a pattern of the pardon
of them ivho should hereafter believe. And it must be acknowledged
that no example could be more proper, to encourage the greatest sin-
ners in every age to repent, than tae pardon which Christ granted to
one, Vvho had so furiously persecuted his church.
Ver. XI. — 1. Noio to the King eternal. Perhaps, Ta ^i /Sxo-iXu m^v
tttwvmj may be better translated, to the king of the ages, namely the age
before the law, the age under the law, and the age under the Messian.
According to this translation, which is perfectly literal, the apostle's
meaning is, To him who hath governed the three dispensations under
which mankind have lived, so as to make them co-operate to the same
great end, the pardoning of sinners, and who is Immortal, &c. be ho-
nour, and glory for ever, ascribed by angels and men.
2. Imriiortal. A^p^m^Tu, signifies, incorruptible: But it is rightly
translated, immortal, because what is incorruptible, is likewise immortal.
3. Invisible. By this epithet the true God is distinguished from the
heathen deities, who being all ^pf them corporeal, were visible. Ben-
gelius supposes this epithet was given to God, to shew the folly of those
who will not acknowledge God, because he is not the object of their
senses.
4. Ta the wise God alone. See this translation supported, Rom. xvi.
27. note 1. — The Alexandrian and Clermont MSS. the Syriac, Vul-
gate and other ancient versions, with some of the fathers and Greek
commentators, omit the word ^uipa ; on which account, Estius and
Mill are of opinion, that it was inserted from Rom. xvi. 2 7. — In this
doxology the apostle contrasted the perfections of the true God, with
the properties of the false gods of the heathens.
Ver. 18.— 1. According to the prophecies which went before ccncerning
thee^
Chap. I.
I TIMOTHY.
155
(chap. iv. 14.) that thou
rnayest carry on (hv, 167.)
through them the good
vvarfure ; *
19 iy^^cuv) VioXdm^ fast
faith and a good con-
science ; (chap. iii. 9.)
which some having put
away, [tt^^.) with rcspect
to the faith hitve made
shipwreck. »
20 Of whom are Hy-
meneus (see 2 Tim. ii. 17,
18.) and Alexander, (see
2 Tim. iv. 14.) whom J
have dehyered to Satan,*
ing thee, and which I now mention,
that through the recollection of these re-
ve/ations, and of the honour which
was cione thee by them, thou mayest
strenuously carry ofi the good warfare
against the enemies of truth at Ephe-
sus.
19 In carrying on this warfare,
Hold fast the truefaith, afid at the
same time a good conscience , using no
improper methods in spreading the
gospel ; which faith and good con-
science some teachers having put awoy^
from worldly motives with resj'^ect to
the faith have made shipivreck ; they
have corrupted the gospel, and de-
stroyed their own souls.
20 Of whom are the two Judaizing
teachers Hymeneus and Alexandery
whom for their obstinately persisting
wilfully to corrupt the gospel, / have
delivered to Satan, to be by him tor-
thee. In the apostolical age, some wt re pointed out by revelation, as
persons fit to be invested with particular offices in the church, lu
tnat manner Paul and Barnabas were separated to the work of preach-
ing to the Gentiles, Acts xiii. 2. So also, the elders of Ephesus were
made bishops by the Holy Ghost, Acts xx. 23. Timothy likewise was
appointed an evangelist by revelation. But where persons had profes-
sed tlie gospel for a considerable time, and had given proof of their con-
stancy, good disposition, and ability, an immediate designation of the
Holy Ghost was not necessary to their being made bishops and deacons,
because their fitness for these offices might be known, by the ordinary
rules of prudence. Accordingly, when the apostle ordered Titus and
Timothy, to ordain persons to these offices, he directed them to ordain
those only, w'ho were possessed of the qualifications which he described.
— Others, by t^j Tr^o^-nrux^, prophecies^ understand the prophetic gifts
bestowed on Timothy to fit him for the ministry.
2. Maijest carry on through them the good warfare. Ruling the
church of Ephesus, is called a warfa>~e^ because Timothy had many
enemies to fight against ; and in the contest was to endure continual
labour, watching, and danger. Hence Timothy is called a good soldier
of Jesus CJirixt^ 2 Tim. ii. S.
Ver. 19. Made shipwreck. In this metaphorical passage the apostle
insinuates, that a good conscience is the pilot, who must guide us in our
voyage through the stormy sea of this life, into the harbour of heaven.
Ver 20. Whom I have delivered to Satan. This is the punishment
which the apostle ordered the Corinthians to inflict on the incestuous
pcr;on, 1 Cor. v. 5. See the notes on that passage. The apostles de-
livered
15« 1 TIMOTHY. Chap. L
that they might be taught mented with bodily pains, that they
h}j chastisementy not to might he taught by a cliastisement mi-
blaspheme, racalously inflicted on them, not to
revile either Christ, or his doctrine
concerning the salvation of the Gen-
tiles. Let the faithful in Ephesus
avoid these wicked teachers.
livered obstinate ojTenders to Satan, not only for their own reformation,
but for striking terror in others. If the offender, in consequence of this
punishment, was afflicted with some bodily disease, it probably wore off
on his repentance, or through length of time. And even though it
continued, some of the offenders may have been so obstinate in their
wicked courses, that they did not amend. This seems to have been the
case with Hymeneus and Alexander, two of the corrupt teachers at
Ephesus, whom Timothy was left to oppose. For notwithstanding the
apostle, after his departure, punished them by delivering them to Satan,
they persevered in spreading their erroneous doctrines, 2 Tim. ii. 17,
18. iv. 14. — The apostle's treatment of Hymeneus and Alexander is a
proof that he was guilty of no imposture in the things which he pi-each-^
ed j nor or any bad practices among his disciples j otherwise he ■would
have behaved towards these opponents v.ith more caution ^ for fear of
their making discoveries to the disadvantage of his character. — At what
time the apostle delivered Hymeneus and Alexander to Satan, does not
appear. But from his informing Timothy of it, as a thing he did net
know, it may be conjectured, that the apostle did it after he left Ephe-
sus, and was come into Macedonia •, probably immediately before he
wrote this epistle. And as it was done without the knowledge or con-
currence of the church at Ephesus, it was not the censure called excotn-
munication^ but an exercise of miraculous power which was peculiar to
him as an apostle.
4
* CHAPTER II.
View and Iliusircition of the Directions contained in this Chapter,
IN this chapter, the apostle, first of all, gave Timothy a rule,
according to which the public worship of God was to be per-
formed in the church of Ephesus. And in delivering that rule,
he shewed an example of the faithfulness, on account of which
Christ had made him an apostle. For without fearing the racre
of the Jewish zealots, who contended that no person could be
saved who did not embrace the institutions of Moses, he ordered
public prayers to be made for men of all nations and religions,
vcr. 1 . — For kings, and for all in authority, notwithstanding they
were heathens, that the disciples of Christ, shewing themselves
2 good
Chap. IL 1 TIMOTHY. 157
good subjects by praying for the Roman magistrates, might be al-
lowed in peace, to worship the only true God according to their
conscience, ver. 2. — Thus to pray for all men, the apostle assured
Tim.othy is acceptable to God, ver. 3. — Who hath provided the
means of salvation for all men, ver. 4. — and is equally related to
all men, as their Creator and Governor, and as the object of their
worship ; even as Jesus Christ is equally related to all men, as
their Mediator and Saviour, ver. 5. — having offered himself a
ransom for all : a doctrine, the proof of which, the apostle told
Timothy, was now set before the world in its proper season, ver.
6. — by many preachers, and especially by Paul himself, who was
appointed a herald, to proclaim, and to prove, that joyful doctrine,
ver. 7.
But because the Jews fancied their prayers offered up in the
Jewish synagogues and prayer houses, but especially in the tem-
ple at Jerusalem, were more acceptable to God than prayers offer-
ed up any where else -, also because the heathens were tinctured
with the same superstition concerning prayers offered in their
temples, the apostle ordered prayers to be made by men in every
place, from a pure heart, without wrath, and without disputlngs
about the seasons and places of prayer, ver. 8. From which it is
plain, that not the time when, nor the place where, prayers are
made, but the dispositions of mind with which they are made,
render them acceptable to God. — Next he ordered women, when
joining in the public worship of God, to appear in decent appa-
rel, adorned with the ornaments of modesty and purity of man-
ners, rather than with gold and silver and costly raiment, ver. 9.
' — It seems there were in Ephesus, some ladies who had embra-
ced the gospel, to whom this injunction was necessary. These
were to adorn themselves with good works, ver. 10. — And because
some of the Ephesian women, preached and prayed in the public
assemblies in presence of the men, on pretence of their being in^
spired, the apostle strictly forbade that practice, as inconsistent
with the subordinate state of women^ who are not to usurp au-
thority over men, ver. 11, 12. — For the inferiority of the woman
to the man, God shewed, by creating the man before the woman,
ver. 13. — Besides, that women should not teach men, but be
taught by them, is suitable to that weakness of understanding, of
which their general mother Eve gave a melancholy proof, when
she was deceived by the devil into transgression, ver. 14. — Ne-
vertheless, for the comfort of pious women, the apostle observed,
that as a woman brought ruin upon mankind by yielding to the
temptation of the devil, so a woman, by bringing forth the Sa-
viour, hath been the occasion of the salvation of mankind, ver. 15.
Vol. III. X New
15b 1. TIMOTHY. Chap.U.
New Translation. Commentary.
Chaf. 11. 1 New I 1 Now I exhort first of ally that
exhort first of all, that in the public assemblies, deprecations
(5fv. J,?, from ^-o: timor,) of evils, and supplications for such
deprecations^ ' supplier- good things as are necessary, and
■ tions, (see Heb. v. 7. note intercessions for their conversion, and
4.) intercessions, and thanksgivings for mercies, be offered in
thanksgivifigSyhe m'Side for behalf of all men, for heathens as well
all men -, as for Christians, and for enemies as
well as for friends ;
2 For kings, and all 2 But especially y^r Kings, and all
who are in authority, ' that who have authority in the state, by
we may lead a quiet and whatever name they may be called,
peaceable life/ in all god- that finding us good subjects, we may
• liness and honesty. be suffered to lead an undisturbed and
peaceable life, luhile lue ivorship the on-
ly true Gody and honestly perform every
civil and social duty,
Ver. 1. 'Novo 1 exhort first of all ^ that deprecations^ i^c. By this ex-
hortation we are taught, while men live, not to despair of their conver-
sion, however v.icked they may be j but to use the means necessary
thereto, and lo beg of God to accompany these means with his bles-
Ver. 2. — 1. And all who are in authority ; That is, for the mlnlsters^
and counsellors of kings, and for the inferior magistrates, by whatever
names they may be called.- -In the early times, the Jews prayed for the
heathen princes who held them in captivity, Ezra vi. 10. Baruch i. 10,
11. being directed by God to do so, Jerem. xxix. 7. But afterwards
becoming more bigotted, they would not pray for any heathen ruler
whatever. Nay the zealots among them, held that no obedience was
due from the people of God to idolatrous princes •, and often raised sedi-
tions in the heathen countries, as well as in Tudea, against the heathen
magistrates. See Pref. to 1 Pet. sect. iv. This malevolent disposition
some of the Jewish converts brought with them into the Christian
church. The apostle, therefore, agjreeably to the true spirit of the gos-
pel, commanded the brethren at Ephesus, to pray, both in public and
pfnvate, for all men, whatever their nation, their religion, or their charac-
ter might be, and especially for kings.
2. That we may live a quiet and peaceable life. Besides what is men-
tioned in the commentary, this may imply, our praying that all in au-
thority may exercise their power in such a wise and equitable manner,
tlat, under the protection of their government, we may live in peace
With our neighbours and undisturbed by foreign enemies. — In the first
age, v;hen the disciples of Christ were liable to be persecuted for their
religion by their heathen neighbours, it was highly necessary, by pray-
ing for kings and all in authority, to make the heathen rulers sensible
that they were good subjects. For thus they might expect to be less
the object of their hatred.
Ver. 3f.
Chap.il I timothy. 159
3 For this IS good » and 3 For this, that we prr^y for all
acceptable in the sight of men, and especially for rulers, al-
God our Saviour, though they be heathens is good for
ourselves, mid accq:)iahle hi the sight
of God our Saviour y
4 Who commandeth all 4 Who commandeth all men to he
men to be saved^' and to saved from heathenish ignorance and
come to the knowledge of Jewish prejudices, and to come to the
the truth. (See Tit. i. 1. knoivlcdge of the truths that is, of the
note 4.) gospel, through the preaching of the
word.
Ver. 3. For this is good. For the disciples of Christ, thus to pray
for all men, especially for their /.eathen enemies and persecutors, was of
excellent use to make the latter sensible how good, how patient, and
how benevolent, the disciples of Jesus were ; and that their religion led
them to no seditious practices. In the first ages, this display of ihe
Christian character was the more necessary, that the heathens -were apt
to confound the Christians with the Jews, and to Impute to them the
odious spirit and wicked practices of the Jews, who confining their be-
nevolence to those of their own religion, cherished a most rancorous
hatred of all the rest of mankind.
Ver. 4. Who commandeth ail men to he saved. So 'O? ^iMi -Trxvrx^
m^^atTniq a-M^nyxt. should be translated. For the will of a superior de-
clared, is the same as a command. In this sense the word ^sAsiv is used
Luke V. 12. Lord ?«v ^iXug, if thou command^ thou canst cleanse ?ne, 13.
^iho)^ I command. Be thou cleansed. — John xxi. 22. Eav «wto» 5iA«» ^«v£iv,
If I cojnmand him to remain till I come.— Q?\. vi. 13. 0sA«5-<, They coni-
mand you to be circutncised. — Heb. x. 5. He saith^ sacrifice and ojfering,
UK iBiXwec?, thou dost not command. — Ver. 8. Whole hurnt offerings and
sin offerings — k« g^jAijo-oes, thou dost not command. — IF o? ^sAs/ 7ravT«? «v-
^^uTT^iq araS-yivxiy is rightly translated, ivho commandeth all men to he saved,
the apostle's meaning will be, as in the commentary, that God command-
ed the apostles to save all men from ignorance and vice by preaching
the gospel to them. — Pelagius, supposing the apostle to speak of the
eternal salvation of all men, thought his meaning was, that God willeth
all men to he saved who will it themselves.— Others, that God willeth all
men to he saved, who are capable of salvation.— Dam a seen, that God
originally willed all men to he saved, and would have saved all men, if
sin had not entered. — Others, that God willeth all sorts of men to he
saved. — Others, supposing that Christ is called God our Saviour in this
passage, translate o? ^iXu, who desireth all men to he saved. — Estius un-
derstood this of God''s willing all men to he saved by us, so far as our
prayers and endeavours can contribute to their salvation.— But, In sup-
port of the translation and interpretation which I have given of this
passage, let it be observed, that to be saved, sometimes in scripture sig-
nifies, to he delivered fro?n ignorance and unhelief This sense the word
evidently hath, Rom. xi. 26. And so all Israel shall he saved. That it
hath the same sense in the passage under consideration, appears from
l]3e apostle's explication- -j<j-W, and come to the knowledge oftJie truth.".-
When
160 1 TIMOTHY. Chap. II.
5 For THERE IS one 5 For there is one God^ the maker,
God, ' and one Mediator * benefactor, and governor of all, and
between God and men, one Mediator between God and men ^
the man^ Christ Jqsus. consequently all are equally the ob-
jects of God's care : this Mediator is
the man Christ Jesus.
6 Who gave himself a 6 Who voluntarily (John x. 18.)
When St Paul ordered prayers to be offered for all men, because God
commandeth all men to be saved, he had in his eye Christ's command
to his apostles to preach the gospel to every creature, that all might
have the knowledge and means of salvation offered Lo them, bee
2 Pet. iii. 9.
Ver. 5.— 1. For there is one God. After God elected Abraham and
his posterity to be his visible church a*id people, he called himself //it'
God of Israel^ because no other nation knew and. worshipped him.
From God's taking to himself this title, the Israelites inferred, that
they were the only objects of his favour, and that he took no care of
the rest of mankind. But to shew the Jewish Christians the impiety of
entertaining such thoughts of God, the apostle put them in mind, that
the one God is equally related to all mankind, as their Creator and
Governor : and that the one Mediator gave himself a ransom for alL
— In this passage there is an allusion to Zech. xiv. 9. See Rom. iii. 3(L
note 1.
2. And one Mediator between God and men. Mediator, here denotes,
one who is appointed by God, to make atonement for the ijns of men
by his death \ and who in consequence of that atonement, is authorized
to intercede with God in behalf of sinners, and empowered to convey
all his blessings to them. In this sense there is but one Mediator be-
tween God and men, and he is equally related to all.
3. The man Christ Jesus, By declaring that the one Mediator, is
the man Jesus Christ, St Paul insinuates, that his mediation is founded
in the atonement which he made for our sins in the human nature.
Wherefore, Christ's intercession for us, is quite different from our in-
tercession for one another. He intercedes, as having merited what he
asks for us. Whereas we intercede for our brethren, merely as expres-
sing our good will towards them. And because exercises of this kind,
have a great influence in cherishing benevolent dispositions in us, they
are so acceptable to God, that to encourage us to pray for one another,
he hath promised to hear our prayers for others, when It is for his glory
and their good. Perhaps the apostle called Jesus a man, here, for this
other reason, that some of the false teachers had begun to deny his
humanity. See Preface to 1 John, sect. 3. If so, it proves the late
date of the apostle's first epistle to I'Imothy.
Ver. 6.— 1. Who gave himself a ransom. AvT,Xvr^ay. This is an al-
lusion to Christ's words, Matt. xx. 28. To give his life Xvt^cv xvn a
ransom for many. — Any price given for the redemption of a captive,
was called by the Greeks, A-jr^or, a ransom. But when hfe was given
for life, Estius says they used the word «i/T;Avr^oy Thus Rom. iii. 24.
The justified are said to have «;r«AvTg«(r<y, redemption through Jesus:,
Christy
Chap. II.
1- TIMOTHY.
161
ransom' for all : * OF
WHICH the testimony JS
in its proper season, ^
7 (E<5 «, 142. 2.) For
•winch I ivas appointed a
herald and an apostle, (I
Speak the truth in Christ,
/ lie not,) a teacher of
the Gentiles in f.iith and
truth.
8. (BaXo^xi, see ver. 4-.
note,) /, command^ there-
fore, that the men' pray
gave himself a ransom^ not for the,
Jews only, but for all. Of which _
doctrine the puhlicatioji and proof is
now made, /;/ its proper season^, so
that since Christ gave himself for all,
it is certainly the will of God that we
should pray for all.
7 For the bearing of luhich testi-
mony concerning the benevolence
of God towards all men, and con-
cerning Christ's giving himself a ran-
som for all, / was appointed an heraldy
or messenger of peace, and an apostle
divinely inspired, (^I call Christ to wit^
ness^ that I speak the truth and lie not^J
a teacher cf the Gentiles in faith atid.
truth ; that is, in the true faith of the
gospel. Ess. iv. 19.
8 / comma?id) therefore, that the men
pray for all, (ver. 1.) in every place
appointed for public worship, lifting
Christ. But Rom viii. 23. axaXvT^aa-K;^ signifies deliverance simply.
Also Deut. vii. 8. to redeem signifies to deliver simply. See Ephes. i. 7.
note 1.
2. For all. This, according to some, means ^or all sorts of men ;
agreeably to Rev. v. 9. Thou hast redeemed us to God by thy blood out of
every kindred and tongue and blood and people and nation. But the ex-
pression will bear a more general meaning, as was shewed, 2 Cor. v. 15.
note 1.
3. Of which the testimony is in its proper season. In this translation I
have followed the Vulgate. Cujus testimonium temporibus suis confirma-
tu?7i est. The proper season, for publishing and proving that Christ,
gave himself a ransom for all, was doubtless after he had actually died
for that purpose.
Ver. 7. / speak the truth in Christ, / lie not. This solemn assevera-
tion, the apostle used, Rom. ix. 1. He introduces it here, in confirma*
tion of his being a herald and an apostle, and a teacher of the Gentiles
in the true faith of the gospel, because some in Ephesus denied his
apostleship, and because he was going to give commands quite con-
trary to their sentiments. On this passage Benson's remark is, " what
" writer ever kept closer to his subject than this apostle ? The more
" we understand him, the more we admire how much every sentence,
*' and every word, tendeth to the main purpose of his ^vriting."
Ver. 8. — 1 I command J therefore, that the men pray. As the apostle
Is speaking of public prayer, his meaning, I suppose, is that the men,
and not the women, were to lead the devotion of the assembly \ espe-
cially as in ver. 12. he expressly forbids women to speak in the church^
%^ F^very wher^. By this precept, the apostle condemned the super-
StitlQUS
162 1 TIMOTHY. Chap. II.
everywhere,^ lifting up up holy hands; hands purified from
holy ' hands, without sinful actions ; and that they pray
wrath,* and (i^<atAoy«r^4aj) nviihout wrath and d'lspuUngs about
d'lspuUngs. ^ the seasons and places of prayer.
y In like manner also, 9 In like man?ier also,, I command
that the women adorn that the ivomen^ before appearing in
themselves in dccetit ap- the assemblies for worship, ndorn
parel, * with modesty and themselves in decent apparely ivith mo^
stitious notion both of the Jews and Gentiles, who fancied that prayers
offered in temples, were more acceptable to God, than prayers offered
any where else.— This worshipping of God in all places, was foretold as
the peculiar glory of the gospel dispensation, Mai. i. 11.
3. Lifting up oTtug holij hands ^ that is, hands not cleansed with -^vater,
but hands undefiled with murder, rapine, and other wicked actions.
This the Psalmist anciently inculcated, PsaL xxiv. 4. xxvi. 6. as did the
prophet Isaiah likewise, chap. i. 16, 17.— There is here an allusion to
the custom of the Jews, who, before they prayed, v.ashed their hands,
in token of that purity of heart and Hfe, which is necessary to render
prayers acceptable to God. The lifting up of handsy is put for prayitig,
the thing signified by that action.
4. Without wrath. By wrath, the apostle means, an inward resent-
ment of injuries, accompanied with a resolution of doing evil to those
who have injured us. Perhaps also he meant to condemn the Judaizers
for the anger which they often expressed against the Gentile converts,
on account of their not obeying the law of Moses.
5. And disputings. t^iocXoyie-f^ai sometimes signifies reasonings in one's
own mind , sometimes reasonings and disputings with others. See
Luke IX. 46. 47.— The disputings, of which the apostle speaks in this
passage, are not those only about the times and places of prayer, but
those about other points of religion xvhereby bigots inflame themselves
into rage against those who differ from them. — This precept of the
word of God, ought to be well attended to, by all who lead the devo-
tion of others in the public assemblies, that they may beware of intro-
ducing their private resentments, and angry passions, into their addres-
ses to the Deity.
Ver. 9. That the women adorn thefnsehes^ x^eraj^-dA;} Kar^iu, in decent
apparel. The «-»Ai5 of the Greeks, was a kind of garment used by the
women, which reached do\NTi to their ancles. The xatms-oAjj, according
to Theophylact and (Tcumenius, was a long upper garment vrhich co-
vered the body every way.- Koo-wta;, signifies not only \vhat is beauti-
fial, but what is neat, and clean, and suitable to one's sLation. For, in
this passage, the apostle doth not forbid, either the richness, or cx-
pensiveness of the dress of women in general, as is plain from the com-
mendation given to tlie virtuous woman, Prov. xxxi. 21, 22. who,
through her industry, clothed all her household with scarlet, and her-
self with silk and purple j not to mention, that the good of society re-
quires persons to dress themselves according to their rank and fortune.
What ihfc aposile forbids is, that immodest mamier of dressing which is
calculated to excite impure desires in the spectators j also that, gawdi-
ness
Chap. II.
1 TIMOTHY.
163
sobriety, not with plaited
hair ONLT^ or gold, or
pearls, or costly raiment.
10 But (which be-
cometh women professing
godliness') (^i«, 119.)
with good works. (See
1 Pet. iii. 6. notes.)
1 1 Let a woman learn
in silence with all submis-
sion.
12 (A?, 105.) For Ida
not allow a woman to
teach, nor to usurp au-
thority over a man,' but
to be silent.
13 For Adam was first
formed, then Eve. ( 1 Cor.
xi. 9.)
desty and sobrietij, which are their
chief ornaments, not with plaited hair
only^ or gold^ or jewels, or embroider-
ed raiment ; in order to create evil
desires in the men, or a vain admira-
tion of their beauty.
10 But^ instead of these vain or-
naments, let them (as becometh women
professing the Christian religion^ adorn
themselves with works of charity^
which are the greatest ornaments of
the female character, and to which
the tender heartedness of the sex
strongly disposeth them.
1 1 Let every woman receive instruc-
tion in religious matters from the men,
in silence^ with entire submission.:^ on
account of their imperfect education,
and inferior understanding.
1 2 For I do not allow a ivoman to
teach in the public assemblies^ fior in
any manner to usurp authority over a
man : but I enjoin them, in all pub-
lic meetings^ to be silent.
13 The natural inferiority of the
woman, God shewed at the creation :
for Adam was first formed, then Eve^
to be a help meet for him.
hess of dress which proceeds from vanity, and nourishes vanity 5 in
short, that attention to dress which consumes much time, leads women
to neglect the more important adorning of their mind, makes them care-
less of their families, and \nr\s them into expences greater than their
husbands can afford. See 1 Pet. iii. 3. note. — How apt the eastern wo-
men were to indulge themselves in finery of dress, we learn from the
prophet Isaiah's description of the dress of the Jewish ladies in his time,
Isa. iii. 16.— 24.
Ver. 10. Becometh wojnen professing godliness. As in scripture, f^-
godliness, often denotes Idolatry and false religion in general, godliness
in this verse, may signify true religion^ and particularly the Christian re-
ligion ; a meaning which it has likewise, chap. iii. 16. ---By introducing
this precept concerning the women's dress, immediately after his pre-
cepts concerning public prayers, the apostle, I think, cautioned women
against appearing in gawdy dresses, when they joined in the public wor-
ship. This is evident from the subsequent verge, which forbids them to
speak in the church.— See 1 Pet. iii. 3. where the same direction is gi-
ven to women concerning their dress.
Ver. 12. Nor to usurp authority over a man. The Greek word
-ssy^icTjiv, signifies both to have and to exercise authority over another. In
this
164. 1 TIMOTHY. Chap. IL
14< (Ktfti, 224'.) Besides i 14 Besides, that women are na-^
Adam was not deceived.' tiirally inferior to men in understand-*
But the woman being de- ing, is plain from this ; Adam luas
ceived, became in trans- not deceived by the devil : but the ivo-
gression.'^ man being deceived by him, fell into
transgression.
this passage it is properly translated, usurp authority : Because when a
woman pretends to exercise authority over a man, she arrogates a
power which does not belong to her. See 1 Cor. xi. 5. note 1. xiv. 34*
note.
Ver. 14.— 1. Besides^ Adam was not deceived. The serpent did not
attempt to deceive Adam. But he attacked the woman, knowing her
to ht the weaker of the two. Hence Eve, in extenuation of her fault,
pleaded, Gen. iii. 13. The serpent beguiled me., and I did eat. Where-
as Adam said, ver. 12. The woman whom thmi gavest me to be with me
she gave me of the tree, and I did eat ; insinuating, that as the woman
had been given him for a companion and help, he had eaten of the tree
from affection to her.—In this view of the matter, the fall of the first
man stands as a warning to his posterity, to beware of the pernicious
influence, which the love of women carried to excess, may have upon
them to lead them into sin.— What is mentioned. Gen. iii. 22. Behold
the man is b£Co?ne as one of us, to know good and evil, does not imply
that Adam, was either tempted or deceived by the serpent, from an
immoderate desire of knowledge. It relates to the woman alone, ac-
cording to the known use of the word Man, which in the Greek and
Latin languages, as well as in the Hebrew, signifies man and woman in-
discriminately. Henee it is said, ver. 24. So he drove out the man;
that is, both the man and the woman. See Spect. vol. vii. No. 510.
— The apostle's doctrine, concerning the inferiority of the woman to
the man in point of understanding, is to be interpreted of the sex in
general, and not of every individual *, it being well known, that some
women, in understanding, are superior to most men. Nevertheless, be-
ing generally inferior, it is a fit reason for their being restrained from
pretending to direct men in affairs of importance : which is all the apos-
tle meant to prove.
2. But the woman being deceived, became in transgression. The beha-
viour of Eve, who may be supposed to have been created by God, with
as high a degree of understanding, as any of her daughters ever pos-
sessed, ought to be remembered by them all, as a proof of their natural
weakness, and as a -warning to them to be on their guard against temp-
tation.-—Perhaps also the apostle mentioned Eve's transgression on thi?
occasion, because the subjection of women to their husbands was increas-
ed at the fall, on account of Eve's transgression. Gen. iii. 16.
Ver. 15. — 1. She shall be saved through child bearing. The word
fu^A<^iTxi saved, in this verse, refers to « yvm the vooman in the foregoing
verse, who Is certainly Eve. But the apostle did not mean to say, that
she alone was to be saved through child-bearing ; but that all her pos-
terity, whether male or famale, are to be saved through the child-bear-
ing of a woman j as is evident from his adding. If they live in faith, and
lovj, and liolitiess^-^vith sobriety. For, safety in child-bearing doth not
1 depend
Chap. II. 1 TIMOTHY. 165
15 (A?5 100) However 15 However ^ tliougli Eve was first
she shall be saved (^<« ts«- in transgression, and brought death
ycyovict^) through child- on herself, her husband, and her pos-
bearing,* if they /i^>^* in terity, the female sex shall be saved
faith and love and holi- equally with the male, through ch'ild-
ness, with sobriety. bearing ,- through bringing forth the
Saviour ; if t^^ey live in faith and love,
and chastity^ with that sobriety which
I have been recommending.
depend on that condition at all j since many pious women die in child-
bearing, while others of a contrary character are preserved. — The sal-
vation of the human race through child-bearing, was inlimated in t^.e
sentence passed on the serpent, Gen. iii. 15. I v' II put etujuty between
ihce and the woman, and between tlnj seed and her seed \ it shall bruise
thij head. Accordingly, the Saviour being conceived in the woir.b of
his mother by the power of the Holy Ghost, he is truly the seed of the
woman who was to bruise the head of the serpent. And a woman by
bringing him forth, hath been the occasion of our salvation.— Vulg.
Fer filiorum generationem.
2. If they live in faith. The orginal word f-tuvucri, is rightly trans-
lated, live ; for so it signifies in other passages, particularly Philip i.
25.— The change in the nupnber of the verb from the singular to the
plural, which is introduced here, was designed by the apostle to shew,
that he does not speak of Eve, no;r of any particular woman, but of
the whole sex. See Ess. iv. 14.
CHAPTER III.
f^iew and Illustration of the Directions given in this Chaj^ter.
1)ECAUSE many false teachers were now spreading their er-
-^ roneous doctrines with great assiduity among the Ephesians, St
Paul judged it necessary that Timothy, to whom he had commit-
ted the care of the church at Ephesus, should be assisted by a
number of bishops and deacons, well qualified to teach the peo-
ple. Wherefore, after observing what an honourable office that
of a Christian bishop is, ver. 1, — he described the qualities and
virtues necessary in one who aspires to attain it ; whereby it ap-
pears, than an able and faithful Christian bishop, is a person most
venerable on account of his character, as well as on account of his
office, ver. 2, — 7. — In like manner, the apostle described the quali-
fications and virtues necessary in a Christian deacon, ver. 8j 9. —
and that none might be appointed to these offices, Avho were not
of a good character, he ordered them to be proved, that is, order-
ed their names to be published to the people, that if any person
Vol. III. Y had
ie& 1 TIMOTHY. Chap.IIL
had aught to say against them, he might have an opportunity to
speak i t And if no accuser appeared, they were to be consider-
ed as of an unblemished reputation, and were to be invested
with the proposed office, ver. 10. — ^The apostle likewise describ-
ed the character of those women who were to be employed as fe-
male presbyters, in teaching the young of their own sex the prin-
ciples of the Christian faith ; and as female deacons, in taking
care of the sick and the poor, ver. 11. — Farther, by observing
that the deacons, who performed their office well, purchased to
themselves a good degree, the apostle, I think, insinuated, that
the most faithful of the deacons might be chosen Bishops, ver.
13. — ^These things he wrote to Timothy concerning the doctrine
he was to teach, the errors he was to confute, the manner of per-
forming the public worship, the behaviour and dress of the wo-
men in their assemblies for worship, and the character and quali-
fications of the persons Timothy was to ordain bishops and dea-
cons, notwithstanding he hoped to come to him soon, ver. 1 4. —
Or, if any accident prevented his coming, having written these
things in this letter, Timothy might know in what manner to be-
have himself in t/ie JiGusey or temple of God, now committed to
his care : which therefore was neither the temple at Jerusalem,
far less that at Ephesus, but the church of Christ at Ephesus,
consisting of all in that city who believed. And to excite Timo-
thy to be diligent in teaching true doctrine, zealous in opposing
error, and cautious in ordaining persons to sacred offices, he told
him, that in regard the Catholic Christian church is the tem.ple in
which the living God is worshipped, and the knowledge of true
religion is preserved, and the practice of virtue is maintained, it is
actually the pillar and support of the truth, ver. 15. — By giving
that honourable appellation to the Christian church, the apostle
hath insinuated, that therein are kept, not the mysteries of any
of the heathen gods, but the far greater mystery of godlhiess, or
true religion, to be made known, not to a few initiated persons, aS
the heathen mysteries were, but to all mankind. — Lastly, to shew
the greatness of the mystery of godliness which is kept in the
Catholic Christian church,, the apostle explained the particulars
of which it consists, ver. 16. — Thus, by tacitly contrasting the
Christian church with the temples of Ephesus and Jerusalem,
and by displaying the far more noble purposes for which it was
erected, the apostle hath shewed how vastly superior it is to all
the most magnificent material fabrics, which have ever been rear-
ed, for the worship of God, by the hands of men.
NEAif
Chap. III. 1 TIMOTHY. 167
New Translation. ' Conmmentary.
Chap. III. 1 TJds say' 1 When about to elect bishops,
ing IS true^ if one earnestly thou shouldest remember that this
sceketh^ the office of a bi- saying is true. If one earnestly seek-
shop,* he desireth an ex^ eth the office of a bishop^ he desireth
cellent^ work. a ivork.^ ivhich^ though very laborious,
is both honourable afid beneficial^ as it
promotes the glory of God, and the
good of mankind.
2 (Ag< 8v) Therefore a 2 Therefore a bishop ought to be free
bishop must be wiblamedy from blame ; the husband of one ivifcy
the husband of one wife, ' at a time j attenJive to his duty and
Ver. 1.-— 1. If one earnestly seeketh. The word ce^iyiToii properly sig-
Hifies the eager desire and endeavour of a hungry person to obtain food.
But it is used also to express any strong desire whatever. It is a more
forcible word that 8^t3-yti2<, desires, in the subsequent clause, which like-
wise signifies strong desires, and might be translated coveteth.
2. The office of a bishop. This, in the Syriac version, is, conciipiscit
Presbyterium, covets the Eldership. See 1 Tim. v. 17. note 1. Tit. i. 5.
note 3.
3. He desireth an excellent worh^ A Bishop's office is termed i^yov a
work, to intimate, that he must not spend his life in ease and idleness,
but in a continued application to the duties of his office. It is also
termed kccXov i^yov, 2. good or excellent work, because of its honourableness
and usefulness. See 2 Tim. ii. 2. note 2. — The words tcaXog and »yxBog
are often used promiscuously, to denote what is morally good. But
when they are distinguished, x^Acj includes also the idea of honour, and
etyx^eg the idea oi profit.
Ver. 2. — 1. The husband of one ivife. That the go«pel allows wo-
men to marry a second time, is evident from 1 Cor. vii. 9. 39. By pa-
rity of reason, it allows men to marry a second time likewise. Where-
fore, when it is said here, that a bishop irmst be — the husband of one ivife:
and 1 Tim. v. 9. tj^at the widow who is employed by the church in
teaching the young of her own sex the principles of the Christian re-
ligion, must have been the wife of one husband, the apostle could not
mean, that persons who have married a second time are thereby dis-
qualified for sacred offices. For in that case, a bishop, w^hose wife dies
while he is young, must lay down his office, unless he can live conti-
nently unmarried. The apostle's meaning, therefore, in these canons,
is, that such persons only are to be intrusted with sacred offices, who in
their married state, have contented themselves with one wife, and with
one husband, at a time \ because thereby they have shewed themselves
temperate in the use of sensual pleasures.- -As the Asiatic nations uni-
versally practised polygamy, from an immoderate love of the pleasures
ot the tlesh, the apostle, to bring mankind back to use marriage accord-
ing to the primitive institution, which enjoined one man to be united to
one woman only, at a time, ordered by inspiration, that none should be
made bishops but those who, by avoiding polygamy, had shewed them-
selves
i6S I TliMOTHY. Chap. IlL
vigilant,^ prudent/' of to his people; prudent in his con-
comelij behaviour,* hospi- duct j of comely behaviour ; hospitable
selves temperate in the use of sensual pleasures.— In like manner, because
according to our Lord's determination, Mark x. 2. — 12. persons who
divorced each other unjustly, were guilty of adultery when they mar-
ried themselves to others ; also because such really had more wives and
husbands than one at a time ; as was the case with the woman of Sama-
ria, mentioned John iv. IS. the apostle, to restrain these licentious prac-
tices, which were common among the Greeks and Romans as well as
among the Jews, ordered that no widow should be chosen to instruct
the younger women, but such as had been the wife of one husband only
at a tim.e, 1 Tim. v. 9.
It may be objected, perhaps, that the gospel ought to have prohi-
bited the people, as ivell as the ministers of religion, from polygamy
and divorce, if these things were morally evil. — As to divorce, the answer
is, by the precept of Christ, all, both clergy and people, were restrain-
ed from unjust divorces. And Avith respect to polygamy, being an of-
fence against political prudence rather than against morality, it had been
permitied to the Jews by Moses, Deut. xxi. 15, on account of the hard-
ness of their heart, and was generally practised by the eastern nations as
a matter of indifference. It was therefore to be corrected mildly and
gradually, by example, rather than by express precept. And, seeing re-
foimalion must begin somewhere, it was certainly fit to begin with the
ministers of religion, that, through the influence of their example, the
evil might be remedied by disuse, without occasioning those domestic
troubles and causeless divorces, which must necessarily have ensued, if
by an expiess injunction of the apostles, husbands immediately on their
becoming Christians, had been obliged to put away all their 'wives ex-
cept one. Accordingly, the example of the clergy and of such of the
brethren as were not married at their conversion, or who w-ere married
only to one woman, supported by the precepts of the gospel which en-
joined temperance in the use of sensual pleasure, had so effectually
rooted out polygamy from the church, that the emperor Valentinian, to
give countenance to his marrying Justina, durin^f the life of his wife
Severa whom he would not divorce, published a law" permitting his sub-
jects to have two wives at a time, Socrat. Ecc. Hist. Lib. iv. c. 31.
The direction I have been considering, does not make it necessary to
one's being a bishop, that he be a married person, as Vigilantius, a
presbyter of the church at Barcelona, in the end of the fourth century,
contended : But rhe apostle's meaning is, that if such a person be mar-
ried, he must, as was observed above, have only one wife at a time.
This appears from ver. 4. where it is required of a bishop, that he have
his children in subjection. For surely that requisition doth not make
it necessary to one's being a bishop, that he have children ; but that if
he have children, they be obedient to him. — Now although it be not
necessary to one's being a bishop, that he be married, yet if a young
unmarried man be made a bishop, it may be proper, for avoiding temp-
tation, that he marry, if he have not the gift of continency. See chap.
V. 16. note.
2. Vigilant^
Chap. Hi. 1 TIMOTHY. 169
tabky^ fit to teach. (2 to strangers ; // to teach, by having
Tim. ii. 24.) good knowledge of the things he is
to teach, a clear manner of expres-
sing his thoughts, and an earnest de-
sire to instruct the ignorant.
2. Vigiliint. Because the word vD(pcx.Xiov, comes from ^(puv, to be so-
ber, ill opposition to one's being drunk, Estius thinks it should, in this
passage, be translated sober. But as sobriety is mentioned ver. ;-i. and
as vn^uv, signifies also to ivatch, its derivative, v>j^a;Aiei/, may very proper-
ly be translated vigilant or attentive. For, certainly it is a chief quality
in a bishop, to be attentive to all the duties of his office, and to his
flock.
3. Prudent. Sft-ip^cva, Sance mentis. This word signifies a person
whose mind is well regulated, and free from all excesses of passion of
every kind j so might be translated, one who governs his passions.
4. Of comely behaviour. Koa-^icv^ from x.cc-|W;«, to set in order, to adorn.
This may signify, that a bishop's discourse, his dress, his visage, his
gait, his manners, must all be suitable to the gravity of his function. —
The word iT/u(p^ovx, respects the inward man, but kov^aiov, the outward.
5. Hospitable. O^A^svov, literally, a lover of strangers. See Rom.
xii. 8. note 5. where the obligation which lay on the bishops, in the
primitive times, to be hospitable to such of the brethren as were stran-
gers, or poor, or persecuted, is explained. Yet the bishop's hospitality
was not to be confined to the brethren. He was to extend it to his
heathen acquaintance also, and even to such stranger heathens, as agree-
ably to the manners of the times, came to him, drawn by his reputation
for beneficence. '1 he reason, was, by receiving such into his house, he
would have an opportunity of recommending the Christian religion to
them by his conversation and example. From this account, it is evi-
dent, that the hospitality anciently required in a bishop, was not what
is now meant by that word \ namely, the keeping a good table and an
open house for one's friends, and others, who are able to make him a
return in kind ; but it consisted in entertaining strangers of the charac-
ter just now described : the poor also and the persecuted for the sake
of religion.— That the bishop might be able to exercise this general
hospitality which the manners of the times (See 1 Cor. ix. 5. note 1.)
made necessary, their churches supplied them with a liberal mainte-
nance. But now that the ancient customs are changed, and Inns are
every where open, in which travellers, for theix money, can be as well
accommodated as in private houses, there is little occasion for what
{lie apostle calls hospitality .--Y\\g. benevolent disposition of a bishop, in
the present state of things, will be more properly exercised in relieving
the poor, who are much more numerous now among Christians, than in
the first ages. For then, the profession of the gospel exposing men to
persecution, few embraced our religion, who had not some degree of
probity. The brethren therefore in these days, being generally men
of principle, would not, without cause, be burdensome to the commu-
nity to which they belonged. But at present, in the countries where
Christianity is professed, and where the church comprehends many,
who,
170
1 TIMOTPIT.
Chap. IIL
3 Not given to wine/
no striker, not one luho
earns money hy base me-
thods^'- but equitable (see
Philip, iv. 5. note 1.) not
a brawler, mr covetoiis.
4 One ivho ruleth well
his own house, having
his children in subjection
TO HIM nv'ith all gravity.
(See Tit. i. 6. notes.)
5 For if one know not
how to rule his own
house, how shall he take
care of the church of
God?
3 He must not be addicted to nvine^
nor of such a hasty temper as to be
a striker of those who provoke him,
nor one ivho gains money hy sinful, or
even by dishonourable occupations ; but
equitable in judging of the offences
which any of his flock may commit ;
not a noisy abusive quarrelsome talkery
nor covetous in his dealings.
4 He must be one who possessetk
such wisdom and firmness, as to go-
vern properly his oiun family. In par-
ticular he must have his children in
subjection to him ; as becometh the gra-
tuity of his character, and his reputa-
tion for prudence.
5 For if Gtie be not capable ef govern-
ing so small a society as his oivn fa-
mily^ but suffers his children to be
disobedient and vicious, How shall he
govern in a proper manner that great-
er and more important society, the
church of God P
who, though they call themselves Christians, have no principle of reli-
gion at all, the number of the poor who must be relieved, is exceeding-
ly great.
Ver. 3. 1. Not given to wine. The apostle condemns in a bishop
frequent and much drinking, although it should not be carried the
length of intoxication •, because by much drinking, much time is wast-
ed, the faculties of the mind are enervated, and a sensual disposition is
cherished.
2. IVho earns money hy base methods. So the word ci((7-;ij^flj!:g|^nj (^Sor-
didum quceslum faciens, Scapula,) properly signifies. — As many of the
brethren in the first age maintained themselves by their own labour, it
might happen that the occupations which they followed in their hea-
then state, and which they continued to follow, after they became
Christians, were not very reputable. Wherefore, to discourage trades
of that sort, and especially to prevent the ministers of religion from
gaining monev by sinful and even by low methods, the apostle ordered
that no one should be elected a bishop, who was engaged in such occu-
pations.
Ver. 4. One who ruleth well his own house. A bishop must not only
rule his own family, but he must rule it well •, rule it so as to promote
religion an<^ virtue in all its members •, rule it calmly, but firmly, never
using harshness where gentleness and love will produce the desired ef-
fect j also he must afford to his family, according to his circumstances,
what is necessary to their comfortable subsistence.
Ver. 6, — 1. Not a new conquer t. NfcoipvTov, literally, one newly ingraft-
ed f
Chap. III. 1 TIMOTHY. lYl
6 Not a new convert y '^ 6 A bishop miist be not one newlif
lest hQ\ng puffed up with converted^ lest, being puffed up ivith
pride/ he fall into the pride on account of his promotion,
condemnation of the de- he fall into the pu7iishment i?iJ1icted on
vil. 5 the devil.
7 (A«. 104?.) More- 7 iH^r^i?i;t'r, before his conversion,
©ver he must even have a he must have behaved in such a man-
good testimontj from those ner, as even to have a good testimony
without, that he may not from the heathens ; tliat he may not he
fall into reproach, ' and liable to reproach, for the sins he com-
-the snare of the devil. mitted before his conversion, and fall
into the s?iare of the devil, who by these
reproaches may tempt him to re-
nounce the gospel.
8 The deacons In like 8 The deacons, in like manner, must
manner must be grave^ he of a grave character, not double-
not double-tongued, not tongued, speaking one thing to this
giving THEMSELVES to person, and another to that, on the
much wine, not persons same subject : Not givijig themselves
who earn money by base to much wine ; not jyersons who earn
methods. jnoney by base methods. See ver. 3,
note 2.
ed ; namely, into the body of Christ by baptism j one newly converted.
Such were not to be made bishops, because being imperfectly instructed
in the Christian doctrine, they were not fit to teach it to others.— Be-
sides, as their constancy and other virtues had not been sufficiently
tried, they could have had little authority, especially with the brethren
of longer standing and greater experience.
2. Lest TVpaB-ui;, being puffed up. Bengelius says, Tv(p<y is of the same
signification with >t«/&/, that rv(p^ is a sniohy heat void offlatJie^ and that
they are said rv^no-Bxi, whom wine, or pride, or an high opinion of
their own knowledge, intoxicates and makes giddy. See 2 Cor. x. 5.
note 1.
3. Fa// into the condemnation of t/ie devi/. According to Erasmus,
this clause should be translated. Fa// into the condemnation of t/ie accuser ;
a sense which the word ^/«(^oA(^ hath, ver. 11. For he supposes that
by the accuser is meant, the unbelieving Jews and Gentiles, who were
ready to condemn the Christians for every misdemeanor. But others
understand the apostle as speaking of that evil spirit, who in Scripture
is called t/ie Devi/ ; and who was cast out of heaven for his sin, 2 Pet.
ii. 4. Jude, ver. 6. which in this passage is insinuated to have been
pj^ide ; but in what instance, or, how shewed, is no where told. There
are who think he refused some ministration appointed him by God.
Others that he would not acknowledge the Son of God as his superior.
Ver. 7. Mai/ not fa// into reproach, and the snare of t/ie devi/. Here
it is intimated, that the sins which one hath formerly committed, when
cast in his teeth, after he becomes a minister, may be the means of
tempting hii?i to repeat these sins, by the devil's suggesting to him, that
he
172 1 TIMOTHY. Chap. III.
9 Holdin^fast the my- 9 He must Mdfast the doctrines of
stery ^ of the faith luith a the gospel ivith a pure conscience. He
pure conscience. (Chap, must not from fear or self-interest
i. 19. either conceal, or disguise these doc-
trines.
10 {y^eti evToi §e) But 10 Hoiuevei', let these also be tried
let these also be proved firsts by publishing their names to
first) ' then let them exer- the church, that if any one hath
cise the deacon's ojicey be- aught to lay to their charge, he may
ing unaccused. shew it : and after such a publication
of tlieir flames, let them exercise the dea-'
con's o^ccj if no person accuses them.
he has little reputation to lose. Nor is this the only evil. The people
knowing his former miscarriages, will be tha less affected with what he
says to them. — All who are candidates for the ministry ought to con-
sider these things seriously.
^ Ver. 8. The deacons (See Rom. xvl. 1. note 3.) in like manner must be
grave. The word o-i^va?, translated grave, includes also the ideas of
dignity and stayedness. These qualities were required in deacons, be-
cause they seem to have been employed in teaching. See ver. 9. note.
Ver. 9. Holding fast the mystery of the faith. In the opinion of ma-
ny, this is the doctrine of the salvation of the Gentiles by faith, without
the works of the law of Moses, called the mystery of God'' s voill^ Ephes.
i. 9. And the mystery which hath been hid from ages and generations^
Col. i. 26. But I rather think it denotes the doctrine of the gospel in
general, called 1 Cor. ii. 7. A mystery; and ver. 16. of this chapter,
the fny stery of godliness.— The apostle's direction implies, that a deacon
should be both sound in the faith, and conscientious in maintaining it.
And although the apostle hath not mentioned it, Timothy, from this
direction concerning deacons, must have been sensible that it was
equally necessary in bishops, as in deacons, to hold the mystery of the
faith with a pure conscience.-- iSai/Wz/ej-j in the faith being required ii)
deacons, it is a presumption that they w-ere sometimes employed in
teaching 5 but whether by preaching, or by catechising, is hard to say.
They likewise performed the office of readers in the church. See Beza
here.
Ver. 10. But let these also he proved frst. The wcrd also, implies,
that the rule for trying the character of the deacons, was to be observed
with relation to bishops.' The rule was this; They published in their
assemblies for worship, the names of the persons desicmed for ecclesias-
tical functions, that if any one had aught to accuse them of, they might
shew it. So we are told by Lampridius, in his life of Alexander Seve-
rus, tom.ii. c. 46. quoted at large, ']>uth of the Gospel Hist. p. 3ol.
who, it seems, washed to have the same method followed in appointing
the governors of provinces ; and alleged the example of the Jews and
Christians, who published the n?.mes of their ministers, before they esta-
blished them in their offices. Now although Lampridius speaks of 2
rule observed by the Christians in the time of Alexander Severus, pre-
vious to their admitting persons to be bishops and deacons, it was a rule
1 SI
Chap. III. 1 TIMOTHY. 173
11 (^Vvvaixocg &7uvT6)^) 11 The luonie?!, iu like mamier,wh.o
Theivomen in like maimer'^ are employed in teaching the young,
MUST BE grave, not slan- must he stayed in their deportment \
m natural and reasonable, that we may suppose it was prescribed by tlie
apostles, and that it is referred to in this passage, where he ordered per-
sons to h^ prooed before they exercised the deacon's office. But Estius
thinks the apostle in this direction, required that no one should be
made either a bishop or a deacon, till he had given proof both of his
stedfastness in the faith, and of his other virtues, during a reasonable
space of time after his conversion. The other interpretation, however,
agrees better with the subsequent clause, being anyKM-^oi^ unaccused.
Ver. 11.— 1. The women, in like manner, must he grave. In trans-
lating TvvxMx^, by the word women, I have followed the Vulgate,
which hath here, Mulieres similiter pudicas, the women in like manner
must be modest j because I see no reason for its being made a qualifica-
tion of deacons to have wives vigilant and faithful in all things ; espe-
cially as it is not made a qualification of bishops to have wives of -that
character. Besides, Chrysostom and the Greek commentators, with the
most ancient Latin fathers, were of opinion, that the apostle, in this
passage, is speaking both of those women w^ho in the first age were
employed in ministering to the afflicted, and of those who were ap-
pointed to teach the young of their own sex the principles of religion. —
As the manners of the Greeks did not permit men to have much inter-
course with women of character, unless they were their relations, and
as the Asiatics were under still greater restraints, (see Kom, xvi. 1.
'note 3.) it was proper that an order of female teachers should be insti-
tuted in the church, for instructing the young of their own sex. Of
these I think the apostle writes in his epistle to Titus, chap. ii. 3, 4.
where he gives an account of their office, and calls them, U^ia^vrthq,
Female elders, because of their age. And it is believed that they are
the persons called widows, of whose maintenance by the church the
apostle speaks, 1 Tim. v. 2. and whose character and state he there de-
scribes, ver. 9, 10. See the note on ver. 15. of that chapter.— Farther,
Clement of Alexandria reckons widows among ecclesiastical persons,
Poedag. Lib. iii. c. 12. There are vmmj precepts in scripture concerning
those who are chosen, some for priests, others for bishops, others for dea-
cons, others for widows. — Grotius tells us, these female presbyters or el-
ders^ were ordained by the imposition of hands, till the council of La-
odicea ; and for this he quotes the xith canon of that council. — From
what is said of Euodia and Si/^mjche, Philip, iv. 3. it is probable they
were female presbyters. Perhaps also Priscilla, TrtjphiPna and Tryphosa
were of the same order, with some others, whom in his epistle to the
Romans he salutes, Rom. xvi. 3. 12. as labouring in the Lord.
For these reasons, and on account of the particulars mentioned, Rom.
xvi. 1. note ?.. I think the apostle in 1 Tim. iii. 11. describes the qua-
lifications not of the deacons wives, but of the W9jnen who in the first
*age, were employed by the church, to minister to the sick and afflicted,
and to instruct the young of their own sex in the principles of the
Christian faith.
Vol. III. Z 2. Not
174. 1 TIMOTHY. Chap. III.
derers,* BUT vigilant y"^ not slanderers and tale-bearers, but vi^
faithful in all things. gilant 2Xid faithful in all the duties be-
longing to their office.
12 Let the deacons be 12 Let the deacons be the husbands
the husbands of one wife, of one ivife only at a time, having
(see ch. iii. 2. note 1.) shewed their temperance, by avoid-
ruling nvell THEIR chil- ing polygamy and causeless divorce,
dren and their own They must likewise rule with pru-
houses'. dence and firmness their children and
every one in their fa?niHes.
1 .3 For they ivho have 1 3 For they ivho have performed
performed the office of a the offce of a deacon luith ability and
deacon luell^ procure to assiduity^ secure to themselves an ho-
themselves an excellent de- nourahle rank in the churchy and great
gree, * and great boldness courage in teaching the Christian faith.
in the faith w^hich is in For even the wicked must respect
Christ Jesus. persons who shew so much benevo-
lence and activity, in relieving the
poor, the afflicted, and the persecu-
ted.
2. Not slanderers. M*j ^ixZoX'a^. This Greek word comes from
^itttuXXuv^ tranxfgere verbis ant ca/umniis^ and is very properly translated
slanderers. It was necessary that the women who were employed in
ministering to the afflicted, and in teaching the younger women, should
be free from detraction, because their slanders might provoke the bi-
shops and deacons to administer rebukes rashly.
3. But [vr,(pxXiitg) vjgi/ant. As it was required af the bishop that
he should be vr.^xXiovy vigilant or attentive to all the duties of his fimc-
tion and to his flock, so the women who were employed in ministering
to the sick, and in teaching the young of their own sex-, were to be
vigilant and faithful in all things ; in all the duties of their office. —
Esdu5, who understands this verse of the wives of the bishops and dea-
cons, is of opinion, that the word y/i.^«>./»$, translated vigilant^ signifies
sober, or free from drunkenness. If this is the apostle's meaning, the
requisition in this verse will be an implied direction to the ministers of
the gospel, who ought to ruk well all the members of their own families^
to attend chiefly to the good qualities of the women they propose to-
marry. See. however, ver. 2. note 2.
Ver. 12. Ruling well their children and their oum houses. This qua-
lification, which was required in bishops likewise, shews how anxious
the apostle was that all who bare sacred offices, should be unblameable
in every respect ; knowing that the disorderly behaviour of the mem-
bers of their family, might give occasion to suspect that they had been
careless of their morals.
Ver. 13. They who have performed the office of a deacon well 'TCi^iTrtiH-t-
rut procure to themselves fix^f^ev kuXov, an excellent step^ or degree. In the
early ages, the bishops or pastors were sometimes taken from among the
deacons. Thus Eleutherus^ bishop of l^ome, before his promoiion, was
a dea-
Chap. III. 1 TIMOTHY. 175
14 These things /wr/Vi' 14- lliese things (See the illustra-
to thee (a7r;^^v, 16.) al- tion.) 1 ivrite to the e^ although 1 hope
though I hope to come to to come to the soouy to give thee more
thee soon. complete instruction concerning thy
behaviour.
15 (Ae, 108.) Or, if I ]5 Or, if by any accident / am
tarry long, that thou may- obliged to tarrij long^ I have written
est know how thou ought- these things, that thou maijest knoiu
est to behave thyself in how thou onghtest to behave thyself in
the house' of God^ which the house of God^ ivhich is neither the
is the church of the living temple at Jerusalem, nor the temple
God/ the pillar and sup- of Diana at Ephesus, but the church of
port ' of the truth. iJie living God, consisting of all belie-
vers, and which is the pillar and sup-
port of the truth.
a deacon of that church in the time of Anicetus, as Fusebius informs us,
Eccles. Hist. v. 6. Edit. Vales. But whether this was the practice in
the apostle's time ; or, if it was the practice, whether St Paul had it in
view here, is hard to say. —Because Au^^o? signifies a step or seat^ some
imagine the apostle alludes to the custom of the synagogue, where per-
sons of the greatest dignity were set on the most elevated seats.
Ver. 15.— 1. In the Jpuse of God. The tabernacle first, and after-
wards the temple, obtained the name of the house, or habitation of God,
because there the symbol of the divine presence resided, 1 Sam. i. 7. —
Matth.xxl. 13. My house shall be called the house of praT/er.— M^ith.
xxiii. 38. Behold your house is left to you desolate.— -1 Kings v. 18. TJie
house of Rimmon^ or his temple.
2. Which IS the church of the living God. Under the gospel dispen-
sation, no material building or temple is called the house of God. That
appellation is given only to the church of God ; or to those societies of
men who profess to believe in Christ, and join together in worshipping
God according to the gospel form. See 2 Thess. ii. 4. note 3.
3. The pilla^r, y.at I^^xk^/hx, and support of the truth. The word l^^utu-
^x, coming from £o^«*ojy, to esiablish^ is fitly translated y^>7;z«///£'«/«///, a
support.— "Somt commentators think Timothy is called in this passage,
The pillar and support of the truth, for the same reason that Peter, James,
and John are called /)/7^/-j-, Gal. ii. 9. and that the particle m, as,
should be supplied before $-vXo? x.** s^e**^'^'* i and that the clause should
be construed and translated thus : That thou mayest know how thou
oughtest to behave thyself as the pillar and support of the truth, in [he
church of the living God. But not to insist on the harshness and singu-
larity of this construction, I observe, that in regard the interpretation of
the passage hath been much contested, a word, Avhich entirely changes
the apostle's meaning, should by no means be inserted in the text on
mere conjecture j because in that manner, the scriptures may be made
to speak any thing which bold critics please.— The two clauses of the
sentence, «T<5 i^i iK)cM<rix TH ^la t^avro^, fvXo; ococt i}^ana)^ix. r^g xM^a^i,
wanting something to couple them, the substantive verb with the rela-
tive
176^ 1 TIMOTHY. Chap. III.
16 (k««<, 207.) For con- 16 Thou oughtest to behave pro-
fessedly great is the mys- perly in the church ; for confessedly
tery^ of godhness j God most important is the docttine of the
tive pronoun, either in the masculine or in the feminine gender, must be^
supplied. \i the relative masculine, e? 65-<, is supplied, God will be tlie
pillar and support of the truth ; or of that scheme of true religion which
hath been discovered to mankind by revelation, and which is called in
the next verse, the mystery of godliness. Of this sclieme of truth, God
may justly be denominated the pillar and support^ because he hath sup-
ported it from the beginning, and v>ill support it to the end.- -But if
the relative feminine, >jt<j sr*, is adopted, the church of the living God^
will be the pillar and support of the truth ; which 1 take to be the
apostle's meaning j because, as the Logicians speak, the subject of his
proposition, is, not God^ but the church of the living God. This 1 gather
from the omission of the verb and the relative. For on supposition
that the apostle meant to tell Timothy, that the church of the living
God is the pillar and support of the truth, he could not write oq g5-<, as
that would have made God the pillar and support of the truth, contrary
to his intention. Neither could he write yiri<; iTi, because being a re-
petition of the verb and the relative expressed in the clause immediately
preceding, it would have been grating to the reader's ear ; and besides
it is unnecessary, as hi; £f<, relates, both to iy.y.Mcn<x. ra ©ia ^^^vtaj, and to
'S-vXoi Kcei i2^xict'fAx Ti:5 etMBuu^.-—! have no doubt myself concerning the
meaning of the passage : Yet because it is appealed to in proof of a
controverted doctrine (See Pref. Sect. 5.) I have in the translation left
it as ambiguous as it is in the original, by not supplying the relative,
either in the one gender or in the other.
The church of the living God, as the pillar and support of the truth, Is
here contrasted with the house or temple of the lifeless image of Diann,
at Ephesus, which was the pillar and support oi false(iood, idolatry, and
'uice.-—h\ the opinion of some, the church of the living God is termed the
pillar and support of the truth, in allusion to the tv^-o pillars which Solo-
mon placed in the porch of the temple, and to which, it is said, the pro-
phets affixed their prophecies in writing, that they might be read by the
people who came into the temple to worship. Others think the allusion
is to the pillars in the heathen temples, on which tables were hung up,
containing laws, and other matters of importance, which were designed
to be published. But to settle this is of no importance ; because to
whichever of the customs the apostle alluded, his meaning is the same—
That the church of the living God which is the pillar and support of the
truth, is not the church of Rome, nor any particular church, but the
Catholic Christian church, consisting of all the churches of Christ
throughout the world, see proved Pref. s^ct. 5.
Ver. 16.— 1. Great is the ?7iystery of godliness. See ver. 9. where the
incorrupt doctrine of the gospel is called, The nnisten/ of the faith, for
the reasons mentioned, 1 Cor. ii. 7. note 1.— Here the jjiystery of godli-
ness is called Msyif, Great, in allusion to the Eleusinian mysteries which
were distinguished into Mik^oi, and M=v«sA;<, the lesser and the greater.
Wherefore, by calling the articles meni^oned in this verse, Mev« (tcvfj^gjew,
A
Chap. III. 1 TIMOTHY. , 177
was manifested'- in the gcsjjel vf\\\c\\ Is kept therein ; name-
ilesh, ivas justified (iv, ly, that to save sinners by his death,
167.) through the Spirit,' the Son of God ivas manifested in the
was seen of angels/ ivas fesh, ivas justified through the Spirit^
A great mrjstenj, the apostle h:itb intimatedj that they are the most im-
portant doctrines of our religion.
2. God was manifested in the flesh. The Clermont MS. u'ith the
Vulgate, and some other ancient versions, read here, 'O, whichy instead
of O'i^ God. — The Syriac version, as translated by Tremellius, hath,
^lod Deus rcvelatus est in came ; That God was revealed in the flesh. —
The Co'ibertine MS. hath 05, %vho. But Mill saith, it is the only Greek
MS. which hath that reading. All the others, with one consent, have
0;oj ; which is followed by Chrysostom, Theodoret, and Theophylact,
as appears by their commentaries. Mill saith 05 and 0 were substituted
in place of the true reading : not however by the Arians, nor by the
other heretics, as neither they, nor the orthodox fathers, have cited this
text.--See Mill in loc. w'here he treats as fabulous what Liberatus and
Hinemarus tells us concerning Macedonius being expelled by Anastasius
for changing OS in this text into ES : Where also he delivers his opi-
nion concerning the alteration made on this word in the Alexandrian
MS. — See also Pearson on the Creed, p. 128. who has very well de-
fended the common reading.— The thing asserted in this verse, accord-
ing to the common reading, is precisely the same wath what John hath
told us in his gospel, chap. i. 14. The word (who is called God, ver. 1.)
was made flesh, and dwelt among //x.— -The other reading, not very in-
telligibly, represents the gospel as manifested in the flesh, and taken up
in glory. See note 7.
3. IVai justified through the Spirit, Jesus having been publicly put
to death as a blasphemer for calling himself the Son of God, he was justi-
fied, or acquitted horn the crime of blasphemy, which was imputed to
him by the chief priests and elders, and demonstrated to be the Son of
God through the operation of the Spirit, who raised him from the dead,
(See 1 Pet. iii. 18. note 2.) and who, agreeably to Christ's promise, by
descending on his apostles, enabled them to speak foreign languages
and to work miracles. Likewise at his baptism, the Spirit, by descend-
ing on him, pointed him out as the person whom the voice from heaven
declared to be God''s beloved Son.
4. Was seen of angels, that is, of the apostles, and of the other wit-
nesses, who were appointed to publish and testify his resurrection to
the world ', and v;\\q are here called {^ayy-Xoi. angels) messengers, for the
s.ime reason that lohn Baptist is so called, Luke vii. 27. This is he of
whom it is written. Behold I send {^ayyiXov f/,^ my angei) my messenger
before thy face. See also Luke ix. 32. where the messengers, whom Je-
sus sent before him Into a village of the Samaritans, are called xyy.Xa?^
angels, without the article, as in this passage. Yet I have not ventured
to alter the common translation, because I cannot teli whether the
apostle may not have had in his eye, those angels, who, during his mi-
nistry, saw the Son of God manifested in the tiesh •, those also who,
after his resurrection, saw him manifested in the same manner.
5. Was
178 1 TIMOTHY. Chap. III.
preached to the Gentiles/ who raised him from the dead ; ivaSf
luas heheved on in the after his resurrection, seen of the apo-
world,*^ was taken up /;; sties his messengers ; was preached to
glory. ■ ' the Gentiles as their Saviour \ nvas be-
lieved on in naany parts of the nvorld ;
luas taken up into heaven in a glorious
manner,
5. Was preached to the Gentiles. It Is w-ith great propriety mentioreJ
by the apostle as a part of thv= mystery of godliness, formerly kept secret,
that the Son of God manifested in the tiesh, was preached to the Gen-
tiles as their Saviour, as well as the Saviour of the jews. For, on tb<?
one hand, this was a thing which the jews ivere persuaded w'ould never
happen j and on the other, it was a favour w/iich the Gentiles had nu
reason to expect.
6. Was believed on in the world. This undeniable fact, of which the
evidence remains at this day, is mentioned as a part of the mystery of
godliness, because it is a strong proof of the truth of Christ's resurrec-
tion, and of the spiritual gifts and miraculous powers, by which the
apostles and their assistants, are said, in the Chri&iian records, to have
spread the gospel through the world. For, to believe that the multi-
tudes, not only among the barbarous nations, but among the learned
Greeks and Koma • >, who forsook their native religion and embraced
the gospel, were persuaded to do so, merely by the force of words with-
out the aid of miracles and spiritual gifts, is to believe a greater miracle
than any recorded in the gospel history. See this argument illustrated,
■2 Cor. iv. 7. notes 2, 3.
7. Was taken up in glory. AviXr.^h- This is the word used to sig-
nify our Lord's ascension, Mark xvi. 19. Acts i. 2. 11. 22. See also
Luke ix. 51.-~But, because in the order of time, Christ's ascension pre-
ceded his being preached to the Gentiles and his being believed on in
the world, a critic, mentioned by Benson, interprets this clause of the
glorious reception which the mystery of godliness, or gospel, met with
from mankind. To this interpretation, however, there are two objec-
tions. 1. It supposeth ('O) to be the true reading in the beginning of
the verse, w^hereby the jmjstenj of godliness, or the gospe/ will, as before
observed, be said, not very inlelligibly, to have been manifested in the
llesh. 2. The glorious reception of the gospel, Is the same with its
being believed in the world, a tautology by no means to be imputed to
so accurate a wilter as St Paul.— The supposed difficulty, arising from,
the order in which the events mentioned In this verse are placed, is in
reality no ditficulty at all •, as, in other passages of scripture, things are
related, neither in the order of time in which they happened, nor ac-
cording to their dignity. Thus, Heb. xi. 27. Moses's leaving Egypt
with the Israelites, is mentioned before the institution of the passover,
ver. 28. Thus also, Heb. xii. 23. The spirits of just men made perfect,
are mentioned next to God, and before Jesus the Mediator of the new
covenant, because something was to be added concerning him. For the
same reason, the seven spirits are put before Jesus Christ, Rev. i. 4, 5.—
As the taking of Christ up in glory ^ implies that he sat doun on the right
hand
Chap. III. 1 TIMOTHY. 179
hand of God in the human nature, and is to continue there till all his
enemies are subdued, it is a principal part of the mystery of godliness,
and affords the greatest consolation to believers. It was therefore with
much propiiety placed last in this enumeration, that it might make the
stronger impression on the reader's mind. It was placed last for this
reason also, that it was appealed to by Christ himself, John vi. 62. as a
proof of his having come down from heaven ; that is, of his being the
Son of God manifested in the liesh.
CHAPTER IV.
atid Illustration of the Predictions cofitained in this Chapter.
B
Y calling the Christian church, in the end of the preceding
chapter, the pillar and support of the truths the Apostle teaches
us, that one of the important purposes for which that great spirit-
ual building was reared, was to preserve the knowledge and prac-
tice of true religion in the world. Nevertheless, knowing that,
in after times, great corruptions, both in doctrine and practice,
would at length take place in the church itself ; and that the ge-
neral reception of these corruptions by professed Christians, would
be urged as a proof of their being the truths and precepts of God,
on pretence that the church is the pillar and support of the truthy
the Apostle, to strip these corruptions of any credit which thev
might derive from their being received by the multitude, and
maintained by persons of the greatest note in the church, judged
it necessary, in this fourth chapter, to foretel the introduction of
these corruptions, under the idea of an apostasij from the faith ^ and
to stigmatize the authors thereof, as lying hypocrites, whose con-
science was seared. And to give his prediction the greater au-
thority, he informed Timothy, that the Spirit spake it to him with
WW audible voice ; and mentioned in particular, that these lying
teachers would corrupt the gospel by enjoining the worship of an-
gels and of departed saints, ver. 1, 2, — And by forbidding certain
classes of men to marry, on pretence that thereby they made
themselves more holy *, and by commanding some at all times, and
all at some times, to abstain from meats w^hich God hath created
to be used with thanksgiving, by them who know and believe th;e
truth ; ver. 3. — namely, that every kind of meat is good, and
that nothing is to be cast away as unclean which God hath made
for food, provided it be received with thanksgiving, ver. 4. — For
ir is sanctified^ that is made fit for every man's use, by the ivord^ or
permission of God^and by prayer, ver. 5. — These things the Apos-
tle ordered Timothy to lay before the brethren in Ephesus, because
the foreknowledge of them was given to him^ and by him discover-
ed
18Xy 1 TIMOTHY. Chap. IV.
ed to Timothy, for this very purpose, that he might v/arn the faith-
ful to oppose every appearance and beginning of error, ver. 6. —
And because the Jewish fables, termed by the apostle, o/d ivives
fableSi and the superstitious practices built thereon, had a natural
tendency to produce the errors and corruptions which he fore-
told were to arise in the church, he ordered Timothy to reject
them with abhorrence, ver. 7. — Especially, as rites pertaining to the
body are of no avail in the sight of God, and of very little use
in promoting, either piety or love ; whereas a pious and holy life
is the only thing which renders men acceptable to God, ver. 8. —
Withal, that these things might make the deeper impression on
Timothy's mind, the Apostle solemmly protested to him, that in
ainrming them, he spake the truth, ver. 9. — As indeed he had
shewed by the heavy reproaches, and other evils, he had suffered
for preaching, that he trusted for salvation, neither to the rites
of the law of Moses, nor to the mortifications prescribed by the
Pythagorean philosophy, nor to the favour of any idol, but to the
favour of the living God alone, Avho is the preserver of all men,
but especially of beHevers, ver. 10. — The same doctrine he order-
ed Timothy to inculcate on the Ephesian brethren, ver. li. —
And to behave in such a manner, that it should not be in the
power of any person, whether he were a teacher, or one of the
people, to despise him on account of his youth, ver. 12. — ^^Ehen,
because the Jews and judaizing teachers, founded their errors on
misinterpretations of the Jewish scriptures, he ordered Timothy
to read these inspired writings frequently to the people in their
public assemblies, and likewise in private for his own instruction :
and on the true meaning of these scriptures, to found all his doc-
trines and exhortations, ver. 13. — In the mean time, that he might
attain the true knowledge of these ancient oracles, he ordered
him to exercise the spiritual gift which he possessed •, probably
the inspiration called the ivord of knciu/edgej which had been im-.
parted to him by the imposition of the Apostle's hands, when
in conjunction v/ith the eldership of Lystra, he ordained him an
evangelist, ver. 14.- — Farther, he desired Timothy to meditate much
on the scriptures of the Old Testament, and to be wholly em-
ployed in studying them, and in explaining them to the peo-
ple, ver. 15. — Finally, he commanded him to take heed to his
own behaviour, and to his doctrine, from this miost powerful of
all considerations, that by so doing, he would both save himself,
and them who heard him, ver. 1 6,
N EW
Chap. IV. 1 TIMOTHY. 181
New Translation. Commentary.
Chap. IV. 1 {^^) But 1 Bt^t, although the church, by
the Spirit {^nrug Xiyu) ex- preserving the mystery of godliness
pressly saith, ' that in after in the world, be the support of the
times, ^ {uHi, MANY, 54.) truth, the Spirit expressly/ saith to me,
some tui/l apostatize from t/iat i?i after times tnany in the Chri-
the faith, ' giving heed to stian church luill apostatize from the
Ver. 1.— 1. The spirit {^-atu^ Xiyn) expresshj saith ; or, in so many
words saith, Mede supposes this to be an allusion to Dan. xi. 36. —
39.— But, the things here mentioned are not in Daniel, nor any where
else in scripture j not even in the prophecy which the apostle himself
formerly delivered concerning the ?nan of sin. I therefore think these
words were, for the greater solemriity and certainty, pronounced by
the Spirit in the apostle's hearing, after he had finished the preceding
passage, concerning the church's being the pillar and support of the truth,
— Of the Spirit's speaking in an audible manner, we have other In-
stances In scripture. Thus, the Spirit spake in Peter's hearing, the
words recorded. Acts x. 19. 20. And In the hearing of the prophets
of Antioch, the words mentioned, Acts xlii. 13. See also Acts xvl. 6.
xxl. 11.
2. That in after times. So the phrase, iv v^i^oi? kxi^o,?, may be trans-
lated, because it denotes future times, without marking whether they
are near or remote. — Mede thinks a particular time is determined in
this passage. For he supposes all the times mentioned in the New Testa-
ment, to have a reference to Daniel's four monarchies, which he con-
siders as the grand sacred kalendar 5 namely, the Babylonian, the Mc-
do- Persian, the Grecian, and the Roman monarchies. Now as the Ro-
man was the last monarchy, and as under It the God of heaven set up
the kingdom of his Son, Mede thinks, the latter, or last times, are the
last part of the duration of the Roman empire, when the man of sin
was to be revealed. Others, because the times in which the gospel was
promulgated, are called, Heb. I. 1, 2. The last days ; and 1 Pet. i. 20.
The last tunes, understand by the latter times, the times of the gospel in-
definitely. See 2 Pet. Hi. 3. note 2.
3. Some ivill apostatize from the faith. Though the verb ATroy jio-^v-
Tdi, was used by the Greeks to signify, subjects withdrawing their obe-
dience from the civil powers, 2 Thess. 11. 3. note 1. the apostle did not
use It here to denote rebellion, but men's relinquishing the true faith
and practice of the gospel, as the phrase, apostatize fo?n the faith, im-
ports. Whitby, therefore, and those whom he halh followed, are mls-
taken^ who interpret the apostasy foretold, 2 Thess. il. ->. of the rebel-
lion of the Jews against the Romans, which ended In the; overthrow
of their state. — In the epistle to the Thessalonlans, the character of the
teachers who were to Introduce the apostasy, is described j but In this
epistle, the erroneous opinions and corrupt practices, which constituted
the apostasy, are foretold. And as the apostle hath introduced this
jarophecy Immediately after his account of the inystery of godliness, may
we not conjecture that his design In so doing, was, to give the faithful
Vol. HI. E b an
182 1 TIMOTHY. Chap. IV.
deceiving spirits/ and to faith of the fundamental doctrines of
doctrines cojicerning de- the gospel, giving heed to teachers ivho
moHSi ' f^^^^h P^'^t^f^d, to be inspired ; and to
doctrines concerning the power of an-
gels and departed saints^ and the wor-
ship due to them, whereby the wor-
ship due to Christ, as Governor and
Mediator, wiii be wholly neglected.
an opportunity of coraparlng the apostasy, called in the epistle to the
I'hessalonians, The mystery of inqiiity^ with the 7nystcry ofgod/iJiess, that
they might be the more sensible ot the pernicious nature of the aposta-
sy, and be excited to oppose it in all its stages ?
4. Giving heed^ '7rnvf/,x7i ttXxvSk;, to deceiving spirits ; that is, to false
pretensions to inspiration, which cause men to err trom the true faith
of the gospel. The apostle means, those gross frauds by which the
corrupt teachers, in the dark ages, were to inforce their erroneous doc-
trines and superstitious practices on the ignorant multitude, under the
notion of revelations from God, or from angels, or from departed ssints.
In this sense, the word spirits , is used, 1 John iv. 1. Believe not every
spirit ; every pretender to inspiration j but try the spirits vjhether they
are of God.
5. And to doctrines concerning demons. For this translation, see Es-
say Iv. 24. The words translated demons^ was used by the Greeks, to
denote a kind of beings of a middle nature between God and man. See
1 Cor. X. 20. note 1. Col. li. S. notes. They gave the same name al-
so, to the souls of some departed men, who they thought were exalted
to the state and honour of demons for their virtue. See Newton on
prophecy, vol. li. p. 41 S. The former sort they called, superior demons^
and supposed them to have the nature and othce which we ascribe to
angels. The latter they termed inferior demons. These were of the
same character with the Romish saints. And both sorts were worship-
ped as mediators. Wheri, therefore, the Spirit of God foretold in an
audible manner, that in after times. Many zvou/d give heed to deceiving
spirits, and to doctrines concerning demoTis, he foretold, that on the au-
thority of feigned revelations, many in the church would receive the
doctrine concerning the worship of angels and saints, and the praying
of souls out of purgatory \ and called it the doctrine of demons, because
it was in reality the same with the ancient heathenish worship of de-
mons, as mediators between the gods and men. — Farther, the sin for
which many were punished wlih the plague of the Euphratean horse-
men, Is said, Rev. Ix. 20. to be their worshippings roc dceif^evtx demons ^
that is, angels and saints ; not devils, as our translators have rendered
the word. For in no period of the church were devils worshipped by
Christians. — Epiphanlus, quoting this text, adds to It the following
clause j For they will he worshippers of the dead, as in Israel also they
were worshipped ; alluding to the Israelites worshipping Baalim and
Ashtarolh. Beza and Mann contend, that this addition is a part of
the inspired original. But Mede and Mill think it a marginal explica-
tion, because It Is found only in one ancient MS. On supposition,
however, that it Is a marginal explication, It shews what the ancients
took to be the meaning of this text.
Ver. 2.
Chap. IV. 1 TIMOTHY. 183
2 (Ev, 167.) through the 2 This belief of the doctrine con-
hypocr'isy of liars ^"^ ivho are cerning demons, and the other er-
s eared [sM^^^. KKTo) J N their rors I am about to mention, will be
iwn coTUcience ; ^ propagated under the hypocritical pre-
tence of humility, and superior holmess,
by lying teachers'^ ivho are seared in
their conscience, and who will invent
innumerable falsehoods, to i;ecom-
mend their erroneous doctrines and
corrupt practices, to the ignorant
multitude.
^ Who forbid to m?.n-y,^ 3 These lying teachers will //r^/i
Ver. 2. — 1. Through the hypocrisy of liars. This is a more literal?
snd, at the same time, a move just translation of the words, Ev ixox^<(re*
-^ivhoXayMv^ than that given in our Bible, which, by construing ■<l'iv'^oX»-
ynv, with IxiLiovtm, represents the demons speaking lies in hypocrisy, as
every person skilled in the Greek language must acknowledge.— T-i^"
lu/pocrisy here mentioned, is that feigned shew of exlraordinry piety and
sanctity, which the lying teachers were to put on, with an intention to
gain the confidence of the muldtude. Hence they are described, as
having the form of godliness, hut denying the power, 2 Tim. iii. 5. —
These hypocritical teachers are called liars, because of the gross fic-
tions and frauds, which they were to contrive for the purpose of esta-
blishing the worship of demons. How well the appellation agrees to
the Romish clergy in the dark ages, any one may understand who is
acquainted with the lies then propagated, concerning the apparitions of
angels, and of the ghosts of departed saints, and concerning the mira-
cles done by them, aud by their relicts, and by the sign of the cross,
&:c. all prcriched by monl,s, and priests, ajid even bishops •, and com-
mitted to writing, in the fabulous legends of their saipts, to render them
objects of adoratlon.
2. Who are seared in their own conscience. Estius thinks this clause
should be translated, who are burnt in their conscience ; meaning that
these Impostors would bear in their consciences, indelible marks of
their atrocious crimes, as malefactors bear in their bodies marks im-
pressed with red hot irons, in token of their crimes. Tliis opinion Ben-
gellus espouses , and supports it by a passage from Plato's Gorgias.
But the translation I have adopted, gives a meaning equally emphatlcal
and proper.
Ver. 3.--1. Who forbid to jjiain-y. This fnlse morality was very
early introduced into the church, beiiig f aught frst by the Encratites
and Marcionlles, and afterwards by the PTIanicheans, -who said marriage
wasthe invention of the evil god, aaid v.ho considered it as smful, to
bring creatures into the world to he uiiliappy, and to be food for death.
In process of time, the monks embraced celibacy, and represented it as
the highest pitch of sanctity. At length celibacy was recommended
by the priests, and by the orthodox themselves, and more especially by
the bishops of Rome, the great patrons of ^tbe worship of angels and
saints.
184 1 TIMOTHY. Chap. IV.
AND COMMAND'- to ab- the clergy, and such of both sexes
stain ^ from meats which as wish to live piously, to vmrri/^ a?id
God nath created to be command the people to abstain from
received with thanksgiv- certain jneats, luhich God hath created
ing by iJie faithful* (*«/, to he used with thanksgiving, hy the
219) ivho thoroughly know faithful, ivho thoroughly knoiv the truth
the truth \ ^ concerning that matter ;
4 ('Ot< That) every crea- 4 That every creature of God, fit
saints. For they strictly enjoined their clergy, both regular and se-
cular, to abstain from marriage. Thus the worship of demons and the
prohibition of marriage, though naturally unconnected, have gone hand
in hand in the church, as the Spirit here foretold.
2. And command. In the original of this passage, there is the bold-
est ellipsis which is any where found in the New 'lestament. For, as
the ancient commentators observe, it requires the word, commandy to be
supplied, whose meaning is directly opposite to the meaning of the word
expressed in the clause immediately preceding, although it appears to
stand in construction with it.
3. To abstain from meat?. The lying teachers, -who enjoined the
worship of demons, were likewise to command the faithful to abstain
from meats. Tliis part of the prophecy hath been exactly fulfilled. For^
it is as much the rule of the monks and nuns to abstain from meats, as
from marriage. Besides these rules to certain classes of men, the lying
teachers instituted particular times and days of lasting, to be observed
by all Christians without exception j namely, the forty days of Lent,
and two days every week, whereon to taste flesh is a sin. Here, there-
fore, the apostle hath pointed out two instances of the hypocrisy of the
lying teachers, who were to enjoin the worship of demons. Under the
false pretence of holiness^ they were to recommend abstinence from mar-
riage to the mionks, and friars, and nuns j and under the equally false
pretence of devotion, they were to enjoin abstinence from meats to some
men at all times, and to all men at some times. Eut there is no neces-
sary connexion between the worship of demons, and abstinence from
marriage and meats j consequently the Spirit of God alone could, foretel,
that these two hypocrisies were to be employed for the purpose of re-
commending the worship of demons.
4. Created to be received with thanhsgiving by the faithful. It is an ob-
servation of Bishop Newton, that " Man Is free to partake of all the
** good creatures of God : But thanksgiving is the necessary condition.
*' What then can be said of those who have their tables spread v.ith
** the most plentiful gifts of God, and yet constantly sit down and rise
" up again, without suffering so much as one thought of the givei to
" intrude upon them ? Can such persons be reputed either to believe,
" or know the truth ?" See I Thess. v. 17. note.
5. Who thoroughly hnoio the truth^ Concerning meats, namely, that
every creature of God is good^ <h'c. as it is expressed in the next verse.
See also Rom. xlv. 14. This knowledge is- necessary to render the eat-
ing of all kinds of meat lawful, and to give men saLisraction In the use
of them.
Ver. 6.
Chap. IV.
I TIMOTHY.
185
ture of God is good, be-
ing received with thanks-
giving, and nothing is to
be cast awaij,
5 For it is sanctified
i^ict Afl^sr, 60.) by the com-
mand of God and (svTSvlsft'?)
BY prayer.
6 Laying these things
hfore the brethren, ' thou
ivUt be a good minister
of Jesus Christ, nourished
by the words of the faith,
and of the good doctrine,
to the knowledge of which *
thou hast attained.
7 But profane and old
wives' fables' reject ; Qt)
for man's food, // good, and may be
used, being received with thanksgiving
to God the giver ; atid no kind is to
be cast awai/y either from peevishness,
or from the fancy that it is unlawful.
5 For, under the gospel, all meats
are made laiuful to us by tJie command
of God, allowing us to eat of every
kind in moderation : also by prayer
to God, that he would bless us in the
use of it. ' ,
6 By laying these things, concern-
ing the lawfulness of all sorts of
meats, and concerning the corrupt
doctrines and practices which are
to arise in the church, before the
brethren in Ephesus under thy care,
thou wilt be a faithful minister of Je-
sus Christ, flourished by the precepts of
the tYVLQ faith, and of the sound doctrine,
to the knowledge of which thou hast at-
tained, by my instructions.
7 But the foolish stories and old
wives' fables, which the Judaizers
Ver. 6. — 1. Laying these things^ <b'c. If any prejudices with respect
to the distinction of -meats, remained in Timothy's mind, through the
strictness of his education in the Jewish religion, the clear and express
manner in which the apostle here asserted the lawfulness of eating all
kinds of meats, must have entirely freed him from these prepossessions.
2. To the -knowledge of which thou hast attained. That the expression
In the original, {vt ttx^^koXh^^kcc^^) is rightly translated, /o the knowledge
of which thou hast attained, will appear from the bible translation of
Luke i, 3. Uoi^viKoXH^mori avu^-v ttxo-iv etK^i^ac^ Having had perfect un-
derstanding, (that is, knowledge,') of all things from the very first.
Ver. 7. — 1. Prophane and old wives'' fables. Estius sailh the context
directs us to understand this, not of the Jewish traditions, which indeed
were most incredible and senseless tales, but of the Simonian fables.
For these heretics, as Irenaeus, Epiphanius and Augustine inform us,
framed long tales concerning a good and an evil God, the creation of
the world, the wars of the angels, &c. which were both impious and
absurd. But in Bishop Newton's opinion, the apostle here insinuates,
that all the things which the lying teachers were to preach, concerning
the worship of angels and saints, abstinence from marriage and meats,
and the miracles said to be performed by the saints and their relics, in
confirmation of the superstitions which they inculcated, are no better
than profane and old wives' fables, told to amuse chiMren,
2. And exercise thyself to godliness. TvfAvct^%. This is an allusion to
the exercises by which the Athletes, prepared themselves for the com-
bats.
186 1 TIMOTHY. - Chap. IV.
and exercise thyself (?r§«0 tell to establish their false doctrines,
ta godliness. ^ reject^ as tending to impiety : and
emplcy thyself in those exercises of the
understanding and of the affections,
in lohich gcdliutss consists.
8 For bodily exercise 8 For the bodily mortijicaiion
is projitablc for little : ' but which the Jewish fables are framed
godliness is profitable for to recommend, is attended ivith little
all things, having //^^ pro- advantage i' hut the exercise oi godli-
rpise of the presetit life^ tiess ; that is, the practice of piety
and of that to come.* and morality ; // profitable for ad-
See chap. vi. 19. vancing all our interests ^ temporal and
eternal, halving the blessings of the pre-
sent life and of that, tp erne promised
to it.
9 This saying is trt^e^ 9 What I have said concerning
(see 1 Tim.'i. 15. note 1.) the unprofitableness of bodily exer-
and worthy of all r-ecep- cise, and the profitableness of godli-
iion, iiess is true, and iv^irthy, of the most
hearty_ receptiono
bats. The apostle's meaning Is, That by the exercise of godliness, meii
prepare themselves for the employments of the life to come y see ver. S«
note 1.
Ver. 8.— I. Bodilij exercise is pr oft able far little. In this verse, the
apostle condemns, not only the austerities of the Essenes and Pythago-
reans, but if Tve may believe Estius, Whitby, Doddridge and others, the
exercises also by ^vhich the Greeks prepared themselves for the combats.
Estius was of this opinion, because the word yvfA.vxa-iet is used j which,
though it signifies exercise in general, was the technical word for that
kind of exercise which the Athletes performed naked, as a preparation
for the combats.
2. Having the promise of the present life, and of that to come. Ac-
cording to Warburton, the apostle's meaning is, That godliness Is pro-
fitable for all things, as having in the Law the promise of happiness in
the present life, and in the Gospel the promise of happiness in the life
to come. But there are promises in the gospel likewise, of the good
tilings of this life to the godly, Matth. vi. 30. If God so clothe the grass
of the field, &c. — ver. 33. Seek ye first the kingdom, of God and his righte-
ousness, and all these things shall be added unto ?/6'7/.-— Mark x. 29. 2 here'
is HO man that hath left house, iD'c. for nnj sake and the gospel'' s, 30. But
he shall receive an hundred fold now in this time, &.c. These promises,
however, do not ascertain to every individual who lives in a godly man-
ner, health, and wealth, and reputation, but they assure us that piety
and virtue have a natural tendency to promote our temporal welfare,
and commonly do promote it. Or, if in particular instances, through
cross accidents, it happens otherwise, the consciousness of a well spent
life, affords unspeakably more delight, than the enjoyment of temporal
prosperity affords to those, who being destitute of godliness, have no
hope of happiness in the life to come.
Ver. 10.
Chap. IV. 1 TIMOTHY. J 87
10 (E/? rar* ya^, 91.) 10 Oji account of this ^ I both endure
Besides^ for this we both great hardships and suffer reproach
labour and suffer reproach, from Jews and GQnt\\es, that I trust
{on) that we trust ' in the to be made happy both here and
living God, who is [a-on-^e) hereafter, neither through bodily ex-
the Saviour* of all men, ercise, nor through the sacrifice of
especially of believers. beasts, nor through the power of any
idol, but bij the living God, who is the
preserver of all men, but especially of
believers.
11 These things give 11 These thifigs solemnly enjoin as
in charge and teach. God's express commands, and teach
the believers to act suitably to them.
12 Let no ofte despise 12 Let no one have remsonto despise
thy youth : But be thou thy admonitions on account of th?/
a pattern to the believers youth : But be thou a pattern to the
in speech, in behaviour^'' in faithful in gravity of speech, in pro-
/rr-Dr, in spirit, Mn faith, in priety of behaviour, in fervency of
ehastity.} (See Tit. ii. 5.) love to God and man, /« meekness
but firmness of spirit, in soundness
oifaith^ in chastity.
Ver. id.-— 1. That we trust. The word y^kxiku^i)) being in tlie per-
fect tense, denotes here, as in many other passages, continuation of
aciion : We have trusted, and at present do trust, in the living God.
2. Who is the Saviour. Some understanding tlie word (o-wt/j^) Saviour
in a spiritual sense, contend that the apostle in this passage teaches, that
all who are sincere in the belief and practice of the religion which they
profess, shall be saved eternally. But the context, which speaks of the
promise of the present life, as belonging to godliness, directs us to under-
stand this word as I have done, agreeable to its use in other passages,
Psal. xxxvi. 6. (AvS-^wttss x«< xtuvjj ffucrn(; x-v^ii,) Lord, theu preservest
man and beast.- -] oh vu. 20. I have sinned— 0 thou preserver of ;nen.
God preserves both man and beast by the care of his providence : but
saves believers from eternal death.
Ver. 12.— 1. In behaviour. The word uvu^^o^Pn, is often used in
scripture to denote a man's moral and religious conduct. Stephen, in
his Thesaur. saith, the Greek authors do not use it in that sense. But
it is certainly a very proper sense of the word, according to its etymo-
logy. For it literally signifies a turning backwards and forwards, as per-
sons do who follow their business.— The metaphorical sense of this
word is better expressed, in English, by behaviour, than conversation.
2. In spirit. This is wanting in the Alexandrian, Clermont, and
some other ancient MSS. Also in the Syriac and Vulgate versions.—
Some are of opinion that spirit, here, means the spiritual gifts with
v.hich Timothy was endowed, and in the exercise of which he was to
be a pattern to the believers. But as all the other directions relate to
moral qualities, the interpretation given of spirit in the commentary,
appears more natural •, especially as ver, 14. contains a direction to
'I'jmothy, concerning the proper use of his spiritual gilt.
3. Tn
188 1 TIMOTHY. Chap.H^
13 Till I come, apply IS Till I return^ apply- thyself to
thyself to reading, * tg reading the scriptures to the people,
exhortation, to teachings in the pubUc assemblies. Read them
(^<^*cr»«A<«.) See 2 Tim.iii. hkewise in private for thine own im-
16. note 3. provement : also apply thyself to ex-
horting those who err, and to teaching
the young and ignorant.
l^ Neglect not the 14 That thou mayest understand
spiritual gift * which is in the scriptures, neglect not to exercise
thee, which was given the spiritual gift which is in thee, which
thee Qix) according to pro- was given thee by the imposition of
phecy* (i^iru) together with my hands, according to a prophetic im--
2. /// chastitij. The Romish coramentators contend, that by {xym^j
chastity, the apostle in this passage enjoins celibacy to the clergy. But
the word is used to denote chastity of speech and behaviour in general.
And Titus ii. 4, 5. it signifies, chastity in those Yvho are married.
Ver. 13. Apply thyself to reading. Besides reading the Jewish scrip-
tures to the brethren in their assemblies for worship after the example
of the Synagogue, Timothy was here directed to read these scriptures
in private likewise for his own improvement, ver. 15. that he might be
able to confute the Jews and Judaizers who founded their errors on mis-
interpretations of the scriptures. Thus understood, the direction, as the
ancient commentators observe, is an useful lesson to the ministers of the
gospel in all ages. For if a teacher, who possessed the spiritual gifts,
w^as commanded to read the scriptures for improving himself in tlie
knowledge of the doctrines of religion, how much more necessary is that
help to those teachers, who must derive all their knowledge of the gos-
pel from the scriptures, and who cannot, without much study, be sup-
posed to know the customs, manners, and opinions alluded to in these
writings.
Ver. 14. — 1. Neglect not the spiritual gift which is in thee. The
word '^x^ta-ux, commonly denotes the spiritual gifts conferred on believ-
ers in the first age, whether by an immediate illapse of the Holy Ghost,
or by the imposidon of the apostle's hands. (Rom. i. 10.) For the
meaning of this exhortation, see 1 Thess. v. 19. note.
2. Given thee according to prophecy. The spiritual gift was given to
Timothy by the laying on of the apostle's hands. So the apostle him-
self affirms, 2 Tim. i. 6. Here he tells him he gave it to him' by or ac-
cording to prophecy ; that is, by a particular inspiration moving him so
to do. For, in conferring the spiritual gifts, as well as in working
miracles, the apostles were not left to their own prudence, but were di-
rected by a particular inspiration, called in this passage tt^o^/.tuo!,^ pro-
phecy. See 1 Cor. xii. 10. note 2. at the close. By the same kind of
inspiration, particular persons were pointed out by the prophets, as fit- to
be invested with sacred functions. Thus, Timothy had the ijispection
of the church at Ephesus committed to him by St Paul, 1 Tri^.i. IS.
Kuru. Txg Tr^oxyaa-iK; 7r^opr,Tuag, According to the prophecies which went be-
fore concerning him.
3. 7>-
Chap. IV. 1 TIMOTHY. 189
the impositio?! o? the hands ^ pulse, together with the hnposlticn of the
of the eldership. -^ hands of the eldership at Lystra, who
thereby testified their approbation of
thy ordination as an evangeUst.
15 Make these things 15 Make these things, the things
thy care."" Be ivholly em^ mentioned, ver 13, the objects of //^
ployed in them, * that thy constant care : Be wholly employed in
proficiency may he evident the practice of them, that thy proficient
to alL cy in knowledge and goodness may be
evide?it to all,
16 Take heed to thy- 16 Take heed to behave suitably to
self, and to THY doctrine ; thy character as an evangelist, and to
continne in them : for, in teach true doctrine ; and continue to
doing this, thou nvilt both tahe heed to thyself and to thy doctrine ;
save thyself, and them for, in doing this, thou ivilt both save
who hear thee.* thyself and be the instrument of saving
them who hear and obey thy instructions.
3. Together with the imposition of the hands of the eldership. Sirxce it
appears from 2 Tim. i. 6. that the apostle by the imposition of his own
hands alone, conferred on Timothy the spiritual gift here mentioned,
we must suppose that the eldership at Lystra laid their hands on him,
only to shew their concurrence with the apostle, in setting Tnnothy a-
part to the ministry by prayer j in the same manner as the prophets at
Antioch, by the command of the Holy Ghost, separated Paul and Bar-
nabas by prayer, to the work to which they were appointed. The or-
der in v/hich the apostle mentions these transactions, leads us to think,
that he first conferred on Tim.othy the gift of the Spirit by the laying
on of his own hands, then set him apart to the work of an evangelist
by prayer accompanied with the laying on of the hands of the eldership.
4. Hands of the eldership. For an accoimt of the elderships see
1 Tim. V. n. note 1.— This is generally underhtood of the eldership of
Lijstra, who it is supposed were the brethren who recommended Timo-
thy to the apestle, Acts xvi. 3. But Estius thinks the eldership of
Ephesus is here meant : and conjectures that Timothy was made bi-
shop of Ephesus, by the laying on of their hands. But if that had
been the case, the apostle, when leaving Ephesus, needed not have en-
treated Timothy to abide in Ephesus, to oppose the false teachers. H's
ordination as bishop of Ephesus, and his ac. eptance of that ofKce, fixed
him there.— Rengehus some where says, Timotluj and Titus were not
bishops, the one of Ephesus, the other of Crete, but the apostle's vicars
in these churches. What it is, to be the vicar of an apostle, I confess I
do not understand.
Ver. 15.— 1. Mahe thfse things thy care. s So rauraj ^4tAeT<s;, signifies.
Thus Herodotus (Gale's edit. p. 15.) says of one lately married, Tauret
oi yyv ^5Ae* j These things are now his care.
2. Be wholly employed in them. On this pa'^sagre Eengeliuf? writes as
follows : '* In his qui est, j.inus erit in sodalitatibus mund/ais, in stu-
*' diis alienis, in colligendis libris, conchis, num.mis, quibus mnlti pas-
"" tores, notabilem setalis partem insistentes, conterunt."
Vol, III. . C c Ver. IG.
190 ' 1 TIMOTHY. Chap. V.
Ver. 16. Thou vjilt both save thjself^ and thern who hear thee. What
a powerful argument is here suggested, to engage ministers to preach
the doctrines of the gospel truly and diligently, and to set a good ex-
ample before their flock. By thus faithfully discharging their duty,
they ^vill save themselves eternally. And by their good doctrine and
example, impressing their hearers with a just sense of the obligations t>f
religion, and persuading them to become religious, they will be the in-
struments of saving them likewise. Other power to save is not compe-
tent to man.
CHAPTER V.
View and Illustration cf the Directions contained in this CJiapter.
T3ECAUSE it is the duty of ministers to reprove such of their
-^ people as err, and because the success oi reproof, in a great
measure depends on the manner in which it is given, the Apostle,
in this chapter, directed Timothy how to admonish the old and
the young of both sexes, ver. 1, 2. — Next, he ordered him to ap-
point a proper maintenance for those luidoivsy who being poor^
and having no relations able to maintain them, were employed by
the church in the honourable and useful ofBce of teaching the
younger women the principles of religion, and in forming their man-
ners, ver. 3. — And to prevent the church from being burdened
with too great a number of poor widows, the Apostle ordered all, to
maintain their own poor relations, who were able to do it ; because
so God hath commxanded, ver. 4. — And, that Timothymight have
a clear rule to walk by in this business, the Apostle described the
circumstances, character, age, qualifications, and virtues of those
widows, who might fitly be maintained by the church, and em-
ployed in teaching the younger women, ver. 5. — 10. As also
the character and age of those who were to be rejected, if they
offered themselves to be employed and maintained in that manner,
ver. 11. — 15. And that the church might be under no necessity
of employing any widows as teachers, but such as were really
desolate, the Apostle, a second time, ordered the rich to take care
of their own aged-female relations who were poor, ver. 16.
With respect to those elders, who were employed as presidents
in the church, and in determining controversies about worldly
matters between man and man, the Apostle ordered Timothy to
allot to them an honourable maintenance out of the church's funds}
especially if, to the office of presiding, they joined that of preach-
ing and teaching, ver. 17, 18. — And for guarding the character
of those wdio bare sacred offices against: malicious attacks, he for-
bade Timothy to receive any accusation ag^anst an elder, unless it
Chap. V. 1 TIMOTHY. 191
was of such a nature that it could be proved, and was actually of-
fered to be proved, by two or three credible witnesses, ver. 19*
— Bat being so proved, he required him to rebuke the guilty per-
son publicly, that others might fear, ver. 20. — without shewing
in that affiur, either prejudice against, or partiality for any person,
ver. 21. — On the other hand, that those who held sacred offices
might give as little occasion as possible for accusiitions, the Apos-
tle ordered Timothy to ordain no person a bishop or deacon, rash-
ly : But previous to that step, to enquire into the character and
conduct of the candidate, with the greatest strictness. And to
excite him to the more care in this important part of his duty, he
told him, that by ordaining unfit persons to sacred functions, he
would make hin\self a partaker of all the sins they might commit
in executing such holy offices, inconsiderately bestowed on them,
ver. 22. — Next, he directed him to take care of his health, which,
considering the office he was appointed to, was of great conse-
quence to the church, ver. 23. — Then gave him a rule, by which
he was to guide himself, in judging of the characters and quali-
fications of the persons he proposed to ordain as bishpps and dea-
t;ons,. ver. 24. 25.
New Translation. Commentary.
Chaf. V. 1 Do not 1 When reproof is necessary. Do
severely rebuke^ an old not severely rebuke a?i old man, but be-
mafi y'^ hwt beseech him as j-^'^r// ///w, as thou wouldest beseech //zy
a father, and the young father in the like case ; and the young
men as brothers, men who sin, as if they were thy own
broiliers.
2 The old women as 2 The old luomen beseech, as if they
mothers, and the young as were mothers to thee, and the-young^
$isters with all chastity. as if they were thy sisters , observing
the strictest chastity in speech and be-
haviour towards them.
Ver. 1.-—1. Do not se-cerehj rebuke. This is t.hq proper translation of
the phrase, M>j scT<7rAj5|>i?, . Vv'hlch Xitevdlly ■sv^'Aihts. Do not strike : and
metaphorically, Do not sharply reprove,
2. An old man. In scripture n^es-f^vr-.gii' comnionh/ signifies ^« Eldei'.
But as it is here opposed to, '&iuT't^it<;i, the young, in the following clause,
it is not the name of an office, as k \% ver. il. 19. but it denotes simply
advanced age.— In ver. 20. the apostle ordered Timothy to rebuke be-
fore all, them who sinned in an atrocious or open manner, even though
they were Elders. I therefore, suppose he is, in this passage, speaking
of offences which v;ere to be reproved in private. And in that case,
when the party in fault was either an old man, or an old woman, the
respect due to age, especially from a young teacher, such as Timothy
was, makes the arsostle's rule in admonishing them, highly proper.
Ver. 3.
192 1 TIMOTHY. Chap. V.
3 Honour widows ' 3 With respect to widows who are
ivho ARE realli/ 'Widows.'^ to be maintained by the church as
teachers, my command is, Employ and
maintain those only lulio are reallij iv'i-
dows, or desolate.
4< But if any widow 4 But if a?iij nvidoiu have children
have children, or grand- or grand-children able to maintain her,
children, let these learn first let not the church employ her as a
piously to take care of their teacher. But let these relations learn
oivn family i^ (««', 213.) first piously to take care of their own
and then to requite their family, and t\iQxi to make a just return
parents. For this is good of maintenance to their aged parents for
and acceptable in the sight their care in bringing them up. For
of God. this attention to parents in poverty, is
good for society, and acceptable in the
sight of God. See ver. 8. 16o
Ver. 3. — 1. Honour widows. For the meaning of the \vord Honour^
see ver. 17. note 3.— The Greek commentators inform us, that the
widows, of whom the apostle speaks in this passage, were aged women
appointed by the church to instruct the young of their own sex in the
principles of the Christian faith, and who for that service were main-
tained out of the funds of the church. SeelTim.iii.il. note 1. This
opinion of the Greek commentators, is rendered probable by the apostle's
order to Timothy, ver. 9. to admit none into the number of widows,
without inquiring into their age, circumstances, character, and qualifica-
tions, even as in ordaining bishops, and deacons. See ver. 16. note 2.
2. Who are really widows. By a real widow is to be understood
one who is desolate, ver. 5. One who is not able to maintain herself,
and who has no near relations in a condition to maintain her. — Because
in the first age the poor were maintained by the church, ver. 16. the
apostle, to lessen the number of the poor, ordered Timothy in this pas-
sage to honour, that i=, to employ and maintain as teachers, only such
poor widows as had no relations able to maintain them. This Vs'jis a
prudent regulation, because by employing as teachers, widows really
desolate, an honourable office with a decent maintenance, was allotted
to worthy persons, who at any rate must have been supported by the
church. See ver. 16.
Ver. 4. Let these learn frst piously to take care of their own fcunihj.
U^iiro'jjfrst, may signify that we are to maintain our own family before
we maintain our parents : Because our -^vives and children depending
on us for their support, if we were to neglect them for the sake of
maintaining cur parents, they would become a burden on the public,
which, in that case, would not be benefited by our piety towards our
parents. But after maintaining our family, if we have to spare; we are
to requite our parents for the care they have taken of us in our non-
age, by maintaining them when reduced to poverty. This is a duly
so sacred, that a family of real Christians will cheerfully submit to
some hardships, rather than suffer their parents to live on the charity of
others.
Ver. 5.
Chap. V.
1 TIMOTHY
19S
5 (4e, 103.) Now she
ivJio is really a widow and
desolate,* (nATr^xgv, 10.)
trusteth in God,* and
continueth in {raiq ^ivi^ntri^
chap. ii. l.y deprecations
and prayers, night and
day. (See 1 Tliess. v. 17.
note.)
6 But she tuho liveth in
pleasure* is dead* while
she liveth.
7 (ic^<, 204.) Now
these things give in charge,
that they may be blame-
less.
8 (e< ^i) For if any o?2e
provide not for his own,
and especially tJiose of his
family ^^ he hath denied
the faith,* and is iverse
than an infidel.'
5 Noiuy to shew thee who the wi-
dows are of whom I speak, she ivho is
really a ividow and desolate^ besides
being poor and friendless, is of a pious
disposition ; she trusteth in God for
her support, and continueth in depre-
cations and prayers night and day.
Such a widow will take pleasure in
instructing the young.
6 But the ividonv ivho liveth in gaiety
and luxury y is dead ivhile she liveth in
that manner, and should not be. em-
ployed as a teacher of the young.
7 Now these things concerning the
obligation lying on children to main-
tain their parents, charge the Ephe-
sians to perform, that they may bs
blameless in that matter.
8 For if any one^ professing Chri-
stianity, maintaineth not his own poor
relations, and especially those with
whom he hath lived in family ^ he hath
re flounced the faith of the gospel, and
is worse than an infdel; many of
whom would be ashamed of thus vio-
lating the obligations of nature and
humanity.
Ver. 5. — 1. Really a widow and desolate. The word fjn^ovut^in, sig--
iiifies reduced to solitude. The apostle, I suppose, alludes to the sig-
nification of %vi^», which comes from %^(^ orbus, desertus, aut aliqua re
indigens. Scsipula.
2. Trusteth in God. HAtt^xsv, hath trusted^ and continueth to trust.
Ess. iv. 10.
Ver. Pi, — I. ^lie who liveth in pleasiwe. The word tjTm-xot.'hosvcc^ sig-
nifies who fareth delicious lij. See concerning this word James v. 5.
note 2.
2. Is dead while she liveth. She is spiritually dead ; dead to virtue
and religion. This may be said of every wicked person, but especially
of the widows described in this verse. Our Lord likewise used the
word dead to express extreme wickedness. Let the dead bun/ their dead.
The philosophers represented those as dead, who abandoned their sect,
and gave themselves up to sensual pleasures.
Ver. 7. These things give in charge^ that they may be blameless. The
gender of the word «v«^<Ai}7rTo<, shews that the Ephesian brethren, not
the widows, were the persons to whom Timothy was to give these things
in charge.
Ver. 8.— "1. Especially those of his family. Some translate, rm omziavy
of the household^ namely, of faith : and support their translation by Gal.
vi.
194< 1 TIMOTHY. Chap. V.
9 Let not a widow be 9 Let not any widow be taken iftto
taken into the number /7/6? www^^r of teachers of the young,
under *j/W?/ years eld, ha- under sixty years old, having neither
ving been the wife of one been an harlot, nor a concubine, but
husband :^ the wife of one husband at a time ; con-
sequently hath governed her passions
properly in her youth.
10 Borne /luitness to for 10 Farther, she must be one who
good works; (s/, 127.) is borne witness to for good works ; that
That she hath brought up she hath brought up children, religiously
children, that she hath and virtuously. That she hath formerly
lodged strangers, * /.W she lodged strangers, even though hea-
vi. 10. See the note on that verse. But I rather think the apostle
means, one's parents, and brothers, and sisters, and other near relations.
2. He hath denied the faith. To disobey the precepts of the gospel,^
i^ to deny, or renounce the faith of the gospel. So the apostle thought.
Wherefore, the fojih of the gospel mclvxAts, obedience to its precepts.
3. Is worse than an iff. del. Many of the heathens, being sensible of
the obligations they were under to take care of their relations, espe-
cially their parents, aifectionately maintained them, when they became
unable, through age or poverty, to support themselves.
Ver. 9. — 1. Under sixty. EA«ttov, supp. K«t«;, ad minimujn. The
Latins likewise used the word minimum, for ad minimum. — Bengelius
saith zXaTTov, is put here adverbially.
2. -Having been the wife of one huwand ; namely, st a time. For al-
though it was not the custom among ci\alized nations for women to be
married to more than one husband at a tim-e, if a woman divorced her
husband unjustly, and after that m^arried herself to another man, she
really had two husbands. See the note on ver. 14. of this chapter, and
1 lim. iii. 2. note i. — Because the Latins used the word, univira, to
denote a woman who from her virginity had b^en married only to one
man •, and because that kind of monogamy was reckoned honourable in
some of the heathen priests and priestesses, Whitby supposes the apostle
ordered bishops to be the husbands of one \\ife, and widows to have
been the wives of one husband in the sense above described, that they
might be nothing inferior to the heathen ministers of religion. _ But in
my opinion he would have spoken more couforrnably to truth, if he had
f^aid that the corrupters of Christianity enjoined these things to Christian
bishops, and deacons, and widows, that they might, in the eyes of the
people, be nothing inferior to the heathen priests and priestesses,
Ver. 10. That she hath lodged strangers, &:c. This, and the other
good works mentioned by the apostle, being attended with great ex-
pence, the poor widows who desired to be taken into the number can-
rot be supposed to have performed tliem at their own charges. I there-
fore suppose the apostle is speaking of female deacons, who had been
employed in the offices here mentioned, at the com.mon expence ; con-
sequently the meaning of the direction will be, that in choosing wi-
dows, Timothy v,-as to prefer those who formerly had been employed
by the church as de'aconesses, and had discharged that office with falth=
fulness .
Chap. V. 1 TIMOTHY. 19.5
hath washed the saints' thtus^ that she hath washed the disciples*
feet, that she Jiath relieved feet in their journies, when they went
the afflicted, tJiat she hath about preaching the gospel, TJiat she
diligently followed every hath relieved the afflicted. In short,
good work. That she hath diligently performed eve-
ry charitable •work.
11 But the younger 11 But the you?tger ividoius reject
widows reject ,- For when as teachers ,- because when they cannot
they cannot endure Christ's endure that restraint^ to luhich they have
reiny^ they will marry. subjected themselves for Chrises sake,
they luill tnarry^ and by encumbering
themselves with a family, they will
render them.selves unfit for teaching.
' 12 Incurring condeni- 12 Subjecting themselves to con-
nation^ because they have demncition, both from God and men,
put away their first fide- because^ by marrying, they have re-
iity. nounced their first engagement to serve
Christ.
13 And at the same 13 And at the same time alsoy they
time also they learn to be learn to be idky wandering about from
idle, wandering about house to hcuscj on pretence of follow-
falness and propriety. For since these women had spent the prime of
their life, in the laborious offices of love mentioned by the apostle, with-
out receiving any recompence but maintenance, it was highly reason-
able, when grown old in that good service, to promote them to an ho-
nourable function, v;hich required knowledge and experience, rather
than bodily strength, and which was rewarded with a liberal mainten-
ance.
Ver. 11. When theij cannot endure Chr'isi's rein. KotTx-re^yivnnusia-f.
On this word Erasm.us remarks that it comes from ^i^uv, to pu/l nzvay,
and -/jvia reins : and that the metaphor is taken from high ted brute ani-
mals, who having pulled away the reins, run about at their pleasure.
Glasslus and Le Clerc translate the clause, who do not obey the rein.
Estlus, following the Greek commentators, supposes that t» %^<'r», is
governed -by ttacra in the compound word ^xTai^^Yiviua-mTi ; and that the
meaning is, They pull the rein contrary to Christ, whilst he restrains
them from marriage. But whatever the etymology of this word may
be, the apostle plainly means, that the younger widows who had under-
taken the office of teaching the novices of their own sex, not being
able to continue under that restraint from marriage, which they had
laid on themselves by devoting themselves to the service of Christ, and
which the nature of their ofhce required, would marry and desert his
service. JSee ver. 13. --The simple word Te^nnci^, is used Rev. xviii. 2. 9.
to denote one's living voluptuously.
Ver. 1 2. IVieij have put aivai/ tlieir first fide iitij. Among other things,
lJ<5-<?, Faith, sv^ivAft^ Jideiitij in performing promises and engagements.
Rom. iii. 3. Will not their unbelief destroy cr/^-/v the faithfulness (or fide-
iuy) of God ?—'M\k.\\.\\>. shewing all good {7^i^7l)i^ fidelitif., See also
• ' ' ' GaL
196 1 TIMOTHY. Chap. V.
from house to liouse ; and ing the duties of their office. And
not only idle, but tattlers not onli/ idle, but tale-bearers also, and
also ^ and meddlers ^ speak- meddlers in other people's affairs, pub-
ings things which they I'lshing tlie secrets of families , luhicli
ought not. they ought not to divulge.
14 I command^ there- 14 / command therefore young lui-
fore, young WIDOWS ' to doivs to marry, if a fit opportunity
marry, to bear children, offers, to bear children, to govern the
to govern the house, to house with prudence, and by beha-
give no occasion to the ving in all respects prdperly, to give
adversary yir rejjroach. fio occasion to the adversaries of our re-
ligion to reproach the gospel, on ac-
count of the bad behaviour of those
who profess it.
Gal. V. 22. 1 Tim. I. 12. — The faithfulness, which the widows who
married, are here said to have put away, was their faithfulness to Christ,
which they had virtually plighted, when they took on them the ofiice
of teaching the younger women. For by marrying, they put it out of
their power to perform that office with the attenlion and assiduity
\vhich it required.
Ver. 13. Tattlers also. The word ipXva^ot, (^garndfp et inepte loquacesy
signilies persons given to idle talk : a vice, to n'hich women who go a-
bout from house to house, are commonly much addicted.
Ver. 14. / cotJimand therefore young widows to marrij. As the dis-
course is concerning widows, that word is rightly supplied here.—
From this command it is evident that under the gospel, second mar-
riages are lawful both to men and to women ; and that abst nning from
them is no mark of superior piety. Hence a presumption arises, that
the wife of one husband, ver. 9. doth not mean a woman who hcd been
married only once, but a woman who had been married to one husband
only at a time. See 1 Tim. iii. 2. note l.—It is true, the apostle, in
his first epistle to the Corinthians, advised all who had the gift of con-
tinency to remain unmarried : not however because celibacy is a more
holy state than marriage, but because, in the then persecuted stale of
the church, a single life was more free from trouble and temptatior.
So he told them, 1 Cor. vii. 9. 26. 32. 39. Wherefore the papists, vrho
at all times recommend a single life to those who aim at superior sanc-
tity, misunderstand the apostle, when they affirm that he considered
celibacy as a more holy state than wedlock. For, if that were true,
why did he order, that aged widows who had been married to one hus-
band, should be employed to teach the young of their own sex, and not
rather, aged women who never had been married at all ? "Also, why did
he make it a qualification of the bishop, that he should be the husband
of one wife ; and not rather, that he should be an unjjnarrled person,
and continue unmarried all his life ?--As the requisition, that a bishop
should be the husband of one wife, did not make it necessary that every
bishop should be a married man, (1 Tim. iii. 2. note 1. at theend) so
the apostle's command to the younger widows to marry, did not oblige
1 them
Chap. V. I TIMOTHY. l9t
15 For already some 15 I am anxious to have these
are turned aside [oTrta-o)) rules observed, because already some
;ifte^ Satan. ' widows, whom the church hath em-
ployed as teachers, by marrying, are
turned aside from that work, tofolloiv
after Satan.
16 1£ 2.nj believing man ^^ If ^'(^ Christian man or Chri-
er believing ivoman have stian ivoman^ have poor ividoivs near-
widows,' let them reheve ly related to them, let them relieve
them, * and let not the themy if they are able, afid let not the
church be burdened^ that church be burdened with maintaining
them to marry, if they could live chastely mimarried, and found it con-
venient, in other respects so to do. Besides, every young widow might
not have it in her power to marry.
Ver. 15. Sot}ie are turned aside after Satan. Some of the widows
employed by the church as teachers, had by marrying incapacitated
themselves for that excellent office. This the apostle termed, a turning
€iside after Satan^ not because marriage is an unlawful state in itself, but
because through the temptation of Satan they had deserted their station
in the church.
Ver. 16. — 1. Have widows ; that is, grandmothers, mothers, daugh-
ters, or sisters, ^^ho are poor widows.--In the opinion of Estius^ this pre-
cept extended to the proprietors of slaves, and bound them to maintain
their slaves, when they became incapable of labour.
2. Let them relieve them. ETrx^KurUf Suppeditent, Let them supply
the?n^ namely, with necessaries.
At the conclusion of this discourse concerning zvidows, it may be
proper to unite in one view, the arguments which shew that the apostle
speaks therein, not of poor widows in general, but of those only who
were to be employed and maintained as teachers.---!. It is ordered, ver.
9. that none should be admitted into the number, under sixty years old ;
neither any who had had more than one husband. And, ver. 10. they
^vere to be home witness to for good worhs. But many widows under
sixty j many who had been married to two. husbands successively j and
many who were not borne witness to for good works, might, by
disease and misfortvme, be reduced to extreme want. All these cer-
tainly were not to be excluded from the alms of the church j as they
must have been by the apostle's rules, if these rules related to poor wi-
dows in general. --2. The widow to be relieved by the church was one,
ver. 10. who had brought up children, Stc. But these qualifications are
not in every woman's power. Every woman is not capable of bearing
and bringing up children, of lodging strangers, and of relieving the
£ 'Bicted j because every woman's health and fortune do not enable her
to do such good works. How then could the apostle make these the
conditions on which a poor widow was to receive the alms of the
church ^ — 3. If, by widows, the apostle meant />ccr widows In general,
i\ho were to be relieved by the church, why should such, because they
married a second time, have been condemned by him, ver. 11. as not en-
during Christ'' s reini^ And ver. IJ. ^s putting away their first faith ^ And
Vol. III. D d ver.
198 1 TIMOTHY. Chap. V.
it may relieve those who such as teachers, that it may relieve
are ycallij \vidows. those who are really desolate^ by em-
, ploying and maintaining them as
teachers of the younger women.
17 Let the elders' 17 Let the elders ivho preside j^ru-
ver. 15. as turning aside after Satan / A poor %vidow's second marriage
instead of being an offence was a commendable action, as thereby the
burden of her maintenance was removed from the church, and laid on her
new husband.- -i. We are told, ver. 13. that if young widows were
received into the number, they would wander about from house to
house, and become meddlers, &c. But if such were ordinary poor
■widows whom the church maintained, what occasion had they to wan-
der about as beggars ? Or if they did, Vv'hat family would suffer them
to meddle in their -aftairs ?
On the other hand. If the widows, of whom the apostle speaks,
were persons maintained and employed by the church to teach the
younger women, every thing said concerning them will have the great-
est propriety. — 1. It was fit that such should be sixty years old, before
they were employed j because, being of a grave deportment, and well
informed, their instruction would have the greater weight.— 2. As it
was required in a bishop, that he should be an husband, that he might
have some experience in the affairs of life, so the female teacher was
to be a widow, that having been a wife, she might be capable of teach-
ing the younger women the duties of the married state. And as it was
required that a bishop should be the husband but of one wife at a time,
so it was ordered that a widow should have been the wife but of one hus-
band at a time ; because in both, it was a proof of that temperance with
respect to sensual pleasure, which the teachers of religion ought to ob-
serve.-—3. As the efficacy of instruction very much depends on the re-
putation of the teacher, it was required in a widow, that she should
be well reported of for good works, especially those which belong to the
female sex. She was to have been a mother, that she might have a ten-:
der affection to the young women tinder her care ^ and she was to have
broughl up children, that she might be fit to manage the tempers of her
pupils. She was in the former part of her life, at the church's expence
I suppose, to have lodged strangers, washed the saints' feet, and relieved
the afflicted ; because these good works proved her to be a person of a
benevolent heart *, and who, as a teacher of religion, would take delight
in promoting the eternal interest of those committed to her care.--
4. 'I hat widows employed by the church in teaching, should not niarrij,
was absolutely necessary, not because a single state is more holy than
wedlock, but because the cares of a family would occupy them so fully,
that they would have little leisure to teach \ and because their husbands
might require their attendance at home.— Wherefore, since, by marry-
ing, they relinquished an ofHce acceptable to Christ and profitable to
his church, which they had solemnly undertaken, they might be said
not to endure Chriu''s rein, hut to have put avjay their frst fidelity, and
to have turned aside after Satan.
Ver. 17.— 1. Let the cldtTs. In the first age. the name ngt7CvTS|(^,
as
Chap. V. 1 TIMOTHf . 199
(»«AiW5 TT^ti^^jT-r,) who pre- de fitly in your religious meetings, he
side well * be counted counted worthy of double honour ; let
Elder, was ghen to all who exercised any sacred office in the church,
as is plain from Acts xx. 28. where the persons are called bishops, who
ver. 17. were called e/ders. The same thing appears from Titus i. 5.
where those are called elders, who ver. 7. are named bishops ; and from
1 Tim. iv. 1 4-. where collectively all who held sacred othces in Lystrj,
are called the presbifterij ox eldership, and are said to have concurred with
the apostle in setting Timothy apart to the ministry. — The persons who
held sacred olhces in the church, were named elders, because they were
commonly chosen from among the first or earliest converts. And in
bestowing sacred offices on them, the apostle shewed great prudence :
for by their early conversion, and their constancy in professing the gos-
pel, notwithstanding the persecution they were expoaed to, the first con-
verts discovered such a soundness of understanding, such a love of truth
and goodness, and such fortitude, as rendered them very fit for sacred
functions.
As soon as a number of persons in any city w^ere converted, the
apostle formed them into churches, by appointing the first converts to
perform sacred offices statedly among them. This appears from Acts
xiv. 21. where we are told, that Paul and Barnabas having taught
many in Anlioch, Iconium, Lystra, and Derbe, returned ; and in pas-
sing through these cities, ver. 23. ordained them elders in every church.
— In like manner there w^ere elders at Ephesus, Acts xjx. 17.~And
at Phillppi there were several bishops and deacons, Philip, i. 1.— And
at Thessalonica, some ivho laboured among them, an* others who pre-
sided Q-uer them, and others who admonished the??i, are mentioned, 1 Thess.
V. 12.- -Farther, in the great cities where the apostle Paul resided for
years, it is reasonable to think the disciples became at length so nume-
rous, that th^y could not all meet together for worship hi one place,
but must have assembled either in difterent places, or at diiferent hours
in the same place. In ehher case, these separate assemblies must liave
had diflferent preachers, presidents, catechists, and deacons. Nay,' if
any of these separate assemblies was very numerous, it Is probable that
more persons than one were appointed to perform each distinct hmc-
tlon. Yet, however great the multitude of the disciples, or however
i^;umeVous the places where they assembled, might be in any city, the
brethren there were always considered as one church. This appears
from the inscriptions of the apostle's epistles, ^vhere It is not said to the
churches at Corinth, or to the churches at Ephesus, but to the church in
these cities. — Farther, from what is said concerning Timothy's ordina-
tion to the ministry, 1 Tim. iv. 14. it would seem that in ordaining per-
sons to the ministry, the collective body of those -^vho held sacred offii;es
in any church, called the preshijteiy or eldership,^ signified their consent
to the election of the candidate, by laying their hands on him, accom-
panied with prayer.
Before this subject is dismissed, I vail make three remarks. The
first Is, That although in the primitive church the offices of the mi-
iri.stry were various, and in large churches more persons than one were
appointed
200 1 TIMOTHY. Chap.V.
worthy of double honour,' them have a hberal maintenance from
especially those who labour the funds of the church •, especially
appointed to each office, yet In smaller churches, whose members could
not afford maintenance to a numerous ministry, all the different sacred
offices seem to have been performed by the bishops and deacons.— Their
office, therefore, including all the sacred functions, nothing is said in
scripture concerning the qualifications necessary to any of these offices,
except concerning the qualifications necessary in those who were to be
niade bishops and deacons.— My second remark is, That in the cata-
logues of the spiritual men, whom Christ placed in his church, (Rom.
xii. 6. — 8. iCor. xii. 2S. Ephes. iv. 11.) bishops and deacons are not
mentioned. The reason is, though many of the first bishops and dea-
cons were endowed with spiritual gifts, it was not necessary that they
should be spiritual men. All the duties of their offi.ce might be per-
formed with the help of natural talents and acquired endowments.—
I\Iy third remark is, That although the offices of the spiritual men were
of great importance in the church, there is no account given in scripture
of the qualifications necessary to the spiritual men, as of the qualifica-
tions necessary to bishops and deacons \ because their office Avas to con-
tinue only for a time •, and because they were placed in the church,
not by the designation of men, but by the immediate designation of
Christ himself, who placed them by the supernatural gifts w^ith which
he endowed thtm. The case was different with the bishops and dea-,
cons. Their offices were to continue in the church to the end of tli(;
world \ and the persons who were to discharge these offices were to be
chosen in every r.j-,e, by men who, not having the gift of discerning
spirits, needed to be directed in their choice. Particular rules therefore
are given in scripture, for the election of fit persons to discharge these
offices \ and in making the choice, the church is left to apply these
rules, according t6 the dictates of common prudence.
2. The elders who preside well. This order of elders are called, Heb.
xiii. 7. 17. 24. 'HyvrttSKx, Guides, Rulers : And, Rom. xii. 8. TIpoitx-
f^ivoif Presidents. And i Thess. v. 12. they are distinguished from those
who lahoured among them and admonished them.
In the early ages the duties of the president or ruler were very im-
portant. For first, as the Christians denied, not only the power, but
the existence of the heathen gods, and had no visible objects of worship
of their own, they ivere considerec^ ,as atheists •, and their assemblies
being supposed to be held for impious and seditious purposes, were liable
to be disturbed by the rabble. It was, therefore, the business of the
president to appoint places and times for the meetings of the brethren,
which would be least offensive to the heathens, and where, if they were
disturbed, they might most easily make their escape. The prudent
carriage likewise of the presidents, and their discreet manner of speak-
ing to their adversaries, who from curiosity or other motives, came in-
to their assemblies, might be of great use in conciliating their good
will.
Secondly, The rulers presided in all the religious assemblies of the
Christians for the purpose of directing the public worship. And while
the
Chap. V. 1 TIMOTHY. 201
iji {xoyw^ 60.) preaching //wjy 'zc/Zw, besides presiding, labour in
and teaclnng.^ preaching and catechizing.
the spiritual gifts existed in the church, they pointed out, which of the
spiritual men were to pray, which to sing psalms, and which to pi-ophc-
sy or preach •, and determined the order wherein these ofHces were to
be performed. Thus to regulate the order in which the spirii.ual men
were to exercise their gifts in the public assemblies, was the more ne-
cessary that individuals, from a vain desire of displaying their particular
gifts, were apt to create confusion in the Christian assemblies, ufiless
when restrai,ned by the authority and prudence of the president.
Thirdly, The presidents heard and decided all the controversies
about w^orldly matters which arose among the brethren ', and to their
decision, the faithful, after the apostle Paul ordered it, I Cor. vi. 1. — 6.
readily submitted. This branch of the president's duty w^as very neces-
sary. For the Christians being generally hated on account of their op-
posilion to the established idolatry, w^ere not likely to obtain a patient
•and equitable hearing irom such inimical judges. Besides, the laws of
the empire allowing them, as Jews, to determine their own controversies
by judges of their own appointment, they shewed a litigious disposition
unbecoming their Christian profession, w^hen they brought their suits
into the heathen courts, and dishonoured all their brethren, by declaring
lliat they thought there was not a wuse and equitable person among
them, to whose determination they could submit their disputes, 1 Cor., ,
vi. 1.— 6.
Fourthly, The presidents managed the temporal affairs of the church
as a society. The money collected by the brethren, for defraying the
common expences, supporting the poor, and maintaining those who ■
wxre employed in sacred oPnces, was very early put into the president's
hands, and from them the deacons received the share that was allotted
for the poor j as did the teachers what belonged to them. KvA as the
president was supposed to be a person of good understanding, prudent,
and experienced in business, the brethren would naturally apply to him
for advice respecting their worldly affairs, at least in all difficult cases.
3. Are worthy of double honour. The word, Tt,t4»5?, signifies the ho-
nour done to a person, by bestowing on him such things as are necessary
to his comfortable support. Acts xxvlil. 10. Who also honoured us ivirh
many honours : They gave us all things useful for our present support ;
4ind when we departed^ they laded us with such things as were necessary.
Hence, honour, signifies the maintenance given to parents who are poor.
Matth. XV. 6. And honour not his father or his mother. It signifies like-
wise the maintenance given by the church to widows, ver. 3. Honour
widows who are really widozvs.—-r\\e. double honour of which the el-
ders who preside well are said to be worthy, is a liberal maintenance :
For the Flebrews used the ^vord double, to express plenty of any thing.
Thus Elisha, at parting with Elijah, prayed that a double portion of his
spirit might be upon him, 2 Kings ii. 9. See also Rev. xviii. 6.--The
office of ruling being allotted to persons of the most distinguished cha-
racters among the disciples, and the duties of their office leaving them
little time to mind their own affairs, it was prope; that they should re~
ceive
202 1 TIMOTHY. Chap.V,
18 For the Scripture 18 The duty of the faithful to
(Deut. XXV. 4.) saith, The maintain widows and elders,' is en-
ox treadifig out the corn joined both in the law and in the
thou shalt not muzzle, gospel. For the laiv saith to the
And, The labourer IS wor- Jews, Thou shalt not muzzle the ox
thy of his hire.^ (See while treading out the corn ^ but allow
Luke X. 7. and Matth x. him to eat of that which he tTeadeth,
10. where the expression as a recompence for his labour •, and,
is HIS MEAT.) in the gospel, Christ enjoins the same
duty, for this reason, that the labourer
is vjorthy of his hire.
ceive a liberal maintenance from the cburch, to wliose service they de-
voted the greatest part of their time and pains.
4. Especially those who labour in preaching and teaching. That ^.^^y-
K«A<54 signifies teaching., see 2 Tim. iii. 16. note 3. It seems in the
apostle's days some of the elders who presided, emDioyed themselves
also in preaching and catechizing. This appears likewise from Heb.
xiii. 7. Refnember them who have the rule over ijou^ who have spoken unto
you the word of God. — Among the presidents who laboured in teach-
ing, the bishops were the chief. For of them it was required not only
that they should be apt to teach^ but 1 Tim. iii. 4. that' they should
rule their own house well. 5. For if a man know not hovj to rule his
own house^ how shall he take care of the church of God. The ability to
rule was the more necessary in a bishop, because in sm^ll churches, as
was formerly observed, chap. v. 17. note 1. it might haj^pen that there
xvas no ruler but the bishop. In churches where there were other ru-
lerr, the bishop we may suppose consulted them, and ruled in conjunc-
tion with them. In process of time, however, the bishops arrogated to
themselves the whole povv'er of ruling their own churches, both in spirit-
ual and temporal affairs \ as we learn from Pseudambrosius in his com-
mentary on 1 Tim. v. 1. " The custom of having elders, in imitation
*' of the syn?!gogue, whose only business it was to rule, and without
" whose advice nothing was to be done in the church, has, I know not
" for what reason, grown out of use, through the pride of the bishops,
" who wished to be themselves the only persons of consideration in the
" church." On the ancient practice mentioned in the foregoing pas-
sage, as Estius observes, the reformed founded their little councils, which
thty called Consistories. See a passage from Jerome's letter to Evagrius,
quoted Tit. i. 5. note 3. where he shevvs in what manner bishops came
to be raised above presbyters.
Ver. 18. The labourer is worthy of his hire. This, as well as what
goeth before, is affirmed by the apostle to be said in the scripture, yet
it is no where written In the Jewish scriptures. It Is found only, Matth.
X. 10. Luke X. 7. The apostle therefore must have read, either Mat-
thew's or Luke's gospel, before he wrote this epistle. i\nd seeing he
quotes this saying as scripture., and represents it as of equal authority^
with the writings of Moses, it is a proof, not only of the early publi-
cation of these gospels, but of their authenticity as divinely inspired writ-
ings.
Chap. V. 1 TIMOTHY. 203
"19 Against an elder 19 Against aft elder ^ whether he
receive not an accusation be a bishop, a president, or a deacon,
tmless [iTTi, 189.) ^j/ two or receive not an accusatiofiy imkss it is of-
three witnesses. * fered to be proved bij tiuo or three cre-
dible nvitnesses.
20 Those wh9 sin, re- 20 lliose nuhoy by the testimony of
biike before all,* that credible witnesses, are found in sin^
others also may be afraid, rebuke before the njuhole churcJi, that
other elders also may be afraid to com-
mit the like offences.
21 I charge thee 21 I charge thee in the presence of
(sVi/cTJov) in the presence of God, and of the Lord Jesus Christ, and
God, and of the Lord of the chief angels, that thou observe
Jesus Christ, and of the these rules concerning the admonition
elect ^ angels, (see 2 Tim. of the old and the young, and the
iv. 1.) that thou observe maintaining of widows and elders, and
t hese things without pre- the censuring of sinners^ ivitlwut being
judice, * doing nothing by prejudiced against any person ; and
partiality.' doing ?iothing from favour,
22 Lay hands hastily 22 Appoint no one to any sacred of-
pn no one, * neither par^ fice hastily, without enquiring into his
ings.— See what is written concerning the maintenance of llie ministers
of the gospel, 1 Cor. ix. 12. Gal. vi. 6.
Ver. 19. Unless by two or three witnesses. This I think is the proper
translation of the clause. For I see no reason why an accusation against
an elder should not be received, unless in the presence of witnesses.
But I see a good reason for not receiving such an accusation, unless it
is offered to be proved by a sufficient number of credible witnesses..
This method of proceeding puts a stop to groundless accusations of the
ministers of religion.
Ver. 20. Those wlto sin, rebuke before ai/. That this was the prac-
tice of the synagogue, Vitringa hath shewed, Vet. Synagog. p. 729.
Ver. 21.— 1. Elect angels. The Hebrews called things excellent in
their kind, elect. See Ess. iv. 41. — Others think, the elect angels are
those, who minister to the heirs of salvation, and who in the execution
of their oQice are witnesses of the conduct of the persons to w^hom they
minister. Bengeiius thinks there is here a reference to the general
judgment.
2. Without prejudice. I7^oxg/|tc«To;. This word signifies a judgment
formed, before the matter judged hath been duly examined.
3. By partiaHtij. TIocTK^^icnv ^ literally a leaning to one side. — Partia-
lity^', is a judgment guided by favour : Eut prejudice, is a judgment dic-
tated by hatred.
Ver. 22. Lai/ hands hastily on no one. This is another proof, that,
in the first age, men were ordained to ecclesiastical functions, by the
imposition of the hands of those who were in the ministry before them.
And the direction being addressed to Timothy alone, it is urged as a
proof
204^
1 TIIVIOTHY.
Chap. V.
take of other men*
Keep thyself pure.
SlllS.
23 No longer drink
water, but use a little
wine for thy "stomach's
sake' and thy frequent in-
firmities.
24 Of some men the sins
are very manfest^ going
before to condemnation :
(T<7< di) But IN some [kx*
220.) especially ) they fol-
low after.
25 In lihe manner also,
the good works of some
are very manifest, and
those luhich are otherwise
cannot l3e long hidden.
character and qualifications : NeitJiery
by conferring these offices on unwor-
thy ^QYSonSy partake of other mejis sins.
In the whole of thy conduct, Keep
thyself blameless.
23 Thy health being of great im-
portance to the church, no longer
drink pure ivater, but mix a little wine
with itf on account of the disorder of
thy stomach, and thy many other bodily
infrmities.
24< In judging of those who desire
sacred offices, consider, that of some
men the sins are very manifest^ leading
before enquiry to condetnnation. Such
reject. But in others especially^ their
sins are so concealed, that the hiow-
Icdge of them follows after enquiry. For
which reason no one ought to be ap-
pointed to sacred offices hastily.
25 In like jnanner also, the good
works and good qualities cf some men
are very manifest : Such may be ad-
mitted to sacred offices without any
particular enquiry, ^nd those which
are not manifest, cannot be long hidden^
if an accurate enquiry be made.
proof that the power of ordination was lodged, not with the presbytery
or eldership, but with the bishop.
Ver. 23. Use a little wine for thj stomacli's sake. Though this coun-
sel might have been given to Timothy without inspiration, it was with
propriety inserted in an inspired writing, because thereby the supersti-
tion of those, who totally abstain from wine and all fermented liquors,
on pretence of superior sanctity, is condemned. — Some critics think
this verse is not in its proper place j for which reason, Benson say?,
" it should be read in a parenthesis, as a thonght let in by the apostle,
" when he reflected on the state of the Chvisiian church, TimothyV
*' great usefulness in it, and his present sickly constitution."— How
greatly the apostle esteemed Timothy as a fellow-labourer, and what
an high value he put on his services in the gospel, may be seen, PhiHp
:I. 19.— 22.
Nm
Chap. VI. 1 TIMOTHY. 205
CHAPTER VI.
Vieiv and Illustration of the Precepts and Boctrhies contained in
this Chapter.
p EC AUSE the law of Moses, Exod, xxi, 2. allowed no
*^ Israelite to be made a slave for life without his own con^
sent, the jiidaizing teachers, to allure slaves to their party, taught
that, under the gospel likewise, involuntary slavery is unlawful.
This doctrine the apostle condemned here, as in his other
epistles, 1 Cor. vii. 20, 21, 22. Col. iii. 22. by enjoining
Christian slaves to honour and obey their masters, whether they
were believers or unbelievers ; ver. 1, 2. — and by assuring
Timothy, that if any person taught otherwise, he opposed the
vi holesome precepts of Jesus Christ, and the doctrine of the
gospel, which in all points is conformable to godliness, or
sound morality ; ver. 3. — and was puffed up with pride, with-
out possessing any true knowied;:^e, eiciier of the Jewish or of the
Christian revelation, ver. 4. — Next, the apostle told Timothy,
that the judaizers, who inculcated such a doctrine, did it to
make gain of the slaves, whom they persuaded to embrace the
gospel in the hope of thereby becoming freemen ; and that
these teachers esteemed that the best religion which brought
them the greatest gain, ver. 5. — But that true religion, with
a competency, is great gain, ver. 6. — Whereas money is not
real gain. It will not contribute in the least to make men hap-
py in the life to come. For as we brought nothing with us into
the world, so it is certain, that we can carry nothing out of it,
ver. 7. — Therefore, instead of eagerly desiring to be rich, having
food and raim.ent we ought to be contented, ver. 8. — Especially
as experience teaches, that they who are bent on becoming
rich, expose them'^elves to innumerable temptations, not only
in the pursuit, but in the enjoyment of riches, by the many
foolish and hurtful lusts which they engender, ver. 9. — Hence
the apostle justly calls the lov,^ ^'^ money the root of all the evil
affections and actions which are in the world, ver. 10. — Covet-
ousness, therefore, being both criminal and disgraceful in all, but
especially in the ministers of religion, the apostle ordered Timo-
thy, as a servant of God, to flp.e from the inordinate love of mo-
ney, and from all the vices which it occasions ; and to pursue
righteousness, piety, faith, charity, patience, and meekness ; ver.
11. — and to combat strenuously the good combat of faith, by
making and maintaining the good coniession concerning Jesus
Christ, that he is the Son of God, ver. 12. — ^Then charged him
in the sight of God and of Jesus Christ, who himself witnessed
under Pontius Pilate that confession, ver. IS. — to observe this
Vol. III. E e commandment
206 1 TIMOTHY. Chap. VI,
commandment concerning it, in an unblameable manner, where-
by he would do his part in preserving the good confession in the
world, till it was rendered indubitable by the appearing of Jesus
Christ himself on earth, ver. 14. — whom God, the only Po-
tentate in the universe, will, at the proper time, shew to all as
his Son, by the glory and power with which he will send him to
judge the world, ver. 15, 16.
But lest Timothy, from the foregoing severe condemnation of
the love of money, might have inferred, that it was a crime to
be rich, the apostle, to obviate that mistake, ordered him to charge
the rich, not to trust in uncertain riches for their happiness,
but in God who always liveth, and who bestoweth on men all
their enjoyments; ver. 17.— and to make a proper use of their
riches, by relieving the necessities of the poor, and promoting
every good work *, ver. 1 8. — Because thus they will provide for
themselves a firm foundation to stand on, during the wreck of
the world, and at the judgment; ver. 19. — Lastly^ to make
Timothy sensible how earnest the apostle was that he should
preserve the doctrines of the gospel pure, he renewed his charge
to him ; and cautioned him to avoid the vain babbling of the
Judaizers, and those misinterpretations of the scriptures by which
they opposed the doctrine of the apostles, and which they falsely
dignified with the name of kmivkdgey ver. 20.
New Translation. Commentary.
Chap. VI. 1 Let 1 Let ivhatever Christian slaves
ivliatever servants are un- are under the yoke of unbelievers, pay
der the yoke, esteem their their own masters all respect and ohe-
own masters worthy of dience^ that the character of God whoni
all honour,* that the we worship, may not be calumniated,
name of God, and the and the doctrine of the gospel may not
doctrine OF THE GOSPEL^ be evil spoken of as tending to destroy
be not evil spoken cf the political rights of mankind. See
Eph. vi. 5.
2 And they "juho have 2 ^And those Christian slaves nvho
believing masters, let hami^lelieving masters ^ let them not des-
them not despise thlm pise theniy fancying that they are their
because they are brethren: ec^aiASi because they are their brethren
But let them serve them in Christ ; for though all Christians
■morey^ because they are are equal as to religious privileges,
Ver. 1. Esteem their masters worthy of ail honour. By ordering Ti-
mothy to teach slaves to ^continue with and obey their masters, the
apostle hath shewed, that the Christian religion neither alters men's
Tank in life, nor abolishes any right to which they are entitled, by the
law of nature, or by the law of the country where they live.
Ver. 2.— 1. But let tiieni serve tiiem more. Instead of encouraging
- - slaves
Chap. VI. 1 TIMOTHY. 20*7
believers and beloved tuJio slaves are inferior to their masters in
receive the benefit.'- These station. "Wherefore, Let them serve
things teach and exhort. their masters more diligently, because
they who enjoy the benefit of their ser-
vice, are believers afid beloved of God.
These things teach ; and exhort the
brethren to practise them.
. 3 If any one teach difi 3 If a?iy one teach differetJtly, by
fierentlijy ' and consent not ^ affirming, that under the gospel slaves
to THE wholesome (Aoy.K, are not bound to serve their masters,
'QQ.) commandments which but ought 'to be made free, ajid does
ARE our Lord Jesus 7iot consent to the wholesome command^
ChrisfSi^ and to the ^or- me?its which are our Lord Jesus Chrisfsy
trine according to godli- arid to the doctrine of the gospel, which
nesSj in all points is conformable to true mo-
rality,
slaves to disobedience, the gospel makes them more faithful and con-
scientious. And by sweetening the temper of masters and inspiring
them with benevolence, it renders the condition of slaves more tolerable
than formerly. For in proportion as masters imbibe the true spirit of
the gospel, they will treat their slaves with humanity ", and even give
them their freedom, when their services merit such a favour.
2 Who receive the benefit. Eisner hath shewed that, although the
word «vT<Ai«,Mc,x»s<y, literally signifies, to take hold of a thing on the opposite
side^ it signifies likewise to partake of, to receive, to enjoy. This sense is
more suitable to the subject in hand, than to understand it, as some
do, of the slave's taking hold of the benefit of the gospel on the one
side, and the master on the other. Besides £vs^yEo-;fit, benefit, is no where
used to denote the gospel. — Mill mentions one MS. which reads gg-yao-tas?,
of the service, as the Syriac translator seems also to have done j ^i
contenti sunt ministeno eorum.
Ver. 3.— I. If any one teach differenthj. That the apostle had the
.Tudaizers in his eye here, is evident from Tit. i. 10. There are many
nnruhi and foolish talkers and deceivers, especially they of the circumcision.
ill. Whose mouth niust be stopped, who subvert whole families, teaching
things which they ought not, for the sake of sordid gain.
2. And consent not. Bentley in his Phileleuth. Lips. p. 71, 72. af-
firms that the word 7r^(i7ie^x.^rxi, in no good Greek author, signifies to
consent. Yet it is a natural sense of the \%^ord ; for the Latins used
nccedit, which answers to the Greek Tr^t^ri^-xji'vcii., to denote one's agree-
ing to an opinion. Thus, w^e find in Seneca, accedere opimo?n, and in
English we say, / accede to, or come into your opinion.
3. Which are our Lord Jesus Christ's. All the precepts which the
apostle delivered by inspiration being the precepts of Christ, there is
no occasion to suppose that he here referred to some precepts concern-
ing slaves, which Christ while on earth delivered to his apostles, and
which, though not recorded by the evangelists, were made known to
, Paul by revelation,
Ver. 4.
'jOS 1 TIMOTHY. Chap. VL
4 he is miffed up with 4 he is puffed up nvith pride, and
pride, (see 1 Tim. iii. 6. kmiueth nothing, either of the Jewish
note 2.) knowing nothing: or of the Christian revelation, al-
but is distempered'' about though he pretends to have great
questions, and debates of knowledge of both. But is distem-
Vvords,'' whereof <y;7;^ en- pered in his mind about idle questions
\\, strife, evil speakings, and dehntes of ivords, which afford no
unjust suspicions, ^ foundation for such a doctrine, but
are tJie source of envy, contention, evil
siyeahings, unjust suspicions that the
truth is not sincerely maintained •,
5 perverse disputings* 5 hen disputings carried on contrary
of men luholly corrupted to conscience, by men ivholly corrupted
IN mind^ and destitute of ?'« their mind, and destitute of the true
the truth ; ivho reckon doctrine of the gospel, ivlw reckon ivhat-
gain to be religion.'^ From ever produces most money is the best re-
such withdraw thyself. ^ ligion. From all such impious teachers,
ivithdraiu thyself, and do not dispute
with them.
Ver. 4.— 1. Is des tempered. Nac-^;^, literally, Z/^/;;^ sich ; brainsick.
Erasmus translates li, being mad : Doddridge, Zt r^zwj-.— Persons who
are extremely addicted to any foolish frivolous pursuit, or who are ex-
cessively fond of any groundless opinion, are said to be sick vcilh these
things ; because, like a bodily disease, they disorder the judgment.
2. About questions and debater of words. The questions which sick-
ened the false teachers, were those concerning slavery and the duration
of the law of Moses. And the words about which they debated, were
those w^herein the law and its statutes are declared to be statutes to them
for ever, and through ail generations. For, from these words they argu-
ed, that the law would never be abohshed. The questions and debates
of which the apostle speaks, are called, Tit. iii. 9. Strifes and fghtings
about the law. And 2 Tim. ii. 14. fighting about words. And ver.
23. foolish and untaught questions,
3. Whereof come envy, strife, evil speakings, u?ijust suspicions. On this
clause Benson's remark is, '* How frequently Christians have disputed
" about words only ; what fierce anger and uncharitableness that has
" occasioned, and what fatal effects have followed, are very obvious but
*' withal very melancholy reflections ', and ought for the future to put
** them on their guard."
Ver. 5. — 1. Perverse disputings. Tla^v^iocr^illxi. A philosophical dis-
putation, such as was held in the schools of the Philosophers, was called
^iur^i'^y,, because it was thought an useful way of spending time. But
the addition of the preposition Tra^x, converts the word into a bad mean-
ing, and therefore it is fitly translated, />^ri'^r>ff disputings.
2. IVho reckon gain to be religion. It seems the Judalzers had no
view in teaching but to draw money from their disciples. And, the
money which they got, they spent in the gratification of their lusts.
Hence the apostle calls their belly, their god, Philip, iii. 19.
Chap. VI. 1 TIMOTHY. 2 j9
6 But godliness with a 6 But godliness^ with a competency
competency'- is great gain.* of food and raiment, (ver. 8.) is great
(See 1 Tim. iv. 8. j?ote 2.) gaifi, as it makes us happy, both in
the present hfe, and in ti:iat which is
to come ; neither of which riches can
do.
7 For we brought no- 6 For ive brought nothing ir.io the
thing into Mf world,' AND ivorld luith us ; and plain it isy that
plain IT IS, that neither can neither can we carry any thing out of it.
we carry any thing out. * Things which we must leave behind
us, cannot make us happy in the
other world.
8 (A«, 106.) Where- 8 Wherefore, having food and rai-
fere, having food atid rai- ment, and lodging, let us therewith be
ment,* let us be there- contented: banishing, as godly per-
with contented. * sons ought, immoderate desires of
things not necessary, and which can
• be enjoyed only in this life.
3. From such withdraw thyself This clause is wanting in some
MSS. and verslous j but the Greek commentators have explained it,
which, as Estius observes, is a proof that the reading is at least an-
cient.
Ver. 6. — 1. But godliness with a competency. So Diodati has trans-
lated wiT o(.vTx^Knet<i : following the Vulgate, which has cum sujlcientia.
If the common translation is retained, the meaning will be, that godli-
ness makes a man contented, whatever his circumstances are j conse-
quently it is great gain. — EwirsSiw, in this passage, means, faith In the
providence of God, resignation to his will, hope of reward in the life
to come, and a constant endeavour to please God j for in these things
piety or true religion consisteth.
2. Is great gain. Uo^icruoc utyug, from ^ro^o?, a passage ; because
gain^ or riches make every thing accessible to him who possesses them.
Ver. 1. — 1. We brought nothing into the world. This is an allusion
to Eccleslast. v. 15. As he came forth of his mother'' s womh^ naked
shall he return^ (i^T.— We brought nothing into the world but our exis-
tence, which, as our Lord tells us, Matth. vi. 25. being more than nieat^
he who hath given the greater blessing, will undoubtedly bestow the
less.
2. Neither can we carnj anij thing out. Why then perplex ourselves
with heapmg up riches 1 Wc only need tto^ov^ a free passage to our na-
tive country, arid should not entangle ourselves in the snares mentioned
ver. 9.
Ver. 8. — 1. And raiment. The word (7-x.e7r«t(r^t«T«. comprehends not
only clothes but lodgings : for it signifies coverings of every sort.
2. Let us be therewith contented. Having shewed that all the good
things of this life are adventitious to men, that they can be enjoyed
only during the few years of this life, and that they cannot be carried
out of the world, th^^ apostle advises j if we have the necfss:ivles of life
to
210 1 TIMOTHY, Ghap. VL
9 But they wJio will be 9 But they luhoy not contented
rich, ' fall into temptation, with food and raiment, are bent on
and a snare, and into being richy fall into great temptations
many foolish and hurtful and snares in the pursuit j and in the
lusts,* which plunge men enjoyment of riches, into man?/ foolish
into destruction and per- and hurtful lustSy which plunge men
dition. ^ into destruction here, and into eternal
perdition hereafter.
10 For the love of 10 I have spoken thus sharply
money is the root of all against covetousness, Because tlie love
evil,* which some [o^iyo of mojiey is the root of all the sinful pas-
lAivoi, see 1 Tim. iii. 1 . note siojis and actions of men ; as may be
1.) eagerly desiring^ have seen in the false teachers, some of
wholly erred from the ivhoniy eagerly desiring money, Jiave
faith,* and pierced them- wholly corrupted the doctrine of the,
selves all around'^ with gospel , and have pierced tlumselves all
many sorrows. around with ma7iy sorrows, occasioned
by the stings of conscience, and the
fears of punishment.
to be C9nlent ; because?, though we possessed erer so much of this
world's goods, we must soon part w*th them allj consequently, to pur-
sue them at the hazard of our salvation is extreme folly.
Ver. 9.— 1. But they who will be rich, fall ^ b'c. Though in this,
the apostle may have had the corrupt teacher? in view, ver. 10. I think
It is a description of the pernicious effects of an immoderate pursuit of
riches on all ranks of men j and is not to be confmed to the ministers
of religion.
2. Into majuj foolish and hurfullusts. Foolish lusts, are those which
are below the dignity of human nature : Hurtful lusts, are those which
produce immediate evil to the person who indulges them.
3. Which plunge nicn into destruction and perdition. In this admirable
picture, the apostle represents men v^-ho are actuated by the desire of
riches^ and with the lusts excited by the possession of them, as pursuing
to the utmost verge of a precipice, those shadowy phantoms, which, as
Doddridge observes, owe all their semblance of reality, to the magic of
the passions which riche$, and the desire of them, have excited in their
mind j and as falling into a gulph, where they plunge so deep, that
they are irrecoverably lost.
Ver. 10.---1. The love of money is the root of all evil. The pernjclous
influence of the love of money, hath been taken notice of and painted
in striking colours, by moralists and poets even among the heathens.
But none of tliem have drawn the picture with such ekill and effect as
the apostle hath done in this and the preceding verse, where he-hath set
forth in the strongest colourir.g, and with the fewest words, the defor-
mity of the passion, and the evils which it produceth, both in the body
and in the mind of those v/ho indulge It.
2. Have wholly erred from the faith. The teachers, of whom the
apostle speaks, having no end in view but to make themselves rich,
taught
Chap. VI. 1 TIMOTHY. 211
11 (As) Therefore do 11 Therefore do thoUy O servant of
thou, O man of God/ God^ fee these thitigs ; and pursue
flee these things; and justice in all thy dealings, piety to-
jo//rj-«^righteousness,^zV/^, wards God, the firmest /^i/// in the
faithjlove, patience, meek- gospel, love to the souls of men, pa-
ness. tience in afflictions, and meekness un-
der provocations.
12 Combat the good 12 Since these virtues are not in-
r^/w^fl/' of faith: Lay hold consistent with courage, combat the
on eternal life, to which good combat of faith^ by boldly main-
also thou wast called ; and taining the true doctrine of Christ
tauglit their disciples doctrines, by which they encouraged them In all
manner of wickedness. Of this sort of teachers were Hymeneus and
Philetus, who by aflirming that the resurrection was already past, 2 Tim.
ii. 17, IS. denied a future state, and thereby set their disciples free from
every restraint •, for If there are neither future rewards nor punishments,
men may indulge themselves without scruple in all kinds of sensual gra-
tifications and wicked practices, which are not forbidden by human law^s.
3. And pierced themselves all around. The critics observe that the
original w^ord '^ns^nTrn^x.v properly signifies, have stabbed themselves as it
were from head to foot and all around, so as to be vyholly covered with
wounds.
Ver. 11. 0 man of God. The ancient prophets had this appellation
given them, to shew that their function was a service which God had
appointed to them. For the same reason the ministers of the gospel
are called men of God, 2 Tim. ill. 17. That the man ofGodjnaij he per-
fect and thoroughly furnished. Wherefore, by calling Timothy in this
passage a man of God, the apostle suggested to him the strongest Incite-
ment to flee covetousness. He was engaged in a work assigned him
by God, far more noble than the pursuit of riches, and a work with
which the immoderate pursuit of riches was incompatible. His busi-
ness was to teach mankind the knowledge of God and of eternal life,
and to persuade them to lay hold on eternal hfe, by avoiding covet-
ousness, and pusuing righteousness, piety, faith, &c. and to be him-
belf a pattern of all these virtues. Doddridge's reflection on this pas-
sage is worthy of a place here. " Happy," saye he, " would it be for
" the church of Christ:, if these Important articles of practical religion
" were more Inculcated, and less of the zeal of its teachers spent in
*' discussing vain questions, and intricate strifes about words which have
*' been productive of so much envy, contention, obloquy and suspicion.'"
Ver. 12.— 1. Combat the good combat. The phrase A v&tyj^a tov xatAov
otyw^ot, being general, may be understood of any of the olympic combats.
But the apostle seems to have had the combat either of boxing or wrest-
ling in his eye, rather than that of the race. Because wrestling and box-
ing requiring greater exertions of courage than the race, and being at-
tended with more danger, were fitter images of the combat of faith,
which was to be carried on, by confessing the good confession in the
presence of many witnesses, often with the hazard of the combatant's
Hfb.
512 1 TIMOTHY. • Chap. V1\
cQnfess the good confession - against infidels and fi5.1?e teachers \
in the presence of many and as a conqueror in this combat,
witnesses. ' Lay hold on eternal Ife^ the prize, to
the attainment of ivhich thou nvasi
called ; and in particular, co?fess the
good corfession^ that Jesus Christ is
the Son of God, in tlis presence of all
mankind,
13 \ charge //W in the 13 1 charge thee in the presence of
presence of God, ' who God^ luho raiseth all from the dead to
niaheth all alive^ and of reward every one according to his
Christ Jesus, who witnes- works, and who, if thou lose thy life
sed under ^ Pontius Pi- in the good combat, will give thee
2. Confess the good confession. 'n^aXovijo-ojg, being the second per^^n
of the first aorist of the indicative, it is put here for the imperative j as
is evident from the preceding clauses, which are all in the imperative
mood. This cur transhucrs-have overlooked.- -The translation J have
given of this clause, shews what the good coriibci^ of faith was, ivhich
'i'imothy was to carry on \ it consisted in confesbiug before all man-
kind the principal article of the gospel, namely^ that Jesus Chiiiit is the
Son of God and judoe of the world.
3. In the presence of many witnesses. The witnesses before whom
'I'imothy was to maintain the good combat nf fi^iih, bv confessing the
good confession, were not any particular assembly, like the general as-
sembly of ail Greece met to behold the olyropic combats, to which the
apostle he],i alludes. But they were the whole human race j nay, the
holy angels also, who, in the next verse, are represented as witnesses of
his behaviour in this combat.
Ver. lo.— 1. / charge ihee in the presence of God. The earnestness
and solemnity, with which the apostle add-^essed Timothy on this oc-
t asion, did not proceed from anv su'"-picion of his fidelity as a minister,
but from his own deep sense of the truths which Timothy was to con-
fess and maintain. Hence the ministers of the gospel may learn that
these truths ought to be often and earnestly insisted on by them in their
public discourses.
'l. Who witnessed (^iTCi) under Fontius Pilate. Though the preposition
%7ri with the genitive sometimes signifies before, it is more elegantly used
lo signify under., as denoting time. Thus, Acts xi. 28. Which came to
pass, (^i'/it ¥.>.ccv^iH KoiiTu^og) in the days of C/audms Ccesar. — The good
'confession which Christ witnessed, and which is here referred to, was
made in presence of Caiaphas and the Jewish council, (See note 3.) and
■)ften in the hearing of his own disciples, and of the people : Ax\d the
report of it was the occasion of his being apprehended, tried, and put
•o death. All these .things happened under the procuratorship of Pon-
'.•us Pilate. However as the confession which he so often made, was ad-
ored toby him in the presence of Pontius Pilate, when he acknowledged
imself the King of the Jews, John xviii. 33. 37. that is, acknowledged
that he was Messiah the prince^ and suffered death, rather than conceal
or retract that confession, the common Irrmslahon is not xvrong. Estius.
thinks the word ,«ii^rv§j:r«;'Tf5, zvitnes:ed, im.plies that Christ sealed the
2 good
Chap. VI. 1 TIMOTHY. 213
late M^ good ^ confession, eternal life ; and in the presence o/*
Christ Jesus, ivho ivitnessed under
Pontius Pilate the good confession, and
sealed it with his blood,
14 that thou keep {jy,v l^ that thou obey this commandment
71.) this commandment of confessing the good confession,
without spot, ««^/^w^«^/^/ ivithout spot in respect of the com-
till the appearing of our mandment itself, and unhlameahle in
Lord Jesus Christ,^ respect of thy performance thereof,
which will contribute to preserve the
good confession in the world, //// the
appearing of our Lord Jesus Christ
himself, to raise the dead, and judge
the whole human race.
15 Which in his oivn 15 Which appearing in Us oivn
j^^j-ow, the blessed ( 1 Tim. season, the season which he himself
i. 11. note 2.) and only hath fixed, the blessed and only Poten-
good confession with his blood. But though this be the sense which
the fathers affixed to the title martyr^ or confessor^ it is not certain that
the apostle used the word ^«^Tyg>:5-«vTe?, in that sense here. /
3. The good confession was made by our Lord, most explicitly before
Caiaphas and the Jewish council, when being asked, whether he was
Christ the Son of the Blessed, he acknowledged that he was. And add-
ed, ye shall see the Son man sitting on the right hatid of power, and comb-
ing in the clouds of heaven, Mark xiv. 61, 62. This the apostle cal-
led, the good confession, because all our hopes of salvation are built upon
the truth of it.
Ver. 14. — 1. That thou keep this commandment without spot, unblame^
<ihle, till the appearing, &c. In ver. 12. the apostle had ordered Ti-
mothy to confess the good confession ; in ver. 13. he declared what the
good confession is : Here he ordered him, and in him all succeeding
ministers, to preserve that confession without spot ; that is, to confess the
whole doctrine concerning Christ, and particularly concerning his com-
ing to judgment, in its genuine purity, till Christ himself should ap-
pear at the last day in person, to put the matter beyond all doubt.
The coming of Christ to judgment, was often to be asserted by Timo-
thy, because of all considerations it is the most powerful for terrifying,
n ot only false teachers, but infidels aho, and for exciting faithful mini-
sters to exert themselves strenuously in the good combat of faith.
2. Till the appearing of our Lord Jesus Christ. From this Grotius
infers that Paul thought the appearing of Christ was to happen soon,
and that Timothy might live till Christ appeared. But that Paul en-
tertained no such thought, hath been clearly proved, Pref. to 2 Thess.
sect. 3. \Vherefoie the meaning of the apostle's exhortation is, that;
Timothy, by keeping the commandment concerning the good confession
^vithout spot, was to hand it down pure to his successors in the ministry,
and thereby to contribute his part in preservhig it in the world, till
Christ's second coming.
^'o^.III. Ff Ver. 15.
2U 1 TIMOTHY. Chap. VL
Fi.intentr.te ' ivill shew, ^ iate in the universe will sheiv^ even
i.VEN the King of kings, the King of kings ^ and Lord of lords ,-
and Lord of lords : ^ the King and Lord who rules with
irresistible power all other kings and
lords.
16 Who alone hath 16 Who alone hath life without ei-
imniortality, ^ AND dwell- ther begin?ii?ig or ending y and dwelleth
ith in light inaccessible^ in light inaccessible to mortals y ixfhick
(see 2 Pet. i. 17. note 1.) therefore no man hath seen or can seCy
whom no man hath seen, ^ in this mortal body ; To whom be
Ver. 15.--1. The blessed and only ^wx^rt? potentate. This title was
given to kings a^id great men, on account of their power. But the a-
postle appropriates it to God, by calling him the only polentate, and
thereby insinuates that all other potentates derive their power from him,
and hold it at his pleasure.
2. Will shew. In calling the appearing of Christ at the end of the
Tvorld, his being shewed by the Father^ the apostle hath followed Christ
himself, who referred all his actions to the Father.
3. King of kings^ and Lord of lords. These titles the apostle gave
to God, because all ^vho have dominion, whether in heaven or on earth,
have derived it from him, and are absolutely subject to him.— The
eastern princes affected these titles ; but very improperly, being
weak mortal men. The true King of kings and Lord of lords hath im-
mortaiiLy in himself, and is infinitely powerful. See the following
note.
Ver. 16.— 1. Who alone hath imitiortality. By the attributes men-
tioned in this verse, God is distinguished from all created natures what-
ever. He alone hath life without beginning and ending. If any
other being hath life without end, it is by his gift. And as life with-
out beginning and end implies immutability^ God only is immutable ?.^
well as ifnmortal. Hence he is called, Rom. i. 23. a(p^ei^r6^ Biog^ the
incorruptible or immutable God : And 1 Tim. i. 17. ^(pBiii^fu, incorrup-
tible, unperishable
2. Whom no man hath seen^ nor can see. In the commentary I have
explained this, of men's not being able in the present life to look on
the light in which God dwells. Yet I am not certain whether the
apostle does nOt mean, that although in the life to come men shall see
that light, they shall not see God. God is absolutely invisible, and
will always remain so. If this is the apostle's meaning, the seemg of
God, promised to the pure in heart, must mean no more but their see-
ing the light in ^hich God dwells, which may as properly be called
tlie seeing of God, a^ our seeing the bodies of our acquaintance in whicli
their souls reside, is called the seeing of them. From this text, some of
the ancient fathers inferred, that the Diviiic person who appeared to the
patriarchs, and to the Israelites in the wilderness, was not the Father
but the Son. Yet that notion is confuted by Augustine, De Trinit.
Lib. ii. c. 18.
3. And might, Kg«To?. This word signifies the might* necessary to
the governing of the world, rather than the act of governing.
Ver. IT.
Chap. VI. 1 TIMOTHY. 215
nor can see, to wliom be ascribed honour and might everlasting.
honour and might^ ever- And to shew that this is t\\e truih
lasting. Amen. concerning the nature of God, I s w
Amen.
17 Charge the rich in 17 Though riches often prove si
the present world ' tiot to great snare to the possessors, they
be elated in mindy"- nor to may be retained innocently. There-
trust in uncertain riches,^ fore, charge the rich in the j^resent
but in God luho liveth^'^ luorldy to beware of pride, and cf seek-
AND who supplieth to us ing their happiriess from riches, the
richly, all thmgs for en- possession of which is so luh'.ertain.
joyment : But to trust in God, ivho ever liveth to
make them happy, and nvho supplieth
to lis plentifidli/ all things really ne-
cessary yir enjoyment.
IS (Aya54?^yg;v) To work 18 And instead of employing their
good *, to be rich (g^yo;? riches merely in gratifying their
pcAo:?, see 1 Tim. iii. 1. senses, rather to use them in doing good
m
Ver. 17.— 1. The rich in the present world. By adding the words,
in the present world, the apostle lessens the value of riches. We can
enjoy them only in the present world. We can carry no part of ihem
out into the other world. And though we could, they would have no
influence to make us happy there.— Besides, as the apostle observes in
the following clause, our possession of them is uncertain ; and without,
the blessing of God, they will give us little satisfaction even here.
2. Not to be elated in mind. The word, v-^YM^f^onti, signifies to have
an high opinion of one's self, in comparison of others, and to have no
regard to their happiness. To this bad temper of mind the rich are
often led, by the court which their inferiors pay to them on account of
their riches. The ministers of religion, therefore, ought frequent-
ly to cautijon the rich to beware of being elated with pride.
3. Nor to trust in uncertain riches. Those who place their happiness
in the enjoyment of sensual pleasures, naturally trust to their riches for
their happiness, because by their money they can procure every plea-
sure of that kind ; and so they lose all sense of their dependance <>ir\
God and his providence, for their happiness, Prov. x. 15. xviii. 11.
'J'o check this impiety, the apostle ordered Timothy to charge the
rich to employ themselves constantly in working good, and to be rich
in praise-worthy works j a kind of riches more honourable, and more
satisfactory to the possessors, than all the gold and silver in the uni-
verse.
4. But in God who liveth. God alone, who Hveth always, can con-
tinue the rich in the possession of their riches, and in their capacity of
enjoying them. Besides it is God alone who can bestow on the rich
the happiness of the life to come •, which is the only valuable and abid-
ing happiress, a happiness which no riches whatever can purchase.
Here the apostle insinuates, that dead idols cannot bestow on any one
fhe happiness either of the present, or of the future life.
Ver. 19.
216^ 1 TIMOTHY. Chap. VI.
note 3.) in lovely works, ^ works, and to be rich in those lovely
(6t//t6gT«5oT8f,) ready to dis- works, whereby the happiness of so-
tribute, («««a»v;x»?) comniu- ciety is promoted : To he ready to dis-
nicative^ tribute 2. part of their riches to the
poor, communicative of their time and
pains for advancing the interests of
truth and virtue in the world.
1 9 Providing for them.- 1 9 Providing for themselves, not
selves a good foundation^ money, which can be of no use to
for hereafter, that they them in the other world, but what is
may lay hold on eternal infinitely better, a good foimdation to
life. stand on in the day of judgment, that
they may lay hold on the prize of eter-
nal life,
20 O Timothy, guard 20 0 Timothy, preserve the doctrine
tlie thing committed in committed in trust to thee^ avoiding the
trust^ TQ THEE, avoiding impious, noisy senseless talking of the
profane vain babblings,* judaizers, and the oppositions to the
Ver. 18. To wo7-k good, to be rich in lovely works, h'c. This charge,
which Timothy was ordered to give to the rich at Ephesus, shews that
the community of goods among the disciples mentioned in the history
of the Acts, was confined to Judea j and that even there it lasted only
for a short time.
Ver. 19. Providing for themselves a good foundation. ATs-oBwecvpi-
^ovTig UvTci^. Because treasuring up a foundation is an unusual manner
of speaking, Le Clerc proposes, instead of Bif^iXiov, to read yMf^iXiovi, a
treasure. But as no reading ought to be introduced into the scriptures
on conjecture, I think the Greek words may be translated, pr-oviding
for themselves : a sense which ^^o-av^i^n?. evidently hath, Rom. ii. 5.
Treasurest up to thyself, that is, provides! for thyself wrath, against the
daij of iLT^zM.— Benson thinks ^iuiXiov, here hath the signification of
BifiXy a depositc ; and that the apostle alludes to Tobit iv. 9. LXX.
Ver. 20. — 1. Guard t1ie thing committed in trust to thee. That this
is the proper translation of rr.v 7:-x^u.Kxrx^KKYif, see 2 Tim. i. 12. note 2.
The thing committed in trust to Timothy, which the apostle was so
anxious that he should guard, and deliver to faithful m.en able to teach
it to others, 2 Tim. ii. 2. was, the true account of our Lord's character
as the Son of God, his descent from Abraham and David, his birth of
a virgin, his doctrine, miracles, death, resurrection, and ascension into
heaven, and his return to the earth to raise the dead and judge the
world. Now as these things, at the time the apostle wrote this epistle,
were all faithfully recorded in the writings of the evangelists, and were
foretold in the writings of Moses and the prophets, these inspired writ-
ings were without doubt a principal part of the deposite committed to
Timothy, to be kept by him and delivered to faithful men able to teach
others. Farther, as the apostle in his sermons and conversations had
explained to Timothy many passages both of the ancient scriptures and
of his own writings, these interpretations were to be kept by him and
followed,
Chap. VI. 1 TIMOTHY. 217
and oppositions of knonv- gospel, founded on wrong interpreta-
L'dge'^ falsely so named : tions of the Jewish Scriptures, which
they dignify with the appellation of
knowledge ; but it \sfalselij so named,
21 Which some pro- 21 Which hioivledge of the Scrip-
fessing, have erred ivith tiires, some teachers professing to have
respect to the faith. Grace attained, 1 Tim. i, 6, 7. have erred
be with thee.' Amen, nvith respect to the Kxw^Qhxxs'ixAXi faith,
{Eph. vi. 24. note 2-) But, May the grace of God he with
thee to preserve thee from error.
Amen,
followed, in all his discourses and exhortations to the Ephcsians and
olhers.— This injunction to Timothy, is an injunction tp the ministers
of the gospel in every age, to keep the wridngs of Moses and the pro-
phets, and of the evangelists and apostles uncorrupted, as containing the
whole of the gospel doctrine : and Implies that nothing is to be added
to them nor taken from them, by any human authority whatever.
Councils, therefore, whether general or particular, have no power to
establish any new article of faith. The only thing such assemblies,
however numerous or respectable, can do, is to express their opinion
that such and such articles of faith are contained in the scriptures. And
if they should happen to err, the Inspired writings being preserved pure
and endre, the errors of councils, as well as of individuals, are to be
corrected by these Infallible standards.
2. Avoiding profane vain babblings. The word xtvopmtx^, signifies,
the emptiness of wor^s : the noisy empty talking of the false teachers.
The Vulgate version has here vocum novitates, the novelties of words,
the copy from which that version was made reading, perhaps, Konvopu-
vixi i as some MSS. do at present.
3. And oppositions of know/edge. In the enumeration of the diiferent
kinds of inspiration, bestowed on the first preachers of the gospel,
1 Cor. xll. 8. we find the word of knowledge mentioned; by which is
meant, that kind of inspiration which gave to the apostles and superior
Christian prophets, the kno^sdedge of the true meaning of the Jewish
scriptures. This inspiration the false teachers pretending to possess,
dignified their misinterpretations of the ancient scriptures, with the
name of knowledge, that is inspired knowledge : for so the ^vord know-
ledge signifies, 1 Cor. xlv. 6. — And, as by these Interpretations, th^y
endeavoured to establish the etlicacy of the Levitical atonements,
together with the perpetual and universal obligation of the rites of the
law of Moses, the apostle very properly termed these Interpretations,
oppositions of knowledge, because they were framed to establish doctrines
contrary to and subversive of the gospel.-- vVIthall, to destroy their
credit, he affirmed th-it the knowledge^ from which they proceeded, was
falschj called, inspired knowledge. The Judaizers, who gave these in-
terpretations, were not inspired with the knowledge of the true mean-
ing of the scriptures, but falsely pretended to that gift.
Ver. 21. Grace be with thee. This epistle being chiefly designed for
Timothy's own use, no salutations were sent to any of the brethren at
£.phesus.
A NEW
A NEW
LITERAL TRANSLATION
©F
ST PAUL'S SECOND EPISTLE
TQ
T I M O T H Y.
PREFACE.
Sect. I. Of the Time ivhen the secofjd Epistle to Timothy iua{
luritten.
T7ROM. various particulars, in the second epistle to Timothy, it
appears that it was written while the apostle was in confinement
at Rome. But whether that confinement was the one mentioned
by Luke in his history of the Acts, or an after imprisonment,
learned men are not agreed. Estius, Hammond, Lightfoot, and
Lardner, think it v/as the confinement mentioned by Luke, for
the two following reasons.
First, It is evident from 2 Tim. iv. 1 1 . that when Paul wrote
this letter, Luke was with him. Wherefore as Luke hath spoken
of no imprisonment of Paul at Rome, but the one with which
his history of the Acts concludes, the learned men above men-
tioned infer, that that must be the imprisonment, during which
the apostle wrote his second epistle to Timothy. — But the an-
swer is, Luke did not propose in the Acts to give a history of
the Ufe of any of the apostles, but an account of the first preach-
ing and propagation of the gospel. Wherefore, having related
how the gospel was published, first in Judea by the apostles
Peter, James, and John ; and by the evangelists Stephen, Philip,
and Barnabas •, and after that, in many heathen countries, by
Paul, Barnabas, Silas, Timothy, and others ; and by Paul in
his own hired house during his two vears confinement at Rome v
he
Sect. 1. PREFACE TO 2 TIMOTHY. llf)
he ended his history at that period, as having finished his design.
It is evident therefore, that although Luke hath written not.hing;
farther concerning Paul, it is no proof that Paul's ministry ancl
life ended then, or that Luke was ignorant of his after transac-
tions ; any more than his silence concerning Peter after the
council of Jerusalem, is a proof that his ministry and life ended
then : Or than his silence concerning many particulars men-
tioned in Paul's epistles, is a proof that tliese things did not
happen ; or if they happened, that they were not known to
Luke.
Secondly, It is said, that if this epistle was written dufing an
after imprisonment of Paul in Rome, Timothy must have been
5o old, that the apostle could not, with propriety, have exhorted
him X.^ flee youthful lusts ^ 2 Tim. ii. 22. — But, besides wliat is to
be said in the note on that verse, it should be considered, that in
the year 6Q^ when the apostle is supposed to have been a prison-
er at Rome the second time, Timothy may have been only 34
years of age \ which both by the Greeks and Romans was con-
sidered 7is youth. See Pref. to 1 Tim. Sect. 2. Object. L
These are the arguments on which the writers above men-
tioned have founded their opinion, that Paul wrote his second
epistle to Timothy during his confinement at Rome, of which
Luke hath given an account in his history of the Acts.
Other learned men hold, that the apostle wrote this epistle
during a second impritsonment at Rome ; and support their opi-
nion by the following arguments.
1. At the time the apostle wrote this epistle, he was closely
imprisoned as one guilty of a capital crime, 2 Tim. ii. 9. I suffer
evily i^ci-^^i hiT/u,uv, u/ito bonds, as a malefactor. The heathen ma-
gistrates and priests considering Paul as an atheist, because he de-
nied the gods of the empire -, very probably also supposing him
to be one of the Christians who, they said, had set fire to the
city ; they confined him in close prison, with his hands and feet
in fetters, as a malefactor. — His situation was very different
during his first confinement. For then. Acts xxviii. SO. He
dwelt iiuo whole years in his own hired house, and received all that
tame in unto him ; 31. preaching the kingdom of God, and teaching
those things wh:ch concern the Lord Jesus with all confidence, no man
forbidding him. This mild treatment probably was owing to
the favourable account which Festus gave of him to the Em-
peror, Acts XXV. 25. xxvi. 3L and to what Julius the centurion,
who brought him to Rome, said of him, when he delivered him
to the officer appointed to receive the prisoners from the pro-
vinces.— The centurion's esteem of Paul is mentioned, Acts
xxvii. 42, 43.
2. The Roman Governors of Judea, by whom Paul was tried
for his life, declared, ^t his triah, that no crime was alleged
against
920 PREFACE TO 2 TIMOTHY. Sect. I.
against him, but only his holding opinions, which his accusers
said were contrary to their religion, Acts xxv. 18, 19. They
hkewise declared, that he had been guilty of no crime against
the State, Acts xxvi. SI. Heresy, therefore, being the only
charge laid to the apostle's charge, and that circumstance being
made known, by the governor of Judea, to his judges at Rome,
they must have had a favourable opinion of his cause. This ap-
pears likewise from what the apostle himself wrote to the Phi-
lippians, chap. i. .12. I luish you to ktiow^ brethren^ that the
things y luhich have befal}e?i me^ have turned out rather to th^ advance-
ment of the gospel. 13. For my bonds on account of Christ are
become manifest in the ivhole palace ^ and in all other places. His be-
ing sent a prisoner to Rome, and his defending himself before
his judges, either in person, or by writings presented to them,
had made the cause of his bonds well known in the palace and in
ail other places, to be not any crim.e, but his having preached sal-
vation to the Gentiles through Christ, without requiring them
to obey the law of Moses. He therefore luas fully persuaded
by the Lord^ that even he himself should soon come to them,
Philip, ii. 24. and abide some time with them, Phil. i. 25. and sent
them the salutation of Cxsar's household, Philip, iv. 22. by
whose good offices he hoped to be set at liberty. But, when he
wrote his second epistle to Timothy, his judges, considering the
things laid to his charge as crimes against the State, were so en-
raged against him, that he called his escaping condemnation,
when he made his first answer, a being delivered out of the mouth
of the lion, 2 Tim. iv. 17. And having no hope of being acquit-
ted at his next hearing, he looked for nothing but immediate
death, 2 Tim. iv. 6. / am already poured out, and the time of my
departure hath come. — 7. I have finislted the race.
2. The boldness with which the apostle preached the gospel
to all who came to him, during the confinement mentioned by
Luke in the Acts, and the success with which he defended him-
self against his accusers, encouraged others 40 preach the gospel
without fear *, so that he had fellow-labourers then in abundance.
Philip, i. 14-. Many of the brethren in the Lord, being assured by
my bonds, have become much niore bold to speak the luord without
fear. At that time also he had the service of many affectionate
friends •, such as Mark, Timothy, Luke, Tychicus, Aristarchus,
and others, mentioned, Col. iv. 7. 10, 11, 12. 14. — But when
he wrote his second to Timothy, his assistants were all so terrified
by the rage of his accusers and judges, that not s6 much as one
of them, nor any of the brethren in Rome, appeared with him
when he made his first ansv^-er, 2 Tim. iv. 16. And after that
answer was made, all his assistants fled from the city, except
Luke, 2 Tim. iv. 11.
4. During the apostle's confinement in Rome, of which Luke
1 h*as
Sect. 1. PREFACE TO 2 TIMOTHY. 521
has given an account, Demas was with him, Philem. ver. 24-. and
Mark, as his fellow-labourers, Col. iv. 10, 11. Philem. ver. 24. —
But when he wrote his second epistle to Timothy, Demas had
forsaken him, having loved the present luor/dy 2 Tim. iv. 10.
And Mark was absent ; for the apostle desired Timoth)^ to bring
Mark with him^ 2 Tim. iv. 11. From these circumstances it is
evident, that the epistles to the Colossians and to Philemon, and
the second to Timothy, were written by the apostle during dif-
ferent confinements.
To invalidate these arguments, "Lardner supposes, that on Paul's
arrival at Rome from Judea, he was shut up in close prison as a
malefactor, and expected nothing but instant death : That being
in the greatest danger, all his assistants, except Luke, forsook
him and fled for fear of their own lives ; that in this state of
despondency he wrote his second to Timothy ; that the Emperor
having heard his first defence, mentioned 2 Tim. iv. 16. enter-
tained a favourable opinion of his cause, and by a written order,
appointed him to be confined in the gentle manner described Acts
xxviii. 16. 30. That afterwards his assistants returned ; and that he
preached the gospel to all who came to him, and converted many.
But these suppositions are all directly contrary to the apostle's
own account of the matter. For, 1. After making his answer,
mentioned 2 Tim. iv. 16. instead of being allowed to li\^ in his
own hired house, he was so closely confmed, that when Onesi-
phorus came to Rome, he had to seek him out diligently among
tlie different prisons in the city, before he could find him, 2 Tim.
i. 17. — 2. After his first defence, his judges, instead of being more
favourably disposed towards him, were so enraged against him that
he looked for nothing but immediate condemnation at his next an-
swer, 2 Tim. iv. 6. 7. — 3. Luke, who was with the apostle during
his fxvst confinement, and who hath given an account of it, hath
not said one word of any danger he was then in. He only tells
us, that his confinement lasted two years, Acts xxviii. 30. — 4. If
the Hberty which the apostle so soon obtained, was the effect of
his first answer, we must suppose that the persons deputed by the;
council at Jerusalem to answer his appeal, either were in Rome
before he arrived, or came to Rome in the same ship with him 5
and that the Emperor gave him a hearing on the second day after:
his arrival. For Luke informs us, that, tln-ee days after his
arrival, he had such liberty that he called the chief of the
Jews to his own house, and spake to them what is mentioned
Acts xxviii. 17. But such a speedy hearing, granted to a Jewish
prisoner, by the head of so great an empire, who was either oc-
cupied in altairs of government, or in pursuing his pleasures, and
such a sudden alteration in the prisoner's state, are things altoge-
gether incredible. — 5. The apostle being in a state of desponden-
cy when he wrote his second to Timothy, he must, as Lardner
Vol. III. G g supposes.
222 PREFACE TO 2 TIMOTHY. Sect. E
supposes, liave written it before he made his first answer, since
the alteration of his circumstances was the effect of that answer.
Nevertheless, from the epistle itself, chap. iv. 1 6. we know, not
only that it was written after the apostle had made his first an-
swer, but that it produced no alteration whatever in his circum-
stances. For after making that answer, he wrote to Timothy,
that the time of Jtis departure ivas come. In short, he was in as
much despondency after his first answer, as before it.
U}:)on the whole, the argumients to prove that Paul wrote his
second epistle to Timothy, during the confmement recorded in
the Acts, being of so little moment, in comparison of tlie facts
and circumstances which shew that it was written during a sub-
sequent confinement, I agree in opinion with those who hold,
that the apostle was twice imprisoned at Rome •, once, when he
was brought thither from Judea to prosecute his appeal ; and a
second time, when he came to Rome from Crete, in the end of
the year 65, while Nero was persecuting the Christians : (See
Pref. to Titus, Sect. I. last paragraph) and that having made his
first defence early in the year QQ^ he wrote his second to Timo-
thy in the beginning of the summer of that year, as may be con-
jectured from his desiring Timothy to come to him before winter,
I have taken this pains in refuting the opinion of the learned
men first mentioned, concerning the time of writing the second
to Timothy, because on that opinion Lardner hath founded ano-
ther notion still' more improbable, but which, after what hath
been said, needs no particular confutation ; namely, that what is
called the apostle's second epistle to Timothy, was written before
the one which is placed first in the Canon, and which is general-
ly believed to have been the first written.
Sect. II. Of the Place ivhere ^Timothy ivaSy when the Apostle wroh
his second Letter to him.
That Timothy was at Ephesus, when the apostle wrote his se-
cond epistle to him, may be gathered from the following circum-
stances. 1. Hymeneus and Alexander are mentioned in the first
epistle, chap. i. 20. as false teachers, whom Timothy was left vit
Ephesus to oppose. In the second epistle, he is desired to avoid
the vain babbling cf Hymeneus, chap. ii. 16, 17, 18. and chap. i\ .
15. to be on his guard against Alexafider. We may therefore?
conjecture, that Timothy was in Ephesus, the place where these
false teachers abode, when the apostle's second letter was sent to
him.— 2. As it was the apostle's custom to salute the brethren of
the churches to which his letters were sent, the salutation of Prisca
and Aquila, and of the family of Onesiphorus, 2 Tim. iv. 11>.
shew, that Timothy was in Ephesus when this letter was written to
him. For that Ephesus was the ordinary residence of Onesipho"
rue.
Sect. 2. PREFACE TO 2 TIMOTHY. 223
rus, appears- from 2 Tim. i. 18. ; and considering that Prisca and
Aquila had, before this, abode some time in Ephesiis, (Rom. xvi.
3. note.) the salutation sent to them in this letter, makes it pro-
bable, that they had returned to that city. — 3. From Titus iii. ] 'ii*
where the apostle says, When I shall send Artemas to thee, or 7^-
chlcus, make haste to come to me^ it appears to have been the apo-
stle's custom, to send persons to supply the places of those whom
he called away I'rom the stations he had assigned them. Where-
fore, since in his second epistie, chap. iv. 9. he thus wrote to Ti-
mothy, Make haste to come to me ; then added, ver. 12. Tyclucus
I have sent to Ephesus ; may we not infer, that Timothy was then
in Ephesus, and that Tychicus was sent by the apostle to supply
his place after his departure ? — 4. The errors and vices which
the apostle, in his second epistle, ordered Timothy to oppose, are
'the very errors and vices which in the first, are said to have been
prevalent among the teachers at Ephesus, and which Timothy was
left in Ephesus to oppose. See Pref. to 1 Tim. sect. 2. note 4.
These arguments make it probable, that Timothy remained in
Ephesus, from the time the apostle left him there, as he was going
into Macedonia, until, in compliance with his desire signified in
this letter, he set out for Rome -, consequently, that Timothy re-
ceived in Ephesus both the letters which the apostle wrote to
him.
;$ECT. III. Of the occasion on ivhich the second Epistle to Timothi
ivas written : A?id of the time of St Faurs Dc\\:k.
In the Preface to Paul's first epistle to Timothy, .^ecL 3. the
reader will find a brief history of the apostle's travels with Timo-
thy, from the time he was released from his first confinement at
Rome, till he left Timothy in Ephesus to oppose the false teach-
ers, as mentioned 1 Tim. i. 3. But, in regard that history will
be given more fully in the Pref. to Titus, sect. 1. penivlt para-
graph, it is only needful in this place to relate, that after the
apostle left Timothy at Ephesus, he went into Macedonia to visit
the churches there, according to his promise, Philip, ii. 24. then
went to Nicopolis in Epirus, with an intention to spend the win-
ter, Tit. iii. 12. and to return to Ephesus in the spring, 1 Tim.
iii. 14. But, having ordered Titus to come to him from Crete to
Nicopohs, Tit. iii. 12. on his arrival, he gave him such an ac-
count of the state of the churches in Crete, as determined him
to go with Titus, a second time into that island. While in Crete,
hearing of the cruel persecution which the Emperor Nero was
carrying on against the Christians, (see the last paragraph of this
section), the apostle speedily finished his business, and sailed with
Titus to Italy, in the end of the autumn 65^ rightly judging that
his
224^ PREFACE TO 2 TIMOTHY. Sect. 3.
his presence at Rome would be of great use in strengthening ani
comforting the persecuted brethren in that city.
Paul, on his arrival at Rome, taking an active part in the af-
fairs of the Christians, soon became obnoxious to the heathen
priests, and to the idolatrous rabble, who hated the Christians as
atheists, because they denied the gods of the empire, and con-
demned the established worship. Wherefore, being discovered
to the magistrates, probably by the unbelieving Jews, as the ring-
leader of the hated sect, he was apprehended, and closely impri-
soned as a malefactor, 2 Tim. ii. 9. This happened in the end
of the year 65^ or in the beginning of 66.
The apostle hath not informed us directly, what the crime was
which the heathen magistrates laid to his charge, if it was the
burning of the city, which the Emperor falsely imputed to the
Christians in general, his absence from Rome when the city was
burnt, being a fact he could easily prove, it was a sufBcient ex-
culpation of him from that crime. Probably, therefore, the ma-
gistrates accused him of denying the gods of the empire, and of
condemning the established worship. In this accusation, it is
natural to suppose, the unbelieving Jews joined, from their hatred
of Paul's doctrine : and among the rest, Alexander the Ephesian
coppersmith, who having, as it would seem, apostatized to Ju-
daism, had blasphemed Christ and his gospel ; and on that ac-
count had been lately delivered by the apostle to Satan, 1 Tim. i.
i^O. This virulent Judaizing teacher, happening to be in Rome
when Paul was apprehended, he, in resentment of the treatment
received from the apostle, appeared with his accusers when he
made his first answer, and in the presence of his judges, contra-
dicted the things which he urged in his own vindication. So
the apostle told Timothy, 2 Epist. iv. 14. Alexander tlie copper-
smith did me much evil. — 15. For he greatl'L^ opposed- our ivords.
The rest of the unbelieving Jews were not a little enraged against
Paul, for preaching that Jesus Christ, being lineally descended
from David, was heir to his throne : that being raised from the
dead, his right to rule the Gentiles was thereby demonstrated :
and that the Gentiles were to be saved through faith in him,
without obeying the law of Moses. These things they urged
against Paul, as crimes v^^orthy of death, on pretence that they
subverted, not only the law of Moses, but the laws of the empire.
The hints which the apostl^ hath given us of the things laid to.
his charge, and of the particulars which he urged in his own vin-
dication, lead us to form these conjectures, 2 Tim. ii. 8. Re~
metnber Jesus Christ of the seed of David, luas raised from the dead,
according to my gospel. 9. For luhich I suffer evil unto bonds ^ as a
■jnale factor. 10. For this cause I pat ie fitly bear all things on account
of the elected ; the Gentiles elected to be the people of God in-
stead of the Jews j iMftheij also may obtain the salvation ivhich is
Sect. 3. PREFACE TO 2 TIMOTHY. 225
hij Jesus Christy w'lih eternal g'ory. Such were the crimes of
^v hich St Paul was accused by his enemies. — ^The answers which,
he made to their accusations are insinuated, 2 Tim. iv. 17. Hciu-
ever, the Lord stood by me, and strengthened 7ne, that through me the
preaching wight he fully declared^ and all the Gentiles might hear.
The Lord strengthened him fully to declare in the presence of
}d.s judges and accusers, what he had preached concerning the
supreme dominion of Christ, his right to rule all the Gentiles as
the subjects of his spiritual kingdom \ his power to save them as
well as the Jews, together with the nature and method of their
salvation. He hkewise told Timothy, that the Lord had strength-
ened him thus fully to declare what he had preached, that all the
Gentiles miirht hear of his courage and faithfulness in maintain-
Ing their privileges. — To this bold declaration of his preaching
concerning Christ, the apostle told Timothy he was anim'ated, by
considering, That if ive die luith him, lue shall also live ivith hi??!.
If ive suffer patiently, we shall also reig7i ivith him^ Tf ive deny
lam, he also will deny ufy, 2 Tim. ii. 11, 12. — ^To conclude, the
evident reasonableness of the things which the apostle advanced,
in answer to the accusations of his enemies, and the confidence
Yi\i\\ which he urged them, made, it seems, such an impression
on his judges, that notwithstanding they were greatly prejudiced
against him, and shewed themselves determined to take his life,
they did not then condemn him, but sent him back to his prison,
thinking it necessary to give hin"j, a second hearing.
How long the apostle remained in prison, before he w^is al-
lowed to make his first answer, doth not appear. Neither do we
know what length of time elapsed between his first anci second
answers. Only from his desiring Timothy, after making his first
answer, to come to him before winter, we may conjecture that he
made his first answer early in the summer of the year 66, and
that he thought It might be a considerable time, before he would
be brought to a second hearing.
Soon after his first answer, therefore, In the year 66, the
apostle wrote his second epistle to Timothy, to inform him of
what had happened to him since his coming to Rome ; namely,
that he was closely imprisoned as a malefactor ; and that he had
spoken for himself in the hearing of his judges. Also he gave
him some hints of the crimes which his enemies laid to his charge,
and of the answers which he had made to their accusations, and
of the principles by which he was emboldened to make these
answers. Moreover he told him, that although his judges had
not yet condemned him, he had not the smallest hope of escaping,
when he should be brought to a second hearing \ that his accusers
and judges had shewed themselves so enraged against him, before
he made his first answer, tliat when he was brought into tha
court, neither any of the Roman bretliren, nor any of the brethren
226 PREFACE TO 2 TIMOTHY. Sect. 3.
from the provinces, nor any of his own fellow-labourers, who
were then in the city, appeared with him •, but all forsook him :
That during the trial, his judges shewed such an extreme hatred
of the Christians, and of their cause, that all his assistants, except
Luke, had fled from the city, fearing that they likewise would be
apprehended and put to death : That being thus deserted by his
friends and fellow-laboureirs, and having no hope of escaping, he
had a great desire to enjoy Timothy's company and services, du-
ring the short time he had to live. He therefore requested him
to come to him before winter. Yet being uncertain whether he
should live so long, he gave him in this letter a variety of advices,
charges, and encouragements, with the solemnity and affection of
a dying parent ; because if he should be put to death before Ti-
mothy came, the loss would in some measure be made up to him^
by the things written in this letter.
These particulars, which are all either expressed or insinuated
in the apostle's second epistle to Timothy, shew clearly, that it
was written not long before the apostle's death-, the time of
which may be determined with a good degree of probability, by
the following circumstances. The Emperor Nero having set fire
to the city on the 10th of July, A. D. 64. to remove the odium
of that nefarious action, which was generally imputed to him, he
endeavoured to make the public believe it was perpetrated by the
Christians, who, at that time, were become the objects of the po-
pular hatred, on account of their religion. For, as if they had
been the incendiaries, he caused them to be sought out, and put
to death in the most barbarous manner. So Tacitus informs us,
Annal. Lib. xv. c. 44. and Suetonius Ner. c. 16. This is what is
commonly called the first general persecution of the Christians.
Wherefore, as the ancients, with one voice, have reported that
the apostle Paul was put to death at Rome by Nero in this per-
secution, we cannot be much mistaken in supposing that his death
happened in the end of the year 66, or in spring 67, in the 13th
year of Nero's reign.
Sect. IV. Shewing that the Facts recorded i?i the Gospels, and
preached by the Apostles^ are strongly confirmed by St Bai/fs se-
cond Epistle to Timothj.
This epistle being written by Paul, to an intimate friend, and
companion in the work of the gospel, under the miseries of a jail,
and in the near prospect of death ; it is natural to think, that if
the facts which he had every where preachtfd concerning Christ
had been falsehoods, and the gospel scheme of salvation, which
he and his brethren apostles ^ad built thereon, were a delusion,
he would, at such a time as this, have made reparation to man-
kindj for the injury he had done them, in persuading them to be-
lieve
Sect. 4-; PREFACE TO 2 TIMOTHY. 2^7
iieve on Jesus of Nazareth, for whose name so many had already
suffered, and were likely to suffer death ; and that he would have
made this reparation, by acknowledging to Timothy, that the
things which he had related concerning the character, miracles,
and resurrection of Jesus, were fables ; and by ordering him to
tmdeceive the world. Or, if vanity, or a regard to his own fame,
or obstinacy in wickedness, or any other cause, prevented him
from doing justice to the world and to (ruth ; it might have been
expected, that in this private correspondence with so intimate a
friend and associate, some expression would by accident have
dropped from his pen, betraying the falsehood and wickedness of
the cause they were engaged in •, or, that some word or circum-
stance would have escaped him, which might have led to a dis-
covery of the fraud.
Nothing, however, of either kind appears throughout the
whole epistle. On the contrary, almost every sentence in it exhi-
bits the most unambiguous proofs of the apostle's strong conviction
of the truth of our Lord's pretensions, and of all the things he
had told concerning him. — For example, he begins his letter
with affirming, that by preaching the gospel, he served the God
of his forefathers with a pure conscience : and says, he thanked
God in his private prayers continually for Timothy's faithfulness
in preaching the gospel. — ^Then ordered him to stir up the
spiritual gift which he had conferred on him ; and to be coura-
geous in the work he was engaged in, because the effect of that
gift was not to fill those who possessed it with fear, but with
courage, and love, and self-government ; and not to be ashamed
of the testimony of the Lord, nor of me^ said he, the Lord's prisoner y
but to suffer evil jointly with me for the gospel, of which I am
an herald, and for which I suffer such things. — Next, he expres-
sed the highest satisfaction in suff^ering for Christ, because he
knew he was really the Son of God, and would reward him in
the end. — And ordered Timothy to guard, by the power of the
Holy Ghost which dwelt in him, the good doctrine concerning
Christ, which had been committed to him in trust ; and to be
strong in the honourable office of an Evangelist which was bestow-
ed on him ; and to deliver all the particulars of the doctrine
(concerning Christ, which he had heard from the apostle confirmed
by many witnesses, to faithful men capable of teaching that doc-
trine to others, th^ it might be continued in the world to the
end. And more especially to publish and affirm every where,
that Jesus Christ, of the seed of David, was raised from the dead,
and thereby proved to be the Son of God ; for preaching which
facts, he himself was now suffering as a malefactor, even unto
bonds. But he told him, it was not in the power of the enemies
of the 'gospel to keep it in bonds. Do what they would, they
could not hinder it from being preached and believed in the
world.
^23 PREFACE TO 2 TIMOTHY. Sect. 4.
world. — An J with respect to himself, he assumed Timothy that he
buffered imprisonment, and every evil patiently, and with the
greatest joy for the gospel, because he knew that if he were put
to death with Christ, he would also be raised from the dead with
him, and reign with him in the life to come. Whereas, any
preacher of the gospel, whoj from the love of ease, or the fear of
death, either concealed or denied the things concerning the Lord
Jesus, him will Christ deny at the day of judgment. — Then charged
Timothr to put the teachers at Ephesus in mind rjf these things ;
and, in the mean time, to strive to present himself to God, an ap-
proved unashamed workman in the gospel. — And being deeply '
impressed with a sense of the importance of the gospel doctrine
to the happiness of the world, the apostle severely condemned
two false teachers, whom he mentioned by name, whose corrupt
doctrine concerning Christ, he toklT^imotby was as destructive
to the souls of men, as a gangrene is to their bodies. — "What
stronger proofs can any one desire of the apostle's sincerity in the
things which he preached ? If he had been carrying on an im-
posture, would not these wricked teachers, one of whom he had
enraged, by delivering him to Satan for blaspheming Christ, have
published the imposture to the world .'* — In the mean tim.e, that
Timothy and others m.ight not entertain harsh thoughts of 'God,
for permitting corrupt teachers to arise in his church, he told him,
that in the church, as in a great house, there are vessels appointed
to a dishonourable use ; thereby insinuating that these corrupt
teachers, when driven out of the church for their wicked practices,
not being able to make any discoveries to the prejudice of the
gospel, or of its ministers, that circumstance, though originating
in the vices of these men, and dishonourable to them, was a strong
proof of the truth of the gospel, and of the sincerity of its mini-
sters in what they preached. — Next, that Timothy might not fol-
low the corrupt teachers, but strenuously oppose them, the apostle
commanded him to flee youthful lusts, and to practise assiduously
the duties of piety and morality ; and put him in mind, that the
servant of the Lord must use no violent nor improper methods
with those who oppose themselves ; but be gentle to ail men,
meekly instructing the enemies of the gospel, if by any means
God will give them repentance. — And that posterity might have
undoubted evidence of the apostle's inspiration, he foretold the
state in which the church would be, in after ages, through the
base practices of hypocritical teachers ; but that a stop would, in
due time, be put to their delusions. — Then, conscious of his owu
fiithfulness as an apostle, he appealed to Timothy's perfect know-
ledge of his doctrine, his manner of life, his purpose in teaching
that doctrine, the virtues which he exercised, and the persecu
tions which he suffered for the gospel ; particularly at Antioch,
iconium, and Lys'tra ; but that God delivered him. out of them
1 ' dh
Sect. 4. PREFACE TO 2 TIMOTHY. 229
all. So that if Timothy shewed himself equally faithful, he might
expect the like deliverances. — And having informed him, that all
who adhered to truth, should, in that age, suffer persecution, he
charged him, notv/ithstanding, to continue in the profession of
the things which he had learned of him, and had been assured
©f ; knowing from whom, he had learned them, and that they
were agreeable to thfe ancient Scriptures, in the knowledge and
oelief of which he had been educated from his childhood. —
Then solemnly charged him in the presence of God, and of the
Lord Jesus Christ the judge of the world, to preach all the things
he had mentioned, without considering whether the doing there-
of was seasonable or Unseasonable with respect to himself ; be-
cause the church was soon to lose the benefit of the apostle's la-
bours, the time of his departure being come. — ^This charge the
apostle accompanied with an high expression of joy, on the re-
flexion that he had combated the good combat, had finished the
race, had preserved the faith, and was sure of a crown of righte-
ousness from Christ his master, at the day of judgment. — And to
encourage Timothy to follow his example, he inform^ed him, that
though no man appeared with him, when he made his first an-
swer, yet the Lord Jesus stood Uy him, and strengthened him to
declare boldly the doctrine concerning tlie salvation of the Gen-
tiles by faith, which was so offensive to the Jews ; and that
though he had no hope of deliverance at his next hearing, yet he
was sure the Lord Jesus would deliver him from betraying his
cause, and from every evil work j arid would preserve him safe
to his heavenly kingdom : In which persuasion, he directed to
Jesus a doxology, which, on other occasions, he ascribed to God
the Father.
These strong assevisrations of the truth of the things which
Paul had all along preached, these earnest charges to Timo-
thy to preach the iJame things openly and plainly to the world,
these high expressions of joy in the sufferings which he had en-
dured for preaching them, and these confident expectations which
he expressed, of receiving a full reward in the life to come for
all his labours and sufferings, being the apostle's dying words to
his intimate friend and companion in the ministry of the gospel,
conveyed in a private letter, no person who is a judge of human
nature and human actions, can read them, without being impres-
sed with the strongest conviction of the apostle's own thorough
persuasion of the things, which^ from the time of liis conversion,
he constantly pre^iched, without the least variation. And seeing
the most important of these things were matters of fact, of which
his owri senses anil expepience had informed him ; such as the
appearing of Jesus to him on the road to Damascus, after his re-
surrection J his tMidowing him with supernatural powers ; his
revealing to him all the particulars of his history, and of the
Vol, 11 T. H h gospel
230 2 TIMOTHY. Chap. L
gospel doctrine ; his having enabled him, by the power of mira^-
cles, to persuade multitudes in many countries to embrace and
profess the gospel •, I say, the apostle's own persuasion of these
facts, clearly and repeatedly displayed in this private letter, is
such a proof of their reality, and of the truth of the gospel his-
tory, as never will be shaken by all the sophistry of infidels unit-
ed.— ^This excellent writing, therefore, will be read by the dis-
ciples of Christ to the end of the world, with the highest satis-
faction. And the impression which it must have on their minds,
will often be reccjilected by them with the greatest effect, for the
confirmation of their faith in the goSpel, and their consolation
under all the evils which their adherence to the gospel may bring
upon them.
CHAPTER I.
Vitiv a?id Illustrat'ijn of the Particulars ccnta'ined vi this Chapter4
T^HE apostle begins this epistle with a delicate praise of Timo-
-*- thy. He told him, that he gave thanks to God, that he
had unceasing remembrance of him in his prayers, as a faithful
minister of Christ, ver. 3. — And, that recollecting the sensibility
and gratitude, which he discovered by the tears of joy which he,
shed, when the apostle instructed him in the doctrines of the
gospel, he had a strong desire to see him once more, now that he
was in prison for their common master, ver. 4. — That this desire
was increased, when he called to remembrance the unfeigned
faith which first dwelt in his grandmother Lois, and then in his
mother Eunice, and he was persuaded in him also ; so that Timo-
thy was come of a pious race, ver. 5. — ^Tlie apostles thanksgiving
to God, in his secret prayers, for Timothy's faithfulness as a
minister of Christ, I call delicate praise^ because being bestowed in
the presence of God, out of the hearing of the world, it was a
praise in which there was neither insincerity nor flattery. The
apostle. It is true, mentioned this to Timothy himself, along
with the other particulars which were so honourable to him.
But he did it in a private letter to him, and with no view, except
to stir him up strenuously to exercise the spiritual gifts, which
vrere imparted to him, for the purpose of defending and spread-
ing the gospel, ver. 6. — Moreover, to excite Timothy the moro-
effectually to exercise his spiritual gifts for these ends, the apos-
tle put him in mind, that, together with the spiritual gifts, God
communicated to his faithful servants, fortitude, benevolence,
and temperance, to enable them to exercise these gifts without
fear,
Chap. I. 2 TIMOTHY. 2Sl
fear, and in a prudent manner, for the benefit of mankind, ver. 7.
— He, therefore, desired him not to be ashamed of the things
he was to preach concerning Christ ; namely, that he is the Son
of God, and Saviour of the world ; neither to be ashamed of
him his spiritual father, although a prisoner, for preaching these
things ; but courageously to sutfer evil jointly with him for the
gospel, through the assistance of God, ver. 8. — who hath saved
both Jews and Gentiles ; having called both into his kingdom by
the gospel, not on account of their good works, as the Judaizers
affirmed concerning their own calling, but merely from God's
free grace, bestowed on them through Christ, agreeably to the
promise of pardon and salvation made to the first parents of
mankind at the fall, long before the Jewish dispensation, began,
ver. 9. — ^This promise, the apostle observed, was now published
to all, through the appearing of Christ in the flesh ; in so much
that the Gentiles, by the gospel, had obtained a clear knowledge
pf the immortality of the soul, and of an eternal state of hap-
piness hereafter for good men of all nations, who, before the
gospel was published, had no certain knowledge of these great
truths, ver. 10. — Farther, the apostle assured Timothy, that to
publish these joyful doctrines, he was himself appointed a herald y
and an ajjosi/e, and a teacher of the Gentiles ^ ver. 11. — And that
for preaching these doctrines to the Gentiles, and not for any
crime, he now suffered the miseries of a jail. Nevertheless, he
was not ashamed of his^ imprisonment, because he knew in
whom he had believed, that he is the Son of God, and Governor
of the world, ver. 12. — He therefore ordered Timothy, to hold
fast the form of sound words, in which he had delivered the
doctrines of the gospel to him, as well as these doctrines them-
selves, which had been revealed to him by Christ, ver. 13. —
Then mentioned thg desertion of the Judaizing teachers in Asia,
ver. 15. — And spake with the warmest gratitude of the kindness
of Onesiphorfts, who had gone among the different prisons of
Rome seeking him ; and when he found him, had ministered to
him with the greatest affection, as he had done to him formerly
in Ephesus, as Timothy well knevv^, ver. 16, 17, 18.
New Translation. Commentary.
Chap. 1. 1 Paul an 1 Paul an apostle of Jesus Christy
apostle of Jesus Christ, bi/ the will of God, on account of pub-
(see 1 Tim. i. View.) by Ihh'ing the promise of eteruTil life, ivhich
the will of God, (1 Cor. being made to believers of all nations
i. 1. note 1. xitr', 22 S.) in the covenant with. Abraham, is to
an account of the promise be obtained not by obeying Moses^
of life' which is /^Christ but Christ Jcsu;.
Jtsus,
Ver. 1.
232 2 TIMOTHY. Chap. I
2 To Timothy, i^iy be- 2 To Timotht/, my beloved son in the
loved son : Grace, mercy, faith : May gracious dispositions y mcr-
AND peace, from God the ciful deliverances^ a^jd imuard peace.
Father, and from Christ be to thee, from God the Father of
Jesus our Lord. Jews and Gentiles, and from Christ.
Jesus our common Lord.
3 I give thanhs to Qodi 3 I give thanks to God^ (whom, ac-
(whom from my forefa- cording to the knowledge received
thers I serve ' with a pure J'rom my forefathers ^ I serve with a
conscience,*) that I have pure conscience^ when I preach to all
unceasing remembrance of the promise of life through Christ,)
thee in my prayers night That I have unceasing rewetubrance of
and day j ^ thee in my prayers evening and morn-
ing, as a faithful minister of Christ.
4 Re?nembering thy 4 Remembering thy tears I greatly
tears "^ I greatly desire to desire to see tfiee, that I may he filled
Ver. 1. On account of the promise of I fe which is by Christ Jesus.
The preposirion y-arx, in this verse, as in Tit i. 1. denotes the end Ipr
v.'hich Paul was made an apostle j namely, to publish to .lews and Gen-
tiles the promise of eternal life, which is to be obtained through Christ
Jesus. The law of Mases did not promise eternal life to them who
obeyed its precepts. It promised nothing btit a long and happy life it^.
Canaan. See Rom. x. 5. note. The promise of eternal life was made,
jBrst at the fall, and after that more explicitly in the covenant with
Abraham. See Titus i. 2. note 1.
Ver. 3.— 1. I give thanks to God, whom, a^d w^oyevAjy, f7:om my fore-
fathers, I serve. Because the Je^vs affirmed, that in preaching eternal
Jife to the Gentiles through obedience to Jesus Christ, and not through
obedience to the law, the apostle had apostatized from the faith of his
forefathers, he said to Timothy, in thus preaching I serve God with a
pure conscience, because I preach according to the knowledge of the
scriptures which I received from my forefathers, to whom the salvation
of the Gentiles through faith was made kno^vn in the covenant with
Abraham. ---Or, the clause may be translated after my forefathers, after
their example.
2. With a pure conscience. By mentioning a pure conscience, as main-
tained by him in his preaching salvation through faith, the apostle ob-
liquely condemned the Judaizing teachers as having put away a good
conscience, 1 Tim. i. 5, 6. when they preached that salvation could be
had only by obeying the law of Moses.
3. Night and day. Benson says, the evening and morning are pointed
out by nature for our devotions •, " for what more reasonable than that
*' in the morning men should commit themselves to the divine direction j
*' and in the evening gratefully review God's goodness, and recommend
*' themselves to his care."
Ver. 4.-— 1. Reme77ihering thy tears. Lardner thinks these tears were
shed by Timothy on the occasion mentioned Acts xx. 37. But there
it is said that the E phesian elders, and not Timothy, wept sore. —
Others think the apostle refers to the tears which Timothy shed when
• he
Chap. I. 2 TIMOTHY. 233
see thee,* that I may be *iuithjoij in conversing with thee, and
iilled with joy : in giving thee _my dying charge and
blessing.
5 CnUiug to remem- 5 This desire is increased] by my
brance ALSO the unfeign-' calling to remembrance also the imfeign-
ed faith which is in thee, ed faith in the gospel, which is in thee
wdiich dwelt first in thy since I instructed thee, ivhich dwelt
grandmother, Lois,' and first in thy grandmother Lois, and in
in thy mother Eunice, and thy mother Eunice, and I am persuaded
lam persuaded that IT that it dwelUth firmly fixed in thee also^
DWELLETH \w thee also. through the instructions of thy pious
parents, as well as through my care.
6 For ivhich cause I 6 Because I believe thy faith to be
put thee in mind to stir up unfeigned , I put tJiee in mind to stir up
the spiritual giit oi God* the spiritual gift of God which thou
which is in thee through possessest through the imposition of my
the imposition of my hands, hands : Improve thy gift by boldly
(See 1 Tim. iv. 14. note exercising it in preaching and de-
3.) fending the doctrines of the gospel,
against all false teachers,
he left him In Ephesus to go Into Macedonia. — I thiilk the tears spoken
of were shed when the apostle first instructed Timothy in the Christian .
faith. Thereby this pious youth shewed that he was deeply affected
with the doctrines of the gospel, and that he felt the warmest gratitude
to his spiritual father, while communicating these joyful doctrines to
hira.
2. / greatlij desire to see thee. The common translation of verses 3,
4. seems to represent the apostle as greatly desiring to see Timothy,
only while he was praying to God. But as that cannot be the apostle's
meaning, the verse must be construed, and translated as 1 have done^
See chap. iv. 9. note.
Ver. 5. Which dweh first in thy grandmother Lois^ &c. In scripture '
language, to divell^ signifies to abide permanenthj. Here it is insinuated,
to the great praise of Timothy's grandmotiier Lois, that having em-
braced the Christian faith herself, she persevered in it, and persuaded her
daughter Eunice to do the same j and that the Instructions and exam-
ple of these pious women prepared their son for receiving the gospel
when It was preached to him by the apostle.— The pains which these
•worthy persons took to Impress the mind of their son in his childhood
with sentiments of |>*ety and virtue. Is a fit example for the imitaliou
of all mothers, who if they take the same pains with their children, may
hope, that by the blessing of God, their care will be followed with the
same happy effects.
Ver. 6. 6'//r up the spiritual gift of God. For the meaning of this ex-
hortation, see 1 Thess. v. 19. note. Timothy was here directed to lay
hold on the opportunities, which his station at Ephesus afforded him,
for improving his spiritual gifts, by boldly exercising them in confirm-
ing and defending the doctrines of the gospel : as is plain from the next
verse.
Ver. 7.
23i 2 TIMOTHY. Chap. I
7 For God hath not 7 For God hath not infused into us
given us a spirit oi coward- a spirit of cowardice which shrinks ar
ice^ but of power, and of danger, but of courage^ such as be-
love/ and of self-govern- cometh those who possess the gifts of
ment.'^ inspiration and miracles, and cf bene-
volence^ which disposes us to comnm--
nicate the gospel to ail mankind, arid
of self-government, to behave with pru-
dence on every occasion.
8 Wherefore, be not 8 Wherefore, be not thou, hke many
thou ashamed of the tes- in this city, ashamed of testifying the
timony * of our Lord, nor things which concern our Lord Jesus,
of me his prisoner : But neither be thou ashamed of me who am
do thou jointly suffer evil a prisoner on his account : But do thou
FOR the" gospel," accord- come and joiiitly suffer evil with me
ing to the power (see ver. for the gospel which I preach to the
7.) of God, Gentiles, according to the power of
Cod bestowed on thee ;
Ver. 7.— 1. And of love. The ministers of the gospel were not ani-
ma Led with the selfish and bigotted spirit of the Jevvs and Jadaizinj^
teachers, who hated all mankind but those of their own nation and re-
ligion, and confined salvation to the disciples of Moses.
2. And of sef -government. Ha'P^fivic-f/.a. Scapula translates this by
the v\'ord castiis'atio^ correction : Estius, by moderatio, government. It
conies from 5-i»;^^o!/(^«, ad sanam jyientem reduco ; consequently it signifies
a habit of self government acquired by frequently restraining our passions.
See Tit. ii. 12. note 3.
Ver, 8. — 1. The testimony of our Lord. — This is the genitive of the
©bject, Ess. iv. 24. — The great business of the first preachers of the gospel
was, to testify to the world the things concerning the Lord Jesus of
which they had been eye witnesses, or which had been reported to them
by the eye-witnesses : Such as, the doctrines Mhich he preached, and
the miracles which he wrought in proof of his being the Son of God ;
his calling himself Christ the Son of God^ even in presence of the chief
priests and elders of the Jews ; his condemnation and crucifixion on that
account ; his resurrection from the dead, whereby he was demonstrated
to be the Son of God : his ascension into heav-en ; his shedding down
the Holy Ghost on his disciples ; and his promise to return to judge
the world. — That the apostles were to testify these things, appears from
our Lord's command, recorded John xv. -11. And ije shall hear witness
because ye have been with me from the beginning. Acts i. 8. 21- shall be
witnesses unto me both in Jerusalem, &c. u/id to the uttermost parts of the
eartJi.
2. But do thou jointly suffer evil for the gospel. The dative case, in
the Greek, is often governed by a preposition understood. Here the
preposition understood is i-ni^for, and not (t-i/v %vith ', because to suffer
evil with the gospel., would be too bold a figure. The proper meaning
of o-yv, in the compound word (rvy}cy.y:o7ioiBr)76'j, v^ joint'y sujer evil with
?.7?5 and the other faithful servants of Christ.
Ver. 9.
Chap. I. 2 TIMOTHY. 235
9 Who hath saved us, 9 Who Juith resolved to save usy and
and called us with an fbr that purpose hath called us into
holy calling, not (««t«, his kingdom, *Lvith an holy calling ,• a
228.) on account of our calling whose object is to make us
works, but on account of holy ; and hath thus called us, not on
his own purpose, and accotifd of oio' •luorks ?xS u\ef 'Xm^ it y but
grace' ^vhich was given /;/ accomplishment of his otun purpose
us through Christ Jesus and gift, ivhich ivas given us through
{tt^o X^ov&>v oui^HMv) before Christ Jesus in the covenant made
the times of the ages : (See with mankind at the fall, long before
Tit. i. 2. note 2.) the times of the Mosaic dispensation.
10 (As, 101.) A?ui\s 10 And this gift of salvation, is
how made manifest by the 7w%u made manifest, by the appearing of
appearing * of our Saviour our Saviour Jesus Christ in the flesh,
Jesus Christ, who hath who, through his own death and re-
indeed made death ineffec- surrection, hath indeed made death in-
tual,^ and hath fnade life effectual, and hath made an immortal
and immortality clear ^ life after death, and the nature of that
Qiu) through the gospel j life, clear through the gospel, w^hich as-
sures us that we shall live for ever in
the body, after the resurrection.
Ver 9. And grace which was given us. This (^x'*^'^) grace or gift,
is that which was given to all mankind after the fall, in the promise
that the seed of the woman should bruise the head of the serpent, and
which, according to the apostle's account of it, Rom. v. 17. was a pro-
mise of deliverance from death by a general resurrection, and of eter-
nal life to all, who at the judgment are found capable of it.
Ver. 10. — 1. Bi/ the appearing. The word i7n(pciviix?, properly sig-
nifies, brightness^ splendour ; and by the Greeks was applied to the ap-
pearing of a god. See Parkhurst's Dictionary. I think the apostle
alludes to Christ's calling himself the fight of the world. See Tit. ii,
11. note 2.— The manifestation of God's purpose and grace, and the
making death ineiTeclual,and life and immortality clear, were accomplish-
ed, not merely by Christ's appearing, but by his appearing and continu-
ing on earth in the flesh, and by his rising from the dead in the body in
which he died.
2. Who hath indeed made death ine^ectual. The word x««Ti«^75ic^t«vT«?,
signifies, to render a thing inoperative j to deprive it of its power,
Rom. iii. 31. note l.—Christ hath not abolished temporal death to any
one, since all without exception die. But he hath deprived death of
its power to continue mankind in the state of thfe dead. By submit-
ting to die, he hath procured for all men a resurrection from the dead -^
and for the righteous, an eternal life in the body after the resurrection.
Hence the apostle telleth us, Heb. ii. 14. The Son of God partook
of fesh and blood, that through death, xxru^yw^i he might destroij him
who had the povjer of death ; that is, render his malicious contri-
vances for destroying the human species, ineffectual, agreeably to
the promise that the seed of Ine woman chould bruise the head of the
ferpent.
* 3. Hath
236 2 TIMOTHY. Chap, t
1 1 For luliicli I am ap- 1 1 For proclaiming which good
pointed.^;; herald^ and an news, I am appointed an herald and an
apostle, and a teacher of apostle^ and furnished with spiritual
the Gentiles. gifts to make me a successful teacher
of the Gefitiles.
12 For luhich cause I 12 For publishing the promise of
suffer even such things.^ eternal life through Jesus Christ to the
Nevertheless I am not Gentiles, / suffer even such things as
ashamed •, for I know /;/ have now befallen me. Nevertheless
whom I have believed, ^ / am not ashamed either of my doc-
3. Hath made life and immortalitit clear. This is commonly suppos-
ed to be an Hebraism, for ijimiortallfe. But though I have so explain-
ed it in the commentary, perhaps the word Xi^B-x^a-iavj should be trsms-
lated, not immortalinj^ but incorruption ; in which case the meaning
will be, lath made the Ife or existence of the soul after dedtli^ and the in-
corruption of the body after the resurrection^ clear : So that the salva-
tion of believers, mentioned ver. 9.' includes not only a resurrection
from the dead, but an immortal bodily life in heaven. — The word (pari-
fxvr!^, which I have translated, made clear, is explained by Scapula /ucz-
dum reddo ; illumino^ iiluslro ; / make a thing which was formerly
dark, clear and plain. This is more proper than the common transla-
tion, brought to light. For the Israelites had an obscure knowledge of
the immortality of the soul and of the resurrection of the body, given
them in the writings of Moses, as is plain from our Lord's words,
Luke XX. 37. and from what is related, 2 Maccab. vii. 9. 14. 23. See
Ess. V. sect. 3. Nevertheless, as these things were but obscurely reveal-
ed in the ancient oracles, the far more clear discovery of them, in the
gospel, but especially Christ's express promise to raise the dead,
and give eternal life to believers, might with the greatest propriety be
called a making these things clear. — The heathens also had some con-
fused hopes, of tlie immortality of the soul, and of the resurrection of
the body. .But, as they had no ground for these hopes, but uncertain
tradition and their OAvn wishes, they were much in the dark as to these
things. And, therefore, concerning these important subjects the apos-
tle might justly say, that in former ages they were not made'known to
the sons of men, as they are now revealed to the holy apostles and pro-
phets, by the Spirit, Eph. iii. 5.
Ver. 12. — 1. For which cause I suffer even such things. By assign-
ing his preaching salvation to the Gentiles through Christ, without obe-
dience to the law of Moses, as the cause of his second bonds in Rome,
he hath insinuated that the unbelieving Jews were active in getting him
imprisoned, and tried for his life as a criminal.
2. / know in whom I have believed. By appearr.ig to Paul on the
road to Damascus, and by bestowing oa him the spiritual gifts, Jesus
convinced him that he was risen from the dead, and that he was Christ
the Son of God. Wherefore, he could say with tlie ^jeatest confidence,
that he knew in whom, he had believed : He knew that Jesus was no im-
postor, but the Son of God, the Governor of the world, and the judge
of the living and of the dead.
3. i
Chap. L 2 TIMOTHf . 237
and I am persuaded that trine or of my sufferings. For I
lie is able to preserve (t«v knoiu hi luJiotn I have believedy that he
Troce^ct^v^mv f^a) iv/mt is com- is the Son of God ; and I am j^er-
m'lttcd in trust ^ to me until suaded he is able to defend the doctrine
that day. of the gospel which is committed in trust
to mcy against infidels and false teach-
ers, //// the end of the ivorld,
1 3 The form ' of whole- 1 3 The form of wholesome words ^
3. I a7Ji persuaded he is able to preserve what is committed in trust to
me, na^«.^//x)5v «» : literally, my deposite. This may signify either some-
thing which the apostle had deposited, or committed in trust to Christ,
to be preserved and restored to him at the last day \ or something
which Christ had committed in trust to him to be preserved. They
who understand the phrase in the first sense, think the apostle speaks of
his committing to Christ his bodily life to be preserved till he should
restore it to him at the last day. This doubtless is a good sense of the
phrase, being parallel to 1 Pet. iv. 19. Let those who suffer according to
the will of God Trct^xriBia-^aiG-xv rote, ■^vy^u.q ixvreov, cotjimit in trust their lives
to him in well doings as to a faithful creator : for certainly it was a great
encouragement to the servants of Christ to suffer death on account of
the gospel, to know that he would restore their bodily life to them at
the resurrection. Nev^ertheless seeing, by saving to Timothy, ver. 14.
Tlie good deposite preserve iy the Holy Ghost who dwelleth in us, the
apostle represents the doctrine of the gospel as a deposite committed to
him and to the other faithful ministers of Christ, to be preserved in
purity. (See ver. 14. note 1.) I am of opinion that ^r^^a^jjjtjjv f^a, in
this verse, means the true doctrine of the gospel committed in trust to the
apostle, and to tue faithful men, mentioned 2 Tim. ii. 2.— It is true
that in ver. 14. and in 1 Tim. vi. 20. where the same injunction is
given, the word used is not ■^u^a.^^y-Av, as In this verse, but Trx^ocKXTtc-
%K.rty : but these words have the same meaning, being both of them de-
rived from TToi^atTi^^iy which signifies to commit a thing in trust to
another to be kept : And it is applied in particular to doctrines : 2 Tim.
ii. 2. What things thou hast heated from me by ma?iy witnesses, these
TTei^cc^a commit in trust to faithful 7nen, who shall be ft also to teach
others.— It being the great duty of the ministers of Christ, in that, and
in eveiy age, to preserve in purity the doctrines of the gospel commit-
ted in trust to them, the apostle, to encourage them, declared here, that
notwithstanding the attacks of infidels, and the arts of false teachers, and
the endeavours of persecutors to extinguish the Christian religion by
putting those to death who preached and professed it, he was persuaded
that Christ is able to defend it, and will defend it until the day of his
'second coming.
Ver. 1:5.— 1. The form. ^rTrcrvTr^a-iv, here translated ^rw, comes
from y;r<jTV7rc<y, which signifies, to draw a sketch, or frst draught of a
•thing, as painters do when they begin a picture.— Wetstein hath shewed
from the Greek wriiers, that yTroryTr^jc-*?, denotes a sketch, or concise
representation of any thing. It signifies also, the likeness of a thing.
Vol. III. I i especially
liSS ^2 TliMOTHY. ' Chap, t
some words which thou in which thou hast heard from me the
hrist heArdy)-6i;;z me, ' hold doctrines of the gospel, hold fast luith
fast, nv'ith the faith and that fidelity to Christ and that love to
love which ARE in Chribt those who err, which become a mi-
Jesus, nister of Christ.
14 T/^<? good deposite^^ l^ Also the good deposite oi the go^-
guard by the Holy Ghost, pel doctrine itself, guard hy the assist-
njuko dwelleth in us. ^ ance of tlie Holy Ghost, who dwelleth
in us.
15 Thou knowest thisy 15 To guard the good deposit e
that all they who ARE in among the Ephesians^ is the more
especially that which is made by impression. See 1 Tim. i. 16. note i'.
The A^fe>l•d, therefore, is properly enough translated, yo/v;/.
2. Of wholesome words wh'ch thou hast heard from me. This is f^n
insinuation that the false teachers had proudly and impiously introduced
into their discourses, a variety of high sounding mysterious words and
phrases of their own invention, (c2L\\td foolish talkings, I Tim. i. 6.) on
pretence that they expressed the Christian doctrines, better than those
used by the apostles. This bad practice Timothy was to resist, by ad-
hering closely to the words and phrases in which the apostle had taught
him the doctrines of the gospel, and which he terms wholesome words,
because, being dictated by the Spirit, 1 Cor. ii. 13. they are more fit
cor expressing the doctrines of Christ, than any words of human invention.
— idle teachers in modern times, who in explaining the articles of the
Christian faith, use phrases different from the scripture phraseology
would do well to attend to this apostolical injunction. — If the above in-
terpretation of vytxivivrm Xoyuv, is not admitted, the clause may be thui>
translated, The form of wholesome doctrines — holdfasT.
Ver. 14.— 1. The good deposite. This is the literal translation of t/.?
rca£A)jv ■^ct^'x.y.ot.To'.^KViv. See 2 Tim. i. 12. note 3. — The Cambridge Mb.
reads Trot^u^nKYt'), here.— What the deposite was, of which the apostle
speaks, see 1 Tim. vi. 20. note 1.— Our translators have added the word?,
to thee^ which are not in the original \ and besides are unnecessary, bt^
cause the apostle is speaking of a deposite committed in trust to himself
as well as to Timothy %, as is plain from the last words of the verse :
Guard hy the Hoi tj Ghost who dwelleth in us. — As the form of wholesome
words mentioned ver. 13. was a part of the d<jposite, an exhortation to
guard them, was extremely necessary before the writirigs of the apostles
and evangelists were published, in which the doctrines of the
gospel are expressed in words taught by the Holy Ghost. Arjd
now that these inspired writings are in our possession, this exhortation
implies, that we ought to preserve them pure without any alteration j
and that all the translations which are made of them ought to exhibit
as nearly as possible, the very words which were dictated to the inspired
writers, by the Spirit of God. See 1 Cor. ii. 13. note 1.
2. The Holy Ghost who dwelleth in us. The apostle means the girt
of discerning spirits which was bestowed by the Holy Ghost on many
of the first Christians, to enable them to judge of teachers pretending
to inspiration, and of their doctrines.
Ver,
Chap. I. 2 TIMOTHY. 2S9
Asia"^ have turned me off j necessary, becpuse Tli'.ii hnoivcsi tJii.f,
of whom are Phyg.elkis that all the Judaizing teachers ivlio are
and Hermogenes. * /;/ Asia^ have turned me off\ denying
that I am an apostle : cf luhoni ar-
Phygellus and Hermogenes.
1 6 JTf ^^ the Lord ^r^;// 16 May the Lord grant merrij to
mercy to the family of the family of Onesiphorus, For he con-
Onesiphorus ; (see v. 18. tmued his attachment to me, and
note.) for he often re- often -comforted nu in my imp3-ison-
freshed' me, and was not ment, by his yisits and friendly of-
ashamed of my chain, fices, and luas not ashamed of me
(See ver. 8.) though chained as a malefactor.
17 But i^W/Zjg- in Rome, 17 But being come to Rome, he
he sought me out very di- searched for me with great diligence
ligently, and found me. among the different prisons in the
city, and at l-dst found me.
1 8 May the Lord grant 1 8 For that good man himself I
/:? him, /(?j^W mercy (/Tfl4^«) pray, May the Z^jr^^ reward him for
from the Lord ' in that his kindness to me, and grant to him
V^r. 15. — 1. All theij who are in Asia have turned me off. According
to the Greek commentators, the apostle is here speaking of the Judaiz-
ing teachers, who had followed him from Asia to Rome. Biit if this
Were his meaning, sv must be translated by the word from, which is a
very unusual sense of that preposiiion. I agree with the ancients in
thinking the Judaizing teachers, and not the brethren in Asia, are here
ffneant, because it is not to be thought that all the brethren either y/o///
or in Asia, turned Paul oif from being their apostle, or teacher, by de-
nying his apostolical commission. Benson conjectures that Onesiphorus
informed the apostle of th^ defection of the judaizing teachers in the
provmce of Asia j and that the apostle mentioned it as a thing which
Timpthy, who was on the spot, knew, to stir him up to the greater dili-
gence in guarding the deposlte.
2^ Of whom are Fhy^elius and Hermogenes . Of the>e corrupt teach-
ers we know nothing. Only fr9m thefr being mentioned particulaiiy,
as having turned off the apostle, it may be presumed that they opposed
his doctrines v,:ith great virulence, and had spoken calumniously of him.
Whether they \vere authors of any particular sect, is not known. Some
fabulous stories are told of them, in the apocryphal books of the sulTer-
ings of the spostles, which merit no credit.
Ver. 16. He often refreshed me ; An-^v%^, literally, He cooled me. The
apostle in this manner expressed the consolation which he received
from the friendly visits of Onesiphorus, because the Hebrews represent-
,ed any great affliction under the idea of a scorching or burning heat,
^ee 1 Pet. iv. 12.— Perhaps the apostle meant likewise that Onesiphorus
ministered to his wants at this time in Rome, as he formerly did in
Ephesus. See ver. 18.— Offices of kindness done to Paul, especially
when in distre.vs, made a deep impression on him, and filled him with
platitude.
' " Ver.
240 2 TIMOTHY. Chap. I.
day. And hoiu many to find pardon from the Lord Jesus in
things be ministered TO the day of judgment. Besides^ hoiu
MR in Ephesus, ihou many things he supplied to me while I
knowest well. abode in EphesuSy thou^ being a wit-
ness thereof, knowest well.
Ver. 18. To find mercij firo?n the Lord. If the Lvrd iw i\iis latter
clause does not mean the Lord Jesus, it is a common Hebraism for,
May the Lord grant him niercij. See Gen. ix. lo. xix. 24. Exod. xxiv.
1, 2.— By praying, first for the family of Onesiphoms, ver. 6. the a-
postle insinuated that Onesinhorus was at a distance from his family.
Next by prayin"- for that good man himself, he intimates that he was
not dead.— Blackwall observes, that there is great beauty in the style
of this passage. He thinks the interruptions and repetitions found in it
shew the writer's impatience to express his fervent gratitude to One-
siphorus, for whose family he first prays •, then suspends the sentence,
to repeat his acknowled.^ments. After that, with renewed fervency
and gratitude he prays. The Lord grant unto him to find mercy from the
Lord in that day. Blackwall adds, among the many parentheses and
interruptions of style, to be met with in the most elegant authors, we
find few written in a mors pathetic and lively manner, or for a more
substantial reason.— Concerning the salutation sent to the family of One-
siphorus, chap. iv. 19. from which the Papists infer that Onesiphorus
was dead when this epistle was written •, and concerning the lawfulness
of praying for the dead, which the Papists have founded on the prayer
jn-this J 8th verse, taken in connection with that salutation, see chap.
iv. 19. note
CHAPTER II.
View and Illustration of the Instructions given to Timothy in this
Chapter.
"O ECAUSE the Judaizing teachers in Asia had all cast off Paul
-^ ' as an apostle, and because it would not be in his power after
this, to oppose their corrupt doctrines in person, he ordered Ti-
mothy to be strong in the exercise of his spiritual gifts, and in
preaching the unspeakable benefits bestowed on Jews and Gen-
tiles without distinction, through Christ and not through the law
of Moses, ver. 1. — and the things concerning Christ; namely
that he is the Son of God *, that he died for our sins ; that he
arose from the dead, ascended into heaven, and now sitteth at
the right hand of God, governing the world ; and that he will
return to judgment •, all which Timothy had heard from the
apostle, as Tacts confirmed by the testimony of many witnesses :
T ese he or iered him to commit to faithful men, capable of
inculcating them on others, who, in their turn, should hand
them
Chap.il 2 TIMOTHY. 241
them down in like manner ; that the knowledge of them might
be continued among mankind to the end of the world, ver. 2.
But in regard Timothy, by preaching these things, would ex-
pose himself to much persecution, the apostle exhorted him to en-
dure evil, as a good soldier of Jesus Christ, ver. 3. — imitating ordi-
nary soldiers, who hold themselves in constant readiness to march
and fight, that they may please their commanders, ver. 4. — Imi-
tating also those who contend in the games, who do not expect
to be crowned, unless they observe . all the rules of the combat,
ver. 5. — and husbandmen, who must labour, before they partake
of the fruits of the ground which they cultivate, ver. 6, 7. —
Farther, he desired him faithfully to do the work of an evangelist,
by frequently calling to remembrance, and preaching, that Jesus
Christ of the seed of David, though put to death by the Jews as a
deceiver, was raised from the dead, and thereby demonstrated to
be the Son of God, according to the apostle's gospel, ver. 8. —
for the preaching of which he was now bound in chains as a
malefactor, ver. 9. — But he bare his sufferings with joy, for the
sake of the Gentiles, elected to be the people of God, that they
might obtain salvation through the preaching of the gospel, ver.
10. — And to encourage Timothy, and all the ministers of religion,
who should read this letter, to faithfulness in preaching the gos-
pel, and to courage in suffering for it, he set before them this
greatest of all motives. That if they suffer death with Christ,
they shall also live with him, ver. 11. — ^^Vhereas, if through fear
of persecution and death they deny him, by concealing or misre-
presenting the things concerning him, he will, at the day of
judgment, deny that they are his servants, ver. 12. — This
Christ had expressly declared, Matth. x. 33. and he certain-
ly will do it : for he cannot deny himself, ver. 13. — All these
things the apostle ordered Timothy to represent to the Judaizing
teachers, who perverted the doctrines of the gospel to render
them conformable to the prejudices of the unbelieving Jews and
Gentiles, hoping thereby to avoid persecution. Also he ordered
him earnestly to testify to them, as in the presence of the Lord,
not to fight about the meaning of detached words and sentences
in the law, from which nothing could result but the subversion
of the hearers, ver. 14. — And with respect to Timothy's own
conduct, the apostle ordered'him to present himself to God an
approved unashamed workman, who rightly divided the word of
truth among his hearers, ver. 15. — Then counselled him to
shun the profane empty babbling of the judaizers, in their dis-
courses about the law, because such a method of talking led to
more impiety, ver. 16 — and was of an infectious nature, corrupt-
ing the mind as a' gangrene does the body. And mentioned
Hymeneus and Philetus, two bigotted judaizers, whose van
l^abbling led to more and more impiety, ver. 17. — For by aflirm-
ing
242 2 TIMOTHY. Ghap. IL
ing that the resurrection was accomplished when men believed,
they denied the' resurrection of the dead, and overturned the
faith of some, who had expected a future eternal Ufe in the body,
in consequence of their resurrection, ver. 18 — But although
these and other ungodly teachers, by opposing the doctrine of
the apostles, denied their inspiration and authority, the apostles
remained firmly placed, as the foundation on which the chiirch
of God is built, ver. 19. — Farther, that Timothy and the faithful
at Ephesus, might not entertain wrong thoughts of God, for per-
mitting false teachers in his church, the apostle observed that it
is in the church as in a great house, where there are vessels made
of different materials, some for an honourable and some for a
dishonourable use, ver. 20. — But that if any teacher cleanse him-
self from false doctrine, and bad practices, he will be in the house
of God a vessel sanctified and meet for the master's use, ver. 21.
— And that Timothy might be such a teacher, the apostle gave
him a variety of directions and advices, respecting his behaviour
ai;id method of teaching, ver. 22. — 25,
New Translation. Commentary.
Chap. II. 1 Thou 1 Because there has been such a gt'-
tlierefore, my son, be neral defection among the teachers in
strong in the grace ' luhich Asioy my son^ be strong in preaching
JS (sy, 167.) through Christ the grace which is bestowed on man-
Jesus, kind through Christ Jesus.
2 And tuhat things 2 And nvhat things thou hast heard
thou hast heard from me from me concerning Christ, confirmed
(5*06, 113.) by many wit- by many ivitnesses who saw and con-
nesses,* these commit in versed with him, both before and af-
Ver. 1. Re strong in the grace. Grace here may signify the ofHce of
an evangelist bestowed on Timothy by the grace of Christ. For it is
used to signify the office of an apostle, Rom.i.3. — Or, it may signify
the spiritual gifis bestowed on Timothy, to fit him for his office. In
this sense, the exhortation will be the same with that given him, 1 Tim.
iv. 14. 2 Tim. i. 6.— -Or, grace may signify the gospel itself, as it does,
Tit. ii. II. And the apostle's meaning may be, that Timothy should
strongly set forth the gre^t blessings bestowed on mankind through
Christ, as they are revealed in rbe gospel.
Ver. 2. — I. What things (See 1 Tim. vi. -20. note 1.) thou hast
heard from me by many ^witnesses. Grotius thinks these witnesses arc
the ancient prophets who foretold our Lord's coming in the flesh ; and
particularly his death and resurrection. But I rather think the w-itnes-
ses here spoken of, were the apostles and other eye-witnesses who at-
tended our Lord during his ministry on earth, and saw him alive after
his resurrection, to whose testimony St Paul often appealed in the course
of his preaching and conversation. See 1 Cor. xv. 5.-8. Heb. ii. 3. —
If this Is the apostle's meaning, the things which Timothy had heard
from
Chap. II. 2 TIMOTHY. 2i3
trusf- to faithful men, ter his resurrection, these q^mmit in
who shall be jit also to trust to men of approved fidelity^ luJio
teach others. shall befit also to teach them to others y
that the knowledge of them may be
continued in the world to the end.
3 Thou, therefore, en- S Sifice thou must maintain the doc-^
dure evily as a good sol- trine of Christy and commit it in puritj^
dier of Jesus Christ. (See to others, do thou endure with constancy
1 Tim. i. 18. note.) the evils, attending that service as a
good soldier of Jesus Christ, that the
teachers whom thou appointest may
imitate thee.
4 No man luho war- 4- No soldier engages in any of the
reth entangleth himself businesses of this life, that being con-
withthe businesses [th, 11.) ' stantly ready for action, he in ay please
of this life, ' that he may him ivho hath chosen him to be a soldier.
please him who hath cho- The same rule ought a minister of the
sen him to be a soldier. gospel to follow, that he may please
Christ who hath called him.
from him, were those mentioned vcr. 8. namely Christ's descent from
David, and his resurrection from the dead : Also the other articles of
the gospel, mentioned i Tim. vi. 20. note 1. for many of these being
matters of fact, their credibility depends on the testimony of those who
were eye and ear witnesses of them.— In our Bible, the translation of
the clause under consideration is, heard from t?ie among mamj witnesses,
'meaning, I suppose, that Paul himself was one among many witnesses,
from whom Timothy had heard the things concerning Christ above-
mentioned. But the translation I liave given is more proper.
2. These, Trac^a^n, commit in trust. For this translation of the Greek
word, see 2 Tini.ri. 12. note 3. — Though Christ promised that the gates
of hell should not prevail against his church, means are to be used by
his servants for securing it against the pouer of hell. And therefore
St Paul, by inspiration, ordered the mhuslers of the gospel iii every agf
t-o instruct a number of capable men, in the true gospel doctrine, who
were to preach that doctrine faithfully to others, who, in like manner,
were to deliver it in purity to their successors. In obedience to this in-
junction, a succession of teachers hath been perpetuated in the Christian
V church, by whose labours the ktiowledge of the doctrines and precept^:
of true religion having been \videly diffused, the morals, especially of
the lower classes of mankind, who, till this order of teachers w^as esta-
blished, w^ere exceedingly ignorant and profligate, have been greatly
mended.- -Farther, by placing the evidences of the gospel in a proper
light, and by repelling the objections of infidels, the ministers of the
gospel have maintained the Christian religion in the world, so that it
hath continued and will continue to the end.— The gospel ministry there-
iore, being of divine institution, and admirably adapted to the necessities
of mankind, he who undertakelh that function from just motives, and
who exerciseth it with understanding and dihgence, performs a work,
^^ost acceptable i*^ GhrisU and highly beneficial tp the world.
Etfsebius,
244 2 TIMOTHt. Chap. IL
5 And also if cne (oBxr) 5 A fid alsoy if one contend in the
contend in the games, ^ he Grecian games, he is not crowned un-
is not crowned unless he less he contend according to the laws of
contend according to the the combat. As little can thou ex-
laws. ^ pect to be re\varded unless thou ful-
iil thy ministry in the manner pre-
scribed by Christ.
6 It hecometh the hits- 6 It hecometh the husbandman to la-
handman to labour (^Tre^JTcv) bour his field before he partake of the
iefore ' he partaleth of the fruits of it. How much more ought-
fruits, est thou to labour in the ministry,
before thou are rewarded ?
7 Consider what I say ; 7 Consider what I say concerning
(yi«^, 97.) and niay the the necesssity of devoting thyself
Eiisebius, E. H. 1. 3. c. 4. speaking of the churches founded ly
Paul and Peter saith, " But hoAv many, and who, having become ge-
" nuine imitalors of these," (apostles) " were esteemed fit to feed the
" churches founded by them, it is not easy to say j unless it be such as
*' any one may easily collect from the writings of Paul." — If in the days
of Eusebius the succession of pastors in the churches founded by the
apostles was so uncertain, these successions must now be much more un-
certain, considering the many ages which have elapsed since Eusebius
wrote. Nevertheless, as in his time the authority of the ministry was
not called in question, on account of the intrusions of pastors into parti-
cular churches without due warrant, so the authority of the ministry
can as little be called in question now on that account, in regard it is no
where promised in scripture, that the succession of pastors in the church
should be uninterrupted.
Ver. 4. Entanglcth himself '•xith the businesses of this life. In his note
on this passage, Grotius hath shewed, that the legionary soldiers amonj;
the Romans, were not suffered to engage in agiicullure, merchandise,
mechanical employments, or any business which might divert them
from their profession. The apostle, by applying the Roman law respect-
ing soldieis to the ministers of the gospel, hath established a scripture
canon^ whereby all who undertake the otfice of the ministry, are prohi-
bited from following such secular businesses, as engross their at Mention
and require much time to execute.
Ver. 5. — 1. If one contend in the games. This is the proper significa-
tion of the word u^M' Hence the combatants were called athletes.
2. Unless he contend according to the laivs. One of the laws of the
games was, tliat the combatants should contend naked. But whether
the apostle had that law in view here, and meant to insinuate that the
minislers of the gospel, while combating the excellent combat of faith,
in those times of persecution, were to divest themselves of the love and
«f the cares of the world, 1 will not petend to say. The preceding
verse contains that sentiment.
Ver. 6. Labour before he partaheth. The word tc^utov^ is often used
5S an adverb, in which sense I have taken it here, and have construed
the sentence thus, ^-a rev yicooycv Kcxtuina tpa'tov liz^xXxucxvuv rm xagTr&Jv-
I " Ver,
Chap. II. 2 TIMOTHY. ^45
Lord give thee under- wholly to the ministry, and of endu-
Standing in all things. ring evil, and may the Lord Jesiis {r\ve
thee a just discernmefit in all religious
7natters.
8 Remember Jesus 8 Often recollect and preach, That
Christ, of the seed of Jesus Christy really descended from Da-
David, raised from the vidy was raised from the dead, and
dead, ^ according to my thereby demonstrated to be the true
gospel:'-'' ^iQ'i'iiTih, according to the gosjjel luhich
I preach.
9 (Ev ^ \G^.)for which 9 For which gospel 1 suffer evil
I suffer evil unto bcndsy as even to bonds, as a malefactor. But
a malefactor. But the though my enem-ies may bind me,
word of God is not they cannot bind the ivord of God. It
hound. ' ' will spread itself in spite of all oppo-
sition.
Ver. 8. — 1. Rernemher Jesus Christy of the seed of David^ raised from
the dead. Of the false teachers some, I suppose, were Greeks, or per-
sons addicted to the Grecian philosophy \ others -^vere Jews, who retain-
ed many of their ancient prejudices. The Greeks had a great attach-
ment to fables and' allegories. This was the case with the Platonists
more especially. Of the Jewish false teachers, \^^o are mentioned by
name in this chapter, ver. 17. wh© having denied the reality ot Christ's
resurrection, considered the doctrine of the resurrection as an allegory,
and athrmed that it had already happened. See ,ver. 17. note. But
to preserve himself and others from that error, Timothy was ordered
often to recollect, and consequently to preach the resurrection of Jesus
Christ the true Messiah from the dead j because being a real resurrec-
tion, it was an example ana proof and pledge of the resurrection of all
the faithful, and of their obtaining the reivard of eternal life promised
to believers by Christ. See the Illustration perfixed to 1 Cor. xv. —
Timothy was also to preach that Jesus Christ is of tlie seed of David,
because that circumstance was as necessary as his resurrection, to his
being the true Messiah, Isai. xi. 1.
2. According to my gospel, Eusebius, E. H. 1.' 2. c. 4. salth, *' it was
''reported by some. That the gospel according to Luke was common-
*' ly meant by Paul, when writing as concerning a gospel of his oum,
" he saith, according to my gospel.'''' This however could not be his mean-
ing in every instance where he useth that expression. For we find it
in some of his epistles which were written before Luke's gospel was
published. See Piom. ii. 16. xv. 25.
Ver. 9. But the word of God is not hound. This short sentence is a
beautiful display of the apostle's character. The evils which he \vas
suffering for the gospel, though great, he reckoned as nothing, because
of the joy which he felt from his persuasion that the lioriour of Christ
and the happiness of mankind would be promoted hv his sufterings ; and
because he knew that all the opposition which infidels ^verc mnking to
the gospc;! ^vould not hinder it from being preached and believed. They
Vol. in. K k have
24:6
2 TIMOTHY.
Chap. IL
10 For this cause I pa-
tiently hear all things {}^at^
112.) on account of tlii-
elected^ that they also may
obtain the salvation which
IS by Clirist Jesus, with
eternal glory.
11 ('O A»7.j, 71.) This
saying is true, [u <y«g)
That if ive die'wnth. him/
we shall also live with
HIM :
12 li -WQ suffer patient-
ly, we shall also reign*
with HIM : If we deny
HIM, he also will deny us.
(See Mat. X. 33.)
13 (E;, 130. 2.) Though
*we be unfaithful, he a-
bideth faithful. He can-
not deny himself.
14 Put THEM in re-
membrance of these things,
earnestly testifying TO
THtM in the presence of
the Lord, jiot to fight about
10 For this cause 1 patiently bear
all things, 07i account of the Gentiles
elected to be the people of God, (see
1 Pet. i. 1. note 3.) that they also may
obtain the salvation from sin and death,
luhich is procured by Clirist Jesus, and
which will be accompanied 'vjith eter-
nal glory.
11 Suffering for Christ is not so
great a misfortune as the world ima-
gines : For this affirmation is true, thai
if ive die ivith Christ, as martyrs for
religion, we shall also live ivith him
eternally.
12 IfYikQ Christ ive suffer perse-
cution patiently, ive shall also reign
ivith him : But if, when brought be-
fore kings and councils, ive from fear
deny our relation to him, he ivill, at the
judgment, dejiyth.2.t he knows us.
13' Though ive be unfaithful in de-
nying him, he abideth jaithful to all
his promises and threatenings. He
cannot act co7itrary to his own essential
perfections.
14< Put the Ephesians in jnind of
these great motives, earnestly testifying
to them in the presence of Christ, and
as they shall answer to him, not to
fight about words, (see 1 Tim. vi. 4.
have bound me In chains, said he, and may put me to death, but the
word of God they cannot bind. — Not only the strength of the apostle's
reasoning here, but the energy of his expression Is admirable.
Ver. 11. This saying is true^ That ifw-e die with him, &c. Tillotson
thought this a noted saying cnnong the first Christians. But whether
they had it by tradition from Christ, or whether it was in familiar use
among the apostles, he could not determine. St Paul introduces se-
veral remarkable sayings of his own in this manner, in order to excite
attention — The saying mentioned here, from whomsoever derived, was
no doubt of singular use in exciting the Christians of that age to the
Stedfast profession of their religion.
Ver. 12. We shall also reign with him. I do not think there Is here
any reference to the Millennium, as Benson fancies. In other passages
of scripture, the future felicity of the righteous, is represented by their
i-eigning with Christ, Rev. iii. 21.
Ver. 14. Not to fight about words. Bengelius translates, ^vi Xoyo-
^i(%u)ij not to fight with words. 'J?he pernicious effects of those disputes
about
Chap. II.
2 TIMOTHY.
247
words ^ for notlnng usefuly
.BUT (?5r;) to the subvert-
ing of the hearers.
1 5 Strive to present thy-
self to God, an approved
unashamed workman, who
rightly dividetJi * the word
of truth.
16 But profane etnpty
babblmgs [Tn^u^xuD^ cir-
cumsiste) resist, for they
will increase to moire un-
godliness.
their word
a gangrene :
note 2.) as the Judaizers do, to no
manner of iise^ but to the subverting of
the faith and morals of the hearers.
15 Strive to behave so as at last
thou mayest ^ri'j-ff;^/ thysef to God^ an
approved unashamed workman^ luho
hath rightly distributed the doctrine of
the gospel to ail, according to their
need.
16 But irreligious empty declama^
tions resist^ for they who use stich dis-
courses, ivili increase to more imgodli-
ness ; they will proceed to deny the
most essential articles of the Christian
faith.
\ 7 And their doctrine ivill eat •
will destroy the souls of men ; as a
gangrene destroys the body. Of this
sort of ijngodly talkers are Hymeneus
and Phiietus.
18 ivho from the true Christian-
doctrine have wandered^ afjirmitig that
the resurrection hath already happened ;
and by this impious babbling, have
17 And
will eat as
of whom are Hymeneus
and Phiietus,*
1 8 who concerning the
truth have erred, afirm-
i/igy that the resurrection
hath already happened, *
about words are described 1 Tim. vi. 4. Whereof come envy, strfe, &,c.
'—The same bad cohsequences flow from most religious disputes, as they
are commonly managed j so that they tend to nothing but to the
subverting of the faith and morals of those who engage keenly in them.
They ought therefore to be carefully avoided, agreeably to the apostle's
advice.
Ver. 15. Who rightlij dkidetli. O^^TG/uavroi, literally who riglithj
cutteth up the word '^ in allusion to the action of the priest who opened
and divided the sacrifice : or rather, of one who carves at table, and distri-
butes meat to the guests, according to their ages and their state of health.
lu this manner the apostle himself divided the word to the Corinthians,
1 Cor. iii. 2. Miik I gave you Cnd nnt meat, for ye voerie not then ablf to
bear it. The Vulgate version paraphrases this very well, recte tractan-
tern, rightly handling.
Ver. 17. Of whom are Hymenous and Phiietus. The apostle Tnen-
tions these two by name, as profane empty babblers, whom the faith-
ful w^ere to resist, because their errors were of the most dangerous na-
ture : as is evident from the account which the apostle gives of them.
in the next verse. And because Hyrneneus in particular, had spoken
disrespectfully of Christ, the apostle found it necessary to deliver him
to Satan, 1 Tim. i. 2Q. — Philetih is mentioned no where else in scrip-
ture— -Perhaps these teachers denied that Jesus Christ came in the
flesh, see 1 John iv. 2. consequently denied the reality both of his death
and of his resurrection.. See pref. to 1 John sect. 3.
Ver. 18. AJprming that the resurrection hath already happened. They
aflirmed
^4-8 2 TIMOTHY. Chap. IL
TiuA overturn the faltli of overturned the faith of some concern-
some, ing the resurrection of the body, and
a future life in the body.
19 (M£i'TOi) Neyerthe- 19 These false teachers, by deny-
less the foundation of ing the doctrine of the apostles, make
God standeth firm^"- ha- themselves greater than the apostles,
ving this seal, - The Lord Nevertheless^ the apostles being the
lu'ill make hioivn them ivho foundation cf God' s church (Eph^ ii. 20.)
afKrmed that the only resurrection Christ promised was a spiritual re-
surrection from ignorance and error by believing the gospel : And that
that resurrection having already happened, no other is to be expected.
See Irenseus, lib. ii. c. 5ri. This doctrine the Judaizers founded, I sup-
pose, on Christ's words, John v. 24, 25. where doubtless a spiritual re-
surrection is spoken of. But they overlooked the other parts of his dis-
course, ver. 2S, 29, in which he promised expressly the resurrection of
the body.— By explaining the doctrine of the resurrection in a figurative
sense, Hymeneus and Philetus endeavoured to recommend the gospel to
the Greek philosophers, who considered the resurrection of the body, not
only as impossible in itself, but as a thing highly disadvantageous, had
it been possible. See pref. to 1 Cor. sect. 4. These judaizers, however,
carried the matter farther than even the Greek philosophers. For be-
ing Sadducees, who held that there is nothing in man but what is ma-
terial, by denying the resurrection of the body, they denied the future
existence of the man. — The heresy of Hymeneus was that which Iren-
seus ascribes to the Gnostics, lib. 2. c. 37. Esse resurrectionem a mortuis
agnitionem ejus, quce ab ipsis dicitur veritatis. This heresy seems after-
wards to have been espoused by Marcion, who said, Nan carnis sed
atiwue resurrectioneyn esse credendum. We are not to believe the resur-
rection of the body, but of the soul. Epiphanlus Heres 42.
Ver. 19.— 1. Nevertheless ^tf^iXt(^ the foundation of God stafidethfrm.
The apostle speaking of the temple of God, the Christian church, con-
sisting of believers, says Ephes. ii. 2O. 2^ are huili upon ru Bif^iXiv the
foundation of the apostles and prophets, Jesus Christ hir?is elf being thebottoin
corner stone. Wherefore, it is probable, that by the foundation of God m
this passage, he means the apostles and prophets, on whom, as on a found-
ation, the church is built. And when he told Timothy that the found-
ation of God standeth frm, his meaning is, that the apostles were so firm-
ly placed as the foundation of the church, that they could not be re-
moved by any attempts of those who denied their inspiration and au-
thority.—Because we find this expression, Heb. vl. 1. Not laying again
the foundation of ^ repentance, &.c. Benson, by the foundation of God, un-
derstands the chief doctrines of the gospel. But I do not see how what
follows, can be applied to doctrines.
2. Having this seal. In common language a seal signifies, not only
the seal itself with its inscription, but the figure that is made by the seal
when impressed on some soft substance. A seal, in the sense of a fgure
nvith an inscription, was no unusual thing on a foundation stone even in
ancient times j Zech. ill. 9. ¥or behold the stone that I have laid before
Joshua : upon one stone shall be seven eyes : Behold I will engrave the
graving there f
3. The
Chap. IT. 2 TIMOTHY. 219
are his. ' And, Let every stand firm in that honourable place,
one luho nameth the name havwg this inscription as a confirma-
of Christ, depart from tion of their ajathority, The Lord ^vill
iniquity. mahe kmiun them ivho are his. And,
Let evcrij one ivho nameth the name cf
Christ as his Lord, dtpart from ivic'k-
^ ed teachersy lest with them he be de-
stroyed.
20 But in a great house 20 Think it not strange that God
there are not only vessels permits wicked teachers to be in his
of gold and of silver, but church. In a great house, there arc^
also of wood and of earth- not only vessels of gold and of silver, but
en ivare^ * and some to also of ivood and of earthen ivare, and
honour, and some to dis- some of these vessels are destined ta
honour. * an honourable^ and some to a dishonour-
able use.
3. The Lord villi mahe hnown thejn who are his, &Lc. The apostles
and prophets, as the foundation stones of the temple of God, the Chris-
tian church, have this inscription engraven upon them : The Lord will
make known them who are his. These are nearly the words which Moses
spake to Korah and his company, who endeavoured to overturn his au-
thority, Numb. xvi. 5. The Lord will shew who are his ; which the
LXX. have translated as the apostie hath done ^ iyvot K.v^ic<; t»? evrxg
etvra. The Lord will make known them who are his. This inscription
is said to be written on the foundation of God, that is on the apostles,
and is called a seal, or confirmation of their authority, in allusion to the
common use of seals. — The remaining part of the inscription, Let e'uer^
one who nameth the name of Christ depart from iniquity, is an allusion to
the command which Moses gave to the Israelites, Numb. xvi. 26. De-
part from the tents of these wicked men.--' Iht opposition of the heretical
teachers to the apostles, was as real a rebellion against God, as the op-
position of Korah and his cotnpany to Moses, and was as certainly to
be punished. Wherefore, to the safety of the faithful, it was as neces-
sarythat they should depart from these heretical teachers as it was to
the safety of the Israelites, that they should depart from the tents of
Korah and his accomplices. To shew this, and to make the heretical
teachers sensible of the destruction that was coming upon them, the
apostle represents a command, similar to that given by Moses to the
Israelites, as written on the apostles the foundation-stones of the church
of God : let every one that nameth the name of Christ depart from iniqui-
ty, let them depart from wicked teachers, lest they be involved in their
punishment.
Ver. 20. — 1. And of earthen ware. The word ef^^xiva;, denotes ves-
sels of clay, such as potters make, and which are appropriated to meaner
uses, than those made of gold and silver. They are called efg«x<»af, be-
cause being burnt in the fire, they are hard like shells.
2. And some to dishonour. The application of the comparison, begun
in this verse, is wanting, as in the comparison Rom. v. 12. and other
instances-
250
2 TIMOTHY.
Chap. IL
21 If then a man ivill
cleanse himself well from
these thifigSy he luill be a
vessel APPOINTED to ho-
nour, sanctified, and very
profitable for the master's
use, prepared for every
good work.
22 Flee (^s, 106.) there-
fore youthful^ lusts : But
pursue righteousness, *
faithj love^ AND peace
with them ivho call on
the irOrd from a pure
heart.
2S (As) Moreover y fool-
ish and untaught questions
(Tit. iii. 9.) reject, know-
ing that they beget fight-
ings.
21 If then a teacher will cleanse
himself well from these things, namely,
from false doctrine, corrupt aifec-
tions, and sinful actions, he will be a
vessel appointed to afi ho?iourable use in
the church, consecrated, and very 'pro-
fitable for God's use who is the master
of the house or church, being ^;r^jD«-
redfor every good work, .
22 Flee therefore those youthful
lusts which young men placed over
others are prone >to indulge, and
which render them unfit for the mas-
ter's use. But pursue righteousness,
fidelity, love, and jjcace, especially wiith
ihe^n who worship the Lord from a pure
heart.
23 Moreover, tho^Q foolish questions
which the judaizers are so fond of,
and luhich ivere never proposed by the
apostles, reject ; knowing that they
beget contentions.
instances. But the mcmt3er wanting here msy bfe thus supplied : Just
so in the church, which is the house of God, there are teachers of dif-
ferent characters and capacities 5 and some of them being faithful, are
employed in the honourable work of leading men in the path of truth
and goodness. But others, being unfaithful, are permitted to follow
the dishonourable occupation of seducing them who love error, that
the approved may be manifest. See pref, sect. 4. penult paragr. at the
irjiddle.
Ver. 22.— 1. Flee therefore youthful lusts. The apostle does not
mean sensual lusts only, but ambition, pride, love of power, rashness,
and obstinacy ; vices which some teachers who are free from sensual
lusts are at little pains to avoid. —At the time this epistle was written,
Timothy being about 38 years of age^ was in the season of life, wliicli
is most susceptible of ambition, pride, love of power, &c.
2. But pursiie righteousness, &c. Human nature is so constituted,
that what men are accustomed to, becomes pleasant, although at first
it be disagreeable. The apostle's advice therefore may be considered
as implying, that we should for the most part employ ourselves in the
exercise of the virtues here mentioned, that we may acquire a relish
for tliem, and not too frequently indulge ourselves even in innocent di-
trersions and entertainments. Yot, " the mind may insensibly fall off
** fiom the relish of virtuous actions, and by degrees exchange that plea-
*' sur- which it takes in the performance of Its duty, for delights of a
*' much more Inferior and u"nprofitable nature." Spectator, number
447.---The .Tudalzers seem to have been remarkably deficient In the
vu lues mentioned by the apostle, being men of immoral liveSo
Ver. 24,
Chap. II. 2 TIMOTHY. 251
24 (A») And the ser- 24 And the servant of Christ must
yant of the Lord must use no violent methods with those he
not Jight ' but be gentle instructs, but must be gentle toivards
towards all men, ft to all tnen^ shewing an example of the
teach, (see 1 Tim. iii. 2.) meekness which he recommends :
uat'ientli/ bearing evil :. He must also be able and desirous to
teach, j}atiently bearing every hind of
ill treatment.
25 In meekness in- 25 Having the command of his
structing those who set own temper, he must In meehiess in-
themselves in opposition ; struct those who set themselves in oppo-
(^ti^TTOTs) if, bi/ any meansy sitiou to the doctrines of the gospely if
God will give them re- by any means, God will give them a
pentance (a?) to the ac- sense of their errors, so as to bring
hnowledgment of truth, them to the acknowledgment, of truth,
26 And being^ caught 26 And being caught alive by the
alive'^ by him out of the servant, of the Lord, out of the toils of
snare"^ of the devil, they the devil, in which they were sleeping
Ver. 24. And the servant of the Lord must not fght. In this and tlie
following verse, the apostle seems to have had Christ's example as a
teacher in his eye, proposing it as a model to all who are employed in
teaching. The virtues here mentioned our Lord generally exercised in
teaching. Yet, on some occasions, he departed from his usual mildness,
and with great severity reproved notorious sinners j such as the scribes
and pharisees. In the same mani\er, the prophets and apostles used
strong speech in checking obstinate offenders j while those who shewed
any candour and honesty in their opposition to the gospel, they in-
structed with the greatest meekness, agreeably to the canon mentioned,
ver. 25.
Ver. 26. — 1. And being, &c. The translation which I have given
of this verse, arises from pointing and construing it in the folfowing
manner : K«< gl^/y^n^svo; itt avm zk tjjs Tirsiyi^oi; r« dist^oXa, ecvotvYj-^'affiv ag
TO BiMfzac iKiiva. According to this construction, in which I have fol-
lowed Benson, all the words of the sentence have their proper signifi-
cation, particularly the two pronouns : for oivr^ the relative, means t/:e
■s\^rvant of the Lord, and ncuvn the demonstrative, refers to God, men-
tioned ver. 15.
2. Caught alive. Zuy^ia^ denotes the action of a fisher or hunter who
takes his prey alive, in opposition to one who kills it in order to catch
it. This sense Benson hath proved by various examples. According
to this sense of the word, it is used by the apostle with great propriety.
For the purpose of the devil's ensnaring men, being to kill them, the
servant of God, w^ho takes the wicked alive out of his snare, saves their
life, by giving them an opportunity of escaping and returning to God.
3. Out of the snare of the devil. The snare of the devil, out of w^iich
the opposers of the gospel are to be taken alive by the servant of the
Lord, signifies those prejudices, and errors, and habits of sensuality,
which hindered both Jews and Gentiles in the first age, from attending
lb the evidences of the gospel,
4. Thei^
^52 2 TIMOTHY. Chap. IL
may anvale (5.;) to DO the through the intoxication of sin, they
lu'dl of God, "^ niay awake from that intoxication, to
do the luill of God by beheving and
obeying the gospel.
4. They may awate to do the will of God. The word xvxvvr\/uciv pro-
perly signifies to awake sober out of a deep sleep occasioned by drunk-
enness. In ibis passage wicked men are represented as asleep, or de-
prived of the use cf their faculties through the intoxication of sensuality,
i)uriner this sleep of their reason, they are caught in the toils of error
by the devil. Eut being laid hold on by the servant of the Lord, they
are taken alive out of that snare, by his representing to thern the dan-
ger of their state, and are at length roused to do the will of God.— If
to this construction and translation of this passage given above, it be
objected, that i^uy^yi/^ivoi ix. 7iotyi^(^^ is an uncommon phrase, I ans^ver
wkh Benson, it is not more uncommon, than ci)ixrfi-^6:!Ti tK %xy^oiy the
phrase admitted by our translators.
CHAPTER HL
yie*iv and Illustration of the Prediction concerning the Apostasy^ and_
of the other Matters cotitained in this Chapter,
nPHE apostle, in the end of the preceding chapter, having in-
-*- formed Timothy, that for wise reasons false teachers \^ ere
stiffered to arise, he in the beginning of this chapter foretold, th?-t
in future times, through the pernicious influence of the corrupt
doctrines propagated by false teachers, many in the Christian
church, and among the rest the false teachers themselves, would
become so wicked, that it would be dangerous to the fidthful to
live among them, ver. I. — Men would be unmeas.urably selfish,
scandalously covetous of money, boasters of being high in favour
vith God, insolent on that account, blasphemers of God by the
injurious representations which they would give of his character
?.nd will, disobedient to parents, ungrateful to benefactors, unholy
in their dispositions, ver. 2. — without the affections natural to
mankind, avowed covenant-breakers, slanderers of those who
maintained the trutii, immoderately addicted to venereal pleasures,
furious against those who oppose their corrupt practices, having
no love to good men, ver. 3, — betrayers of trusts, headstrong in
their errors, swollen with pride, and lovers of pleasures more
than lovers of God, ver. 4. — And to shew, that in this descrip-
tion the teachers of religion were comprehended, the apostle ad-
ded, that the persons of whom he spake, in order to conceal
their enormous wickedness, v/ould make loud pretensions to su-
2 perior
Chap. III. 2 TIMOTHY. 253
perior sanctity; they were to have the outward appearance of
godliness, but in practice they would deny its power. And be-
cause some teachers of* this character were then beginning to
sliew themselves, the apostle ordered Timothy to avoid them, ver.
5. — Of this sort, he told him, those teachers were, who, on pre-
tence of instructing the female part of families, introduced them-
selves into houses, and led captive silly women laden with sins,
by assuming the direction of their conscience, ver. 6. — And who
detained them in bondage, by keeping them always learning, and
never leading them to the knowledge of the truth, ver. 7.
This part of the chapter is generally, and I think justly con-
4dered as a prediction of the apostasy from the true faith and
practice of the gospel whigh early began to take place in the
Christian church, but which was not carried to its height, till the
Roman empire in the west was overturned by the incursions of
tlie barbarous northern nations. — Of that apostasy St Paul had
prophecied twice before ; namely, 2 Thess. ii. 3, — 12. and 1 Tim.
iv. 1, — 5. In the iirst of these passages, the blasphemous claims
of the corrupters of Christianity in later ages, their feigned mir-
acles, and other base arts by which they were to establish their
usurped authority in the church, are described." In the second
passage, the impious doctrines and superstitious practices which
by virtue of that authority they were to introduce, are particular-
ly set forth. But in this epistle, the influence of the ungodly
doctrines and sup/?rstitious practices of the promoters of the a^
postasy, in corrupting the morals both of the teachers and of the
people, are foretold. — ^These three prophecies taken together, ex-
hibit such a striking portrait of the characters, pretensions, and
practices of the promoters of the apostasy, that no intelligent
reader, who is acquainted with the history of the church, can
doubt that the erroneous doctrines and superstitious practices
which were early introduced, and which, under mistaken notions
of sanctity, were supported by persons of the greatest reputation,
are in these prophecies foretold to end in that monstrous fabric of
spiritual tyrrany which the bishops of Rome, assisted by their
clergy, erected ; and in that universal irorruption of manners
wdiich it occasioned. As little can he doubt that the predictions
of these evils recorded in scripture, were designed by the Spirit of
God to convince the faithful in after times who were to be wit-
nesses of the apostasy, that it had happened by the permission
of God, who often makes the wickedness of men instrumental
in accomplishing his greatest purposes.
Lest, however, the knowledge of that great and universal cor-
ruption which was to take place in the church, might have led
Timothy and the brethren at Ephesus to fear, that the church
would never recover from such a sad state, the apostle observed,
^hat the opposition of the authors and promoters of the apostasy.
Vol. m. L 1 to
254 2 TIMOTHY. Chap. III.
to the truth, was of the same nature, and would end in the same
manner, as the opposition of Pharaoh's magicians to Moses. For
as Jannes and Jambres resisted him by false miracles, so the pro-
moters of the apostasy being men corrupted in m^ind, would re-
sist the true doctrines of the gospel by feigned miracles and other
base arts, ver. 8. — But they would not be permitted to go on
m their deceits longer than the time determined. Their wicked
practices would at length be made plain to the deluded themselves,
as the wicked practices of Pharaoh's magicians were made plain
both to the Israelites and to the Egyptians, ver. 9. — ^Then ta
shew what he had done for repressing error and wickedness in
the world, the apostle appealed to Timothy's knowledge of his
doctrine, manner of life, purpose in preaching, faith, long-suffer-
ing, love, patience, persecutions in various places, and deliverances*
Wherefore, Timothy having been taught the true doctrines of
the gospel by the apostle, and being animated by his example to
encounter danger, he was both qualified to detect and strengthen-
ed to oppose error, ver. 10, 11. — Besides, he was to consider
that all the faithful servants of Christ in the first age, were ap-
pointed to suffer persecution, ver. 12. — Whereas evil men and
false teachers, instead of suffering for the truth, will give up
€very article thereof, and become more and more corrupt •, se-
ducing not only others, but themselves also, through .their im-
moderate love of gain, ver. 13. — ^In short, the apostle order-
ed Timothy to maintain with firmness, the doctrine he had
learned from him, knowing that he had learned it from an
apostle of Christ, ver. 14.' — and the rather that from his child-
hood he had been brought up in the knowledge of the Jewish
scriptures, which, by leading him to believe on Christ, were
able to make him wise to salvation, ver. 15. — For these scrip-
tures being given by the inspiration of God, they are in all res-
pects agreeable to the gospel-revelation, and may be used profit-
ably by Christian ministers, in teaching, correcting, and instruct-
ing their people in righteousness, ver. 16. — ^Properly understood,
therefore, the Jewish scriptures are of great use in fitting the
Christian preacher for every part of his duty, ver. 17.
New Translation. Commentary.
Chap. III. 1 (t«to 5?, 1 Besides what I formerly told
104.) This also know, thee concerning the apostasy, 1 Eph.
that in latter days ' peri- iv. 1 . This also hionVi that in the lat~
ious times will come. ter daysy through the extreme wicked-
ness, both of the teachers and of the
people, timcj dangerous to live in ivill
come.
Ver. 1. In latter days. The phrase itrxdraK; iitti^xt? Is the same v^ath
Gen. xlix. I. io-jcecTccvyiui^av, which signi^es future days^ or twie^ without
marking
Ghap. IIL 2 TIMOTHY. 2B&
2 For men ^ lui/I be 2 For meti will be selfish^ covetous of
self-lovers^ "■ ino?jeij-loverSy ^ moneij^ boasters of their being in favour
boasters, proud, blasphe- with God, and proud on that ac-
mers, disobedient to p2.- count, blasphemers of God, by the in-
vents/ ungrateful^ unholy, jurious representation which they
give of him, disobedient to parents^ un-
grateful to benefactors, imholy^
3 Without natural af- 3 Without natural affection^ avowed
fection, ' covenant break- covenant breakers, slanderers of those
ersy"- slanderer Sy"^ inconti- who oppose their corruptions, immo-
luarking whether these days were far off or near at hand. And there-
fore it does not signify the last days of the world, as in our English
Bibles, hut future tifnes in general, being of the same import with Wi^ois
X^ovoii latter times, 1 Tim. iv. 1. where also the apostasy is foretold.
Ver. 2. — 1. For men will be. The word men includes both teachers
and people. The apostle seems to have had the teachers principally in
his eye here ; as is plain from ver. 6. where he represents them as going
into houses, and leading captive silly women : and verse 8. where he likens
*hem to Jannes and Jambres, on account of their resisting the truth, by
the false miracles which they pretended to work.
2. Self lovers. The extreme selfishness of trie teachers of religion in
future times, the apostle meationed first of all in this prophecy, because
their other vices were to originate from, and terminate in selfishness.-—
The vices mentioned in this and the two following verses, have always
existed in the world. But being spoken of here as characteristical of
the latter days, it implieth, that besides being common in the latter
days, they woidd be openly avowed and defended. — Accordingly it is
well known, that in the dark ages, the clergy defended all the enormi-
ties mentioned by the apostle, encouraged the people by their false
doctrine to commit them, and went before them in the practice of these
enormities.
3. Mone^ lovers. The Romish clergy have carried their love of mo-
ney to such an height, that they pretend to sell heaven for money, even
to the wickedest of men, under the ijame of induli^ences.
4. Disobedient to parents, in the language of the 'Hchv^ws, parents
signified superiors of evfery denomination. The disobedience of the Ro-
mish clergy to princes and magistrates, and even their dethroning prin-
ces, is well knowai. It may also signify, their encouraging children to
become monks and nuns, contrary to the will of their parents.
Ver. 3. — 1. Without natural affection. The Romish clergy being for-
.bidden to marry, can have neither Avives nor children operdy : So are
without the affections natural to mankind : At least they dare not avow
their having these affections.- It may likewise be meant of the laity
who were to shut up their female children in nunneries, on pretence of
superior sanctity j but in reality from interested motives.
2. Covenant-breakers. The Roman Catholic clergy have been re-
markable covenant-breakers. For not long ago, they professedly held
it as a principle of religion, that no faith is to be kept with heretics ;
and set subjects free from their oaths of allegiance to their princes. —
f ^ Or;
256 2 TIMOTHY. Chap. Ill,
nent, fierce, nvitltout a7iy derately addicted to venereal pleasures^
love to good meiii fierce against their opposers, iv'ithout
ami love to good men who maintain the
truth,
A: BetrayerSy^ headstrong^ 4 Betrayers oi trust, headstrofjg m
puffed up^ (see 1 Tim. iii. whatever they undertake, sivollen
6. note 2.) lovers of plea- with pride, so that they will hearken
sures, more than lovers of to no advice, lovers of sensual plea-
God:^ sures more than lovers of God.
5 Having a form of 5 These wicked teachers, in order
godliness, but denying the to deceive their disciples the more
power of it. (Ka./, -04.) effectually, will have an appearance of
Noiu from tliese turn away, godliness, by their care in performing
the external duties of religion, but
' they ivill be utterly void of real piety.
'Noiv these turn away.
6 (E» t»t^v ya^, 94.) 6 0/"//;^'/^ teachers indeed they are,.
Of these indeed they are, 'ujIw go into Jwnses, and having the ap-
•who go into houses ' and pearance of godliness, tale the dircc-
Or, xa-Tfov^oi may signify, persons who being oifended will enter into no
treaty of reconciliation ; So it may be translated implacable, as in Rom.
i. 31.
3. S/aritlcrers. The authors ;md abettors of the apostasy, will im-
pute all manner of crimes to those who resist their corruptions. How
exactly this hath been fulfilled in the Romish clergy, all who are ac-
quainted with their history know well.
Ver. 4. — 1. Betrayers. Tl^o^oract. If this word Is translated trai'<orr..
as in our Eible, it may signify, that they would deliver up their near-
est relations to death, who opposed their corruptions. See Mark
xiii. 12.
2. Lovers of pleasures more than lovers of God. It Is observable that
this description begins with mentioning extreme selfishness as the root,
and. concludes with the excessive love of sensual pleasure as the end. of
all the corruptions that were to prevail in latter times. Hence we may
learn, what a pernicious thing the excessive love of sensual pleasure is.
It hath been the source of those monstrous perversions of religion,
which took place among Christians in the dark ages. And govern^
by it, many in every age destroy their health, their fortune, their repu-
tation, the comfort of their families, and every thing -valuable in life,
for the sake of gratifying their appetites.
Ver. 5. From these turn axvntj. Some think the phrase t^tk? a^or^e^a,
may be translated these turn away : turn out of the church, all teachers
M'ho hav6 any resemblance to the persons I have mentioned. They are
introducing the corruptions, which, in after times, their successors will
carry to the height I have described.
Ver. 6. — 1. Of these, indeed they are, wlw go into houses, and lead cap-
tive silly women, is'c. This, with the two subsequent verses, is thought
by some a prophetical description of the practices of the Romish monks*
Chap. III. 2 tIMOTHY. 25?
lead captive silly women tion of the consciences and purses of
laden with sins, led away ^ ignorant luomen^ who being lade7i ivith
by divers lusts ; sins^ and hd away by divers lusts,
gladly embrace doctrines which re-
concile the practice of sin with the
hope of salvation.
7 Always learnings, but 7 These are devoted to the false
never able to come to teachers, on pretence of always learn"
the knowledge of truth. ing ; but they are never able to come to
the knowledge of truths because their
teachers industriously hide it from
them.
8 (As) Now in the man' 8 Now, in the manner that Jannes
ner tluit Jannes and Jam- a7id Jambres resisted Moses, so by
bres' resisted Moses,'' so false miracles (ver. 13.) these teachers
and friars in the dark ages, who by hypocritical pretensions to extra-
ordinary sanctity, and by auricular confession and other wicked arts, de-
luded and corrupted their female votaries. But practices similar to
these began very early in the church, and by a gradual progress, were
at length, under the Romish hierarchy, formed into a regular system of
tkceit. We may therefore suppose, that as in the prophecies which
foretel the political state of the world, so in the prophecies concerning
the apostasy in which its religious state is represented, the general
course of things, through a succession of ages, is foretold, rather than
the state of things in any particular age. This I think will be allowed,
when it is considered, that not the rise only, but the progress and down-
fal of the apostasy is foretold in these prophecies. So that their subject
being a series of things, which were to happen throughout a long course
of years, and which were gradually to produce a widely extended and
confirmed state of corruption in the church, there is no reason for limi-
ting their fulfilment to any particular period,
2, Led away by divers lusts. The word ctyofiiva, hd away, being
properly applied to beasts who are led in halters whithersoever their
owners please, it signifies that these women were slaves to their lusts,
Ver. 8.-- -I. Jannes and Jambres. It is generally believed that these
were Pliaraoh's chief magicians, whose names, though not recorded by
Moses, being handed down by tradition, are preserved in Jonathan's
Chaldee paraphrase on Exod. vii. 11. and on Numb. xxii. 22. In the
latter passage, these two magicians are absurdly said to have been Ba-
laam's servants. — Jannes and Jambres are mentioned likewise by Nu-
menius the Pythagorean, as Origen informs us, Cont. Cels, Lib. 4.
p. 198, 199. Spencer's edit.
2. Resisted Moses, We are told, Exod. vii. 11. 22. that Pharaoh's
magicians imitated three of Moses' miracles, by their enchantments, in-
cantationibus j that is, by repeating a form of W'Ords known only to
themselves, in which they invoked certain demons, and, as they fancied,
constrained them to do the thing desired. By thus pretending to work
miracles equal to those of Moses, they resisted him in hi» attempt to
DcrsTAsde Pharaoh to let the Israelites go.
3. So
^25S ^ TIMOTHY. , Chap. IIL
t/iei/ also resist^ the truth; a/soy contrary to their consciehce, will
Men wholly corrupted IN resist the truth ; being men ivholhj
mindy undiscerning'^ con- corrupted in rnindy and utterly incapa-
cerning the faith. hie of discerning the txMQ faith of the
gospel.
9 Hoiuever, they shall 9 Howevery after deluding man-
not proceed hrthew' For kind for a while, they shall not pro-
thQir foo-lishness'' ^sh^ll be ceed farther. For their imposture shall
very plain to all, as theirs be made very plain to all j as the im-^
also was. ^ posture of Pharaoh' s magicians also was
to the Israelites, and even to the E-?'
gyptians themselves.
10 But thou hast fully 10 But, what have I done for de-
3. So these also resist the truth. Resist the truth in the manner Jan-
nes and Jambres resisLed Moses j namely, by false miracles. In the
early ages th« heretical teach-ers were much addicted to the study of
magic. Clem. Alexand. Strom, lib. v. p. X04. tells us, that some of
the Gnostics pretended to have the secret books of Zoroaster. We
know likewise that, in later times, the monks and friars were great pre-
tenders to miracles. Hence they are called, ver. 13. '>'<»5T£5, ??iagicia?is'.
The apostle, therefore, in prophesying of the heretical teachers, who
were to arise in the church in after times, with great propriety com-
pared them, both in their character and punishment, to Pharaoh's ma-
gicians.
4. Vjidiscerning cmicerning the faith. As Rom. i. 28. A'^oxi/^ov va?,
signifies a mind incapable of distinguishing right from wrong, A^oxtuot^
in this passage may signify persons incapable of distinguishing truth
from falsehood j consequently incapable of discerning the ttue doctrines
t)f the gospel.
Ver. 9.— 1. However, they shall not proceed farther. How exactly
the whole of this prophecy hsth been fulfilled, they know who are ac-
quainted with the history of the ancient heretics, and of the Romis'i
church, and of the Reformation.
2. Vov their foolishness shall be ^^ery plain to all. Avoiei: Their want
of understanding. The apostle might justly call the errors of the au-
thors of the apostasy, and the base arts by which they established their
authority, foolishness, because, though they thought themselves super-
latively wise, in the methods which they devised for obtaining power,
and wealth, their doctrines and practices were as void of reason, as aje
the imaginations and actions of fools. — Oi:, foolishness here may siguii--
imposture.
3. As theirs also was. The vile arts by which the corrupters of
Christianity estabhshed their errors being discovered, their folly and
wickedness shall be very plain to the people, even as the folly and
wickedness of Pharaoh^s magicians was made plain to the Israelites, by
the stop which God put to their enchantments. And thus the truth
being set in a more clear light, the wisdom and righteousness of God
in permitting these corruptions to t-ake place for a v^ bile, will be de-
mons^ratedi
Yer. 10,
Chap. Ill,
2 TIMOTHY.
259
known ' my
manner of life,
faith, meekness,
ticnce,
d'octrine,
purpose,
lov
pa-
tecting and opposing deceivers, thou
knowest, who hast fully kno%un my
(hctrifie, mamier of Ife^ purpose in
preaching, yir/i/z/i/c? in danger, meek--
ness under provocation, love to man-
kind, patie?ice under sufferings,
1 1 Persecutions and sufferings, such
as hefel me in Anti^ch, (Acts xiii. 50.)
in Iconium, (Acts xiv. 2. 5, 6.) in
Lystra, where I was stoned and left
as dead : (Acts xiv. 19, 20.) Such per-
secutions I endured ; but out of them
all the Lord Jesus delivered me.
12 I do not complain of my suf-
ferings, as if I was the only perse-
cuted servant of Christ. All indeed
ivho luish to live godly in the Christiafi
churchy shall be persecuted in this age.
13 Ngiv the luicked teachers and
sorcerers, of whom I speak, who by
false miracles seduce the people, will
and worse, deceiving, and fr a while wax worse and worse, de-
ceiving others, and being deceived them'
selves, till they are stopped, ver. 9.
14 But instead of acting like these
wicked teachers, continue thou in the
belief of the things which thou hast
Ver. 10. Hast fully known. 'The \vQxd..7roi^xKok^?ji'.v, is applied to
one who follows another in walking, so as to keep pace with him.
Metaphorically it signifies, to attain the complete knowledge of a thing.
In this sense it is used, Luke i. 3.
Ver. 11. In Lijstra. Timothy being a native of Lystra, and the
apostle''s disciple and companion, when the apostle was stoned in that
city, and dragged out of the street as one dead, he may, as Benson sup-
poses, have been present on that occasion, and may have been one of
those who stood round him when he revived, Acts xiv. 20.
Ver. 13. But wicked men and sorcerers. To'/ing. This word pro-
perly denotes, sorcerers^ enchanters^ ?nagicians, who deceiving the vulgar
by false miracles, make them believe what they please.— The apostles
gave to the false teachers, who introduced and continued the apostasy,
the name of sorcerers, with great propriety, and termed their vile arts,
sorceries, Rev. xviii. 23. because they were to resist the truth in the
very manner Pharaoh's magicians resisted Moses. For, as St Paul told
the Thessalonians, 2 Epist. ii. 9. their coming was to be after the in-
working of Satan, with all power, and signs, and miracles of falsehood,
10. and with all the deceit of unrighteousness.—hx ver. 9. the apostle had
foretold that a stop would be put -to their delusions. Here he foretels
^hat they themselves would not be reclaimed.
Ver. 14.
] 1 Persecutions, suffer-
ings, such as befel me in
Antioch, in Iconium, in
Lystra : ' such persecutions
I endured ; but out of
THEM all the Lord deli-
vered me.
1^ (K«C< CTOJVTJ? li, 107.)
And all indeed who wish
to live "^godly in Christ Je-
sus, shall be persecuted.
12> {normal h,\0'i.) Now
wicked men and [ymrn)
sorcerers, * will wax worse
being deceived
14 But continue thou
in the tbings which thou
hast learned, and with
260 2 TIMOTHY. Chap. III.
WHICH thou hast been in- learned^ atid with which thou hast been
trustedy^ knowing from intrusted^ hiow'mg from whom thou
whom thou hast learned hast learned them ; even from me an
THEM : inspired apostle :
15 And that from a 15 And that from thj chlldfiood thou
child thou hast known the hast known the sacred Scrijjtures, which
sacred Scri'ptures/ which having foretold the doctrine, mira-
are able to make thee cles, death, resurrection, and ascen-.
wise to salvation, bi/ the sion of the Christ, exactly as they
faith which is in Christ have come to pass, are able to make
Jesus. thee wise to salvation^ by confirming
thee in the faith which hath Christ
Jesus for its object.
16 The whole Scripture ' 16 I am calumniated as contradict-
is divinely inspired, ^ and ing Moses, and the prophets. But I
IS profitable for ^mr/zzV;^, ' believe, Th2.t the whole S2icred Scrip-
for confutation y^ for cor- ture is divinely inspired, and is profit^
Ver. 14. Thou hast been intrusted. Tliat this \% the true translation
of the word, STri^^y-^?, appears from Gal. ii. 7. When they saw, on ttb-
TTi^rvi^coiu tliat I was intruded with the gospel of the uncirciancision.—
1 Tim. i. 11. The gospel of the blessed God, with which iTriTtv^nv, I am
intrusted.
Ver. 15. Hast known the sacred scriptures. The apostle calls the
writings of the Old Testament sacred, because of tjieir divine inspira-
tion, mentioned ver. 16. — Timothy's mother and grandmoLiier being
Jewi>h women of great piety, had trained him up from his ciiildhood in
the knovv'ledge and belief of the writings of Moses and the prophets.
And their care in thus instructing him, -being commended by the apostle,
it shews us that little children ought to be made acquainted with the
scriptures as early as possible \ and that they may derive much benefit,
even from that imperfect knowledge of the scriptures and of the prin-
ciples of religion, which they are cap^ible of attaining in their tenderest
years. See 2 Tim. i. 5. note.
Ver. 16.— 1. The whole scripture. Here, as the critics observe,
w«5-« is put for oXa. — The word scripture without any epithet, is us^d
to denote the writings of Moses and the Prophets, Mat. xxii. 1^. John
V. 39. X. '^b. But in the commentary I have added the epithet sacred
from verse 15, to ^hevy the unlearned reader, that the apostle is speaking
of these writings only which the Jews esteemed of divine authority.
2. Is dvuinelij inspired. Grotius translates this, all divinely inspired
scripture, is euen prof fable ; or, is certainly prq/ildble, &:c. But, his
translation, though framed to comprehend the writings of the evan-
gelists and apostles, is rather forced ', because the discourse is concern-
ing the Jewish scriptures only. It is however abundantly just as a
transUtion of the Greek text.
3. And is prof table for teaching. t^^xTKa'Krj,^, signifies the act, or
effice of ttuchiug^ Hem. xii. 7, 1 Tim. iv. 13. v. 17. Tit. i. 9. ii. 7.
, ^. For confutation. The word EAJy v;ov, com~es frotn ihiyyjiv to confute,
\ % Tim.
Chap.IIL 2 timothy. 261
rection, for instruction In able for teaching the doctrines of the
righteousness. gospel, for confuting those who err
therefrom, for correcting those who
sin, and for instructing all in righ-
teousness.
1 7 That the man of 17 That the Christian minister, by
God may be perfect, AND the light derived from the Jewish re-
ihorou^-Aj fitted for every velation, may he j)erfeet in the know-
gQod ivork. ledge of the things he is appointed to
teach, and thoroughly fitted for dis-
charging every part of the good work
he is engaged in.
i2 Tim. iv. 2. Titus i. 9. So may properly be translated coifutation.—
iielison's note on this passage is : " As to the inspiration of the bookji
" of the Old Tesi:anient I find two opinions, 1. That the writers of the
"' several books had all the thoughts, and even the very words suggested
" to them bv the Spirit of God : And that they were the penmen of
" the Spirit, to commit to writing just what he dictated.— 2. Others
*' think with more latitude j and allow indeed that Moses received the
" Law from God j and that the prophets were inspired by the Spirit,
" to foretel future events which lay out of the reach of human foresight.
" But that they were left to ex^press themselves in their own words and
*' phrases \ in which they give a faithful account of what the Spirit
*' dictated to them, 2 Pet. i. 20, 21. But as to what was handed do^vn
" by authentic tradition \ or the facts with which they themselves were
*' thoroughly acquainted, they could, as faithful historians, commit
" them to writing, and that without any extraordinary inspiration.
"' And their account, as far as our present copies are exact, may be de-
" pended upon as satisfactory and authentic." He adds, " If the
" Spirit presided, strengthened their memories, and preserved them from
*' mistakes, this last opinion may not be much amiss." See 1 Cor. ii. 13.
iiote 1. 2 Tim.i. ]3. note 2. and Ess. 1. note 2.
Ver. 17. That the man of God (See iTini. vi. 11. note.) may he
perfect^ &c. The apostle's encomium on the Jewish scriptures consists
of two parts : their divine inspiration, and their usefulness for illus-
trating the gospel revelation j so that a Christian minister, who rightly
understands them, is thereby well fitted for every part of his work.
Our Lord also on various occasions bare testimony to the Jewish scrip-
tares, and to their connexion with the gospel. Luke xnIv. 27. And
beginning at Moses and all the prophets^ he expounded unto them in all the
scriptures^ the things concerning himself. Also he commanded his disci-
ples to search these scriptures, because they testified of him, John v. 39. see
ver. 46. ' What then are we to think of those teachers, who are at so
much pains to disjoin the Christian revelation from the Jewish, as if the
latter were not of divine original, and had no connexion with the gos-
pel 5 and instead of illustrating and confirming the gospel, were rather
an encumbrance to it ?— In this encomium of the Jewish scriptures the
duties of a Christian minister -re declared to be, l.To teach the people
the true doctrine of the gospel. 2. To confute all errors contrary to
Vqi,. IIL M m true
262 2 TIMOTHY. Chap. IV.
true doctrine. 3. To correct, by proper admoniLlons, reproofs, and
censures, those who openly transgress the precepts of the gospel. 4.
To direct and encourage all to folloxv a righteous course of life. —
Lastly, in this encomium of the Jewish scriptures the apostle contra-
dicted the Judaizers, who affirmed that the law was contrary to the
gospel.
CHAPTER IV.
View and Ilhut ration of the Solemn Charge given to Timothy in thi^
Chapter,
TTAVING in the preceding chapter explained to Timothy the
duties of his office as an evangelist, the apostle now solemnly
charged him in the presence of God, and of the Lord Jesus Christ,
who is to judge the living and the dead at his second coming, to
be diligent and faithful in all the duties of his ministry, by preach-
ing the true doctrine, confuting gainsayers, rebuking sinners,
and exhorting, both the teachers and the people under his care,
to behave properly in every respect, ver. 1, 2.— because the time
was approaching in which the people would not endure whole-
some doctrine ; but having itching ears which required to be
tickled with the elegancies of language, would, for that purpose
multiply to themselves teachers, ver. 3. — jtnd would listen to fa-
bles, loathing the solid doctrine of the gospel, ver. 4. — Next he
exhorted Timothy to watch at all times to oppose the entrance
of false doctrine and corrupt practices, without being intimidated
by the evils to w^hich he might expose himself by his fidelity i
and to do the work of an evangelist in such a manner as to shew
himself an approved minister of Christ, ver. 5,— Then told him,
that he Avas thus earnest in his exhortations to him, because the
time of his departure was come, ver. 6. — and because he him-
self had combated the good combat, had finished the race, and
had all along preserved the faith pure, ver. 7. — and was to be re-
warded as a conqueror in the good combat, with a crown of right-
eousness by Christ the righteous judge of the world ; so that if
Timothy proved equally courageous and faithful "in discharging
the duties of his ministry, he might expect the same reward from
Christ, who will bestow a crown of righteousness on all, who,
conscious of their own integrity, long fqr his appearing to judge
the world, ver. 8.
In the remaining part of the chapter, the apostle gave Timo-
thy a particular account of his own affairs, and of the behaviour
both of his friends and enemies, ver. 9 — 18. — ^Then desired him
to salute Prisca and Aquila, and the familv of Oaesiphorus, ver.
19.-=-
Chap. IV. 2 TIMOTHY. - 263
19. — And because he had left Erastus at Corinth, and Trophl-
mus at Miletus, and all his assistants had fled from the city, he
begged him to come to Rome before winter. Then gave
him the salutations of Eubulus, Pudens, Linus and Claudia,
Christians of singular eminence, and the salutations of all the
brethren in Rome, with whom he was allowed to have any inter-
course, ver. '20, 21. — and concluded with giving him, and the
brethren at Ephesus, his apostolical benediction, ver. 22.
New Translation.' Commentary.
Chap. IV. 1 I charge 1 I have fully instructed thee in
THEE, therefore, in the thy duty, and thou art well acquaint-
presence of God, and of ed with the Jewish Scriptures, in
the Lord Jesus Christ,' vvrhich the gospel is both explained
who ivill }udge t/ie livifjgy and confirmed ; 1 charge thee tlure^
(1 Thess. iv. 15.) and th(* fore in the presence of God, and of the
dead, [kxtu) at his ap- Lord Jesus Christ, ivho will judge tlte
pearing and his kingdom .* living and tlie dead at his second ap-
pearing, ijuhen his kingdom shall be dis-
played in all its glory :
2 Preach the word ; 2 Preach the gospel doctrine In pu-
Be instant in season, out rity *, Be constant and earnest in preach-
of season ; Confute, re- ing it, luhether it he seasonable or un^
buke, exhort, with all seasonable to thyself; Confute false
long-suffering, ' (k«< ^idxy^v^) teachers, rebuke sinners, exhort all un-
210. 39.) ivhen teaching, der thy care, ivith th.e greatest patience
luhen teaching them.
3 For there will be a 3 Thou oughtest to be very faith-
time, ^ when they will not ful and diligent in these duties now.
Ver. 1. In the presence of God, and of the Lord Jesus Christ. The
persons in whose presence the apostle gave this charge, Timothy could
not but exceedinply reveve, as they were always present with him be-
holding his conduct, and were to be his judges at the last day.-^This
solemn charge the apostle gave to Timothy, cot because he suspected
him of any unfaithfulness, but to shew his own extreme solicitude for
the preservation of true doctrine, and for the prosperity of the church
of Christ j also to leave on record an injunction to the ministers of
Christ in succeeding ages, to be faithful and diligent in all the duties
of their function. They ought therefore to consider it with attention,
and should make a due application of it to themselves.
Ver. 2. With all long suffering. This virtue the apostle often recom-
mended to Timothy, 2 Tim. ii. 20. iii. 16. ; whereas in directing Titus
how to teach, he does not mention long-suffering or patience. Perhaps
Timothy being younger than Titus, was of a more ardent spirit which
needed to be restrained. Or as Benson, suspects, the obstinacy of the
persons with whom Titus had to do, might occasi<^ this difference in
the apostle's exhortations.
Ver. 3,
2CA 2 TIMOTHY. ' Chap. IV.
endure nvholesome teach- For there will be a time when the peo-
tngy ^ but having itching pie luill not endure wJiolesome teachings
ears, they iv'illy according t(f hut having itching ears which must be
their own hists, heap up to tickled," they loilU by the motions of
themseh^es teachers ; ^ their oiun peculiar lusts ^ multiply to
themselves teachers^ who, to gain their
favour, will sooth them in their vice*^.
4 And from the truth 4 And thus i7ideed they ivill turn
indeed they ivill turn away aivay their ears from the true doctrine
THEIR ears, a7id be turned of the gospel, amU by their teachers,
aside to fables. they ivill he turned aside to believe yi/-
hles^ concerning miracles wrought in
support of the greatest errors.
5 But watch thou at 5 But luatch thou at all times, and
all TIMES ; bear evil treat- withstand the beginnings of these cor-
ment ,- do the work of an ruptions ; Patiently bear the /// treat-'
evangelist *, fully perform ment which the enemies of the gospel
/////ministry. (Seever. 17, will give thee ; Do the 'work of an e-
note 1.) vangelist diligently j Fully perform
the duties of thy ministry.
6 For I am already 6 Fof the church is soon to lose
Ver. 3. — 1. For there will he a time. The apostle means tlie time
in which the apostasy would work more effectually than it was then do-
ing. He therefore desired Timothy to be diligent in preaching, while
he might be heard.
2. iVhen they will not endure wholesome teaching. This prophetic de-
scription of the temper of Christians during the apostasy, hath been
verified to an astonishing degree. For then the generality of the peo-
ple nauseated the wholesome doctrines of true piety and sound morality
inculcated in the gospel : Then the monks and friars, in all their ser-
mons, spake of nothing but of miracles performed at the tombs of mar-
tyrs and confessors, or by their relics : And then the people delight-
ed to hear nothing from their teachers but fables of that sort, as the
a|)ostle foretold, ver. 4. because by these they were confirmed in the
belief that the superstitious practices which their teachers recommended
Avould procure them the pardon of their sins, however atrocious, and ad-
mission into heaven, not\\'ithstanding they continued in sin to the end oi
their lives. See 1 Tim. iv. 2. note 1.
3. According to their own lusts, heap up to themselves teacliers. Some
have quoted this text as a proof that the people ought not to have the
choice 4)f their own ministers. And it must be acknowledged, that
when the people are of the, character here described, such a power would
be most hurtful to them.- -In the expression, heap up to themselves teaclier.':
according to their lusts, it is insinuated, 1. That the people would choose
those teachers whose doctrines rendered the gratif cation of their lusts con-
sistent with their hope of salvation. 2. That there would be a great num-
ber of this sort of corrupt teachers in the church, in the time of the
apostasy.
Ver. 6^
Chap. IV.
2 TIMOTHY.
26^
poured oiit^ " and the time
of my departure hath
7 VTov ttycovK roy xctXev
viyun7tAUi) I have combated
the good combaty I have
finished the race,^ I have
■preserved the faith.
8 Henceforth there is
laid aside for me a crown
of righteousness/ (Phil,
iii. 14. note 2.) which the
Lord, the righteous judge,
nuill deliver to me at that
day, and not to me only,
but to all them also ivho
love his appearing.
9 Make haste to come ^
to me soon :
the benefit of my ministry : / am aU
readij poiired out on the sacrifice of
the faith of the Gentiles, and the time
of my departure hath come.
7 / have combated the good combat of
faith, (1 Tim. vi. 12.) I have finished
the race of an apostle> / have preset'-
ved the faith uncorrupted, for which
I have combated.
8 All fears of death vanish when I
think of the glorious reward which
awaits me. Henceforth there is laid
aside for me a crown, not of olive
leaves, but of righteousness^ nvhichy
with all its honours and privileges,
tJie Lord Jesus, the righteous judge, will
deliver to me at the last day ; and not
to me only, but to all them also who,
like me, conscious that they have ser-
ved him faithfully, long for his ap'
pearing to judge the world.
9 As I have a great desire to see
thee. Make haste to come to me soon.
Ver. 6. I am already poured out. This the apostle said, because, as
he told the Phiiippians, chap. ii. 17. he considered the shedding of his
blood as necessary to the completing the sacrifice and service of the
faith of the Gentiles. — Some think the word a-m^^oiAAi may be translat-
ed / am poured upon j in allusion to the custom of pouring wine on the
head of the animal to be sacrificed, immediately before it was slain :
So that by this expression the apostle intimated, that he was soon to be
put to death,
Ver. 7. / have finished the race. The apostle likens his labour in
the gospel not only to the combat of wrestling, but to that of the race,
which also was one of the Olympic exercises.
Ver. 8. A crown of righteousness. Having compared his labours as an
apostle, to the exertions of the combatants in the games, he represents
his reward under the idea of a crov;n j because that was the reward be-
storved on the victors in these combats. See 1 Cor. ix. 23. note 2. It
was not however a crown of leaves, like theirs, but of ^righteousness,
which Christ vras to bestow on him, by counting his faith to him for
righteousness. According to the apostle's representation, this crown
though laid aside for him, was not to be bestowed on him, even at death.
It was to be given him at the day of Christ's appearing to judge the
world j and in consequence of his being judged and acquitted by
Christ.
Ver. 9. Make haste to come to me soon. The aposlle, now about to
leave the world, wished to enjoy Timotliy's company and conversation
for a little while. He desired this visit likewise on Timothy's own ac-
count,
^66 2 TIMOTHY. Chap. it.
lOForDemas/ having 10 For Demas in particular, ha^
loved the present world, ving loved the present ivor/d more ihd,ti
hath forsaken me, and is was fit, hath forsaken me, and is gone
^o«^ /o Thessalonica, Cres- to Thessalonicay expecting to be in
cens into Galatia,^ and more safety there than at Rome;
Titus into Dalmatia. Crescens is gone i?ito Galatia, and Ti-
tus ii2to Dalmatia.
1 1 Only Luke is with 1 1 Only Luke is luith me. His at-
me. * Take Mark and tacliment to me, and his zeal for the
Gount, that he might give him his dying advice and blessing j aud that
by his example, Timothy might be strengthened to suffer death cou-
rageously, when called to do so. Accordingly it is said by some that
Timothy actually suffered martyrdom at Ephesus.
Ver. 10.— 1. Demas ha'oing lo\)ed the present world hath for s ah en me^
and is gone into Thessalomca. By calling the departure of Demas to
Thessalonlca, a forsaking him^ the apostle intimates that he departed
Avlthout liis permission.--Thi3 person is generally supposed to have been
the Dem.as, .who sent his salutation to the Colo'ssians, chap. iv. 14. And
because in mentioning that salutation the apostle did not accompany it
with any mark of his esteem, as he did in mentioning the salutation of
Luke, which was sent at the same time, Col. iv. 14. Bengelius con-
jectures, that Demas was the apostle's amanuensis in writing his epistle
to the Colossians. But he may have avoided commending Demas to
the Colossians, if at that time he observed something in his character
which he did not approve. His bchavio'ur during the apostle's second
imprisonmept justifies such a supposition. For when he found the apos-
tle was to be condemned, becoming afraid of losing his own life, he
forsook him in the hour of danger, and retired to Thessaionica, on pre-
tence of taking care of his worldly affairs ) but in reality, because he
iioped to remain there in greater safety than in Rome.. This the apbs-
tle justly termed his loving the present world. — Whether Demas after-
wards returned to his duty, is not known. Gregory, in his edition of
the Greek New Testament, printed at Oxford an. 1703, quotes an an-
cient Scholiast, who saith Demas apostatized to heathenism, and be-
came an Idol- priest. But of this there is no evidence, as the apostle
does not insinuate that Ite renounced the gospel.— See Philemon, ver. 24.
hote 2.
2. Crescens into Galatia. The apostle does not say either of Cres-
cens or of Titus, that their departure, like the departure of Demas, wa«
owing to their love of the present w^orld. We may therefore, in charily,
suppose that the one went into Galatia, and the other into Dalmatian
by the apostle's order j or, at least with his permxission.
Ver. Jl. — 1. Only Luke is with me. The apostle meant, that of his
fellow labourers and assistants in Rome, Luke alone remained with him.
For, from ver. 21. where the salutations of some of the Roman brethren
by name are mentioned, it appears that the apostle had many friends still
in Rome, members of the church there, with whom he was allowed to
have some intercourse. — For the character of Luke, see Col. iv. 14.
note 1.
2. TaVf
Chap. IV. 2 TIMOTHY. 26T
bring him with thee, ^ for cause of Christ, are the more remark-
he is very useful to me in able that all my oilier assistants have
the ministry. left me. In thy way call on Mark^
and bri?ig him ivith thee^for he luill be
very useful to me in the nwiistry of the
gospel.
12 But Tychicus I 12 But when Tychiaus comes to
have sent to Ephesus. thee, do not think he hath behaved
like Demas : / have sejit him to Ephe-
sus to supply thy place.
13 The bag^ ijuhich I 13 The bag luich I left at Troas
left at Troas with Car- with Carpus, in my way from Ephe-
pus,* bring when thou sus, after parting with thee, bring
comest, and the books, ^ when thou comest, and the books cofi-
especially the parchments, tained in that bag, but especially the
parchments .
2. Take Mark and bring Mm ivith thee. Although tfie apostle vras
once exceedingly displeased with Mark, for deserting him and Barnabas
in Pamphylia, Acts xv. 38, 39. that grudge was long ago removed, by
his subsequent faithful labours in the gospel. See Philem. ver. 24.-—
The Mark, mentioned in this passage, is by soiXie thought to be a dif-
ferent person from the writer of the gospel which bears his name. See
1 Pet. V. 13. note 3.
Ver. 13. — 1. The bag. The word (pciiXorfiV, signifies either a cloak
or a hag.—Vi the apostle meant a cloak., his sending for it at so great a
distance, is a proof, as Grolius observes, of his poverty. The Syriac
translator understood It of a hag in which books were kept \ for his ver-
sion is, Domum sa-iptorupi-
. 2. Which I left at Troas with Carpus. Paul, who ivas several
times at Troas, may have lodged some of these times with Carpus \ and
knowing him to be a person of probity, he had left with him the valu-
able things here mentioned.
3. And the books, especially the parchments. What the looks were,
which the apostle left with Carpus, commentators have not attempted
to conjecture. But Benson fancies, the parchments were the letters
which he received from the churches, and the autographs of his own
letters to the churches. For that he employed persons to transcribe his
letters, Is probable frpm Rom. xvi. 22. where the name of the amanuen-
sis of that epistle is inserted. In these fair copies, the apostle wrote the
salutation with his own hand, 1 Cor. x:vi. 22. Gal. vii. 11. Col.lv. 8.
Philem. ver. 19. and thereby authenticated them as his letters. So he
told the Thessalonians, 2 Epistle Hi. 17.— If these autographs were a
p^rt of the parchments which Timothy was to bring with him to Rome,
we may suppose the apostle's intention in this order, was, after acknow-
ledging them to be his autographs of the letters which he wrote to the
churches, to give them to Timothy to be kept j or, he may have had it
in view to desire Timothy to deliver them to the churches and persons
to whom the fair copies of them had been sent, that they might preserve
them with care, as the originals of the letters in their possession.- ~B.
Pearson
^68 2 TIMOTHY. Chap. IV.
14 Alexander the cop- 14 Alexander the coppersmith hath
p^rsmith ' hath done me dofie me many Ul offices here. In par-
many evil things.'' The ticular he hath stirred up both the
- Lord reward him accord- unbelieving Jews and Gentiles in
ing to his works. ^ Rome against me. The Lord reward
him according to his works,
15 Of whom be thou 15 Of that wicked person 'be thou
also aware ; ' for he hath also aware^ wherever thou happenest
Pearson observes, that the bag with the books and parchments, of which
the apostle speaks, were not left with Carpus at the time mentioned,
Acts XX. 6, 7. For then he had many attendants, who no doubt assisted
him in carrying his things": not to speak of the ship which waited on
them. Acts XX. 13. to transport them. Pearson therefore concludes
that the bag with the books and parchments were left at Troas, in some
journey which the apostle made through the Lesser Asia, after he was
released from his first confinement at Rome.
Ver. 14. — 1. Alexander the coppersmith. This seems to be the per-
son mentioned in the history of the riot at Ephesus, Acts xix. 33. and
whom the enraged multitude would not hear, when they knew he was
a .Tew.--'Probably he was one of the Judaizing teachers^ who violently
opposed the true doctrine of the gospel, and was by that time become
the apostle's enemy. The unbelieving 5ews at Ephesus knowing this,
pushed him forv\ ard into the theatre to harangue the people, in expecta-
tion that he would vindicate them from having any connexion with the
Christian teachers. — Alexander is m.entioned likewise 1 Tim. i. 20.
2. Hath done me (literally, hath shelved jne, see Psal. iv. 6.) many eiiil
things. Benson is of opinion, that these evil things were done to the
apostle by Alexander in Ephesus. But, on that supposition, there was
no occasion to inform T imothy of them, who was a witness to all the
ill offices which Alexander had done to the apostle in Ephesus. I
therefore think these ill offices were done to him recently, and in Rome.
See the preface to this Epistle, Sect. 3. paragr. 3.
3. The Lord reward him according to his works. The Alexandrian
and six other MSS. the Syriac, and the Vulgate versions, and some of
the fathers, read here («{7r6^^s-g<,) The Lord ivill reward. Perhaps, the
ancient transcribers and translators thought it more agreeable to the
apostle's character, to forefel^ than to wish evil to this wicked teacher.
See Mill, and Whitby. But why might not St Paid, who had the gift
of discernine spirits, and by that gift knew the msilice which was in
Alexander's iieart, wish that such a malicious false teacher might be
punished, if he did not repent ? This limitation is implied in the words,
according to his wgrks. Nay it is implied- in the very nature of the
wish J at least in the mouth of a virtuous person. A wish of the same
kind, Nehemiah expressed with respect to Sanballat and Tobiah.
Nehem.iv. 5. Cover not their iniquity^ and let not their sin he blotted out ^
for they have provoked thee to anger.
Ver". \5. Of whom be thou also aware. This being written after the
apostle had made his first answer, at which Alexander h^d greatly op-
posed or contradicted his words., he judged it necessary to inform 1'imo-
1 th;^-
Chap. IV. 2 TIMOTHY. 269
greatly opposed our words, to meet with him, for he hath greatly
(See Pref. sect. 3.) contradicted the things which I advan-
ced^ in my first answer.
16 (Ey,) At my first 16 ^^ my first answer, my fellow-
answer,* no one appeared labourers were so terrified, that 7io one
with me, but all forsook of them appeared with me in the court,
me.^ May it not hQ laid but all forsook me, 1 pray God not to
to their charge ! * lay it to their charge !
17 (As, 100.) How- 17 However y though men forsook
every the Lord stood by me when brought to my trial, the
me, and strengthened me, Lord Jesus, according to his promise,
th2iUhroughmQ\\\Q preach- Luke xxi. 15. stood by me and strength-
ing might be fully decla- ened me^ that on such an occasion, and
redy"- znd all the Gentiles before such personages, through me
might hear •, ^ and I was the preaching concerning Christ, might
thy of that wicked teacher's malice. And as he suspectec^ that Alex-
ander would soon return to Ephesus, he cautioned Timothy to be on
his guard against him.
Ver. 16. — 1. At my first answer. The apostle's ^frj-^ answer was that
which he made some time after he was imprisoned. He called it his
first answer, not because he had made, but because he expected to make
a second answer.
2. But ail forsook me. When the apostle made his first answer,
Demas and the rest had not left the city j otherwise he could not have
complained of them, as he does in this verse, for not attending on him
at his trial. The cruelty which Nero, or his Prefect Melius Caesari-
anus (see ver. 17. note 3.) was now exercising against the Christians,
so terrified the apostle's fellow labourers, that though they were in
RornCj when he made this answer, none of them appeared with him in
the court.
3. May it hot he laid to their charge. This prayer shews "Uie excel-
lence of the apostle's disposition. He w^as sensible of the danger to
which his assistants would have exposed themselves, by appearing with
liim at his trial j he knew likewise the infirmity of human nature. And
therefore he made great allowances for their yielding in such circum-
stances, and prayed that they might be forgiven, as Christ prayed his
Father to forgive those who crucltied him.
Ver. 17. — 1. The preaching might be fully declared. The word
9rX»)go(pog»!%, literally signifies, might he carried with a full sail ; (1 Thess.
i. 5. note 3.) that \%^ fully and boldly declared. Accordingly Chrysos-
tom and Theophylact have paraphrased this word by -nM^oca ; for the
meaning of which see Rom. xv. 19. note 4. In this passage the apos-
tle told Timothy, that, contrary to the expectation of his enemies, he
had declared in the hearing of Nero, or his Prefect, the supreme domi-
nion of Christ, his right to all the Gentiles as his subjects, his power in
their salvation, together with the nature and method of that salvation j
and that he had done so, that all the Gentiles in the province might
hear of his courage in maintaining their privileges.
Vol. III. Nn 2. And
270 2 TIMOTHY. Chap. IV.
delivered oiitof the mouth he fully declared^ and that all the Gen-
of the lion. * tiles might hear that it was so declared ;
and I escaped with such diiTicuity,
that I cannot describe it better than
by saying, / ivas delivered out of ths
mouth ef the lion.
18 And the Lord ivtll 18 And the Lord Jesus ivill deliver
deliver me from every me from every evil luorky so that- 1
evil work, and will pre- shall do nothing for the preservation
serve me to his heavenly of my life, inconsistent with my for-
kinjrdom. To whom be mer preaching ; and he ivill preserve
glory for ever and ever. ^ me to his heavenly kingdom. To ivhom
Amen. / gratefully ascribe the glory of faith-
fulness, goodness, and power, y^^r ever
and ever. Amen
19 Salute Prisca' and 19 In my name, luish health to
Aquila, and the family Prisea, and her husband Aquilay and
of Onesiphorus.* to the family of Onesiphorus.
2. And all the Gentiles might hear. Tbe apostle justly supposed, that
what was said and done at the emperor's tribunal in Rome, where there
was such a confluence of strangers from all quarters, would quickly fly
abroad on the wings of fame, and be heard by all the Gentile converts
every where.
3. / was delivered out of the mouth of the lion. By the Lion^ some
think Nero is meant, or rather his Prefect, Helius Cajsarianus, to \vhoni
Nero committed the government of the city in his absence, with power
to put whomsoever he pleased to death. See Pearson. Annal. Paulin.
An. Chr. 57. Others understand the expression proverbially, as de-
noting an escape from the greatest danger j in which sense it is used,
Psal. xxii. 21. This interpretation they adopt, because they think the
apostle ^vould not give so disrespectful an appellation, either to Nero,
or to his Prefect.
Ver. 18. To vohotn he glory for ever and ever. This doxology, ad-
dressed to the Lord Jesus, is in other passages addressed to God the Fa-
ther, Rom. xvi. 27. 1 Tim. i. 17. By introducing it here, the apostle
declared the greatness of his trust in the goodness and power of th6
Lord Jesus, and his sincere gratitude to him for having honoured hiitt
to be his apostle, and for promising him a place in his heavenly king-
dom.
Ver. 19. — 1. Salute Prisca. This is a contraction of the nam.e Pris-
cilla, unless, as Estius supposes, Priscilla be the diminutive of Prisca.—-
This woman, with her husband Aquila, now resided in Ephesus. See
Rom. xvi. 3. note.
2. A:id the family of Onesiphorus. Because the apostle does not salute
Onesiphorus himself, the papists argue, that at the time this epistle was
written, he was dead •, and from the apostle's praying for him, chap, i,
18. they infer the lawfulness of praying for the dead. But Onesiphoru?
Chap. IV, 2 TIMOTHY. 271
20 Erastus' abode at 20 ErastuSy who accompanied me
Corinth : But Trophimus in my way to Crete, abode in CorintJu
1 left at Miletus;^ sick. But Troj)himus I left at Miletus j;ti,
when I departed from Crete.
2 1 Mah haste to come 2 1 Make haste to come to me before
before winter. EubuUis' w/V^/^r, saiHng being then dangerous.
salutcth thee and Pudens, Euhulus ivisheth thee health. So do
and IJnus ' and Claudia, * Pudens^ and Linus , and Claudia, and
and all the brethren, all the brethren, with whom I have
any intercourse.
22 The Lord Jesus 22 May the Lord Jesus Christ be
Christ BE with thy spirit, luith thy spirit, to strengthen thee in
Grac^ BE with you.' all difhculties and dangers, as he hath
Amen. strengthened me, (ver. 17.) Grace
be with you in Ephesus, who maintain
the truth. Amen,
at this time was with the apostle In Rome, 2 Tim. i. 16, 17. Or, if he
was gone from Rome, he mij^ht not be in Ephesus.
Ver. 20.— 1. Erastus abode at Corinth. This is supposed to be the
chamberlain of Corinth, mentioned, Ron., xvi. 2 5. He is likewise men-
tioned, Acts xix. 22. as one who ministered to Paul.
2. Trophimus 1 left at Mileliis sick. Trophiixius being an Epheslan,
Acts xxi. 29. if he had been left at Miletus near Ephesus, Timothy
coL'.ld not have been ignorant of it. We may therefore believe he was
left at Miletus in Crete, a city rnentioned by Homer, Iliad. B. lin. 64r>.
and by Strabo a native of Crete y and by Pliny, Nat. Hist. Lib. iv. 12.
Oppida ejus insignia }\/J.iletQS^ &c.
Ver. 21.— i. Euhulus saluteth thee, and Pudens. Though none of the
Roman brethren appeared with the apostle at his first ans/.-er, they did
not, like his fellow labourers, flee from the city, nur desert him alro-
getner , but visited him in his prison, and desired him to send their sa-
iulation to Timothy.
2. And Linus. This person is said by the ancients, to have been the
£rst bishop of Rome after the apostles Paul and Peter. See Pref. to
1 Tim. Sect. 5. No. 4. But Theodoret speaks of this only as a tradition,
Oper. Tom, iii. p. 306. They say this is the Linus lu ha succeeded the
great Peter.
3. And Claudia. Martial, Lib. xiv. Epigr. 13, mentions a Pudens
and a Claudia^ who by some are thought to be Oie persons of whom
the apostle speaks In this epistle. But they are represented as young,
when Martial wrote, so could not be mentioned by the app^-.tle. It is
said of Claudia, that she was a. British lady whom St Paul converted,
and that she first carried the gospel into Britain. But of this there is
no evidence.- -According to tradition, the apostle Peter was now In
Rume and suffered martyrdom at the same time with St Paul. But
seeing Paul says, ver. 11. OnlijLuke is with me ; and ver. 16. at my first
anfwer no one appeared with me ; also, seeing Peter's salutation was not
sent to Timothy, his being in Rome at the time this ktter was written,
may
272 2 TIMOTHY. Chap. IV.
may justly be doubted. If he suffered martyrdom along with Paul, as
the ancients affirm, he must have come to Rome after Paul wrote his se-
cond letter to Timothy.
Ver. 22. Grace be with you. This being a benediction, distinct from
the one bestowed on Timothy, it was designed for such of the brethren
in ^phesus, as maintained the truth of the gospel in purity.
. A NEW
A NEW
LITERAL TRANSLATION
OF
ST PAUL'S EPISTLE
T I T U S.
PREFACE.
Sect. I. The History of Titus, collected from PauFs Epstks,
A LTHOUGH Titus was a person of such eminence among
■^-^ the first preachers of the gospel, that St Paul wrote to him
the letter in the canon of scripture which bears his name,
for the purpose of directing him how to discharge the duties of
his office, his name is not so much as once mentioned by Luke
in his book of the Acts. His history therefore must consist of
such particulars as are related of him, in the apostle Paul's epis-
tles, where indeed he is often mentioned with great respect, and
of such probable conjectures as these particulars naturally sug-
gest.
That Titus was converted by Paul, appears from his calling
him his genuine son by the common faith, Tit. i. 1. Yet at what
time, and in what place, Paul converted him, he hath no where
told us. They who think Titus was a religious proselyte before
his conversion, are of opinion that he was converted at Antioch,
soon after Paul and Barnabas came to that city from Tarsus, as
mentioned Acts xi. 25.— But others, supposing him to have been
originally an idolatrous Gentile, conjecture that his conversion
happened in some of the countries of the Lesser Asia, tlirough
^vhich Paul travelled in the course of his first apostolical jour-
nev 5 thQ history of which is given, Acts, chapters xiii. xiv.
What
074 PREFACE TO TlTUS. Sect, h
What is certain is, that Titus was with Paul in Antioch before,
the Council of Jerusalem ; and that having distinguished himself
after his conversion, by his piety and zeal, he was one of those
whom the church at Antioch sent to Jerusalem, to consult the a-
postles and elders concerning the circum.cision of the converted
proselytes, fourteen years after Paul's own conversion ; that is, in
the year 49. Gal. ii. 1, 2. — When the messengers from the church
of Antioch came to Jerusalem, the apostles, elders, and brethren
assembled •, and after reasoning on that question, decreed that it
was not necessary to circumcise the converted Gentile prpselytes.
Nevertheless, the Judaizers in Jerusalem zealously ende .voured
on that occasion, to have Titus circumcised. So the apostle in-
sinuates, Gai ii. 3. where he saith, Not even Titus ivho ivas with
ine^ being a Greek , ivas compelled to he circumcised. — Here it is pro-
per to remark, that the Jews called all tl\e idolatrous Gentiles
EXAir-e?, Greeks : for in theii^ manner of speaking, Jenvs mid Greek i
comprehended the whole of miankind. See Rom. i. 16. note S.
According to this interpretation of the appellation, from the apos-
tle's calling Titus^ Greek, it may be inferred that before his con-
version he was an idolatrous Gentile. The same thing appears
likewise from the attempt of the Judaizers to force him to be
circumcised. For after the decree of the Council was passed
fre'^ing the converted pirpselytes. from obedience to the law of
Moses, if Titus, before his conversion, had been one of that de-
nomination, the Judaizers could not v/itU any shew of reaiX)n
have insisted on his circumcision. Yet, as the Council had de-
termined nothing respecting the converts from among the idola-
trous Gentiles, some of the zealous Judaizers, who by stealth in-
troduced themselves into the private meeting in which Paul ex-
plained to James, Peter, and John, the gospel which he preach-
ed among the Gentiles, when they found out that Titus before
his conversion was an idolater, might insist to have him circum-
cised, on pretence that he was not freed from circumcision by the.
Council's decree. But this attempt, to subject a Gentile convert
to the law of Moses, Paul resolutely withstood, that the truth of,
the gospel might remain with the Ge?itiles, Gal. ii. 5.
After the Council, when Paul and Barnabas, accompanied by
Judas and Silas, returned to Antioch, to give the brethren an ac-
count of what had happened at Jerusalem, Titus, I suppose, re-,
turned with them ; and, from that time forth, seems to have ac-
companied Paul in his travels, as one of his assistants. For when
the apostle set out from Antioch, to visit the chu>xhes which he
had gathered among the Gentiles in his first apostolical journey,
and to confirm them by delivering to them the decrees of the.
Council, Titus went with him all the way to Corinth, and labour-
ed with him in the conversion of the inhabitants of that city.
This appears from 2 Cor. viii. 23. If anij inqsm^e concerning Ti^
tus,.
Sect. 1. PREFACE TO TITUS. 275
fus^ he is nrj partner afid fdhiv-lahottrer in tlie gospel ioivards you.
The reason is, the apostle before he wrpte to the Corinthians,
having not visited them since their conversion, the felloiv-lahour*
ing of Titus with him toivards the Ccrinthia?iSy must have hap-
pened at the time they were converted.— If this reasoning be just,
we must suppose, that after the Council, when Paul set out from
Antioch with Silas to visit the churches, Titus either went with
them, or was sent away before them with the apostle's letter to
the Galatiiihs, which I think was written from Antioch soon af-
ter the Council. See the Preface to Galatians, Sect. 2. In that
case, when the apostle went through Galatia with the decreesj he
may have met Titus, and have taken him along with him. Or,
during his eighteen months abode at Corinth, he may have sent
for Titus to com.e and assist him in converting the Corin-
thians.
After th6 apOstle had planted the gospel in Corinth, he went
to Jerusalem. But whether Titus abode at Corinth, or accompa-
nied him to Jerusalem, is not said. This however we knowj
that he came to the apostle, as m.any others did, during his long
residence at Ephesus, mentioned Acts xix. 10. For, by him he
sent his first epistle to the Corinthians, which v^as written in Eph-
esus about the time of the riot of Demetrius. This service the
apostle assigned to Titus, hecause being well known to, and much
respected by the Corinthians, on account of his former labours a-
mong them, he hoped he might have influence in com.posing the
disturbances which had taken place in their church. On his re-
turn from Corinth, Titus met the apostle in Macedonia, and gave
him such an account of the good disposition of the Corinthians,
as filled him with joy, and induced him to write them a second
letter, v/hich he employed Titiis likewise to carry. At the same
time, he requested him to excite the Corinthians to finish their
collections for the saints in Judea, which they had begun during
'^iitiis's form.er visit to them. In prosecution of this design, Ti-
tus abode at Corinth till the apostle himself came and received
their collections, and the collections of the other churches of
Achaia.— On that occasion, Paiil spent three months at Corinth,
Acts XX. S. then set out for Jerusalem, taking Macedonia in iiis
way. ' His companions, in his journey to Jerusalem, are mentioned,
Acts XX. 4. and though Titus is not named as one of them, it
does not fol'ov/ that he was not of the nuirvber. He is not said
by Luke to have been with the apostle in Macedonia, in his way
to Corinth. Yet, from the apostle's sending him from Macedonia
to Corinth vv'ith his second epistle to the Corinthians, we learn
that he was one of his chief assistants at that time. Wherefore,
notwithstanding Luke, in his account of the apostle's return from
Greece, hath not mentioned Titus among those wlio accompanied
him to Jerusalem with the collections, he may have been one of
them ;
276 PREFACE TO TITUS. Sect. 1.
them ; and having gone with him to Jerusalem, he may have
ministered to him during his imprisonment there, and in Cesarsea ;
nay he may even have sailed with him to Rome. These, however,
are only conjectures : for from the time Titus delivered the apo-
stle's second Letter to the Corinthians, in the year 58, we hear
nothing of him till the year 62, when he was left by the apostle
in Crete, to set in order the things that were wantingy and to ordain
elders in every city^ Tit i. 4.
The leaving of Titus in Crete, is supposed to have happened
some time in the year 62, after the apostle was released from his
first confinement in Rome. — In the letters which he wrote about
that time to the Philippians, Colossians, Philemon, and the He-
brews, having promised to visit them, we may believe, that when
at liberty to fulfil his promise, he sailed in spring 62, from Italy
for Judea, accompanied by Titus and Timothy. In their way,
touching at Crete, they went through the cities, and preached
the gospel to the idolatrous inhabitants with such power and suc-
cess, that great numbers of them were converted. See sect. 2. of
this Pref. However, although the apostle's success was so great
in Crete, and his converts were not formed into churches, he
did not judge it proper to remain in Crete ; but committing the
care of the disciples there to Titus, with an order to ordain elders
in every city, he sailed into Judea in spring 63, accompanied by
Timothy. The brethren in that country being greatly distressed
by the troubles which preceded the war with the Romans, the a-
postle, if he heard in Crete of their distress, might think it neces-
sary to hasten his visit to them. Accordingly, as soon as he land-
ed in Judea, he and Timothy went up to Jerusalem, and spent
some time with the Hebrews, after which they proceeded to An-
tioch ; and in their progress through the churches, comforted and
established them. — From Antioch the apostle set out on his fifth
and last apostolical journey, in which he and Timothy travelled
through Syria and Cilicia, then came to Colosse in Phrygia early
in the year 64. And seeing he had desired Philemon to provide
him a lodging in Colosse, it is reasonable to think he abode there
some time. On that occasion, as Benson and others conjecture,
he may have written his epistle to Titus in Crete, in which he
desired him to come to him at Nicopolis, because he proposed to
winter there, Tit iii. 12. — From Colosse, the apostle went with
Timothy to Ephesus, where, having inquired into the state of the
church in that city, he gave the Ephesian brethren such exhorta-
tions as he judged necessary, then departed to go into Macedo-
nia, leaving Timothy at Ephesus, to charge some teachers not to
teach differently from the apostles, 1 Tim. i. 3.
In passing through Macedonia, the apostle, no doubt, visited
the Philippians, and the other brethren in that province, accord-
ing to his promise, Philip, ii. 24. After that he went forward
2 to
Sect. 1. PREFACE TO TITUS. 277
to Nicopolis to winter there, as he proposed ; being accompanied
by E!*ast:us and Trophimus, who, it seems, had joined him, either
at Ephesus or in Macedonia. — In the beginning of the year 65,
while the apostle abode at Nicopolis, taking into consideration
the weight of the charge which he had devolved on Timothy, he
wrote to him that excellent letter in the canon, called, The first
epistle to Timothy^ in which he taught him how to discharge the
duties of his function properly. — It seems, that at parting with
Timothy, St Paul had promised to return soon to Ephesus from
Nicopolis., 1 Tim.iii. 14. But he was disappointed in his reso-
lution. For not long after writing his letter to Timothy, Titus
came from Crete to Nicopolis, according to the apostle's order.
Tit. iii. 12. and gave him such an account of the state of the
churches in that island, as determined him to visit them imme-
diately i so that laying aside his purpose of returning to Ephesus,
he left Nicopolis early in the year 6.5, accompanied by Titus, Tro-
phimus, and Erastus : the latter of whom went no farther with him
than to Corinth, 2 Tim. iv. 20. — At his arrival in Crete, he no doubt
visited the churches, and raulitied the disorders which had taken
place in them. But while employed in that work, hearing of the
persecution which Nero was carrying on against the Christians
in Rome, on pretence that they had set fire to the city, (See
Pref. to 2 Tim. sect. 3. last paragraph,) and judging that his
presence in Rome might be of use to the brethren in their dis-
tress, he resolved to go thither. I suppose the apostle sailed for
Italy with Titus, in the end of summer 65, leaving Trophimus sick
at Miletus, a city of Crete, 2 Tim. iv. 20. For that Titus was in
Rome with Paul during his second imprisonment, is certain, from
2 Tim. iv. 10, where the apostle informed Timothy, that Titus
was one of those who had fled from the city through fear, and
had gone into Dalmatia ; biit whether with, or without his ap-
probation, the apostle doth not expressly say. — What became of
Titus afterwards, is no where told us in Scripture. But some
ancient writers mentioned by Whitby, in his Pref. to Titus, say
that he died in the 94th year of his age, and was buried in
Crete : From which they conjecture, that he returned to Crete
after St Paul's death ; for the time of which, see Pref. to 2 Tim.
sect. 3, last paragraph.
Sect. II. Of the Introduction and Progress of the Christian Faith
in Crete.
Among the three thousand who were converted by Peter, oh
the memorable day of Pentecost, Cretes, that is, Jews, natives of
Crete, who had come up to Jerusalem to worship, are mentioned.
Acts ii. 11. These, being of the same disposition with the Jew-
ish coverts, who, after the death of Stephen, preached the word to
Vol. III. O o none
278 PREFACE TO TITUS. Sect. 2,
mm hut to the Jews onlij^ Acts xi. 1 9. would, after their return
home from Jerusalem, confine their preaching to the Jews, who, as
Josephus informs us, were very numerous in Crete. We may
therefore believe, that the first Christians in Crete, were mostly
of the Jewish nation.— It is true, Barnabas went into Cyprus,
after he separated himself from Paul. But it is not^ said tliat he
went into Crete, either on that or on any other occasion. And even
though he had preached in Crete, as he had not the power of
imparting the spiritual gifts to his converts, it cannot be thought
that his preaching^ in that country would be attended with very
great success. The same may be said of any other evangelist or
Christian prophet, who happened to preach the gospel to the
Cretans. I therefore think the numerous conversions of the in-
habitants of Crete, which made it necessary that elders should be
ordained in every city, must be ascribed to the labours of some
apostle, who, by working miracles, and conferring the spiritual
gifts on his converts, m.ade such an impression on the minds of
the Cretans, that m^ny of the idolatrous inhabitants, and some
of the Jews, embraced the Christian^ith.
Now, that St Paul was this apostit, seem.s probable from his
leaving Titus in Crete, to set in order the thwgs luanting among
the Christians there, and to ordain elders i?i every city. The m.o-
delling and governing the Christian churches, certainly belonged
to the persons who had planted them. Accordingly, most of the
churches in the Gentile countries having been planted by the
apostle Paul, he modelled, corrected, and governed the whole,
either in person, or by his assistants, without any interference
from his brethren apostles -, just as the apostles of the circumci-
sion modelled, corrected, and governed the churches planted by
them, without any interference from him.
If the foregoing reasoning is just, the account given in sect. 1.
may be admitted •, namely, That St Paul sailed into Crete, after
he was released from his first confinement in Rome ; that at his'
landing in Crete, he went through the different cities, and con-
verted many of the inhabitants *, and that beingj in haste to per-
form his intencied visit to the Hebrews, he committed the care
of modelling and settling the churches in Crete to Titus, and
then set out with Timothy for Judea. — ^These transactions I think
happened after the apostle*s release from his first confinement at
Rome, because, though he touched at Crete in his voyage to
Rome to prosecute his appeal to the Emperor, being a prisoner,
he would not be allowed to go through the island to preach ;
consequently, if he made any converts on that occasion, they
must have been but few.
Sect. S. PREFACE TO TITUS. 279
Sect. III. Of the Ish?jd of Crete, and of the Character and
Manners of its Inhabitants,
Crete, v/here Titus exercised his ministry when the apostle
vrote iiij letter to him, is one of the largest islands in the Me-
diterranean, and lies to the south of the Archipelago. In length
from west to cast, it is about 250 miles, in breadth rbout 50,
and in circuit about 600. — Anciently it was famous for its hun-
*dred cities ; for the arrival of Europa on a bull from Phoenicia ;
fpr the laws of Minos, one of its kings \ for the loves of Pasi-
phae, the wife of Minos^ and of his daughter Ariadne ; for the
labyrinth, the work of Daedalus \ for the destruction of the Mi-
notaur; but above all, for the sepulchre of Jupiter, with his
name inscribed upon it. See Titus i. 12. note 2. And to finish
the mytliplogical history of Crete, it was famous for mount Ida,
where Jupiter is said to have been preserved from his £\ther Sa-
turn, and educated by the Curetes, Corybantes, or Id'cci Dactyli.
According to ancient authors, Crete was originally peopled
from Palestine. This fact Bochart hath rendered probable, by
observing, Canaan, lib. i. c. 15. That that part of Palestine,
which lies on the Mediterranean, was by the Arabs called Keri"
tha, and by the Syrians Creth ; and that the Hebrews called its
inhabitants, Crethi, or Crelliimy which the LXX. ha', e translated,
Kp/ircA<;, Cretians, Ezek. xxv. 16. Zeph. ii. 5. That these prophets
do not speak of the island of Crete, is plain, from their joining
tiie Fhilistim wil;h the Crethim, as one and the same people. Ac-
cordingly it appears, that the Crethim w^ere a part of the Phili-
siim ; Crethiy or, as it is in the Chaldee paraphrase, Creth^'he'mg
declared, 1 Sam. xxx. 14- — 16. to be the land of the Philistines. —
Bochart adds. That the Crethi in Palestine were noted archers,
and that some of them were employed by King David as his life
guards. See 2 San;i. viii. 1 8. xv. 18. xx. 2t5. 1 Kings i. 38.
1 Chron. xviii. 17. in all which places, they are called in our
translation, Cherethites ; but the original word, is, Crethi, which
the Chaldee paraphrast interprets, ArcJiers. — ^These Crethi of Pa-
lestine, it is thought, had their name from a Hebrew woi^d, which
signities, to destroy, because they made great havoc with their ar-
rows ; to which there is an elegant allusion, Ezek. xxy. 16. Ve-
hicrathi eth CretJiim, which our translators have rendered, / will
cut off the Cheretliites j but the literal translation is, / -zvill cut off
tJie cutters offj_ namely, the Crethlm.
Sir Isaac Newton also is of opinion, that Crete was peopled
from Palestine, as appears from his Chronology, page 13, where
he saith, " Many of the Phoenicians and Syrians, in the year be-
*^ fore Christ 1045, fled from Zidon, and from King David, in-
V to Asia Minor. Crete, Greece, and Lybia \ and introduced let-
*4 ters
280 PREFACE TO TITUS. Sect. 3.
•* ters, music, poetry, the Octaeterisy metals, and their fabrication,
<* and other arts, sciences, and customs of the Phoenicians. —
*' Along with these Phoenicians, came a sort of men, skilled in
" the religious mysteries, arts, and sciences of Phoenicia, and
<< settled in several places, under the names of Curetes^ Idaii Dac-
The Crethi from Palestine, who settled themselves in Crete,
seem to have given their own name to that island. In their new
habitation, they continued to be famous archers, (see Tournefort,
vol. i. page 83.) and to exercise all the arts which they formerly
practised in Palestine j especially that of navigation, which they
employed in piracy. They brought with them likevvrise all the
vices of the Canaanites, being exceedingly addicted to gluttony,
drunkenness, and lust. Withal they were extremely covetous,
and notorious liars ; in so much that to speak like a Creiiflriy be-
came a proverb for telling lies, and deceiving : and a Cretian /z>,
signified the greatest and most iinpulent lie. — Epimenides, one of
their own poets, and vStrabo, a native of Crete, have branded the
Cretians as notorious liars ; particularly Epimenides, who, in a
verse quoted by Paul, Tit. i. 12. charged them not only with ly-
ing, but with gluttony and idleness. And the apostle, ver. 13.
declared, that these vices constituted'their true character. — In fine,
Polybius, lib. vi. tells us, that the Cretians were the only people
in the world, who found nothing sordid in money, whatever way
it was gained. — This account of the character cf the Cretians,
shews the propriety of the apostle's injunction to Titus, chap. i.
13. Rebuke tJum sharply ^ that they may he healthy hi tht faith. Mr
Tournefort, who visited Crete in the beginning of this centiuy,
tells us, vol. i. page 84. that its present inhabitants are more vir-
tuous. The gospel, it seems, 'hath led them to change their
manners
Crete is now called Candia, from its chief city, which bears
.that name. In the y^ear 1204-, the Venetians took Catieay the se-
cond greatest city in Crete, and with it the v/hole island. That
city th^j held till the year 1645, when the Turks conquered it ;
and almost entirely expelled the Venetians from Crete, which they
have kept possession of ever since.
After the gospel was planted in Crete by the apostle, and his
assistant Titus, ' it. took such deep root there, and spread itself so
widely through the island, that it hath subsisted there ever since ;
and is at present the vcligiun of the natives, who are in general
of the Greek church. ' These, on payment of a stated tribute to
the Turks, are allowed the exercise of their religion without mo-
lestation.
Tournefort saith, vol. i. p. 23. The environs of Canea are ex-
ceedingly beautiful. From the city, to the nearest mountains,
there are large forests of clive trees^ interrupted by fields, vine-
yards,
Sect. 4. PREFACE TO TITUS. 281
yards, gardens, and rivulets, bordered with myrtles : But two
thirds of the country are mountains. Crete, however, in respect
of its size, chmate and soil, is one of the finest islands in the Me-
diterranean. And were it cultivated with as much care as it was
in former times, it would produce all the necessaries and luxuries
of life in the greatest abundance : so that the accounts which an-
cient authors have given of the number of its cities, and of
the multitude of its inhabitants, is by no means exaggera-
ed.
Sect. IV. Of the Tijne and Place of ivrlting the Ejnstle to Titus,
Because the apostle desired Titus to come to him ac Nicopolis,
chap. iii. 12. when he should send to him Artemas or Tychicus
to supply his place in Crete, the transcriber, who added the post-
script to this letter which our translators have turned into English,
hath dated it from Nicopolis in Macedonia ; following in that con-
jecture Chrysostom and Theodoret. But if the apostle had been
in Nicopolis when he wrote to Titus, he would not have said, \
have determined to luinter there^ but he would have said, to ivin^
ter here. This circumstance, together with the apostle's not men-
tioning his bonds in any part of his letter to Titus, shews that he
was at hberty when he wrote it. I therefore agree in opinion
with those who thijik the apostle wrote his epistle to Titus from
Colosse, while he abode there in the course of this his last apos-
tolical journey, which ended in his second imprisonmeiit at Rome.
■ — Benson says, " the Syriac version, at the conclusion of this e-
" pistle, hath intimated that it was sent to Titus by the hands of
«' Zenas and Apollos. But that conjecture hath been added by a
'< later hand, and is net well grounded. For from chap. iii. 1 3.
« they seem to have been coming to the apostle from a distant
" country, and not to have been lately with him."
Sect. V. Of the Fuvpose for ivhlch the Epistle to Titus
%uas written.
The first converts to the Christian faith in Crete, being, as
was observed, sect. 2. those Cretian Jews to whom Peter preach-
ed on the memorable day of Pentecost, and those Jews in Crete,
to whom Peter's converts preached the gospel on their return
from Jerusalem, they were all, or most of them, very zealous of
the law of Moses. Wherefore, when Paul came into Crete, and,
converted numbers of the idolatrous inhabitant?, we may believe,
that the more early Christians in Crete, would address the new
converts with great warmth, and insist on their obeying the la^^:■
df Moses, as absolutely necessary to their salvation. Moreover,
to render the law acceptable to these new converts, they no doubt
followed^
282 PREFACE TO TITUS. Sect. 5.
followed the course in which their brethren in other churches
\ralked. They amused the new converts with vain talking, and
Jewish fables, and commandments of men, and foolish questions
about the law. Nay, they went so far as to affirm, that the sa-
crifices, and purifications enjoined by the law, duly performed,
would procure pardon for them, though they continued in the
practice of sin. To this doctrine the Cretians, many of whom.
Were very wicked, lent a willing ear ; in so much, that these cor-
rupt teachers, who seem to have been natives of Crete, and to
have been infected, with the vices of their countrymen, subvert-
ed whole families, Tit. i. 11.
The errors, and bad practices of the Judaizing teachers, and
of their disciples, the apostle, when he came into Crete, obser-
ved, and opposed by wholesome instructions and sharp rebukes.
But well knowing how diligent they were in spreading their er-
lors, Paul left Titus, in Crete to restrain them. And that h^
might have a number of fit persons, clothed with proper autho-
rity, to assist him in opposing the Judaizers, and in maintaining
the truth, he ordered him, at parting, to ordain elders, that is,
bishops and deacons, /;/ ever^^ city. But that he might be at no
loss to know who were fit to be invested with these offices, and
what line of conduct he him::^lf was to pursue, in discharging
the duties of his ministry, the apostle, when he came to Colosse,
wrote to him this letter, in. which he described the qualifications
of the persons who. were worthy to be ordamed elders, comm.and-
ed him to rebulce the Judaizers siiarply, and mentioned the er-
rors he was particularly to oppose, the doctrines he was earnestly
to inculcate, and the precepts he was constantly to enjoin ; that
iione of the Cretians, whether teachers or people, might fail in
their duty through want of information.
By coiTiparing the epistle to Titus, with the two epistles to
Timothy, we learn, that the Judaizing teachers were every where
indefatigable in propagating their erroneous doctrine concerning
the necessity of obedience to the law of Moses, as the only means
of obtaining salvation ; and that in the most distant countries,
t':iey uniformly taught the same doctrine, for the purpose of ren-
dering the practice of sin consistent with the hope of salvation •,
and that to draw disciple^^ after them, they encouraged them in
sin, by the vicious practices which they themselves followed, in
the persuasion that they would be pardoned through the efficacy
of the levitical sacrifices. Only, from the apostle's so earnestly
commanding Titus in Crete, and Timothy in Ephesus, to oppose
these errors, it is probable that the Judaizing teachers were more
numerous and successful in Ephesus and Crete, than in other
places. However, as Ticus was a Gentile convert, whose interest
it was to, maintain the freedom of the Gentiles from the law of
Iflosesj and a tevK:her of long star.diiig in the faithj the apostle.
S€ct. 5. PREFACE TO TITUS. 283
was not so full in his directions and exhortations to him, as to
Timothy, neither did he recommend to him meekness, .lenity,
and patience in teaching, ?.s he did to Timothy, but rather sharp-
ness, chap, i. 13. ii. 13. Perhaps Titus was a person of a soft
and mild temper : whereas Tim.othy being a younger man, may
have been of a more ardent spirit, which needed to be som.ewhat
restrained.
I
CHAPTER I.
View a?id Illustration of the Matters contained in this Chapter.
N the inscription of this epistle, St Paul asserted his apostleship,
not with a view to raise himself in the estimation of Titus,
but to make the false teachers in Crete, and all in every age, who
shall read this letter, sensible that every thing he ordered Titus
to inculcate, was of divine authority, ver. 1, 2. — And by calling
I'itus his genuine son by the common faith, he insinuated to the
Cretians, not only that he had converted him, but that he was ?.
teacher of the same virtuous dispositions with himself, and as such
he gave him his apostolical benediction, ver. 3,4. — Next, .he put
Titus in mind that he had left him in Crete, to ordain elders in
every city where churches had been planted, ver. 5.- — And to
direct him in that important business, he described to him the
character and qualifications necessary in bishops and deacons, that
ordaining to these offices none but persons of that description,
they might be able both to instruct the people, and to confute
gainsayers, ver. 6 — 9. — Especially them of the circumcision
in Crete, whose character the apostle explained, ver. 10. — •
and whose mouths he told him it was necessary to stop, because
they subverted whole families, by teaching the efBcacy of the
Jewish sacrifices and purifications to obtain pardon for sinners,
even while they continued in their sins, ver. 11. — Wherefore,
the apostle ordered Titus sharply to reprove both the teachers
and the people who held such doctrines, and to charge them.
no longer to give heed to Jev/ish fables and precepts of men, cal-
culated to support that pernicious error ; particularh^ the precepts
concerning meats aiid sacrifices, taught by men who turned awav
the truth, v/hen it oficered itself to them, ver. 13, 14.— Withal,
to give the fiiitbful an abhorrence of 'such teachers, the apostle
observed, that both their understanding and their conscience was
polluted, ver. 15.— They professed to know God, but in works
they denied him, ver. 16.
'f CHAP^
'M TITUS. Chap I.
New Translation. ' Commentary.
Chap. I. 1 Paul, a 1 Paul, (^«ao5, see Rom. i. 1. note
servant of God,* (^«) and I.) a servant of God^ and an apostle of
an apostle of Jesus Christ,* Jesus Christ, sent forth by him, in
(kxtx. 22S.) in order''' to order to ipvomote the faith of the Gen-
the faith of the elect "^ of tiles, the elected people of God, and to
God, and the acknowledg- persuade them to acknoivledge ^he gospel,
ment of the truth, which nvhose end is to make men godly and vir-
is in order to godliness j^ tuous in every respect ;
2 In hope of eternal 2 In hope that they shall also ob-
life, which God, n.vho can- tain that resurrection to eternal lije,
not lie, promised, * be- which Gody who cannot lie, promised to
Ver. 1. — 1. Paul a servant of God. In some of his other epistles,
Paul calls himself, ^s^Ao? I>j(r« X^<5-», a bondman of Jesus Christ. But
the present is the only one, in which he calls himself, §^^35 Qm. a hond-^
man of God. This appellation he took, probably because the Judaizers
in. Crete affirmed, that he had apostatized from God, when, as an apostle
of Christ, he received into God's church the uncircumcised Gentiles,
and thereby freed them from obeying the law of Moses, as a tetm of
salvation.
2. An apostle of Jesus Christ. To distinguish himself from otlier
good men who are all servants of God, Paul calls himself an apostle of
Jesus Christ : one clothed with authority to teach mankind true re-
ligion.
3. In order to the faith. So 1 translate the preposition kxtx., after
Theophylact and Oecumenlus j because the common translation, which
implieth that Paul was made an apostle according to ike faith of God's
elect, Is hardly sense. Besides, the preposition x«ra, in the end of this
verse, and in 2 Tim. i. 1, signifies in order to.
4. Of the elect of God. The Gentiles are called, the elect., 2 Tim. \\,
10. and an elected generation^ 1 Pet. 11. 9. for a reason assigned 1 Pet.i.
i. note.— Paul was made an apostle of Jesus Christ for the purpose of
persuading the Gentiles to believe the gospel.
5. Acknowledgment of the truth which is in order to godliness. The
doctrine of the gospel in general, is here called the truth which is in or-
der to godliness, to distinguish it from the falsehoods of heathenism,
xvhich tended to promote vice ; and even to distinguish it from the or-
dinances of the law of Moses, which were only shadows and obscure re-
presentation3 of true religion, and whose only influence was to purify
the flesh.— Some are of opinion that by the truth, In this passage, the
apostle meant the true doctrine of the gospel concerning the salvation
of the Gentiles by faith.
Ver. 2.--1. Which God who cannot lie promised. The promise here
referred to is that which God made to Adam and Eve and their po-
sterity, at the fall, when in passing sentence on the serpent, He said
of the seed of the woman, I shall bruise thij head. The same promise
was
Chap. I.
fore the times of the ageSy^
(See2Tim.i.9, 10. 11.)
3 but hath manifested
in ITS proper season, (tov
Acyof ) his promise * bt^ the
preaching luith which I am
intrustedy according to the
commandment* of God
our Saviour ; *
/
4 To Titus MY genuine
son, (kutx) ^?/the common
faith : (See Jude, ver. 3.
notes 2. 4.) Grace, mercy,
AND peace, from God the
Father, and the Lord Je-
sus Christ our Saviour.
5 For this purpose I
TITUS.
285
believers of all nations, in the persons
of Adam and Abraham, long before
the Jewish dispensation began.
3 The knowledge of God's pro-
mise was long confined to the Jews ;
But he hath manifested to all, in its
proper seasofi^ his promise, by the preach-
ing of the gospel, ivith whieh I am in-
trusted by Christ, accordiftg to the com-
mandment of God, the original contriver
of the method of our salvation ;
4 To Titus my genuine soii by the
common faith, the faith in Christ which
the Gentiles are permitted to have in
common with the Jews, I wish gra-
cious assistances, merciful deliverances^
and eternal life, from God the Father^
and the Lord Jesus Christ, the accom"
plisher of our salvation,
5 For this purpose I left thee in
was renewed in the covenant with Abraham : In thy seed shall all the
nations of the earth he blessed. — That this was. a promise of eternal life
to all believers, see proved, Ess. v. sect. 6. See also 2 Tim. i. 9.
2. Before the times of the ages. IT^o ■^c^oiut uvunuv. Supposing the
word munoi in this clause to signify eternal, the literal translation of the
passage would ht, before eternal times. But tliat being a contradiction
in terms, our translators, contrary to the propriety of the Greek lan-
guage, have rendered it, before the world began. — As Locke observes on
Rom. xvi. 25. the true literal translation is, before the secular times ; re-
ferring us to the Jewish Jubilees, by which times v^^ere computed amon^
the Hebrews j as among the Gentiles they were computed hy genera-
tions of men. Hence Col. i. 26. The mystery which was kept kid, wxo
tcjv zimav xxi bcto ray yivim, from the ages and from the generations, sig-
nifies, the mystery which was kept hid from the Jews and from the
Gentiles. See this explained, Rom. xvi. 25. note 3.
Ver. 3.— 1. His promise. T«>i» Aoyov, literally his word ; namely of
promi^.e. We have the expression complete, Rom.ix. 9. E^raeyyjA/aff
V^g a "hoytt, o'jT6?, For the word of promise v\rf this.
2. I am intrusted according to the commdndmetit of God. By affirming
that Christ intrusted him with the preaching of the gospel according to
the commandment of God j or, as it is expressed 1 Cor. i. 1. 2 Gor. i. 1.
^y the will of God, the apostle hath carried his own authority to the
highest pitch. Jesus Christ made him an apostle : But he did it by the
commandment of God, frotn whom therefore, as well as from Christ,
Paul received his apostleship.
3. Our Saviour. The title of Saviour is given to the Father in other
passages, Luke i. 47. 1 Tins. i. 1. Jude. verse 24. for the reasons men-
tioned Tit. iii. 4. note.
Vol. III. P p . Ver, 5.
2S6 TITUS. ^ Ghap. I.
/eft thee in Crete, that Cretey that thou mightest supply the
thou tnightest set in order thmgs ivantwg in the churches there,
the things waniing^ * and and in particular ordain y in every city
ordain in every city* el- where there are churches, elders, as I
ders, ' as I commafided thee ; commanded thee. I will therefore de-
scribe the character and qualifications
of the persons thou oughtest to make
elders.
6 If any ofie be blame- 6 If any one be in the eye of the
less, the husband of one world, blameless, the husband of otie
wife, (1 Tim.iii.2. note 1.) wife at a time, having children lulio
having ^e'/zV-y/;/^^ children,* are Christians, and who are not ac-
not accused of riotous //- cused of riotous living, nor are disobe-
vifig ^ ?ior unruly. ^ ( 1 Tim. dient to their parents ; persons of this
iii. 4, 5.) character ordain bishops, that they
may assist thee in opposing the Ju-
daizers, ver. 10, 11.
Ver. 5.— 1. Set in order the .things ivatitin^. 'iva rx Xifyiovrx stt/Jjo^-
^wo-vi : This Estius translates, i/ial thou 7nig]LteH rectfy ike things which
ivere /eft, namely uncorrected, at my departure. Erasrnus, to express
tlie force of the preposition iTrt in iTs-iho^^ycrys, halh here Pergas cor-
rigere.
-1. And ordain in every city. The apostle did not mean that elders
were to be ordained in every city of Crete •, but only in every city where
the converts were so nnmerous as to form a church.— The Greeks used
the word noA<j, to denote a city, or ml/age, indiscriminately. Here it
signifies both.
3. Elders, that is bishops and deacons. For the name e/der being gi-
ven to all who held sacred offices in the church, 1 Tim. v. 17. note 1.
the ordaining of elders here, as Acts Jiiv. 2^> signineSj the- -ordaining,
both of bishops and deacons. Jerome, in his commentary on this pas-
sage, as well as in his letter Evagrius, Ep. §5. affirms that in the first
age, bis/iop ^nd presbyter, or e/der, was one and the same. And quotes this,
and other passages in support of his opinion ; But that afterwards, to re-
move schisms, it vs-as universally agreed that one chosen from among
the presbyters, should be raised above the rest, to whom the whole care
of the church was to belong. Kence Jerome inferred, that the pre-
eminence of bishops above rresbyters, is owing more to the custom of the
church, than to the command of Christ.
Ver. 6. — 1. Having be/ieving c/u/dreh. The apostle required that tlie
children of him who was to be ordained a bishop, should be Christians,
and of a sober behaviour ; because the infidelity and vices of children,
at least in the eyes of the vulgar, bring some blame on their parents.
And therefore it is added in the next vcrst,for a bishop rnust he h/anie-
/ess.
2. Riotous living. Kaunu^. This signifies not only the gratifica-
tion of venereous desires, but the luxury of the table, and all intemper-
ance in the enjoyment of sensual pleasures. Thus of the prodigal sou
/ it
Chap. I.
T For a bishop should
be blameless as the stew-
ard of God J not self-
willed, not prone to anger ,
not given to wine, tiot a
striker, not one ivho makes
gain by base methods ;
8 But hospitable i ( 1 Tim.
iii. 2. note 7.) a lover of
good men, prudent,^ just,
holy, temperate ;
9 holding fast^ the
true doctrine {kccth t«v ^i-
^uyj>v, 39.) as he hath
been taught, that he may-
be able, by the teaching
luhich is luholesome^ both
to exhort and to confute
^he gainsayers.
10 For there are many
TITUS.
287
7 For a bishop should be free from
blame^ as becomes the steward of the
mysteries of God, 1 Cor. iv. 1. He
should not be headstrong, nor ready t§
fall into a passion, nor addicted to luine ,-
Not a striker of those who displease
him ; fiot one who loves money so much
that he makes gain by base methods :
(1 Tim. iii. 3. note 2.)
8 But instead of loving money,
hospitable, a lover of good men, prudent
in conduct, 7«j-^ in his dealings, hely
in speech, and temperate in the use of
every sensual pleasure.
9 He should hold fast the true Chri-
stian doctrine, as he hath been taught it
by the apostles, that he m<iy be able, by
wholesome teacjiin^y both to instruct
them who desire instruction, and to
confute false teachers who speak against
the truth to overturn it.
10 For there are many teacher*,
it is said, Luke xv. 1?. That he wasted his substance, Zouv utrun^^^ liv-
ing riotously,
3. Nor unruly, AvvTrorxKrci. This in the Syriac version Is, (neque
immorigeri prce crapula^ not refractory through full feeding, in allusion
to brute animals, vvhich the better they are fed, become tne more un-
governable.— Seeing a minister's reputation and usefulness depend, in
some measure, on tlie good behaviour of all the members of his fami-
ly, his children especially ought carefully to avoid every Indecency of
conduct, from that consideratioi», as well as from the consideration of
the advantages for religious improvement, which they enjoy by living
with him.
Ver. S. Prudent. Ht^^p^ovu. This quality consists in the government
of our angry passions, so that on all occasions v;e behave with pru-
dence. ,It differs from lyK^otTY), Temperate, which signifies one who brid-
les his lusts, especially those which are gratified by meat, and drink, and
women.
Ver. P. Holding fast the true doctrine. So «vT6;!/fl(W5v«y ts* 7r<r» Aay»,
should be translated. For -tti^h in the sense oi faithful. Is only appli-
cable to persons 3 and "hoyaq Is a word of very general meaning. See
Ess. iv. 60. — There is a great beauty in the word ot^'vi'/.t^'Mv^ as here
used. It signifies the holding fast the true doctrine, in opposition to
those who would wrest it from one. By this character, all the Ju-
daizers in Crete were excluded from being bishops ) and in Ephesus
from being; deacons, 1 Tim. ill. 9.
Ver. 10.
288 TITUS. C>AP. I.
unruly zndfcolish talkers' who being unsuhjected to us, talk in a
and deceivers,* especially foolish manner concerning genealogies
those of the circumcision, and fables, and deceive others ; of
this sort especially are the Jewish
teachers^
1 1 Whose mouths must 1 1 'whose mouths must he stopped y
be stopped, who subvert ' neither by persecution nor force, but
whole families^ teaching by clear and strong reasoning, be-
things which they ought cause they carry off ivhole families to
not,'' for the sake of sordid Judaism, teaching things ivhich they
gain. ought not^ for the sordid .purpose of
drawing money from their disciples.
12 One of themselves, 12 The Judaizers, in this are true,
a prophet * of their own, Cretians, agreeably to what one of
hathszid^^ The Cretians themselves^ a prophet of their own^ hatk
Ver. 10.-— 1. Foolish talkers, MxTxtoXoytt are persons who utter
a multitude of fooliih and trifling things, on the subjects concerning
which they speak.
2. And deceivers. <i>^ivx7raTXi, Mentium deceptores. Teachers who
delude the minds of their disciples with false opinions, in order to recon-
cile their consciences to wicked practices.
Ver, 11.— 1. M^ho subver! ivhole families ^ that is, make whole fa-
milies go over to Judaism, by wresting the true Christian doctrine from
them. The metaphor is taken from those who overturn houses, by un-
dermining their foundations. '
2, Teaching things which they ought not, for the sake of sordid gain.
The things which the false teachers, contrary to their conscience, in-
culcated for the sake of drawing money from the .lewish converts, were,
the necessity of obeying the law of Moses in order to salvation j the
efEcacy of the Levitical atonements, to procure pardon for those who
continued in their sins •, and the merit of being descended from Abra-
ham, whereby all his children without exception, were thought entitled
to eternal life. Hence the Jews were so extremely anxious about their
genealogies : Hence also the apostle in this, and in his epistles to Timo-
thy, severely condemned genealogies, and the fables therewith connect-
ed. See Tit. iij. 9. note I. : . -
Ver. 12.— 1. One of themselves^ a prophet. This was the poet EpI-
menides, who among the Romans was reputed to have foretold future
events. Cicero, speaking of him, Divinat. Lib. i. says, he was futura
prcescienSy <h' vaticinans per furorem ; One wJio foreknew and foretold
things future by ecstasy. Besides, as all poets pretended to a kind of in-
spiration, the name prophet and poet were used as synonymous, both • by
the Greeks and Romans. Clem. Alex. Strom. Lib. vi. hiforms us that
the Egyptians called those prophets, who presided over their sacred
rites j and that the apostle did no^ scruple to give that title to Epi-
menides, because he was esteemed a prophet by the Greeks.
2. Halh said. The Cretians^ &.c. Epimenides said this in his book,
Iltgj pcj^jjp-tsivy, Concerning oracles. Glassius hath quoted the passage en-
• ■ tire,
Ghap. I. TITUS. 289
ARE always liars, evil wild said : The Cretians are exceedingly ad-
beasts, lazy bellies,'^' dieted to lyings Tixvd of a savage noxioi<:^
disposition^ and lazy gluttofis,
13 This testimony is 13 This testimony concerning the
true ; for ivliich cause re- Cretians is just ; for ivhlch cause I
buke them sharply/ that qrder thee to rebuke them and tlieir
they may be healthy in disciples sharply^ tlitit laying aside
the faith ; their wicked principles and practices,
they may be healthy in the faith ;
l-i- Not giving heed to 14; Not giving heed to J eivish fables
Jewish fables, and pre^^ concerning the law, arid to precepts
cepts of men,* who turn concerning meats, enjoined by nun
away the truth. * who turn away true doctrifiCy from
themselves and others, as a thing
noxious.
tire, pag. 2075. — The Cretians were universally hated and branded as
liars by the other Greeks, because, as Warburton remarks, Divine Le-
gat. vol. i. p. 159. by shewing in their island the tomb of Jupiter the
father of gods an4 men, they published what the rest of the Greeks con-
cealed in their mysteries j namely, that their gods were dead men.-—
The character given of the Cretians by Epiroenides was applied with
propriety by the apostle to the Judaizers, because they were natives of
Crete.
3. K'uil wild beasts^ la%y bellies. By calling the Cretians evil wild
beasts, the poet insinuated, that they were of a fierce, ravenous, noxious
disposition ', and by adding la^i/ bellies, he signified that they were la-
zy gluttons ', as averse to action, as wild beasts are, afler gorging them-
selves with their prey.
Ver. 13. For which cause rebuke them sharply. A5roTo^«yj. This
metaphor is taken from surgeons, who in curing their patients, are some-
times obliged to cut their flesh in such a manner as to give them_great
pain. Titus was to reprove the Cretians cuttingly or sharply. But the
sharpness of his reproofs was not to consist in the bitterness of the lan-
guage which he used, nor in the passion with which he spake. Re-
proofs of that sort have little influence to make one healthy, either in
f^ith or practice. ' It was to consist in* the strength of the reasons with
which he 'enforced his reproofs, and in the earnestness and affecdon with
which he delivered them j whereby the conscience of the offenders be-
ing awakened, would sting them bitterly.
Ver. 14. — 1. Precepts of men. From the following ver. 15. it ap-
pears, that the apostle had now m his eye the precepts of the Judaizers
concerning meats clean and unclean ^ which, although originally the;
precepts of God, were now"" abolished under the gospel. Wherefore, if
these were any longer enjoined as obligatory, they were not enjoined.
by God, but were the precepts of men.
2. Who turn away the truth. The apostle by a beautiful figure, re-
presents the truth as oflfering itself to the Judaizers, and the Judaizers
as turning it away with conteinpt.
Ver. 15o
290 TITUS. Chap. I,
15 All MEATS indeed 15 All meats indeed are pure to the
ARE pure to the pure ; ' luell informed and nvell disposed. But
but to the polluted and un- to those ivho are polluted by intemper-
faithful^ nothing is pure, ance, and who are unfaithful to Christ,
(a>,Xxf 7 S.) for both their no kind of meat is pure ; for both their
understanding and con- ufiderstanding and conscience is polluted^
science is polluted, by their intemperate use of the meats
which the law reckons clean.
16 They profess to 16 T//^j/ of the circumcision j^r^^xj-
hiow God, but by works to know the will of God better than
they deny him, being others ; but by their ivorks they deny
abominable and disobe- him ; being ahcminnhle on account of
dient, and (Trg©?, 290.) co?j- their sensuality, atid disobedience to
cerning every good work, the express commands of God, and to
(^x^oKt/Lioty Rom. i. 28. note every good work without discernment :
3.) without discernment. They neither know nor approve of
any good work.
Ver. 1. — All tneats are pure to the pure > The word 7neat4, is wantlijg
in the original, but must be supplied, the expression being elliptical .
See 1 Cor. vi. 12. note.- -As the Jews reckoned themselves the only
holy people on earth, it must have been extremely displeasing to the
lalse teachers of that nation, to find theaiselves represented as pulIuteJ
like the Gentiles, In other passages also, the apostle gives these teach-
ers the opprobrious names, with which they stigmatized the Gentiles.
See Philip, iii. 2.— If the reader thinks the apostle is not speaking, in
this and in the preceding verse, of the Judaizers wlio inristed that the
precepts of the law of Moses concerning meats^ were still obligatory,
he may be supposed to have had in his eye, those Pythagorean Gentiles
and Essene Jews, who bi^fore their conversion, thought it, sinful to eat
any kind of animal food ^ and who, since their conversion, still conti-
nued in the same persuasion.
2. Arid ur faithful. This is the proper translation of the word et7rt<fei^y
because the apostle is not speaking of unbelievers or heathens, but of
such believers as were unfaithful to Christ, by living in intemperance
and debuchery.
Ver. 16. The?/ profess to know God. They bo-^st of having the true
knowledge of God's will from the Mosaic revelation, and on that pre-
tence they set their doctrine in opposition to and above the doctrine of
the apostles. But by the Vvickedness of their lives, they shew them-
selves to be utterly ignorant of God, and of every thing that is good ;
consequently they deserve no credit from the disclpks of Christ, ai
teachers.
CHAP«
Ghap. II. TITUS. 291
CHAPTER II.
View atid Illustration of the thhigs contained in this Chapter^
nPHE apDstle, having directed Titus to ordain elders in every
^ city, and described the character and qualifications of the
persons he was to invest with offices in the church : also, having
laid open the bad character and evil practices of the Judaizers in
Crete, and ordered him to rebuke them sharply, he in this chap-
ter gave him a short view of the duties of his office as superin-
tendant both of the teachers and of the people in Crete. He
was, in opposition to the Judaizers, to inculcate on the people such
precepts only as, were suitable to the wholesome doctrine of the
gospel, ver. 1. — And with respect to the aged men who held
sacred offices, he was to enjoin them to be attentive to the behavi-
our of those under their care ; to be grave in their own deport-
ment ; prudent in giving admonitions and rebukes ; and spirit-
ually healthy by faith, love, patience, ver. 2. — In like manner,
those aged women v/ho were employed to teach the young of
their own sex, he was to exhort to a deportment becoming their
sacred character. They were neither to be slanderers, nor drunk-
ards ; but to be good teachers, vfer. 3. — In particular, they were
to persuade the young women who were married to do their duty
to their husbands, their children, and their families, that the gos-
pel might not be evil spoken of through their bad behaviour, ver.
4, 5. On young men he was to inculcate the government of
their passions, ver. 6. — But above all, both in teaching and beha-
viour, Titus was to make himself a pattern of the virtues which
he enjoined to others, ver. 7, 8. — And because the Judaizers, to
allure slaves to their party, taught that under the gospel slaves
are free, Titus was to inculcate on slaves obedience to their mas-
ters, diligence in their work, and honesty in every thing com-
mitted in trust to them, ver. 9, 10. — Withal, to make the
Cretian bishops and people sensible of the impiety of the doc-
trine of the Jewish teachers, concerning the efficacy of the
Levitical sacrifices in procuring pardon for impenitent sinners, the
spostle declared that the gospel was given for this very purpose,
to teach men that denying ungodliness and ' worldly lusts, they
should live soberly, &c. in expectation of a future judgment,
ver. 11 — 14. — These things the apostle ordered Titus to teach
in the plainest and boldest manner, agreeably to the authority
with which he was invested as an evangelist, ver. 15.
Ki.^^'
292 . TITUS. Chap.IL
New Translation. Commentary.
Chap. II. 1 But do 1 The fables and commandments
ihou (AaAgf, SB,) inculcate of men, taught by the Judaizers,
the things which become sicken the souU But do thou inculcate
ivlwksome ' doctrine. the practices ivhich are suitable to the
wholesome doctrine of the gospel.
' 2 That aged men ^ be 2 That aged men,, who hold sacred
vigilant, grave, prudenty offices, be attentive to the behaviour of
healthy hy faith, love, pa- their people, venerable in their own
tiefice* manners, prudent in their behaviour,
spiritually healthy by faith, love, pa^
tience,
5 That ^g<ed women, * S That the aged ivomen, whom the
in like manner, be in de- church employs to teach the young
portment^ (;3Pox^87r«<?) as he- of their own sex, /;/ like manner^ be in
cometh sacred persons,'^ not speech end behaviour as hecometh per-
slanderers i * not enslaved sons employed in sdcred offices ; not
Ver. 1. Wholesome dbctrifie, ityiccivatryi. True doctrine Is called
ivho/esome^ because it Invigorates all the faculties of the soul, and keeps
them in a healthy state.
Ver. 2. That aged men. H^KrZvrr,^, the word used here, commonly
signifies an did man. But Le Clerc, in his additions to Hammond^
hath shewed that the LXX. use it to denote an office of dignity.
Wherefore -Tr^nT^vrA^i being of the same signification v\ath wggo-Synga?, it
may be translated In this passage elders. In support of this translation,
I observe that the virtues which Titus was to inculcate on aged men,
ai-e the same with those which Timothy was to Inculcate on bishops and
deacons. They Tvere to be vjj^etAiBs, aif^vvst a-axp^ovxg, vigilant, grave,
prudent. See 1 Tim. ill. 2. 8.
Ver. 3. — 1. That aged women. Though the w^ord n^£a^yT<5«5 com-
monly signifies aged women indiscriminately, it evidently denotes in this
verse, such aged women as were employed by the church, In teaching
the young of their own sex the doctrines and precepts of the Christian
religion. For, they were to be in speech and behaviour, /EgoTr^STrj/j, as
became sacred persons i znd, KocXoh^xcrKc^Xfii, good teachers. These cha-
racters, especially the last mentioned, did not belong to aged women in
general, but only to such of them as were employed in teaching. The
things which these persons were to teach the young under their care,
are mentioned ver. 4, 5. See 1 Tim. iii. il. note 1.
2. In deportment. The word Kxrxa-T/itcxTt denotes, not only the dress,
but the carriage of the body : So is fitly translated, deportment.
3. As h'ecometh sacred persons. The aged women employed by the
thurch to teach the young, are fitly called sdcred persons ^ because the
office they were employed to discharge, ivas a sacred office; as was
shewed, 1 Tim. v. 16. note 1.
4. Not slanderers. This was required iti the same order of female
teachers, 1 Tim. iii, 11.
5. iVb/
Chap. II.
TITUS.
293
to much wine,* good teach-
ers.
4 That they mayjy«?r-
siiade^ the young women
to be lovers of their hus-
bands, lovers of their
children.
5 To he calniy chaste,
careful of their families ^^
good, subject to their own
husbands, that the word
of God may not be evil
sj)oken cf. ^
6 The young men, iti
like manner^ exhort (c-^xp-
^f>niv) to govern their pas^
sions.
7 (n«^*) In all things
mcihe thyself a pattern of
good works, (?<5i»5-xfltA<«;,
see 2 Tim.iii. 16.) in teach-
wg^ ,S//£«^ incorruptness, *
gravity, sincerity.
slanderers, not enslaved to much wine,
but good teachers.
4 That they may persuade the young
ivoinen under their care, to be lovers
of their husbands, performing the du-
ties of marriage from affection, and
lovers of their children, by bringing
them up religiously.
5 To be of a cahn disposition, chaste,
attentive to the affairs of their families,
good to their domestics, obedient to their
own husbands, that the gospel may fiot
he evil spoken of as encouraging wives
to neglect their husbands and child-
ren, on pretence of their attending
on the offices of religion.
6 The young men, in like manner,
exhort to govern their passions, (ver. 12.
note 3.) that they may behave sober-
ly in the giddy season of youth.
7 To give Vv'-eight to thy exhorta-
tions, /;/ all tilings make thyself a pat-
tern of those good works which thou
enjoinest to others. /;/ teaching, shew
incorruptness of doctrine, gravity of
speech, and sincerity with respect to
the motives by which thou art influ-
enced.
This is a qualiucation required in the
So <r6iip^ovi^i>s-i may be translated.
5. Not enslaved to much wine.
deacons, 1 Tim. iii. 8.
Ver. 4. That they may persuade.
See 2 Tim. i. 7. note 2,
Ver. 5. — 1. Careful of their families. The word 0<;i«^y?, signifies,
both those who keep at home, and those who take proper care of their fa-
milies. In this latter sense I understand it here, with Eisner and the
Vulgate.
2. That the ivord of Cod ??iay not be evil spoken of The exhortation
to be good wives and mothers, which aged women were ordered, in this
passage, to give to the young under their care, is not to be considered
merely as a rule by vvhich those are to govern themselves, who are in-
trusted with the office of teaching others ', but young v/omen are more
especially to consider it as. a rule for directing their own conduct ; that
by their conjugal affection, their eare in educating their . hildren, their
chastity, their prudent oeconomy, their sweetness of disposition, and
subjection to their husbands^ all founded on the principles of religion,
they may do honour to the gospel, which they profess to believe and
obey.
Ver. 7. SheWf ei^tx^^ofias wcorrupfness^graviti/y x^P^ai^rixy, sincerity.
Vol. III. O q " Some
294. TITUS. Chap.il
8 ivholesome speech* 8 In conversation, and in repro-
w/«V// cannot be condemn- ving offenders, use clear and stron^^
ed ; That he luJio is o?i but temperate speechy ivJiich cannot ie
the opposite SIDE^ may be found fauft lurth, even by the ofFend-
ashamed, having nothing ers tliemseh'es ; that he who is not a
bad to S2.J concerning jQM^^ Christian^ nidy be ashamed oi his op-
position to thee and to the elders thy
assistants, having notliing bad to say
concerning you as teachers.
9 Servants EXHORT to 9 Slaves exhort to ccntinue subject to ^,
be subject to their own their own m asters , and in all things
masters, and in all things lawful, to be careful to please ; espe-
to be careful to please^ not cially by perforiliing that service
answering again. * cheerfully ; not insolently ansiuering
again, even though they may be re-
proved unjustly, or with too mucli,
seventy. See iPet. ii. 18.
10 'Not secretly stealing,^ 10 Not secretly stealing any part of
but shewing all good fi- their master's goods, but shewing the
Some ancient ]\ISS. and veisicais want the word ^vhich I have trans-
lated sincerity. But it is found in the Alex. MS. in the Arabic ver-
sion, and in some of the Greek commentators. Mill thinks it was first
placed on the margin as an explication of udia^p^e^ntv, iiicorrupttiess^
and afterwards was inserted in the text. Bui though both words
come from the same original, being differently compounded, they may
be distinguished in the following manner. Incorruptness [ahx^^S-o^ixv)
-may signify that Titus's doctrine was to be free from all corrupt mix-
tures, taken whether from Judaism or from heathenism. Whereas
u^^x^a-iei>, sincerity^ may signify that his motives in teaching were to
be i?icorrupt. He was not to t^ach from the love of yioney, or fame, or'
power.
Yer. 8. — 1. Wholesome speech. lyiYi. Speech strong but temperate,
that is free from all bitterness. For, as the commentators observe, Ti-
tus, who was a converted Gentile,"h'aving seen so much of the obstinate,
uncharitable, bigotted spirit of the Juidaizers, might have been in dan-
ger of using haish lanj^uage in reproving them, if he had not been thuS
cautioned by the apostle.
2. He who is on the opposite side. E| ivxvTioii, supply pj^&'^asj. He
means infde/s, whether Jews or Gentiles.
3. Having notliing had to say concerning you. Tii^i vf^i>v Some
MSB. and versions have here, ttsp* » f^ivv concerning us. Either reading
shews, as Benson observes, how anxious the ajiostle was, that the gospel
might not be t;vil spokevi of, on account of the misbehaviour either of
its teachers, or of its professors j see ver. 10. and 1 Pet. ii. 12.
Ver. 10. Not secretly stealing. The word vn(7-(pi^of4,iviig signifies the
steahng a part of a thing j the thief not daring to take the whole, for
fear cf being discovered. It is applied to the fraud of Ananias and'
S^ppliira, Acts v. 3. who abstracted a part of the price of their land.
" ■ • Ver. 11.
Chap. II. TITUS. 295
dellty ; that they may a- greatest fidelity and honesty in every
dorn the doctrine of God thing committed to them •, that hy the
our Saviour in all things. nvhole of their behaviour in their low-
station, they may render the doctrire of
the gospel amiabhy even in the eyes of
their heathen lords.
11 For the grace o^ 11 These things I command, j5^-
God, ' which bringeth sal- cause the gospel of Gody ivhirh bri7ig£th
vation, (j^rs^pavji) h-ixxh shone both the knowledge and the means of
y^r/^^ to all men, salvation ^ hath shone forth to all men,
to lews and Gentiles, rich and poor,
masters and slaves, without distinc-
tion.
12 teaching us, that 12 Teaching usy that renouncing im-
denying ungodliness* and ^(^^//w^j-j-, especially atheism and ido-
woridly lusts," we should iatry, and putting away njuoi'hily lusts y
Ver. 11 .-" -1. Tor the grace of God. Here, and Gal. v. 4. the gospel is
called the grace of God^ either because it is the greatest favour which
God hath besLowed on men, or because it te?ichcs the doctrine of God's
great grace or favour to men.
2. llnth shone forth to all tnen. The word tm^ctivM properly signifies
the shining of the sun, or of the stars, Acts xxvii. 20. The gospel, like
the sun, hath shone forth to all men, and giveth light to all. Hence
Christ, the ?,uthor of the gospel, is called Luke i. 78. AvutcM i% v^^m -,
The day-spring from on high ^ Mai. i v. 2. The sun of righteousness.
Hence also Christ called himself, John viii, 12. The light of the world,
—The shining forth of the gospel to all men, is an high recommenda--
tion of it, and shews it to be entirely different from the heathen
mysteries, which if they contained any thing valuable for reforming
mankind, being confined to the initiated, the vulgar were left in ignor-
ance, idolatry, and vice. — The gospel likewise differs from the law of
Moses as taught of the Judaizers, who by inculcating the rites and ce-
remonies of that lav/ as the whole of religion, encouraged their disciples
to neglect the duties of piety and morality altogether. Whereas the
gospel teaches us. That denying ungodliness, &c.
Ver. 12.— 1. Ungodliness consists, not only in denying the existence
of God, but in denying his perfections, his government of the world,
and the retributions of a future state. Also, it consists in neglecting to
worship God ; in worshipping him by images j in blasphemy or speak-
ing disrespectfully of his providence y in perjury , in profaning the
name of God by cursing and swearing ; and in disregarding the mani-
festation which he hath made of his will in the gospel revelation.
2. Worldly lusts : Namely gluttony, drunkenness, lasciviousness,
anger, malice, revenge, together with the immoderate love of riches,
■ power, fame, and the rest. These lusts being productive of nothing
but misery to those who indulge them, the gospel, God's gracious gift,
was bestowed on men to rescue them from the dominion of worldly lusts,
by leaching them to live soberly, &.e.
3. Should
296 TITUS. Chap. II.
live soberly, h'ighteously/ ive should live temperately^ righteously ^
and godly, ^ in this pre- and godly in this present world,
sent world/
1 3 expecting the blessed 1 3 Expecting, not any temporal
hope/ [kxi, 221.) namely, rewards such as the law promised,
the appearing of the glory but the accomplishment of the blessed
3. Should live soberly. 'E&/<^eoviiv. Sobriety is a habit of self-govern-
ment, Vvhereby one is able to restrain Ijis appetites, his passions, and his
affections, as often as the gratification of his appetites, and the yielding
to the impulses of his passions and affections, are in any respect sinful.
See 2 Tim. i. 7, note 2.
4. Righteously. Righteousness consists in abstaining from injuring
others in their person, reputation or fortune j in discharging all the
duties belonging to the relations in wkich one stands to those with
Avhom he is connected, and to the station in which he is placed j in
carrying on one's trade and commerce fairly ; in performing covenants
and promises faithfully j and in short in rendering to every one his
due.— The Hebrews held it to be a part of righteousness also, to do
works of charity to the poor. Psal. cxii. 9. He hath dispersed^ he hath
given to the poor, his righteousness endurethfor ever.
5. And godly. Godliness being the opposite to ungodliness^ described
ver. 12. note 1. needs no explanation. -i
6. In this present world. Kere the apostle insinuates, that the pre-
sent world in which we live, is a state of probation for the future world :
as is plain likewise from ver. 13.
Ver. 13. — 1. Expecting the blessed liope. If this is different from tlie
expectation of the appearing of our Saviour Jesus Christ, k«j/, in this
clause, must be translated by the word, and : in which case, the blessed
hope will mean the hope of eternal life, mentioned chap. i. 2. But as this
hope is included in the hope_of the appearing of Jesus Christ to raise
the dead and to carry his people with him into heaven, the translation
which I have given seems more emphatical.
2. 'Namely, the appearing of the glory of the great God, and our Savi-
our Jesus Christ. This, which is the exact literal translation of the
clause, Koe/ iTripetvuxv rn? ^olr,g TH uiyccXa 0£a x,cn vaTYi^og ViUODV lv<7it Xoi^H,
is ado{jted both by the Vulgate and by Beza.— Considered as an He-
braism, the clause may be translated, as in our Bible, The glorious ap-
pearing of the great God and our Saviour Jesus Chriit. Nevertheless, ihe
literal translation is more just, as the apostle alludes to our Lord's vy-ords
Luke ix. 26. Of him shall the Son of man be ashamed, crciv i)^^r. iv t>}
ff'i^i/i uvTif, Koci Tit '^UT^og, Kxt Tcjv kyiuv otyyiXav, when he shall come in
his own glory, and'm the glory of the Father, and of the holy angels.-—
Mat. xvl. 27. For the Son of man will come, sv m Io^a tk^^t^o? ccvT\i, in
the glory of his Father, with his angels ; and then he will render to every
one according to his works. — But if Jesus is to appear, at the last day, in
his ow^n glory, and in the glory of the Father, that event may fitly be
termed the appearing of the glory of the great God, and of our Saviour Je-
sus Christ. — It is true, the article is wanting before (r»Tj}^05.' Yet it
may be supplied, as our translators have done here, before nrt^xvitxv ,-
and
Chap. II. TITUS. 297
of the great God,* and hope of the appearing of the glory of the
our Saviour ^ Jesus Christ j great God^ and our Savisur Jesus-
, CJiristf who will bestow eternal life
on all who deny ungodliness and
worldly lusts.
14 Who gave himself 14< Who, during his first appear-
for us, that he might re- ing on earth, gave himself to death
deem ( 1 Tim. ii. 6. note for us, that he might redeem us from
1.) us from all iniquity, the power as well as from the punish-
and purify to himself a ment of all iniquity, and purfy to
jpeculiar people,* zealous himself a peculiar yeople, not by cir-
of good works. cumcision and other ceremonial ob-
servances, but by being zealous of good
nvorh.
and elsewhere, particularly Ephes. v. 5. In the Vmgdom m X^/r» kui
ess?, of Christ and of God. See Ess. iv. 69. Besides, as cr^yTJigo? is in the
genitive case, it will bear to be translated if our Saviour^ although the
article is wanting. Yet I have not ventured to translate it in that
manner, because the meaning of this text hath been much disputed.---
At the appearing of Jesus Christ, the rank of all men w^ill be detei-
niiried, and their precedency settled, and ever/ one placed in a station
suitable to the real Vv'orth of his character, and continue in that station
for ever.
2. The great God. In giving the title of great, to God, the apostle
followed the custom of the Jews, who gave that title to the true God,
to distinguish him from the gods of the heathens : Thus, Psal. Ixxvii,
13. Who is so great a God as our God ^ — I do not think, there is any
allusion here to the Dii Cabiri, The great Gods w^orshipped in Samothrace
and Crete, as some commentators imagine.
3, And our Saviour Jesus Christ. Because the article prefixed to
fiiyx^.^ 0t«, is not repeated before f<yrj',^(^, Beza is of opinion, that one
person only is spoken of j namely, Jesus Christ, to whom he thinks the
title of the great God is given in this verse. Accordingly some translate
the clau=;e thus ; the great God, even our Saviour Jesus Christ. And, in
confirmation of that opinion, they observe, that w^e never read in scrip-
ture of the appearing of the Father. But the answer is, The apostle
does not speak of the appearing of the Father, but of the appearing of the
glory of the Father ; agreeable to what Christ himself declared, that at
his return to judgment, he will appear surrounded with the glory of his
Father. See the first note on this verse.
Ver. 14. A peculiar people. Ui^taa-iov. This is said in allusion to
£xcd. xlx. 5. and Deut. vii. 6. where God calls the Jews a peculiar and
a special people to himself; because he had made them his property, by
redeeming them from the bondage of Egypt, and had distinguished them
hom the rest of mankind as his, by rites Hnd ordinances of his own ap-
pointment. Christ hath made believers his peculiar people by giving
himself for them, to redeem them from all iniquity, and to purify them
to himself a people zealous, not cf rites and ceremonies, but of good
works,
298 TITUS. Ckap.il
1 5 Tliese things ' 2/;- 1 5 These things inculcate as neces-
aulcate^ and exhort,* and sary to be beheved, a7id exhort ail
co7'.fute^ (see 2 Tim. iv. 2.) who profess the gospel, to live siiita-
with all authority. Let bly to them. And such as teach
no one despise thee.^ otherwise, confute with all the autho-
rity which is due to truth, and to
thee as a teacher commissioned by
Christ. Let no ofie have reason to
despise thee»
works. This being the great end of Christ's death, how dare any per-
son pretending to be one of Christ's people, either to speak or to think
lightly of good works, as not necessary to salvation ?
Ver. 15.— 1. These things; namely, concerning the universality of
the gospel, and the excellent purpose for which it was given j the com-
ing oi Christ to judgment, the end for which he died during his first
appearing on earth j and concerning the character of the people of
Christ, as persons zealous of good works.
2. Incukaie and exhort. The Cretians being a sensual and obdurate
people, and the judaizing teachers having denied the necessiLy of good
work<, the apostle commanded Titus, both to affirm the necessity, and
to enjoin the practice of them, in the boldest and plainest manner.
3. Let no one despise thee. The apostle does not say, as to Timothy,
despise thij youth, iTim. iv. 12. from which it maybe inferred that
Titus was an older man than Timothy. — In the compound word ttj^^-
(ppomra, the preposition tti^i, like xarot, alters the meaning of the word
with Mhlch it is compounded.
CHAPTER IIL
View and Illustration of the Matters contaitied in this Chapter^
T3ECAUSE the Judaizefs affirmed, that no obedience was due
-*^ from the worshippers of the true God to magistrates who
were idolaters, and because by that doctrine, they made not onlv
the Jev.'ish, but the Gentile believers, bad subjects, and exposed
them to be punished as evil doers, (See Rom. xiii. Illustr.) the a-
postle commanded Titus to inculcate frequently on the Cretians,
to obey the magistrates under whose protection they Hved, al-
though they were idolaters, ver. 1. — and not to speak evil of any
one, on account of his nation, or religion, ver. 2. — Because, said
the apostle, even we of the Jewish nation, who now beUeve the
o-Qspel, were formerly in behaviour as bad as the heathens ; be-
ing foolish, disobedient, &;c. ver. 3. — and merely through the
mercy of God, and not by our own endeavours, have been deli-
vered
Chap, III. . TITUS. 299
yered from our former sinful state, by the bath of regeneration
and renewing of the Holy Ghost, ver. 4, 5, 6. — ^That being rescu-
ed from ignorance and wickedness by grace, we might become
heirs of eternal life, ver. 7. — Next, the apostle ordered Titus
strongly to affirm, that every one who hath believed on God is
bound to practise good works ; and that such works are really
profitable to men, by rendering them acceptable to God, ver. 8.
— Also he commanded him in his discourses, to avoid the foolish
questions and genealogies which the false teachers insisted on, ver.
9. — and to admonish heretical teachers, both concerning their
doctrine and their practice : and after a first and second admoni-
tion, if they did not amend, to cast them out of the church, ver.
1 1 . — Withal, because the Cretians were disposed to be idle, Titus
was to enjoin them to follow some honest occupation, whereby they
might both maintain themselves, and do works of charity to the
afflicted, ver. 14. — The apostle concluded his epistle with saluta-
tions : and with a benediction to all in Crete who acknowledged
his apostolical authority, ver. 15.
New Translation. Commentary.
Chap. III. 1 Put them 1 Put the Cretians In mind of what
in mind to be subject to I have taught them ; namely, to be
governments, and powers, subject to the gover?imejits and poivers,
to obey' magistrates, to established in Crete; to obey magi-
he ready to every good strates though they be heathens ; to
work j he ready to perform every good luork
enjoined by the laws of their country;
2 To speal; evil ^ of no 2 To speak evil of no one on account
one ; to be no fighters, of his nation or religion, to be no
BUT equitable, shewing all fighters, but of an equitable disposition,
meekness /(? all men. (Phil. iv. 5. note.) and to sheiu the
greatest meekness to all men, even to
enemies.
3 For even we our- 3 This behaviour towards those
i-AvQs v^Qxe formerly^ fool- who profess false religions, becometh
Ver. 1. To obey magistrates. The word 'Tru^up^^nv literally signifies
to obey those who rule. The disposition of the Jews towards heathen
rulers, see described Rojn. xiii. View. 1 Tim. ii. 2.
Ver. 2. To speah e\)il of no man. The word (iXu.7<prifAHv, besides cvi!
speaking., denotes all those vices of the tongue which proceed either
from hatred or from contempt of others, and which tend to hurt their
reputation ; such as railing, reviling, mocking speeches ; whisperings,
&c.
Ver. 3, For even we ourselves were former/i/ foolish, &c. Because the
pouring out of the Holy Ghost, on those of whom the apostle speaks, i^
mentioned, ver. 6, Jerome, Estius. the author of Misc. Sacra, and Ben-
300
TITUS.
Chap. III.
ish, disobedient, erringy
slavishly serving diverse
[i-jFiBof^itiii) inordinate de-
sires and pleasures, living
in malice and envy, hatedy
AND hating one another.
4 But ivhen the good".,
tiess and the philanthropy
of God our Saviour ' shone
forth,
5 He saved us, ^ not (4,
156.) on account of works
of righteous-ness which
we had done, but accord-
ing to his oijun mercy, (^'«)
through (AvTg», Eph. v. 26»
note 1.) the hath of rege-
neration,* and the re-
us Je\vs : For even ive ourselves ivers
formerly foolish in our notions of reli-
gion, and in observing the traditions
of the fathers, disobedient to God, er-
ring from the trutii, slavishly servifig
diverse inordinate desires and pleasures y
living in makes and e7ivyy hated by the
Gentiles, and hating one another.
4 But ivhen the goodness and phi-
lanthropy of God cur Savioury (s»«ipayg,
chap. ii. 11. note 2.) sJione forth to all
mankind, through the. preaching of
the gospel,
5 He saved us Jews from the mi-
serable and wicked state in which we
were living, not on account of any
works of righteousness ivJiich ive had
done under the law to merit such a
deliverance, but in prosecution of his
01V n merciful purpose y which he ac-
complished through the bath {irxX^yyi-
son, are of opinion that the character of the believing Jews before tlieir
conversion is described here j and among the rest the character of the
apostle himself. But any reader who compares what he.snys of his
own behaviour In his unconverted state, Acts xxiii. 1» .Gal. i. 14.
2 Tim. i. 3. will hardly think the apostle speaks ot himself. Only, being
about to say things disagreeable to the Jews, he classed himself v.-ith
them, according to his custom, to prevent their being offended with
him. See 1 Thess. iv. 15. note. — The sentiment in this passage is
beautiful \ namely, that th^ recollection of our own faults ought to
make us equitable in judging of the faults of others, and prevent us
from passing severe sentences on thgm. when they fall into sin.
Ver. 4. Of God Gur Saviour. That the Father is here called God our
Saviour, is evident from ver. 6. where the same person is said to have
poured out the Holy Ghost richly on the Jews through Jesu^ Christ our
Saviour. The title of our Saviour, justly belongs to the Father, because
he formed the scheme of our salvation, and sent his Son into the world
to accomplish it, John iii. 1(5. Iiom. v. S. ] Johniv. 9. on which ac-
count the title of Saviour is given to the Son likewise.
Ver. 5. — 1. He saved us. The word saved i-a scripture doth not al-
ways denote eternal salvation ) but it signifies, sometimes the know-
ledge of salvation, Rom. xiil. 11. note 2. and sometimes the obtaining
the means of salvati(
:e[
oee ]\om. xi,
2b". note I. Here saved us, sig-
nifies, delivered us from the miserable and wicked state in which we
were living, before we believed the gospel. This deliverance is called
justification, ver. 7. See the note there.
2. Through the hath of regeneration : Through baptism; called the
hath of regeneration, not because any change in the nature of the bap-
tl:ced
Chap. III. TITUS. 301
newing of the Holy na-ixi) of regeneration, and {uvxKxivuaiaii'j
Ghost,' t/ie renewing of the Ho/j/ Ghost,
6 Which he jjoured out' 6 Which he jjoured out on us rich/?/,
tized person is produced by baptism, but because it is an emblem of the
purifjcation of his soul from sin. Hence Ananias, in alUision to the
emblematical meaning of baptism, said to our apostle, Acts xxii. 16.
Arise and be ba/jti'zed, and luash away thy sins : Be baptized in token
of thy resolution to forsake thy sins, and among the rest thy sin in per-
secutin^^ the disciples of Jesus. — In the term regeneration, when jomed
wilh baptism, there is an allusion to the phraseology of the Jewish doc-
tors, who, when they admitted a proselyte into their church by bap-
tism, always spake of him as one horn again. Nevertheless the real
change in the nature of a believer, which entitles him to be called a son
cfGod, is not efi'ected by baptism, but by the renewing of the Holy Ghost,
mentioned in the next clause. Hence our Lord, whom the apostle hath
followed here, joined the two together, in his discourse to Nicodemus,
.fohn ili. 5. Except a man he horn of water and of the Spirit, he cannot en-
ter t'ffto the kingdom of God.
3. And renewing of the Hohj Ghost. The gift of the Holy Ghost,
which on some occasions was shed dov;n on the believing Jews and
Gentiles from heaven, and on others, was imparted to them by the im-
position of the apostle's hands, is with great propriety called the renew-
ing of the Holy Ghost, because by that gift, their belief of the divine
original of tiie gospel was greatly strengthened •, so that the docLrliies
or ihe gospel, thus confirmed, must have had a powerful influence in
producing such a change in their dispositions, as made them ne^\ crea-
tureis.
Ver. 6. Which he poured out on us. Since in the precedliig verse, the
Ho/// Ghost, signifies the gft of the Holy Ghost, 1 have retained the
comm.on translation of tlie relative ov, na.mtly , vohich, to shew, that
what is said to have been poured out, was the gift, not the person, of
the Holy Ghost.—When the ^hr^se, poured out, is used in scripture, to
signify the communication of the spuiiual gifts, it denotes that these
gifts were imparted, not by the imposition of the hands of men, but im-
mediately from heaven, accompanied with some visible sign or token ;
of which M'e have instances. Acts ii. 2, 3, 4. and x. 44-.— Seeing the
apostle speaks of himself here as one of those on whom the Holy Ghost
Vvas poured out, we are warranted to believe that he received the gift of
the Holy Ghost by an immediate iilaps? from heaven, and not by the
imposition of the hands of Ananias j and that Ananias's words to Saul,
Actsix. 17. The Lord Jesus hath sent me that thou mighiest receive thy
sght, and he filled with the Holy Ghost, though preceded by putting his
hands on the aposlls, do not mean that Ananias was sent to communicate
the Holy Ghost to him by the imposition of his liands ; For, in that
case Paul could not have said, l Cor. xi.5. lam in nothing behind the
'very greatest of the apostles. But, his meaning is, that he was sent to
restore Saul's sight, and to baptize him, that after his baptism he might
be filled with the gifts of the Holy Ghost immediately from heaven, ac-
companied with the usual sensible sign, which, Saul, having recovered
Vol. III. Rr ' his
S02 TITUS. Chap. III.
on us richly through Je- in his various gifts at our conversion,
sus Christ our Saviour. through Jesus Christ our Saviour^ who
procured these gifts for men :
V That being justified^ 7 That being delivered by the mere
by his grace, ^ we might be favour of Gody from the wickedness
made heirs according to and misery of our former state, lue
the hope of eternal life, might be made children and heirsy dr
(Tit. i. 2.) greeabiu to the hope of eternal lif given
us by the promise of God.
8 («0 Acy*?, 71. 60. 2.) 8 This doctrine y that men are jus-
This doctrine is true ; (««i, tified and made heirs merely by God's
211.)^^/ concerning these grace, is true: Tet concerning these
HEIRSy I command thee heirs I command thee strongly to ajffirm^
strongly to affirniy that they That they ivho have believed in God
w7w have believed ' in God should take- care to promote good luorhs,
should take care to promote \ These are the things honourable and pro^
his sight, was to see. Agreeably to this account of the matter, ia
Christ's commission to Ananias, Acts ix. 12. no mention Is made of his
communicating the Holy Ghost to Saul, but only of his putting his
hands on him that he might receive his sight : neither is any thing else
mentioned by the apostle himself. Acts xxii. 13. 16.
Ver. 7. — 1. Being justified. Concerning the forensic sense of the
Itxra^ justify 2ir\A justification, see Rom. ii. 13.. note 2. The word
justify, signifies likewise to deHver one from evil, Rom. iv. 25. note 2.
2. By his grace. As the pronoun used in this passage is not the re-
lative «yT», but the demonstrative ucitva, which commonly denotes the
remote antecedent, it is probable xh^it the grace, t\oX. oi Christ, who is
last mentioned, but of God, who is mentioned ver. 4. is meant. Ey
ascribing men's justification to the grace of God, the apostle did not
mean to insinuate that good works are not necessary to justification.
For he tells us, chap. ii. 12. that the grace of God wliich bringeth sal-
vation teacheth us to live soberly, righteously, and godly in this present
world.
Ver. 8.— 1. That they who have believed in God, '0< TriTri^ivKOTi^;.
They who have believed, and who continue to believe ; according to the
known use of the preterite tenses, Ess. iv. 10.
2. Take care to profjiote good worhs. U^o;^xff^xi x.xXm i^ym, literally,
to preside over good luorks ; that is, to practise them ourselves, and by
our example and exhortation to encourage others to practise them, and
to argue in their defence, against those who speak of them slightingly
as not necessary to salvation."-In this, as in other places of scriptuie,
good works signify virtuous actions In general, but especially charitable
and beneficent actions. Thus, Mat. v, 16. Let your light so shine be/ore
men, that they may see your good works. — John x. 33. For a good work
we stone thee not. — 1 Tim. v. 3 0. Borne witness to for good works : That
she hath brought up children ; Thai she hath lodged strangers ; That she
hath washed tlie saints feet ; That she hath relieved the ajfiicted ; That she
hath diligently followed every good work,-— I Tim. vi. 18. That they be
ric\
Chap. III. TITUS. 303
good works. These are fitahle to men : They are good for
\j(x. KccXxy 1 Tim. iii. 1. others, a$ making them happy j and
note 3.) t/ie t/iings honour- most profitable to one's self, as pro-
able and profitable to men. ductive of happiness both here and
hereafter.
9 But foolish questions 9 But th^ frivolous questions propo-
and genealogies,^ and sed by the Judaizers, and the genea-
strifes and JigJitings about logies by which they pretend to prove
the law * resist ,- for they individuals rightly descended from
are unprofitable ^nd false. Abraham, and their strifes and fight-
(See 1 Tim. vi.. 4. 2 Tim. ings about the hiu^ resist ; for they
ii. 14. 16. 23.) are unprofitable and destitute of founda^
tiofi.
10 An heretical man,^ 10 An heretical teacher^ \NhOy after
rich in good works, ready to distribute^ (^V.— What a blessing, as Benson
observes, would the ministers of the gospel be to the world, if all of
the* were careful strongly and often to urge their people to good works,
and were themselves examples of such works 1— We have the phrase,
y.u.'Km s^yav TT^oiTna-B-oii^ repeated ver. 14. But there the connexion leads
us to adopt the translation mentioned in the margin of our Bible ; to
practise honest trades.
Ver. 9.--1. And genealogies. The genealogies condemned in this
and other passages of scripture, in the opinion of Bengclius, are the ab-
surd genealogies of the ^ons, taught by the Gnostics. See Col.ii. 9,
note. But as the genealogies of the yEons were not invented till long
after this epistle Was written, I prefer the account given of them in the
commentary ^ the rather that the apostle hath joined genealogies with
strifes and fightings about the law. See also 1 Tim. i. 4,
2. Fightings about the law. Muy^xq vof,ciKxg, are those disputes about
the efficacy and necessity of obedience to the law^in order to salvation,
.which the Judaizing teachers in Crete maintained with great violence,
against all who asserted that obedience to the gospel alone was sufficient
to salvation.
Ver. 10.— 1. An heretical 7nan. See 2 Pet. ii. 1, note 2. w^here it
is shewed, that an heretic is one who, from worldly motives, teaches
doctrines which he knows to be false ^ as the Judaizers did, who made
tlie rituals enjoined by the la\v, more necessary to salvation than a holy
life. He also is a heretic who from the same motives makes a party in
the church, in opposition to those who maintain the truth. In this lat-
ter sense, sorne understand 'A/^sTiJcc; uv^^aTro^ here \ and think the phrase
should be translated, A man who ??iaheth a seel: And that <^,j^e(7<?, pro-
perly is a sect, either in philosophy ov religion, —In the first age, when
the doctrlhes of the gospel were delivered by the apostles in person, un-
der the guidance of inspiration, and when the true meaning of these
doctrines was not liable to any doubt, because it was ascertained by the
apostles themselves, if any teacher taught differently from them, and
made a party in the church in opposition to them, he must have done
these things contrary to his conscience, cither from the love of money,
Or
304, TITUS. Chap. III.
after a first and second a first and second admonition^ continues
admonition/ reject. ^ in his evil courses, cast out of the
churchy and have no farther commu-
nication with him, because he is irre-
claimable.
1 1 Knowing that such 1 1 Knowing that such a teacher is
a person is perverted^' and utterlij depraved: afid in teaching
or the lust of power, or from an immoderate propensity to sensual plea-
sures. Hence, Gal. v. 20. Heresy is reckoned among the works of the
flesh. — Doddridge, by heresy^ understands the denying the fundamental
doctrines of the gospel, and the maintaining of that denial with obstina-
cy, to the breaking of the peace of the church. But, as the apostle
saith, the heretic sinneth being self condemned^ I rather think hereby, is
such an error in opinion as results from pravity in the will. For, if a
person after prayer and sincere examinaaon, embraces or rejects opini-
ons in religion, according as they appear to him to be true or false,
without being biassed by vicious inclinations, can he be blam.ed even
although he should maintain these opinions Aviih firmness, and suffer for
then; ?
2. After a first and second adtnonition. Some copies want the -ivords,
and second. But the best and greatest number of MSS, together with
the Syriac and Vulgate versions, have these words. See Mill in loc.
Noj;55(r<«, denotes an admonition which puts a right mind into the peison
admonished. Titus was not to reject an heretic, till he had tried by a
first and second admonition to bring him to repentance, and on trial
found him incorrigible.
3. Reject. Ux^xith, Cast him out of the church. In this manner,- the
apostle himself treated Hymeneus and Alexander, 1 Tim. i. 20. By
this apostolical Canon, an obstinate heretic, after a first and second ad-
monition without effect, is to be cast out of the church, to prevent the
faithful from being led astray by his false doctrines and vicious example.
—This method of treating heretics is worthy of attention. For, as
Benson observes, the Spirit of God doth not order heretics to be bani-
shed, and their goods confiscated, far less doth he order them to be im-
prisoned, tortured, and burnt, if they will not retract their errors. He
doth not even give allowance to rail at, or speak evil of them. Such
methods of treating heretics, never proceeded from the college of the
apostles, but from the synagogue of Satan. To disctvn a ^vicked man
as a brother Christian, and to avoid all familiar society Avith him, and
to cast him out of the church by a public sentence of Excommunication,
is what the church, and every society hath a right to do, agreeably to
cut Lord's rule, IVIat. xviii. 15. 11. and is all that should be done in
such a case. See 2 Thess. iii. 14. note 2.
Ver. 11. — 1. Knowing that such a pej^son is perverted. Eslius says,
the word £|5?-^i«7rT64< is commonly applied to buildings, and signifies to be
overturfied from the foundation. According to others, it signifies to be
turned out of the way. Wherefore, when it is said of an heretic that he
Is perverted^ the meaning is, that he is so utterly depravedj that there is oo
hope of his amendment.
2. Being
Chap. III. TITUS. 305
sinnctli, being self con- false doctrine from "\vorldly mot'ves,,
demned.'^ simidh^ being self-condemned.
12 "When I shall send Vl JF/wn J shall se/id, cither Arte-
Artemas to thee, or Ty- mas to thee or Tj/chicus, to supply thy
chicus/ Make haste to place in Crete, leave the churches
come to me at Nicopolis, * there to his management, and ^j-
for I have determined to speedily as possible come to me at Nlco-
winter there. /;:;//>, for there I have determined to
ivinter,
1 3 Diligently help for- 1 3 Diligently supply Zenas the laiv-
ivard on their journey, yer and ApoUos, (See Acts xviii. 24. —
Zenas the lawyer/ and 28.) luith luhatever is necessary for
2. Being self condemned. Doddridge, who thinks heresy/ consists in
denying the fundamenlal doctrines cf the gospel, interprets self con-
Jtmne/i, of the heretic's furnishh'ig by his actions matter of condemna-
lion against himself j just as some are said to condemn others, Mat. \Ii.
41, 42. Heb. xi, 7. who afford matter for condemning them.---Grotius,
Barlow, Hanunond, Hallet, Benson, &c. by the heretic's condemning
himself] understand his cutting himself oiffrom the church by separation
or otherwise ", a punishment which the church intiicts on its fauUv, or
unsound members.— I think this mark of an heretic that he is self con-
ifemned, implieth that an heretic is one who teacheth erroneous doctrines
knowing them to be erroneous. For as Whitby justly observes, no man'
who actti according to his judgment, how erroneous soever it may be, is
self-condemned by that action.
Ver. 12.— -1. When I shall send Ai^terruis to thee, or Tijchicus. Ty-
chicus is often mentioned in St Paul's epistles. But of Artemas we
know nothing : only from this passage it appears, that he w^as a faithful
and able teacher, and fit to supply Titus's place in Crete.
2. Come to me at Nicobolis. There were cities of this name In Ma-
cedonia on the confines of Thrace, and in Epirus, and Pontus. The
one in Epirus, was built opposite to x\ctium, and named Nicopolis^ or
the city of victory^ in memory of the victory which Augustus obtained
over Anthony and Cleopatra. L'Enfant is of opinion that this is the
Nicopolis of which the apostle speaks : And that while he wintered
there, he visited his disciples jn lUyricum, Rom. xv. 19. Other com-
mentators think the apostle meant Nicopolis in Macedonia, situated
near mount Htemus on the confines of Thrace. But without settling
that point, I observe that the apostle's determination to Avinter in
Nicopolis, wherever it was, shews that he was at liberty when he wrote
this epistle •, consequently that it was written in the interval between
his first and second imprisonments.
Ver. 13. Zenas the lawyer, end Apollos. Zenas is mentioned in this
passage only. He is called No.ttixoc, the lawyer, which Jerome inter-
prets, Legis Doctorem, a teacher of the law, becsLU^e he h^d formerly
been of that profession among the Jews. Benson also is of the same
opinion : and quotes Matt. xxli. 35. where one of that profession is cal-
led vo/niKbs. But Others think Zenas was a Roman lawyer. -Tt would
seem that Zenas and Apollos were to pass through Crete, either in their
way
306
TITUS.
Chap. III.
ApoUos, that nothing maij
be wanting to theni.
14 And let ours also
learn to practise honest
trades^ for necessary uses,
that they may not be un-
fruitful.
15 All ivho are with
me salute thee. Salute
them who love us in the
faith.' Grace be with
all ofycu. * Amen.
their journey^ that in coming to me,
nothing which they need, may he
nv anting to them,
14 Andy that the expence neces-
sary to such offices may be defrayed,
Let our disciples in Crete also learn to
follow honest trades for supplying what
is necessary to themselves, and that
they may 7iot he unfruitful in good of-
fices to others.
15 All my fellow-labourers wJlo
are with me in Colosse, wish thee health.
Present my good wishes to them in Crete,
who shew their love to me^ by tnain-
taining the true faith of Christ. The
favour and blessing of God he with all
of you. Amen.
way to the apostle, or to some place wliltber he had sent them. He
therefore desired Titus to help them forward on their journey, by sup-
plying them with such necessaries as they were in want of, that they
might not be retarded.
Ver. 15.— 1. Salute them who love us in faith. By this description of
the persons in Crete to be saluted in his name, the apostle expressly ex-
cluded the Judaizing teachers, on whom he put that mark of disrespect,
to make them sensible how much he disapproved of their conduct.
2. Grace he with ail of you. By the expession all of you, x\it apostle
Intimated that this epistle was intended, not for Titus alone, but for the
churches in Crete ; the members of which were to be taught the things
in this letter, and to he exhorted, and even reproved, agreeably to the
directions contained in it.
A NEW
A NEW
LITERAL TRANSLATION
OF
ST PAULS EPISTLE
P H I L E M O N.
PREFACE.
Sect. I. The History of Fhilemon.
pHILEMONj to whom this epistle was written, was no stran-
ger to the apostle Paul. For in the first and second verses,
the apostle addressed all the members of Philemon's family, as
well accquainted with them. And ver. 19, he insinuates that
Philemon himself was his convert. Nay, ver. 17, Philemon's, res-
pect for the apostle is mentioned. He was an inhabitant of Co-
losse, as appears from the epistle to the Colossians, chap. iv. 9.
where Onesimus, Philemon's slave, is called 072e of them. And
ver. 17. the brethren of Colosse are desired to say to Archippus
(the person mentioned Philem. ver. 2.) Take heed to the minutry
ivh'ich thou hast received. — Besides, the ancients believed that Phi-
lemon was an inhabitant of Colosse. So Theodoret says express-
ly in his commentary on this epistle ; and tells us that his house
was still remaining in Colosse in his time ; that is, in the begin-
ning of the fifth century. And Jerome also in his commentary
on this epistle, says Philemon was of Colosse : And Theophylact
calls him a Phrygian, Open torn. 2. p. 861. — For an account
of Colosse, see Pref. to Colossians.
Philemon seems to have been a person of great worth as a
man, and of some note as a citizen of his own country •, for his
family was so numerous, that it made a church by itself j or at
least
308 PREFACE TO PHILEMON: Sect. 1.
least a considerable part of the church at Colosse, ver. 2. He
was Hkewise so opulent, that he was able hi/ the cGmmun'ication of
his faithy that is by his beneficence, to refresh the bowels of the
saints, ver. 6, 7. — According to Grotius, Philemon was an elder
of Ephesus. But Beausobre speaks of him as one of the pastors
of Colosse \ in which he is followed by Doddridge. — From the
apostle's employing Philemon to provide him a lodging in Colos-
se, Michaelis conjectures that he was one of the deacons there. —
These authors were led to think Philemon a minister of the gos-
pel, because in the inscription of tliis letter, the apostle calls hiin.
his fellow labourer. But that appellation is of ambiguous signifi-
cation j being given, not only to those who preached the gospel,
but to such pious persons also, whether men, or women, as assist^
ed the apostles in any manner, while they w^ere employed iii
preaching. See Rom. xvi. 8. 3 John, ver. 8.
The ancients differed as much as the modems in their opinion
concerning Philemon's station in the church. Some of them
reckoned him a bishop. But others, fancying that Apphia was
his wife, contended that he had no ecclesiastical character what-
ever *, for they began very early to esteem celibacy in ecclesiasti-
cal persons. In particular, Hilary the deacon saith expressly,
that he was one of the laity. Theodoret, Oecumenius, and Then-,
phylact, seem also to have been of the same opinion. See Whit-
by's preface to this epistle.
Sect, II. Of trie Occasion.cn ivhich the epistle to Thilemon was
ivritten.
Onesimus, a slave, on some disgust, having run away from his
master Philemon, came to Rome, and falling into want, as is
supposed, he applied to the apostl.e, of whose imprisonment he
had heard, and with whose benevolent disposition he was well ac-
quainted, having, as it seems, formerly seen him in his master's
house. Or, the fame of the apostle's preaching and miracles, .
having drawn Onesim.us to hear some of the many discourses
which he delivered in his own hired house in Rome, these made
such an impression on him, that he became a sincere convert to
the Christian faith : For the apostle calls him, ver. 9. his sg/i,
ivhom he had begotten in his bonds. After his conversion, Onesi-
'mus abode with the apostle, and served him with the greatest
assiduity and affection. . But being sensible of his fault in running
away from his master, he wished to repair that injury, by return-,
ing to him. At the same time being afraid, that on his return,
his master would inflict on him the punishment, which, by the
law or custom of Phrygia, was due to a fugitive slave, and which,,
as Grotius says, he could inflict without applying to any magi-
strate, he besought the apostle to write to Piiilemon, requesting
2 • ■ him
Sect. 2. PREFACE TO PHILEMON. 309
him to forgive and receive him again into his family. The apo-
stle, ahvays ready to do good offices, very willingly complied with
Onesimus's desire, and wrote this letter to Philemon, in which,
with the greatest softness of expression, warmth of affection, and
dehcacy of address, he not only interceded for Onesimus's par-
don, but urged Philemon to esteem him, and put confidence in
him, as a sincere Cliristian. — And because restitution, by repair-
ing the injury that had been done, restores the person who did
the injury to the character which he had lost, the apostle, to ena-
ble Onesimus to appear in Philemon's fam.ily with some degree
of reputation, bound himself in this epistle by his hand-writing,
not only to repay all that Onesimus owed to Philemon, but to
make full reparation also for whatever injury he had done to him
by running away from him.
To account for the solicitude which the apostle shewed in this
affair, we must not, with some, suppose that Philemon was keen
and obstinate in his resentments. But rather, that having a
number of slaves, on whom the pardoning of Onesimus too easily
might have had a bad effect, he might judge ' some punishment
necessary for a warning to the rest. At least the apostle could
not have considered the pardoning of Onesimus, as a matter
which merited so much earnest entreaty, with a person of Phi-
lemon's piety, benevolence, and gratitude, unless he had suspect-
ed him to have entertained some such apprehension.
Many are of opinion, that Onesimus robbed his master before
he ran off. But of this there is no evidence •, unless we think
the expression, ver. 18. If he hath injured thee any things contains
an insinuation of that sort. But the apostle might mean, injured
thee by the loss of his service. The words will fairly bear that
interpretation. Why then, as Lardner observes, impute crimes
to men without proof r — What the apostle wrote to Philemon
on this occasion, is highly worthy of our notice : Namely, that
although he had great need of an affectionate honest servant to
minister to him in his bonds, such as Onesimus was, who had ex-
pressed a great inclination to stay with him ; and although, if One-
simus had remained with him, he would only have discharged the
duty which Philemon himself owed to his spiritual father : yet the
apostle would by no means detain Onesimus without Philemon's
leave ; because it belonged to him to dispose of his own slave in
the way he thought proper. Such vv'as the apostle's regard to
justice, and to the rights of mankind !
Whether Philemon pardoned Onesimus, or punished him, is
not known. Only, from the earnestness with which the apostle
solicited his pardon, and from the generosity and goodness of
Philemon's disposition, we may conjecture that he actually par-
doned Onesimus •, and even gave him his freedomi, in compliance
Vv'ith the apostle's insinuation, as it is interpreted by some, that
Vol. III. S s he
310 PREFACE TO PHILEMON. Sect. 3.
he nvould do more than he had asked. For it was no uncommon
thing, in ancient times, to bestow freedom on such slaves, as had
obtained the esteem and good will of their masters, by their
faithful services.
Sect. III. Of the Authenticity and Use of St P aid's Epistle to
Philemofi.
Jerome, in his Preface to this epistle, says, Volunt aut epistolam
non esse Pauli ; aut etiam si Pauli sit, nihil habere quod nos edificare
possit. Et a plerisque veterihus repudiatam^ dum commendandi tan-
turn scrihehatur officioy non docendi. But Chrysostom in his Pre-
face, hath shewed several excellent uses which may be made of
this epistle ; two of which, as they are of great importance, I
shall mention. — The first is. In this epistle the apostle hath left
to churchmen an excellent example of charity, in endeavouring
to mitigate the resentment of one in a superior station, towards
his inferior, who had injured him •, and in endeavouring to re-
store the inferior to the favour of the other, which he had lost
through his unfaithfulness : and that, not only by arguments
drawn from reason, but by generously binding himself to repay
all the loss which the superior had sustained by the injury of the
inferior. — The second use which may be made of this epistle is
equally excellent. It sets before churchmen of the highest dig-
nity, a^ proper example of attention to the people under their
care, and of affectionate concern for their welfare, which, if it
WTre imitated, would not fail to recommend them to the esteem
and love of their people ; consequently would give them a great-
er capacity of doing them good. — I add some other uses ; name-
ly, that, although no article of faith be. professedly handled in
this epistle, and no precepts for the regulation of our conduct be
directly delivered in it, yet the allusions to the doctrines and pre-
cepts of the gospel found in it, may be improved in various re-
spects for regulating our conduct. For, it is therein insinuated,
1. That all Christians are on a level. Onesimus the slave, on
becoming a Christian, is the apostle's son, and Philemon's bro-
ther.— 2. That Christianity makes no alteration in men's politi-
cal state. Onesimus the slave, did not become a freeman by em-
bracing Christianity, but was still obliged to be Philemon's slave
for ever, unless his master gave him his freedom. — 3. That slaves
should not be taken nor detained from their masters, without
their masters' consent, ver. 13, 14. — 4. That we should not con-
temn persons of low estate, nor disdain to help the meanest, when
it is in our power to assist them, but should love and do good to
all men. — 5. That, where an injury hath been done, restitution
is due, unless the injured party gives up his claim. — 6. That we
should forgive sinners who are penitent, and be heartily recon-
ciled
Sect. S. PREFACE TO PHILEMON. 311
ciled to them. — 7. That we should never despair of reclaiming
the wicked, but do every thing in our power to convert them.
The anxiety which the apostle showed for the welfare of One-
simus, in return for his affectionate services, could not fail to
cherish good dispositions in the breast of Philemon. Nor is it
possible even at this day, so long after Philemon and his slave are
both gone, to read this letter without experiencing, in some mea-
sure, the same happy effect.
In the mean time, if this epistle had served no other purpose,
but to shew the world what sort of man the apostle Paul was in
private life, it would justly have merited a place in the canon of
scripture. Tor, in it the v/riter hath displayed qudities which
by men are held in the greatest estimation ; such as, an high
spirit arising from a consciousness of his own dignity, consum-
mate prudence, uncommon generosity, the warmest friendship,
the most skilful address, and the greatest politeness as well as
purity of manners : Qualities not to be fouud, either in the en-
thusiast, or in an impostor. — Doddridge observes, " That this
** epistle, considered as a mere human composition, is a master-
« piece of its kind. For, if it is compared with an epistle of
*' Piiny, supposed to have been written on a similar occasion,
«• Lib. ix, epist. 21. that epistle, thooi;!^h penned by one who was
<t reckoned to excel in the epistolary style, and though it has
'« undoubtedly many beauties, will be found by persons of taste,
<* much inferior to this animated composition of the apostle Paul."
Sect. IV. Of tJie Time and Place of wr'Uifig the Epistle to
Fhilemo?i.
That this epistle was written from Rome, about the tim.e the
epistle to the Colossians was written, may be gathered from the
following circumstances.— Like the epistle to the Colossians, this
vf as written when the apostle w^as in bonds, ver. 1. 10. 13.23.
and when h^ had good hopes of his obtaining his liberty, ver. 22.
-^Tim.othy joined Paul in both epistles. — Epaphroditus, Mark,
Aristarchus, Demas,^ and Luke joined in the salutations in both.
— Lastly, Onesimus, the bearer of thisj was one of the messengers
by whom the epistle to the Colossians was sent. Col. iv. 9. — But
if the epistle to Philemon v/as written about the time the epistle
to the Colossians was sent, it must have been written at Rome, in
the end of A. D. 61, or in the beginning of 62.
Onesimus, in the apostle's letter to the Colossians, having been
pxirticularly recommended to their notice, Col. iv. 9. it cannot be
doubted that they cheerfully received him into their church. — lu
the Apostolical Constitutions, Lib. viii. c. 4. 6. Onesim.us is said
to have been bishop of Beroea. But that writing is of little au-
thority.' — "When Ignatius wrote his epistle to the Ephcsians, their
bishop's
312 PREFACE TO PHILEMON.
bishop's name was Onesimus ; and Grotius thought he was the
person for whom St Paul interceded. But, as Lardner ob-
serves, that is not certain. Mill has mentioned a copy, in which,
at the conclusion, it is said, That Onesimus died a martyr at
Rome, by having his legs broken.
New Translation. Commentary.
1 Paul confined ninth 1 Faul conf.Jied nuith a chain for
a chain for ' Christ Jesus y preaching Christ Jesus to the Gen-
and Timothy^ our bro- , xWes^ and Timothy our brother immstQi',
ther, ^ to Philemon the to Philemon the beloved of us both,
helovedy and our fellow-la- a?id our fellow-labourer in the gospel,
bourer, "•
2 And to Apphia the be- 2 And to Apphia the beloved of all
lovedy and to Archippus ^ who know her, and to ArchipjJus our
our fellow-soldier, '"■ and fllcw-s^oldier^ and to that part of the
Ver. 1.— 1. Confined with a chain for Christ Jesus. AtTftio^ X^ia-nf.
This is the genitive of the object, Ess. iv. 24. — Or it may be the geni-
tive of possession •, and be translated, a prisoner belonging to Christ Jesus.
But as the word. prisoner, does not convey a just idea of Paul's state ut
that time, hv^iog is more properly translated, confined with a chain. —
For an account of the manner in ^vhich the apostle was confined at
Ftome, see Eph. vi. 20. note. — In writing to Philemon, Paul did not
call himself an apostle, because he wrote only in the character of a
friend, to request a favour, rather than to enjoin what was fit, ver.
8, 9.
2. And Timothy. In the preface to St Paul's epistle to the Colos-
sians, sect. 1. it was shewed, that the Colossians were converted by
Paul. Wherefore, if Timothy assisted him in that work, being known
to Philemon, he very properly joined Paul in this letter, to signify that
he joined him in this request, as well as in his testimony concerning the
good disposition of Onesimus.
3. Our brother. So the apostle called Timothy, to add dignity to
his character.
4. And our fellow labourer. This sheweth that Paul and Philemon
were personally known to each other.
Ver. 2. — 1. And to Apphia the beloved, and to Archippus. Tliese per-
sons being mentioned after Philemon, and before the church in his house,
i* is a presumption, as the commentators observe, that they were his
relations, lived in family with him, and made a part of the church in
his house. — Because iVpphia is mentioned before Archippus a minister
of the gospel, some of the fathers conjecture that Apphia was Phile-
mon's wdfe. Lightfoot saith Archippus was his son.
2. Our fellow-soldier. See Philip, ii, 25. note 1.— By addressing
this letter, not only to Philemon, but to Apphia also, and Archippus,
and to the church in Philemon's house, and by wishing them all man-
ner of felicity, the apostle interested the whole of Philemon's family to
aid him in his solicitation for Onesimus.
/ Ver. 4.
PHILEMON. 315
to the cliurch [kxt'') in church at Colosse which is in thy
thy house : house : See Rom. xvi. 5. note 1.
3 Grace he to you, and 3 "We wish increase of the favour of
peace from God our Fa- GW, and of good dispositions to you^
ther, and FROM the Lord and happiness^ temporal and eternal,
Jesus Christ. from God our Father^ and from our
Lord Jesus Christ.
4 I give thanks to my 4 / Paul give thanks to my God af-
Qod^ 2Xw2.j?,i ivhen I make luays^ when I fnake mention of thee
mention of thee in my Philemon in my iwayers^ (see 2 Tim.
prayers, i. 3. note 3.)
5 Having heard^ of thy 5 Having heard of the increase of
love and faith which tliou thy love and faith ivhich thou hast to-
iiast (^^0?) toward the wards the Lord Jesus, and to all wha
Lord Jesus and (?/?) to are styled saints, because they believe
all the saints. on and Avorship the true God in sin-
cerity.
6 1 PRAY that the com- 6 Also I pray, that the conwmnica'-
munication of thy faith tion of the fruits of thy faith to the
may he eifectual/ (sv) to saints, in the many good offices which
Vcr. 4. 1 give thanks to my God^ &c. By telling Philemon that he
thanked God always in his prayers for his increasing faith and love, he
in a very delicate maAner prepared him for listening to the request he
was about to make in behalf of Onesimus. For it was a telling him, in
an indirect manner, that his own benevolent disposilion would lead him
to pardon Onesimus, although he had greatly offended him.
Ver. 5. Heard of thy love and faith, which thou hr.st toward the Lord
Jesus and to all the saints. By a transposidon not uncommon in the
most elegant writings, love here, refers to the saints ', and faith, to the
Lord Jesus. See Matth. xli. 22. 1 Cor. vi. 11. —Mill mentions some
ancient MSS. and versions which read in this verse, Heard of thy faith
and love, which thou ha ft towards the Lord, Jesus, and to all the saints.—
From the expression. Heard of thy love, &c. some have inferred that
the apostle was not personally acquainted with Philemon. But that
Tio such inference can be drawn from this expression, see proved
Ephes. i. 15. note 1.
Ver. 6.— 1. I pray that the conunumcation, &:c. Benson and Benge-
lius are of opinion, that the words Y.^avmia. r-Ag TriTim^ cr&f, do not meaa
Philemon's imparting the fruits of his faith to otlicrs, but his partaking
of faith in common with other Christians. But, if the words roig o^ytoi^^
to the saints, are supplied from the foregoing verse, after the words,
///y^///4, in this verse, it will afford a meaning more agreeable to the
scope of the apostle's discourse. For by a common metonymy, faith
may signify the fruits of faith ', and Koivmix, construed with a dative of
the person, often signifies the imparting of a thing to others, See
1 John i. 3. note 3. where the different meanings of KOivmiot are given :
Also Rom. xii. 13. Gah vi. 6. where KCivuyio signifies to distribute or
impart to another.
2. Ta
314 PHILEMON.
the achnouuledgment of tliou dost to them, mai/ be effectual^ for
every good thing which bringing others to the adnoivlcdgment
IS in you,* (i.$) toivard of every good disposition^ ivhich is in you
Christ Jesus, toiuards the members of Christ.
7 For we have much 7 For we ourselves have much joy
joy and consolation in thy and consolatioti in thy love^ more par-r
love, because the bowels* ticularly because the boivels of the saints
of the saints are refreshed are refreshed by thecy brother : xhy
by thee, brother. ^ house is open to them : thy riches are
a relief to all the saints.
8 (A'e) Wherefore, 8 Tf^herefore, though I might be very
though I might be much hold as an apostle in the church of
bold in Christ to enjoin Christ, to enjoin thee, his disciple, to
thee' what is fit ; do nvhat ij fit in the affair I am going
to mention ;
2. Tg the acknowledgment of every good thing which is in you. By using
tlie word you, the apostle praised all the members oF Philemon's family
for their works of charity to the saints j but more especially Philemon
himself ;, as it is here insinuated^ that his family Avere led to do these
benevolent offices in im.itation of him,
Ver. 7.— 1. The bowels cf the saints are refreshed. If by the howeU
cf the saints, the apostle meant the saints themselves, the refreshment of
which he speaks, M-^as produced by the reiiet which Philemon's works
of charity brought to them in their dist::esses. And the saints who were
ihus refreshed, were not those alone w^ho lived in Philemon's neighbour-
hood, but those also who were driven from their homes for the name ol
Christ \ or, waio went about preaching the gospel. Perhaps also the
apostle meant, that the knowledge of Philemon's charitable actions gave
great joy, even to the saints who had ruj need of his good offices. This
joy, as well as the relief above inentioned, is filly compared by the
apostle to the refreshment Avhich a person faint with thirst receives
from drink. See verse 20, note 2.
2. By thee, brother. The apostle calls Piulem.qn his hrotiier, not
merely because he was a Christian, but because he was a Christian of
the same good dispositions with himself, and one whom he tenderly lov-
ed. By placing this appellation in the end of the sentence, he g^ive it
an engaging ercphasis : So /hat it could not fail, to make a sUong im-
pression on Philemon's mind.
Ver. S. Wherefore though I ?niglit he vmch hold in Christ to. enjoin thee,
&c. The apostle's management in this part of his letter is excellent.
He tells Philemon that although, as an aposlle (^ Christ,, he might
have commanded him to do what was fit in the affair he was about to
mention, he would not use his authority, but rather beseech him as a.
friend to do it. And to persuade him, he suggested such things as one
friend might with propriety mention to another, of whom he was ask-
ing a favour. The person who besought Philemon, was Paul, who as
we shall see Immediately, was his spiritual father \ Paul grown old in
the service of the gospel j and Paul now also confined with a chain foj;:
preaching
PHILEMON. 315
9 Yetj for love's sake, 9 JV/, instead of using my autho-
I rather beseech, beifig rity, hij that love which thou bearest
such an one as Paul the to the saints and to me, / rather be^
aged, ' and now also seech thee, luho am such an one as Paul,
(hcTf^ioi) one co7ijined iv'ith thy friend, groiun old in the service
a chain for Jesus Christ. of the gospel ; and now also conj^ned
ivith a chain for preaching Jesus
Christ :
10 I beseech' thee for 10 By all these considerations / ^^-
my son, whom / begat in seech thee for my son^ luhom I begat in
my bonds, EVEN Onesi- my bonds ^ and who, on that account,
mus ; ^ ' , is very dear to me, even Onesimus.
preaching Christ : considerations which must have made a deep impres-
sion on Philemon, who being himself a sincere Christian, could not but
wish to gratify one, who, at the cxpence of unspeakable labour and suf-
fering, had done the greatest service to mankind, by communicating to
tiiem the knowledge of the gospel.
Ver. 9. Being such an one as Paul the aged. Although at the time
of the stoning of Stephen, Saul is said to have been a young man., Acts
vii. 58. it does not imply that he was then a mere youth. The wit-
nesses laying their clothes at his feet, and his immediately taking au
active part in persecuting the disciples, but especially his receiving a
commission for that purpose from the chief priests, are proofs that he
possessed both judgment and experience. Wherefore, at the stoning of
Stephen, he may have been thirty years old j at which age he might
very properly be called a young man. See Pref. to \ Tim. Sect. 2.—
Between the death of Stephen and Saul's conversion, some time elapsed.
From the time of his conversion to the writing of this letter, he had
laboured in the gospel near thirty years : So that, being now sixty years
old or more, he was really an ^^^^ person. — Benson following Theophy-
lact, says Tr^so-byr*!? in this passage has the signification of Tr^gyCgyrriS, an
ambassador ; and in support of his opinion he cites some passages from
the LXXc and from the Apocrypha.
Ver. 10. — 1. I beseech thee, 'i'hcre is a beautiful emphasis in the re-
petition of the words, I beseech^ which he had introduced in the pre-
ceding verse.
2. For my son, whom I begat in my bonds^ even Onesimus. Onesimus's
name in the end of this sentence, has a fine efiect, by ls.eeping the reader
in suspence. This every person of taste must perceive. The apostle
would not so much as mention Onesimus's name till he had prepared
Philemon for hearing it j and when he does mention it, instead of cal-
ling him a fugitive slave, or even a slave simply, he calls him his oixju son ;
to shew that he had a tender affection for him, and was much interested
in his welfare. And then by telling Philemon, that he had begotten
him in his bonds, he insinuated, that Onesimus w-as not discouraged from
becoming a Christian by the apostle's bonds. Being therefore a firm be-
liever, he was net unworthy of the pardon the apostle solicited for him.
—In this beaudful passage, there is a groiipe of the most affecting ar-
guments
316 PHILEMON.
1 1 U^/io formerly was 1 1 Who, I acknowledge, formerly
to thee unprofitable, " but ijoas to thee mi unprofitable slave, but
now WILL BE very pro- noiu, having embraced the gospel, he
fitable to thee {x,uiy 209.) luilly by his faithful affectionate ser-
i'ven as to me.* vices, be very jjrofitable to thee^ eve?i as
he has been to me since his conver-
sion.
12 (fOv, 61.) Him \ 12 Hwi 1 have sent back to thee 2t
have sent back. Do thou his own desire. Do thou therefore re-
(^?, 106.) therefore re- ceive him into thy family ; that is to
ccive him, that is to say, say. Receive one who is miJie own
mine own bov/els •, ^ bo-zvels ; my son j a part of me.
giiments closely crouded together. On the one hand, we have Phile-
mon's own reputation for goodness : his friendship to the apostle j his re-
spect for his character j reverence for his age j compassion for his bonds ;
and at the same time an insinuation of that obedience nhich Philemon
iDwed to him as an apostle. On the other hand, we have Onesimus's
repentance, and return to virtue \ his profession of the Christian religion,
notwithstanding the evils to which it exposed him j and his being the
object of his spiritual father's tender affection. In short, every word
contains an argument. Philemon therefore must have been exceedingly
affected by this moving passage.
Ver. 11. — 1. Wkoforinerlij was to thee unprofitable. The apostle, v.ath
admirable address, gives the softest name possible to Onesimus's misbe-
kaviour j because he did not choose that Philemon should fix his thoughts
on the heinous nature of his slave's offence, lest it might have intiamed
his resentment too much.
2. But noxv xvi'li be verij profitable to thee even as to me. To she^v the
sincerity of Onesimus's repentance, the apostle mentioned the experience
which he himself had had of his good disposition, in the many affection-
ate services which he had received from him during hi5 confinement.
After such a proof, Philemon could have no doubt of Onesimus's virtue
and fidelity.-— Doddridge, Bengellus, and others, think the name One-
j///;// J, which comes from the verb ovjjai, signifying /c>/)royf/, was given
to slaves by way of good om.en, to express the advantage they were to
bring to their masters by their services ; and that in this passage there
is an allusion to the signification of Onesimus's name. See ver. 20.
note 1. — But it is of more importance to observe, that the apo;itle, by
mentioning the change 'wrought on Onesimus by the pains he had taken
in converting him, insinuated to Philemon the obligation he lay under
to him, for having made his unprofitable slave, a faithful and affection-
ate servant to him for life.
Ver. 12. That is to saij, ftiine ovon bowel's ; one whom I consider ns
a part of myself. — As Bengellus observes, by laying aside his apostoli-
cal authority, St Paul had brought himself to a level with Philemon.
And now to exalt Onesimus, and to display that dignity which a man
acquires by becoming a sincere Christian, he calls him not his son sim-
ply, but his own bowels ; or, as it is expressed ver. 17. his very self.
Ver. 13.
PHILEMON.
Si7
13 Whom I wished to
detain with 7n^je/f, that
(y;rg^ ara) in thy stead he
might have ministered to
me in these bonds Jhr the
gospel. ^
14- But without thy
mind I would do nothing,'
that thy ^wJ DEED might
not be as by constraint^ but
cs voluntary.'^
15 {Tuxot yoi^, 91.)
Perhaps also for this rea-
S071 he was separated^ for
a little whiley that thou
mightest have him for
ever, *
1 3 Being so useful to me, Swished
to detain him with myself^ that^ in thy
steady he might have performed those
offices to me in these bonds for the gospel, ■■
which thou thyself wouldest have
performed if thou hadst been in
Rome.
14 But, whatever title I had to
his service, on account of what thou
owest to me as an apostle of Christ
suffering for the gos^e\,witliout know-
ing thy }7iind whose slave he is, /
would do nothing to engage him to
stay with me ; that thy good deed m
pardoning him might not be as extort-
ed, but as proceeding from thy own good
will.
1 5 To mitigate thy resentment con-
sider, that Perhaps also for this reason
he was separated from theey^^r a little
while, (so TT^or, i^^uv signifies, iThess. ii.
17. note 2.) that thou mightest have
him thy slaveys life ,•
Ver. 13. That in thy steady he might have ministered to me in these hands
for the gospel. Here the apostle insinuated to Philemon, the obligation
he was under to assist him with his personal services, who was his spirit-
ual father : and more especially while he was confined with a chain for
preaching the gospel of Christ.
Ver. 14.-- -1. But without tJnj mind I would do nothing. From this
we learn, that however just our title may be to beneficent actions froro
others, they must not be forced to perform them. They must do them
voluntarily.
2. That thy good deed might not he as by constraint, but as voluntary.
If Onesimus had remained with the apostle in Rome, and Philemon
had pardoned liim at the apostle's intercession, that favour would not
have appeared so clearly to have been bestowed voluntarily, as when
Onesimus returned and put himself In his master's power, and was re-
ceived again into his family. The apostle, therefore, sent him back to
Philemon that his receiving him might be known to have proceeded
from his own merciful disposition.
Ver. 15. — 1. For this reason, iy^a^ic^y), he was separated : A soft
expression to denote Onesiraus's running away fVom his master j for it
cont'ains an insinuation, that this had happened providentially. See
the following note.
2. That thou mightest have him for ever. The word ctim:oi may be
translated^or /fe ; which I take to be the apostle's meaning. But
Estius think it signifies Philemon's having Onesimus as a brother for
Vol. III. Tt ever;
518 PHILEMON.
1 6 No longer as a slave 1 6 No iof!ger as a slave only^ hui
ONLT, but above a slave y above a slave, even a beloved Christian
a beloved brother, * espe- brother ; especially to fne who know
cially to me ; ajid how his worth, and have been indebted
much more to thee, both to him for his services : Hoiu much
in the flesh and in the more to thee, as a brother, both by na-
Lord ?'" tion and by religion, who will -serve
thee with more understanding, fide-
lity, and affection, than before ?
17 If then thou hold 17 If then thou hold me as a par-
me as a partaker, receive taker of thy affection, give him the
him as mvself. same reception which thou wouldest give
to myself.
18 And if he hath z;/- 18 And if he hath injured thee any
jured thee any th'ing,^ or thing by running away, or oiveth theis
oweth THEE, place it to in the way of borrowing, place it all
my account ; to my account.
19 I Paul have wr/V- 19 And to entitle thee to pay-
ien with mine own hand, * ment, / Paul have written with mine
ever y the relation between Christians as brethren, be?ng to continue iu
the next world.— -The apostle here made the same kind of apology for
Onesimus, which Joseph made for his brethren, Gen. xlv. 5. Now
therefore be not grieied. — ¥or God did send me before you to per serve life.
The providence of God, often brings good out of evil. Yet we should
not for that reason do evil that good may come. — By telling Philemon,
that he would now have Onesimus for ever, the apostle intimated to
him his firm persuasion, that Onesimus would never any more run away
from him.
Ver. 16.-'-l. Above a slave, a beloved brother, especially to me. That
Philemon might not be offended- at him for calling his fugitive slave
his brother, the apostle acknowledged him for his own brother also -,
because, from the time of his conversion, Onesimus had the same fathei'
with the apostle, and with all believers. Next, he told Philemon, that
he much more ought to acknowledge Onesimus as a brother, because he
stood in that relation to him in the flesh, as w^ell as in the Lord.—\r\ this
passage the apostle teaches us, that love is due to persons in the mean-
est stations who are eminently virtuous.
2. Both in thefesh and in the Ljrd. By calling Onesimus Philemon's
brother in the flesh, the apostle meant that he was of the same natiorl
with Philemon ; or perhaps some way related to him *, as by calling
him his brother in the Lord, he meant that he was now of the same re-
ligion with Philemon.
Ver. IS. If he hath injured thee any thing. This is a soft way of ex-
presjincr the loss which Philemon had sustained by being deprived of
his slave's service. See pref. sect. 2. paragr. 3.
Ver. 19.— 1. I Paul have written with mine own hand, &c. Accord-
ing to Jerome, this im.plies, that Paul wrote the whole letter with his
own hand. And some Moderhs, who are of the same opinioir,
thiuk
PHILEMON. 319
! will repay ; that I may own hand, I ivill repay thee all. This
not say to thee, Thou owest I have done, that in urging thee to
to me ever> thine own self pardon Onesimus, I may not say to
besides. ^ thee^ Thou oiuest to me even thine own
self besides.
20 Yea, brother, let 20 Tea, brother, it is really so. Let
me have profit froin thee ' me have profit from thee as a sincere
in the Lord. Refresh Christian. By forgiving Onesimus,
my bowels'* in the Lord. Refresh my bowels in the Lord. It is
(See ver. 7. note.) all the recompence I desire for ha-
ving converted thee. I seek not thy
money nor thy goods.
.think lie took that trouble to shew Philemon his earnestness to have
Onesimus pardoned. But, be that as it may, the apostle's writing
.with his own hand, that he would repay Philemon for any injury his
fugitive slave had done him, teaches us the necessity of restitution, in
all cases of injury.
2. Thou owest to me even thine own ssif besides. n^c(ro(pHXiigy Insuper
dehes: So Erasmus and Raplielius translate the word. The apostle
means, that besides pardoning Qnesimus, Philemon owed him his very
existence as a Christian. He had opened his eyes, and turned him from
the darkness of heathenism to the light of the gospel, and from the
power of Satan to be ruled by God, that he might receive the forgive-
ness of his sins and an inheritance in heaven. What an immense obli-
gation ! Yet, rather than be constrained to solicit Onesiraus's pardon on
account of that obligation, he would himself pay to Philemon every
thing Onesimus owed him. After all this, how ungrateful would Phi-
lemon have shewed himself, if he bad refused to grant the apostle's re-
quest.
Ver. 20. — 1. Xea, brother^ let me haiw profit from thee. Hou o¥a(ju.Yiv.
Some commentators think, the apostle here alludes to ,the signification
of Onesimus's name, mentioned in note 2. on ver. 11. But such an al-
lusion, in a sentence so pathetic, would have been absolutely trifling.
The emphasis lies in the expression, Tea, brother : for it means, what I
say, brother, is true j thou owest to me thine existence as a Christian :
Let me have profit from thee in the Lord ; profit suitable to thy Christian
profession. Perhaps the apostle in this insinuated, that if Philemon
pardoned Onesimus, he would consider himself as overpaid for having
brought him to the knowledge of God, although he should require him
to fulfil his obligation to pay what Onesimus owed him.- -Others tran-
slate v«<, a^sAips, / beseech thee, brother.
2. Refresh my bowels. Avxttuvtov /^^ rx ^7t\ot,y%m ; literally, appease
Dr quiet my bowels. See Ess. iv. 34. My bowels yearn on Onesimus.
Remove my anxiety concerning him whom I so tenderly love, by par-
doning him, and receiving him again into thy family.-— Because the
apostle had called Onesimus, his bowels, ver. 12. some are of opinion
ihat he here entreated Philemon to refresh Qnesimus by cheerfully par-
^ioning him. But the first interpretation is more natural.
Ver. 21.
320 PHILEMON,
21 Having confidence 21 Do not, from my earnestness,
in thy obedience,' I have fancy that I entertain any suspicion
written to thee, knowing of thy goodness. On the contrary,
that thou wilt even do Having conjidence in thy obedience^ I
(ycTS^ 0 Xiy*>y 55.) more have luritten this to thecy being per-
than I ask. * suaded that thou luilt even do more for
Onesimus than I ask.
22 But at the same time 22 But at the same time that I be-
prepare me also a lodg- seech thee to pardon Onesimus, I
ing : * For I hope that request thee also to prepare me a
through your prayers/ lodging in Colosse ; for I hope^ that
Ver. 21.-— 1. In thj obedience. By this expression the apostle in-
sinuated to Philemon, that being so good a Christian, and so generous
a person, he hoped he would consider his doing what was requested of
him, as a duty which he owed to Christ, and would perform it with
pleasure. Or, if this gloss is not admitted, l-xotKon here may be transla-
ted, compliance .
2.. Thou wilt do even more than I ask. According to some commen-
tators, it is here insinuated to Philemon, that it would be proper for
him to give Onesimus his freedom. And many are of opinion that he
actually did so. But to others it does not seem probable, that in a
letter written to solicit a pardon for Onesimus, the apostle would so
much as insinuate that Philemon ought to make him a free-man.
Ver. 22.-— 1. Prepare me also a lodging. The apostle having ex-
perienced the advantage of having a hired house of his own in Rome,
where he preached the gospel to all who came to him, very prudently
desired Philemon to provide for him such another house in Colosse,
and not a lodging in Philemon's own house, as some suppose. It seems
he proposed to stay a while in Colosse, and wished to have a house in
some frequented part of the city, to receive conveniently all who might
be desirous of information concerning his doctrine. — Theodoret observes,
that the apostle's resolution to visit Philemon soon, signified to him in
this letter, naturally added weight to his solicitation in behalf of One-
simus.
2. Through your prayers. The efficacy which in scripture is as-
cribed to prayer, is a great encouragement to the people of God to
have recourse to prayer in all their straits, agreeably to the exhortation
and example of Christ and his apostles. But to render prayer effectual
it must, as James observes, chap.i. 6. be offered in faith ; that is, in a
full persuasion of the goodness and power of God, and with an Entire
submission to his will.-— The apostle, by expressing his hope that God
•would grant him his liberty through the prayers of Philemon and his
family, hath insinuated that they were pious Christians and worthy per-
sons, for whom God had a great regard. — On this passage, Whitby
justly observes, that if the apostle believed the prayers of angels and de-
parted saints were effectual for procuring blessings to the saints on
earth, it is strange that he hath not, throughout the whole of his epistles,
so much as once addressed any prayers to them, nor directed others to
pray to them !
3.4
PHILEMON. ' S21
i shall be bestowed on through the prayers of thee and ihyfa^
you. ^ mily^ 1 shall be released and bcstoiued
on you : in which case I propose to
stay some time at Colosse.
23 There salute thee 23 The fclloiuifig brethren send thc^
Epaphras" {vvv(x,fx,fAi!.Xi07o<;) their salutation : EpaphraSy who is a
my fellow-prisoner for prisoner here^ as I am, for preaching
Christ Jesus,* Christ Jesus to the Gentiles,
3. / shall he bestowed on you. — I remark here, that as Paul expressed
this hope likewise in his epistle to the Fhilippians, chap. ii. 23, 2-1. but
not in his epistle to the Coiossians, it is a presumpLion that Philemon
was an inhabitant of Colosse, who would impart the good news to the
brethren there.— Because the apostle does not say to Philen^on and the
Christians in his house, as he said to the Hebrews, chap. xiii. 19. 1 shall
Ipe restored to yow, Estius infers that St Paul never had been in Colosse.
But the inference is not. just. The apostle wrote in the same manner
to the Phihppians, whom he had visited often, PhiHp. ii. 24. lain fully
persuaded by the Lord, that even I ??iyself shall come soon. Farther, since
iw this letter the apostle is not speaking to the Coiossians, but to Phi-
lemon, if any inference were to be drawn from his not having said, re-
stored to you, it would not be, that he never had been in company v/ith
the Coiossians, but with Philemon and his family. Yet even this in-
ference, every one must be sensible is ill founded, who considers the
style of the apostle's letter to Philemon, which is plainly that of a per-
son well acquainted with Philemon, who had converted him to the
Christian faith, and who was in intimate habits of friendship with him ;
as was observed Pref to Philemon, sect. 1. Constrained by this argu-
ment, Estius found himself obliged to acknowledge, that the apostle
was acquainted with Philemon. Only to support his favourite notion,
that the apostle had not been in Colosse v/hen he wrote this letter, he
supposes, without a shadow of proof, t^at he converted Philemon in
l^phcsus.
Ver. 23.— 1. There salute thee Epaphras. This person is called, Col.
i. 7. the faithful minister of Christ, from whom the Coiossians, after they
heard and knew the grace of God, had learned the gospel. He is likevv-ise
called one of themselves, chap. iv. 12. who had a great zeal for them,
ver. 13. I think therefore he was a converted Gentile, who had as-
sisted the apostle in preaching at Colosse, and was ordained by him to
the office of the ministry in that church.
2. My fellow prisoner for Christ Jesus. The apostle mentioned his
bonds, in this short epistle, no fewer than five times, ver. 1.9, 10. 13.
^3. to insinuate, that if he suffered such hardships, in order to give
mankind the knowledge of the gospel, Philemon should not think it a
great matter if, for the honour of the gospel, he kid aside his resent-
ment, and pardoned Onesimus. — The apostle informed Philemon that
Epaphras was his fellow-prisoner, to raise him in Philemon's esteem ,
and perhaps to insinuate that he joined him in his request for Onesimus,
as I suppose the others here mentioned as saluting Philemon, likewise
4i4^
Ver. 24.
322 PHILEMON.
24- Mark, (see 2 Tim. 24 Mark, Barnabas's sister's son,
iv. ll.note.) Aristarchus/, (Col. iv. 10.) Aristarchus, Demasy and
Demas, ' Luke,^ my fel- Luke^ my fellow-labourers in the gos-
low-iabourers. pel.
Ver. 24.— 1. Aristarchus. This person is one of those who sent their
salutations to the Colossians. See Coloss. iv. 10. note 1. for his charac-
ter. He is there called the ^'^os\\&'s fellow prisoner . But as that par-
ticular is not mentioned here, it is conjectured that he had obtained his
liberty about this time.
2. Defnas. He afterwards forsook the apostle, during his second
confinement, frorh love to the present world. See 2 Tim. iv. 10. note 1.
3. Luke. He is called the beloved physician^ Col. iv. 14. For his
character, see the note on that verse. He is generally believed to have
been the author of the gospel which bears his name, and of the history
of the Acts of the Apostles.— Having in Prelim. Observ. vii. prefixed
to the Harmony of the Gospels, given an account of Luke's gospel, 1
think it may be useful to add here concerning his history of the Acts
of the Apostles, That setting aside the consideration of its inspiration,
as an history of the first planting of the Christian religion in the vvorJd,
it is a valuable work, both on account of the variety and importance of
the transactions recorded in it, and on account of the manner in which
they are related. For the circumstances of each transaction are select-
ed with judgment, and told in a simplicity and elegance of language
truly admirable. And the whole is comprised in a short but perspicu-
ous narration, which cannot fail to give pleasure to every reader who is
a judge of elegant writing.— Farther, the Acts being an history of per-
sons, who travelled through the most civilized and best known provin-
ces of the Roman empire, for the purpose of preaching the gospel, the
historian was naturally led to mention ^ variety of particulars, relating
to the geography of these countries, to their political state at that time,
to the persons who governed them, and to the manners of their inhabi-
tants. The learned, therefore, from the time of the publication of this
history, have had an opportunity of examining all these particulars ;
and on the most accurate investigation, they have found them confirm-
ed, by the contemporary heathen writers of the best credit, whose
writings still remain. Nor is this all : h\ the Acis^ there are speeches
recorded, said to have been pronounced by persons of the highest
character and rank, which are not like the speeches in most other an-
cient histories, the production of the historian's own imagination, but
the real speeches of the persons to whom they are attributed ; such as
the speeches delivered by the apostle Peter on diiferent occasions ^ — By
Gamaliel an eminent Jewish doctor •,— By the protomartyr Stephen,
when arraigned before the Sandhedrim j— By the apostle Paul in the
synagogue of Antioch, and to the Lystrians, and to the senate of the
Areopagus at Athens, and to the Sanhedrim :— --Also a letter of Clau-
dius Lysias to the governor Felix •,— And a speech of the orator Ter-
tullus, in accusation of Paul before the same FeHx : — Paul's answer to
t!iat accusation ^--Festus the governor's speech to king Agrippa, the
chief captains, and principal men of Caesarea, assembled to hear Paul ^
Paur^
raiLEMON. S23
25 The grace of our 25 May the gracious infiuetices of
Lord Jesus Christ be with our Lord Jesus Christ fill your minds.
your spirit. ^ Amen. My sincerity in this prayer I testify-
by saying, Amen.
— Paul's defence pronounced in the hearing of that august assembly : —
In all which, the characters, and sentiments, and style of the different
speakers are so distinctly marked, that no one who reads them, and is
capable to judge of such matters, can doubt their being genuine.—
These circumstances united, form a convincing proof that the history
of the Acts was written, as it professeth to be, by a person who was
present at most of the transactions which he hath recorded. And with
respect to such of the speeches as he had not an opportunity of hearing,
they may have been made known to him by those who heard them, or
by inspiration. However, not to insist on this, Luke's history of the
Acts of the Apostles, contains more internal marks of authenticity, than
any ancient heathen history extant. So that considering it merely as
an human composition, it is by far the most valuable ancient monument
of the kind, which the world at present Is In possession of.
Ver. 25. Be %vith your spirit. If the interpretation of this expression
given in the commentary Is not admitted, It may mean. Be with you
simply. — The word, h(A.my your^ being plural. It signiiSes that the apostle's
wish, did not respect Philemon alone, but all the persons mentioned In
the inscription of this letter.
k NEW
LITERAL TRANSLATION
OF
ST PAUL'S EPISTLE
TO TI?E
HEBREW S
PREFACt,
^yHE authenticity of the epistle to the Hebrews having beeii
-^ disputed, both in ancient and modern times, it will be ne-
cessary, before other matters are introduced, to state fairly, and
to examine impartially, the arguments on each side of the ques-
tion, that we may know where the greatest weight of evidence
lieth. This is the more necessary, not only because the chief
doctrines of the gospel are more expressly asserted and more ful-
ly explained in the epistle to the Hebrews, than in any other of
the inspired writings ; but because these doctrines are confirmed
in that epistle, by testimonies brought from the writings of Mo-
ses and the prophets. Wherefore, if the authenticity of the epis-
tle to the Hebrews is established, and it is shewed to be the pro-
duction of an inspired apostle, the peculiar doctrines of the gos-
pel being confirmed therein by the Jewish, as well as by the
Christian revelation, they will appear in so clear a light, that the
controversies concerning them, which have so long divided the
church, ceasing, greater unity of faith and love, it is to be hoped,
will at length take place, than hath hitherto subsisted among the
disciples of Chi'ist,
2 Secti
Sect. 1. PREFACE. 325
Sect. I. Of the Author cf the Ejnstle to the Hcbreivs.
Although the writer of the epistle to the Hebrews hath in no
part of it introduced his own name, we are certain, that the per-
sons to whom it was sent were at no loss to know vdio he was.
For in three passages of the epistle, as well as by the messenger
who carried it, he made himself known to the Hebrews to be
the apostle Paul. The first is, chap. x. 34. Te suffered luith me
in niy bo?ids ,- alluding to some assistance which the Hebrews had
given to Paul, during his imprisonments in Jerusalem and Cxsarea.
See however, chap. x. 34. note 1. — The second passage is, chap,
xiii. 18. Pray for us. — 19. And I trie more earnestly beseech you
to do thisy that J may be restored to ifjii the sooner. A request of
this kind, from an unknovvm person, would have been perfectly
ridiculous. — The third passage is, chap. xiii. '23. Know that our
brother Timothy is sent aivay.. nvith ivJiorn^ if he come soon^ I luill see
you. For, as Timothy was often called by Paul, his brother^ (2 Cor.
i. 1. Col. i. 1.) and was known, not only in the Gentile countries
but in Judea, to be Paul's constant companion, by telling the He-
brews that his brother Timothy was sent away on some errand,
and by promising, if he returned soon, to bring him v/ith him
\vhen he visited them, this writer clearly discovered himself to
be the apostle Paul. But if the HebrevA-s knew that the letter
which they received was written by Paul, we may very well sup-
pose, with Hallet, that as often as they had occasion to speak of
their letter, they would speak also of its author ; and, that the
persons to whom they spake of him, would in like manner hand
down his name to those who came after them.
Since, therefore, the v^Titer of this epistle, fi-om the time it was
delivered to the Hebrews, must have been known by tradition to
be Paul, it is reasonable to expect that it would have been quoted
as his by some of the authors of the hrst age. Nevertheless, in
the most ancient Christian writings now remaining, this epistle is
not quoted at all, till the end of the second century j at which
time it began to be mentioned by some, whilst it was overlooked.,
by others. This silence of the ancients, was in a great measure
owing, ' I imagine, to the Hebrews themselves, who were at no
pains to make their letter knovrn to the Gentiles, supposing that
it had little or no relation to them. — If the reader desires to know
who of the ancients have quoted this epistle, and who have ne-
glected to mention it, he will find a full account of both in Hal-
let's introduction to this epistle, and in Lardner on the Canon,
vol. ii. p. S31. — To his account Lardner subjoins ihe following
historical remark : " It is evident that this epistle was generally
« received, in ancient times, by those Christians who used the
f< Greek language, and lived in the Eastern parts of the Rcm-an
Vol. III. U u *f Empire.
326 PREFACE TO THE EPISTLE Sect. 1^
«« Empire In particular, Clement of Alexandria, before the end
" of the second century, received this epistle as Paul's, and quot-
<< ed it as his frequently, and without any doubt or hesitation."
Concerning the Latins, Lardner saith, " This epistle is not ex-
" pressly quoted as l^aul's by any of them in the tirst three cen-
*« turies. However, it vvas known to Irenxus and TertuUian, as
" we have seen, and possibly to others also." TertuUian ascri-
bed it to Barnabas ; in whicli opinion he was singular. Lardner
adds, " It is manifest that it was received as an epistle of St
" Paul, by many Latin writers in the fourth, fifth, and sixth cen-
« turies."
Y/e are informed by the ancients themselves, that they were
led to doubt the authenticity of the epistle to the Hebrews by
three circumstances. 1. The want of the writer's name at the
beginning of it, and throughout the whole epistle. 2. The ele-
gance of the style in which it is written. 3. Some expressions
in the epistle itself, which they thought unsuitable to the charac-
ter of an apostle. Nevertheless, as the most ancient, and by far
the most general tradition of the church, ascribed this epistle to
the apostle Paul, the fathers, to remove these objections, suppo-
sed that it was originaliy written by Paul in the Syro-chaldaic
language, commonly at that time called the Hebreiv : But that
Luke, or some other person, translated it into Greek. Accord-
ingly, Eusebius, in his Eccles. Hist. b. vi. c. 14. saith, Clement of
Alexandria " affirmed, that the epistle to the HcbrcY\'s was Paul's,
*f and that it was written to the Hebrews in the Hebrew lan-
" guage ; but that Luke studiously translated it into Greek, and
" published it to the Greeks." The same Eusebius, Eccles. Hist.
b. vi. c. 25. cites Origen as saying in his Homilies on the He-
brews, " If I were to shew my opinion, I should say, that the
" thoughts are the apostle's, but the language and composition are
*' another's, who committed to writing the apostle's sentiments,
*« and who, as it v^^re, reduced into commentaries the things spo-
** ken by his master. Wherefore, if any church holds this epis-
« tie to be Paul's, it is to be commended for so doing. For the
'* ancients ('^^ A^;^a<o< av'^e,'-'-) did not (e/xu) rashly hand it down as
« Paul's. But w3io actually wrote it, (Qnge-n meafiSy lurote the
" language J^ 1 think is known only to God. But an account
<< hath reached to us, from some who say that Clement, who was
«' bishop of Rome, wrote this epistle ; but from others, that it
'* was Luke, the writer of the Gospel and the Acts." — Jerome
likewise, who was born in the year 342, in his book of illustrious
men. Art. Patdy saith, " The epistle, called to the Hebrews, is
" not thought to be his, because of the difference of the argu-
'« ment and style : But either Barnabas's, as TertuUian thought ;
« or the Evangelist Luke's, according to others ; or Clement's
" bishop qf Rome, who, as some think, being much with him,
' ■ ' « clothed
Sect. 1. TO THE HEBREWS. 327
«' clothed and adorned Paul's sense in his own language. More-
« over, he wrote as an Hebrew to the Hebrews, in pure Hebrew,
« it being his own language. Whence it came to pass, that being
«' triinslated, it hath more elegance in the Greek than his other
« epistles."
Having thus laid before the reader the opinions of some of the
ancients, concerning the epistle to tiie Hebrews, I judge it proper
now to transcribe, from the 8th page of Hallet's introduction to
Peirce's paraphrase and notes on tlic Hebrews, the remarks which
lie hath made on Origen's testimony above recited j because they
may be applied to all the ancients v/ho have given their opinion
concerning the epistle to the Hebrews. « The traditions, which
« Origen mentions, are more to be regarded than his private
<« opinion and reasonings. And as he positively says the ancients
« did in fact hand it down as Paul's epistle, so it is plain he laid^
" vast stress on this tradition, since he would not give it up as
" false, though he had strong temptations so to do. For he was
" very hard put to it to reconcile this tradition with the style of
" the epistle, and with other traditions which named Clement
« or Luke as the vmter of it. But rather than give up the for-
«'• mer tradition, viz. that it was Paul's epistle, he would frame
^' such an odd hypothesis as that just now mentioned." Hallet
ought to have STiid, adopt such a?i odd hypothesis t For it was framed
before by Clement of Alexandria, who was Origen's master and
predecessor, in the Catechetical school of Alexandria. Hallet
goes on : «< It is very certain then, that the churches and writers,
'*' who were ancient with respect to Origen, had one common
« tradition, that St Paul was the author of the epistle to the He*
" brews. And their testimony to this matter of fact cannot but
" be of great weight, since those Christians v/ho were ancients
« with respect to^Origen, miiPt have conversed with the apostles
'« themselves, or at least with their immediate successors." Hal-
let adds, page 21 : « Since this tradition v/as ancient in the days
<^ of Clement of Alexandria and Origen, about 130 years after
« the epistle was written, it must have had its rise in the days of
« St Paul him.self, and so cannot reasonably be contested." —
Clement of Alexandria flourished about the year 192, that is,
about ISO years after the epistle to the Hebrews was written.
Origen flourished in the beginning of the third century, about
150^ years after that epistile was written. — See, hovv-ever, the re-
marks which Lardner hath made on the above passage from Hal-
let's introduction, in the third volume of his Credibility, part li.
page 252.
II. It follows now to be considered, whether the want of Paul's
name in the epistle to the liel-^revrs, the elegance of its style, and
the passages in it which are thought unsuitable to the character
of an apo^Oe, are sui)iric;:t re.^sorjs for concluding, either that it
W2J
328 PREFACE TO THE EPiSTLE %ct. L
was not originally written by St Paul •, or that our present Greek
copy is only a translation of an epistle which was written in He-
brew.
And first, ^^ith respect to the want of Paul's name in this epis-
tle, it may, notwithstanding, have actually been written by him.
For in our Canon of the New Testament, there are epistles uni-
versally acknowledged to be the productions of an inspired apo-
stle, notwithstanding his name is no where inserted in tliem. 1
speak of the three epistles of the apostle John, who, for some
reasons now not known, hath omitted his name in all of them.
His first epistle begins exactly like the epistle to the Flebrews.
And in his other epistles, he calls himself simply, TJie Presbuter^
or Elder. — It is true, Paul commonly inserted his name in the be-
ginning of his letters. Yet, in this to the Hebrews, he deviated
from his usual m.anner, probably for the following reasons : 1 .
Because, the doctrines which he set forth in it being wholly
founded by him on the Jewish Scriptures, the faith of the He-
brews in these doctrines was to stand, not on the authority of
the writer who taught them, but on the clearness of the testimo-
nies which he produced from the Scriptures, the propriety of his
application of these testimonies, and the justness of the conclu-
sions which he deduced from them. See this explained in sect.
3. — 2. As Paul was the apostle of the Gentiles, in writing to the
Hebrews, he did not assume his apostolical character, because it
was little respected by the unbelieving Jews and the Judaizing
Christians, who> traduced him as one who taught the Jews living
in foreign countries to forsake Moses, Actsxxi. 21. For which
reason, instead of writing to the Hebrews with the authority of
an apostle, he in the conclusion of his letter beseecJied them to suf-
fer the word of exhortatiofi, chap. xiii. 22. and" protested, that in
the whole of the doctrine delivered to them, he had maintained
a good conscience, ver. 18. — 3. This epistle, as shall be shewed
by and bye, sect, 2. being designed, not for the believing Jews
alone, but for the unbelieving part of the nation also, especially
the learned doctors and scribes at Jerusalem, Paul might thinic it
prudent, not only to avoid assuming his apostolical character, but
even to conceal his name ; because, being regarded by the zealots
as an apostate from the religion of their fathers, his name, in-
stead of adding weight to the things which he was about to write,
would have prejudiced the unbelieving part of the nation to such
a degree, that in all probability they would not have read his let-
ter.
2. With respect to the style of the epistle to the Hebrews,
though it really were superior to the style of Paul's other wri-
tings, he may, notwithstanding, have been the author of it. For,
towards the conclusion of his first imprisonment at Rome, when
the epistle to the Hebrews was composed, he may be allowed to
have
Sect. 1. TO THE HEBREWS. 239
have improved liis style by use. — ^To pass, however, from this,
although both the ancients and moderns have praised the style
of the epistle to the Hebrews as singularly beautiful *, particularly
Ijardner, who saitli. Can. vol. ii. p. S7.5, That this epistle to the
Hebreius is bright and elegant from the beginning to the erid, its su-
periority to all the other epistles of Paul in point of style, may
justly be called in question. At least it may be doubted, that its
superiority is so great as to shew, that the person who wrote
these, was not capable of v/riting this. For, not to mention that
the sublimest passages in the epistle to the Hebrews, are those
quoted from the Old Testament, I without hesitation affirm, that
the epistles to the Ephesians, to the Colossians, and to Philemon,
in respect of sentiment and languag;e, will easily bear to be set in
competition with the epistle to the Hebrews ; especially the epis-
tle to the Ephesians ; concerning which Grotius hath said, that
it surpnsseih all human eloqutnce. And yet, strange to tell ! the
same GrOtius hath given it as his opinion, that the excellency of
the style of the epistle to the Hebrews, is a proof that it was not
written by Paul. But, let any one who is a judge of composition
and style, examine the examples of elegant, and even sublime
writing, produced from Paul's epistles and discourses in Prelim,
Ess. iv. and let him candidly say, v/hether he thinks the per-
son who wrote these no]")le passages, particularly the fifteenth
clispter of the hrst epistle to the Corinthians, was not capable of
writing any part of the epistle to the Hebrews. If our apostle
was equal to such an undertaking, is there any thing unreason-
able in supposing, that when he wrote a letter, which he hoped
the learned Jewish doctors woulci read, he would be at more than
ordinary pains in perfecting his style, to render it more the ob-
ject of their attention } For he knew, that if they were convinced
of the truth of the gospel by the reasonings in this letter, their
conversion would smooth the way to the conversion of their bre-
thren, and make the Judaizing Christians in particular, lay aside
their attachment to the law of Moses, whereby they had so greatly
disturbed the peace of the church.
3. The passages in the epistle to the Hebrews, which many
have thought unsuitable to the character of an apostle, and which
have been urged as proofs that this epistle cannot be Paul's, are
the following. — Heb. ii. 1. On this account we ought to attend the
more earnesth/ to the things luhich were heard, lest at any time we
shoidd let thetn slip. — ^Ver. 3. How shall we escape if we neglect so
great a salvation, which beginning to be spoken by the Lord, was con-
firmed to us by them who heard him ? — And chap, xii, 1. Laying
aside every weight, end the sin easily committed. Let us run with
pierseverance the race set before us. In these passages, the writer of
the epistle, it is said, speaks of himself as one not distinguished,
in any respect, from common Chrictians. And more particular-
ly
eSO' PREFACE TO THE EPISTLE Sect. 1.
ly ill the second passage, according to Grotius and Le Clerc, he
speaks of himself as one of those who received the kno^vledge
of the gospel, not from Christ, but from his apostles. Whereas
Paul, in his epistle to the Galatians, hath repeatedly asserted that
he received his knowledge of the gospel, not from men, but im-
mediately from Christ himself. To these things Wetsten, Peirce,
Lardner, and others, reply, that it is Paul's manner to join him-
self with those to whom he writes •, especially when going to say
any thing dishonourable to them. Thus, Ephes. ii. 3. With
ivhom also ive all had our conversation forme rhj^ in the lusts of our
fleshy doing the inclinatioiis of the fleshy and of the imaginations y and
luere by i:ature children of'iurath even as others. In some passages
nlso of his epistles, he ranks himself with the idolatrous Gentiles,
Tit. iii. 3. as doth the apostle Peter likewise, 1 Epist. iv. 3. —
Farther, Grotius anci Le Clerc are wrong in saying, that tlie
v/riter of the epistle to the Hebrev/s speaks of himself, chap. ii.
3. as having received the knowledge of the gospel from them
who heard Christ preach the great salvation. What he says is,
that the great salvation which was begun to be spoken by the
Lord, was confirmed to him hij th^rn ivho heard Christ : that is, the
glad tidings of the great salvation given to Paul by Christ, were
confirmed to him by the preaching of the apostles. Now, so far is
this from being unsuitable to Paul's character as an apostle, that
in his other acknowledged epistles, he often appealed to the tes-
timony of the eye-witnesses in confinnation of things made known
to himself by revelation. For example, Acts xiii. 30, 3 L 1 Cor.
XV. 5, 6, 7, 8. 2 Tim. ii. 2. — In like manner, Peter appealed to
the testimony of the other apostles, I Epist. i. 12. Which things
have been reported to you by them who have preached the gospel to you
ivith the Holy Ghost sent down from heaven. So also Jude appeal-
ed to the testimony of his brethren apostles in confirmation of
the things which he wrote in his epistle. See ver. 17.
What hath been advanced under the foregoing heads, must, I
think, convince impartial readers, that the want of Paul's nam.e
in the epistle to the Hebrews, the elegance of its style, and the
passages which are said to be unsuitable to the character of an
Tipostle, afford no presumption that it was not written by him.
Wherefore, if there is positive evidence that the epistle to the
Hebrews was written by Paul, it ought to be received as his, not-
withstanding some modern commentators, justly esteemed for
their learning, have affected to doubt of it.
III. It therefore remains to propose the arguments, by which
St Paul is proved to be the writer of the epistle to the Hebrews.
L The first is ; the most ancient, and by far the most universal
Iradition of the church, hath constantly ascribed this epistle td
the apostle Paul. — But of this enough hath been said in the first
article of the present section, to which the reader is referred.
2. Th^
Sect. 1. TO THE HEBREWS. 351
2. The second argument is ; if an author's method of hand-
ling his subjects, together with his manner of reasoning, are sure
marks by which he may be distinguished, as all good judges of
composition allow, we shall without hesitation pronounce Paul
;he writer of the epistle to the Hebrews. For therein we find
that overflowing of sentiment briefly expressed, which distin-
guisheth Paul from all other writers. — ^Therein also are abrupt
transitions from the subject in hand to something subordinate,
but at the same time connected with it, which having pursued for
a little while, the writer returns to his subject, and illustrates it
by arguments of great force, couched, sometimes in a short ex-
pression, and sometimes in a single word, aU which are peculiar
to Paul. — In this epistle likewise, contrary to the practice of other
writers, but in Paul's manner, we meet with many elliptical ex-
pressions, wliich ar^ to be supplied, either from the foregoing, or
from the following clauses. — In it also, as in Paul's acknowledged
epistles, we find reasonings addressed to the thoughts of the read-
er, and answers tb objections not proposed, because being obvious,
the vt^riter knew they would naturally occur, and therefore need-
ed to be removed. — Lastly, after Paul's manner, the author of
the epistle to the Hebrews, hath subjoined to his reasonings many
exhortations to piety and virtue : All which, to persons who are
judges of writing, plainly point out the apostle Paul as the author
of this epistle.
3. In the epistle to the Hebrews, there are many sentiments
and expressions which Paul hath used in the epistles acknow-
ledged to be his. — For example, Heb. i. 2. Heir of all tilings^ and
ver. 3. an image of his sulstance^ are parallel to Col. i. 15. The
image of the invisible God, the first borti of every creature. — Heb. ii.
7. Thou hast made him for a little luJiile less than angels, Thou hast
crowned him ivith glorij and honour, and hast set him over tJie luorks
of thij hands :^ are sentiments parallel to Philip, ii 8. Being in
fashion as a man^ he humbled himself becoming obedient to death, even
the' death of the cross. 9. ^nd therefore God hath exceedingly exalted
him, and hath bestowed on him a name ivhich is above every name.
1 0. lliat at the name of Jesus every knee should bo'w, of things in
heaven, &c. See also Eph. i. 20, 21, 22.— What is said Heb. v.
12. about milh as food for babes, but strong meat for full grown
aien, we have, 1 Cor. iii. 2. Milk I gave you and not meat, for ye
ivere not then able to receive it. — Heb. viii. !• Who sat down at the
rjght hand of the throne of the Majesty in the heavens : And chap.
xii. 2. Sat doiun at the right hand of the throne of God ; are expres-
sions similar to Eph. i. 20. And set him at his oivn right hand in
the heavenly places. — Heb. x. 1. The laiv containing a shadow of good
things to come, is the same with Col. ii. 17- Which are a shadow of
things to come. — Heb. x. 33. j^e were made a spectacle ^ both by af-
ftictions and reproaches. 1 Cor. iv. 9. We are made a spectacle t9
^he iv:>rld.'— Heb. xiii. 16. But to do good and to communicate
forget
332 PREFACE TO THE EPISTLE Sect. 1.
forget not ^ for nvith such sacrifices Gcd is well pleased : is similar to
Philip, iv. 18. where Paul, after thanking the Philippians for ha-
ving communicated to his necessities, calls that good work, A
smell of a siveet savour y a sacrifice acceptable^ arid ivell pleasing t9
God. — ^The writer of this epistle, chap. x. 30. quoting Deut.
xxxii. 35. addeth the words, saith the Lordy which are neither in
the Hebrew, nor in the LXX, just as Paul hath done in two of
his citations from the Old Testament, Rom. xiv. 11. 2 Cor. vi..
17. — Heb. xiii. 18. The writer of this epistle saith, JFearefilli/
persuaded lue have a good conscience. The same declaration Paul
made before the council. Acts xxiii. 1. and before Felix, Acts
xxiv. 16. and to the Corinthians, 2 Cor. i. 12. — Heb. xii. 14.
Folloiv peace luith all men, Rom. xii. 1 8. Live peaceably luith alt
men. — Heb. xiii. 20. God is called. The God of peace. This title
is given to God no where but in Paul's writings, Rom. xv. 33.
xvi. 20. 2 Cor. xiii. 1 1. Phihp. iv. 9. 1 Thess. v. 23. 2 Thess. iii.
16. The Lord of peac.—^th.yM.. 1,2,3. 12. there is a beauti-
ful allusion to the athletic exercises, to which there are many si-
milar allusions in Paul's other epistles. — This remarkable coinci-
dence of sentiments and expressions in the epistle to the Hebrews,
with the sentiments and expressions in PauFs acknowledged
epistles, is no small presumption that this epistle is of his v.-riting
also.
4. In the epistle to the Hebrev/s, there are interpretations of
some passages of the Jewish Scriptures, which may properly be
called Paul's, because they are to be found onjy in his writings.
For example, PsaL ii. 7. My son thou art : to day I have begotten,
thee ; is applied to Jesus, Heb. i. 5. just as Paul, in his disco-urse
to the Jews in the synagogue of Antioch in Pisidia, applied the
same passage of Scripture to him ; Acts xiii. 33. — In hke m.an-
ner, the explication of Psal. viii. 4. and of Psal. ex. 1. given by
Paul, 1 Cor. XV. 25. 27. is found, Heb. ii. 7, 8. — So also the ex-
phcation of the covenant with Abraham, given Heb. vi. 14. 18. is.
no where found but in Paul's epistle to the Calatii'ns, chap. iii. 8,
9. 14. 18.
5. There are, in the epistle to the Hebrews, doctrines whicli
none of the inspired writers have mentioned, except Paul. — In
particular, the doctrines of tlie mediation and in^tercession of
Christ explained, Heb. iv. 15, 16. vii. 22. 25. are no where found
in the books of the New Testament, except in Paul's epistles,
Rom. viii. 34. Gal. iii. 19, 20 The title of Mediator, which is
given to Jesus, Heb. vii. 22. viii. 6. ix. 15. xii. 24. is no where
applied to Jesus, except in Paul's epistles, 1 Tim. ii. 5. — In like
manner, none of the inspired writers except Paul, Hek viii. 1 —
4. have informed us that Christ offered the sacrifice of himself
in heaven. And that he did not exercise his priestly office on
'earth, but only in heaven.
1 G. In
Sect. 1. TO THE HEBREWS. 3S3
6. In the epistle to the Hebrews, we find such enlarged views
of the divine dispensations respecting religion ; such an exten-
sive knowledge of the Jewish Scriptures, according to their an-
cient and true interpretation, which Paul, no doubt, learned from
the celebrated doctors under whose tuition he studied in his
younger years at Jerusalem ; such a deep insight also into the
most recondite meanings of these Scriptures, and such admirable
reasonings founded thereon for the confirmation of the gospel
revelation, as, without disparagement to the other apostles, seems
to have exceeded, not their natural abilities and education only,
but even that degree of inspiration with which they were endow-
ed. None of them but Paul, who was brought up at the feet of
Gamaliel, and who profited in the Jewish religion and learning
above many of his fellow-students, and who, in his riper years,
v/as intimately acquainted with the learned men of his own na-
tion. Acts ix. 1,2. 14. xxvi. 4, 5. and who was called to the
apostleship by Christ himself, when for that purpose he appeared
to him from heaven, nay, who wis caught up by Christ into the
third heaven, was equal to the subjects treated of in this most ad-
mirable epistle.
Before the controversy concerning the author of the epistle to
the Hebrews is dismissed, it may be proper to mention the ar-
gument by which Grotius hath endeavoured to prove that it was
written by Luke, or at least was translated by him into Greek
from the apostle's Hebrew autograph. His argument is this ;
There are in the epistle to the Hebrews, so'.ne Greek words used
in a sense which they have not in Paul's other epistles, but which
are found in that sense in Luke's writings. Now, allowing this
to be true, Grotius's conclusion by no means follows. For every
one knows, that the use of a few words in an unusual sense, doth
not constitute what is called a writer's stj//e. Besides, Hallet hatli
sliewed, that there are also in the epistle to the Hebrews, words
used in an uncommon sense, which are not found in Luke's wri-
tings, but which Paul in his other epistles hath used in that sense.
Vv^herefore, if in the former case it is argued, that Paul was not
the author of the epistle to the Plebrews, it may, in the latter
case, be argued with equal reason, that Luke was neither the au-
thor nor the translator of that epistle. The truth is, as Hallet
observes, " There is nothing in the argument either way. And
" if the argument had not been offered by so great a man as Gro-
^' tins, it would not have been worth considering."
Upon the whole, let any one who hath impartially weighed
the arguments on the one side and on the other, in this import-
ant question, say, whether the facts and circumstances above set
forth, do not, in a very convincing manner, shew that the tradi-
tion preserved in the church from the beginning, concerning
pi-ul's bei)ig the author of the epistle to the Hebrews, is well
YoL. ilL X X founded :
334 PREFACE TO THE EPISTLE Sect. 2,
founded : And whether the church hath not rightly received
that epistle into the canon of Scripture,, as an inspired writing of
the great apostle of the Gentiles ?
Sect. II. Of the Persons to ivhom the Epistle to the Hehrenvs nvas
sent : Of the Purpose for ivhich it ivas nvr'itten : And of the Lan-
guage in luhich it ivas originallij composed.
I. Clement of Alexandria, Jerome., Euthalius, Chrysostom,
Theodoret, Theophylact, and others, were of opinion, that the
epistle to the Hebrew? was sent to the Jews living in Judea, who
in the apostles days were called HebreivSy to distinguish them
from the Jews in the Gentile countries, who were called Hel-
lenists or Grecians^ Acts vi. 1. ix. 29. xi. 20. IH that opinion
these ancient authors were well founded, because, as Lardner ob-
serves, this letter appears to have been written to persons dAvell-
ing in one place, Heb. xiii. 19. 23, 24*. namely to the inhabit-
ants of Judea •, and to those of them especially who lived in Je-
rusalem. For there only the Levitical worship, which is so ac-
curately examined in this epistle, was performed : And there the
chief priests, elders and scribes resided, who were best qualilied
to explain and defend that worship : Best qualified also to judge
of the meaning of the ancient" piracies quoted in this learned let-
ter, and to determine whether the author's reasonings therein
were just, and his doctrines true. Accordingly, this epistle was
not directed, like the epistle of James, To the twelve tribes ivho
are in the dispersion ; nor like Peter's first epistle, To the sojourn-
ers of the dispersion of Pont us, &c. But it begins without any ad-
dress at all \ so that not the belie viag Jews only, but those of
the nation who had not believed the gospel, were invited to
read and consider it, whether they resided in Jerusalem or else-
where.
In confirmation of the supposition, that the epistle to the He-
brews was written to the people of Judea, Lardner, Canon,
vol. ii. p. 316. takes notice, that in it there are things which
are more suitable to the Jews in Judea, than to the Jews in any
other part of the v. orld. — For example, chap. ii. 9. 18. the per-
sons to whom this letter was sent, are supposed to have been well
acquainted with our Lord's sufferings and resurrection, — In like
manner, chap. v. 12. For though ye ought to have been teachers y on
account of the time^ with what follows, applies better to the belie^
vers in Judea than to others ; because, having enjoyed the gospel
from the beginning, they were of longer standing in the faith
than others. — Chap. x. 32. Call to remembrance the former daijs, in^
'whichy being enlightened^ ye sustai?ied a great combat of ajflictions.
This leads us to the church at Jerusalem, which, after the death
of Stephen, suffered a great persecution, Acts viii. 1.
The-
S^ct. 2, to THE HEBREWS. 335
The following passages likewise deserve particular attention 5
chap. xiii. 7. Kememher your rulers^ who have spoken to you the
%vord of Gody of ivltose conversation attffitively considering the e?idingy
imitate their faith. Theodoret's note on this verse is, « He in-
« tends the saints who were dead, Stephen the protomartyr^
«^ James the brother of John, and James called the just. And
*« there were many others who were taken off by the Jewish rage.
« Consider these, says he, and observing their example, imitate
« their faith." And ver. 17. Obey your rulers^ and submit your^
selves, for they watch for your souls. And ver. 24. Salute all your
rulers. — These directions imply, that this letter was sent to the
multitude, or iaity of some particular church, whose rulers, as
Theodoret observes on ver. 24. not needing the instruction con-
tained in it, the writer doth not address them, but their disciples.
Now what church could that be, but the church at Jerusalem,
which was ruled by the apostles, who certainly knew the truth
concex'ning the law ; That it was no rule of justification either to
Jews or Gentiles •, That its priesthood and sacrifices were utter-
'ly ineffectual for procuring the pardon of sin; And that the
principal use of the Levitical worship, was to prefigure the good
things to come under the gospel dispensation. " For," to use
Lardner's words, Canons vol. ii. page 320, " I am persuaded, that
'* not only James and all the other apostles, had exactly the same
<« doctrhie with Paul, but that all the elders likewise, and all the
« understanding men among the Jewish believers, embraced the
<« same doctrine. They were, as I apprehend, the multitude on-
*' ly, [ttX-z^o^, plehs) or the men of lower rank among tliem, who
" were attached to the peculiarities of the Mosaic law and the
<^ customs of their ancestors. This may be argued from what
" James and the elders at Jerusalem say to Paul, Acts xxi. 20.
*' Thou seest, brother, how mahy thousands of Jews there are who be-
<^ Ueve ; And they arc all 'zealous of ill e law. — l^hat is it therefore P
" the multitude must needs come together. — It is hence evident, that
<* the zeal for the law, which prevailed in the minds of many,
<« was not approved by James, or the elders. That being the
*« case, these recommendations of a regard for their rulers, whe-
** ther apostles or elders, were very proper in an epistle to the be-
*' lievers in Judea." For, as many of them differed in opinion
concerning the law, from their teachers, they might be apt to
think lightly of them, and to disregard their instructions ; for
which reason the apostle desired them to obey their rulers. This
circumstance, jomed with those already mentioned, suihciently
proves that the epistle to the Hebrews, though designed for the
Jews every where, was with great propriety directed and sent to
the church at Jerusalem •, as the ancients above mentioned belie-
ved : in which opinion they have been followed by Beza, Light-
foot^
336 PREFACE TO THE EPISTLE Sect. <2-
foot, Pe:irson, Whitby, Mill, Cappel, Hallet, Lardner, and other
learned moderns.
To the opinion, that the epistle to the Hebrews was written
to the Jews in Judea, some have objected the words found, Heb.
xii. 4. Not yet unto hlood have ye resisted^ combating against sin.
This, they think, could not be said to the church at Jerusalem,
where there had been two martyrs, namely, Stephen and James.
But the answer is, the apostle is speaking of the laity of that
church, to whom alone this letter was directed, and not to the
rulers, as hath been shewed, sect. 2. paragr. 3. Of the common
people, few, if any, had hitherto been put death. But they had
been imprisoned, and pillaged, and defamed. Acts viii. 1. 3. xxvi.
10, 11. 1 Thess. ii. 14. — Another objection is taken from Heb,
vi. 10. For Gcd is not um-ighteoiis to forget your nvork and labour
of love^ — /;/ that ye have ministered to the saints, and do nmiister.
" Here again," saith Wall, '« we are put upon thinking to what
" church of Christians this is said. For, as to those of Jerusa-
" lem, we read much in Paul's former letters of their poverty,
" and of their being ministered to by the Gentile Christians of
" Galatia, of Macedonia, of Corinth : And in the Acts by the
« Antiochians : But no where of their ministering to any other
" saints. If it is of them that St Paul speaks this, it must be
" meant of ministering to their own poor. For that, indeed, they
" were famous at first, when the rich men among them sold their
" lands, and brought the money to the apostles, and they had all
« things in common, and none lacked. But in the times that
" had been since that, they were very poor, and were reheved
" by other churches." But there is little force in this objection.
Ministering to the saints in those days, did not consist solely in
helping them, with money. Attending on them in their impri-
sonment ; doing them any little offices they stood in need of ;
speaking to them in a kind' and consolatory manner ; with such
other services as may be performed without money, was, and is
as real a fninistering to the saints, as relieving them with money.
And doubtless the church at Jerusalem ministered, in that man-
ner, to one another in their afflictions. Further, although the
generality of the members of the church at Jerusalem were re-
duced to poverty by the sufferings they had sustained, there cer-
tainly were among them some in better circumstances, who ma^
have deserved the commendation, that they had ministered^ and
did still minister to the saints, by giving them a share of their
worldly goods.
II. With respect to the purpose for which the epistle to the
Hebrews was written, I observe that the things contained in it
lead us to understand. That it was written to prove what the
learned doctors, and scribes, and elders in Jerusalem strongly
denied; namely, That Jesus of Nazareth, whom they had lately
put
.4ct. 2. TO THE HEBREWS. S37
put to death, Is C/irist the Son of God ; And that the gospel, of
which Jesus is botli the subject and the author, is of divine ori-
ginal and universal obligation. For, in this letter, as shall be
shewed in sect. 3. all the arguments and objections by which
those who put Jesus to death, endeavoured to set his claim a-
side, and overturn the gospel, are introduced, examined, and con-
futed ; his title and atithority as a law-giver, to abolish the in-
stitutions of Moses, and to substitute the gospel-dispensation in
their room, is established ; the absolute ineflicacy of the Levitical
atonements to procure the pardon of sin, is demonstrated ; The
reality of the sacrifice of himself which Christ offered for sin, to-
gether with its efficacy and its acceptableness to God, are clear-
ly proved : And on all these considerations, the unbelieving Jews
were exhorted to forsake the law of Moses., and embrace the
gospel ; and such of the nation as had embraced it, were cau-
tioned against apostasy. Farther, as the arguments made use of
in this epistle, for explaining and proving the important matters
of which it treats, are all taken from the Jewish Scriptures, there
can be little doubt, that it was v/ritten for the purpose of per-
suading the unbelieving Jews every where to renoimce Judaism
and embrace the gospel ; as well as for establishing the believing
Jews in the profession of Christianity. Being therefore a letter
to the whole Jewish nation, the writer intended that the belie-
ving Hebrews in Judea, to whom it was sent, should communi-
cate it to their unbelieving brethren every where, who choosed
to read it.
That a writing, designed for the conversion of the Jewish na-
tion, should have been calculated, in an especial manner, to con-
vince the learned doctors and scribes, who still adhered to the
religion of their forefathers ; and that it should have been sent
to the Jews living in Judea, was highly proper. They were the
principal part of the circumcision, from whom this letter could
be circulated among the Jews of the dispersion. Besides, the
nation In general, it is reasonable to think, would be much guid-
ed in their judgment concerning the doctrine taught in this epis-
tle, by the reception which it might meet with from their bre-
thren in Judea ; but especially from the scribes and elders at Je-
rusalem.
III. As to the language In which the epistle to the Hebrews
was originally composed, many of the ancients speak of it as ha-
ving been written by the apostle Paul in the Hebrew. — This was
the opinion of Clement of Alexandria, and of Jerome, as is plain
from the passages quoted above, Sect. 1. paragr. 3. — Eusebius
too was of the same opinion. For in his Ecc. Hist. lib. Hi. c. 38.
speaking of the epistle which Clement wrote in the name of the
church of the Romans, to the church of the Corinthians, he
saith, « In it he h^th inserted many thoughts from the epistle
■^ « to
538 PREFACE TO THE EPISTLE Sect. ^.'
<« to the Hebrews, sometimes using the very same words ; plain«
*« ly shewing that it is not a new writing. Wherefore, it is justly
« ranked with the other writings of the apostle. Now Paul, who
« was conversant with the Hebrews, having wrote to them in
« their native language, some say Imke the Evangelist, others,
« this very Clement, translated that writing ; which seems the
«< more true, that the epistle of Clement, and the epistle to the
** Hebrews, exhibit the same kind of style j and that the thoughts
<« in both, are not much dliierent." Here it is proper to remark,
that notwithstanding the fathers usually appealed to tradition in
support of the ancient facts which they have reported, when they
had it in their power to make such an appeal, neither Clement
of Alexandria, nor Origen, nor Eusebius, nor Jerome, nor any
Christian writer of the second and following centuries, who have
told us that the epistle to the Hebrews was written by Paul in
the Hebrew language, have said, or so much as insinuated, that
they learned that important fi)ct from tradition. They delivered
it merely as an opinion of their own, formed on the ciixumstance
of the epistle's being written to the Hebrews. This Eusebius ac-
knowleclges, in the passage last quoted from his history : as Je-
rome likewise doth, in the passage quoted from him. Sect. 1.
where, speaking of Paul, he saith, Moreover he njurote^ as an He-^
hreav to the HebrtwSy in pure Hebreiu.
But although the fathers, who thought the epistle to the He-
brews was originally written in the Hebrew language, have pro-
fessedly founded their opinion on its bein^ com.posed for the in-
struction of the Hebrews, I am inclined to believe they were led
into that opinion by the style also of the Greek epistle. For ha-
ving been informed by tradition, that it was an epistle of Paul,
and fiincying its style to be more elegant than that of Paul's other
epistles, to account for its supposed superior elegance, and at tlie
same time to maintain the tradition which had handed down Paul
as its author, they invented the strange hypothesis, that it was
written by Paul in Hebrew, and translated by some other person,
they could not tell who, into elegant Greek.
The opinion of the ancients, concerning the language in which
St Paul wrote his epistle to the Hebrews, being wholly founded
on the supposed propriety of writing to the Hebrews in their
own language, it will be necessary to inquire a little into that pro-
priety.— And first. If it was proper for the apostle to write this
letter to the Hebrews in their own language, it must have been
equally proper for him to write his letter to the Romans in their'
language. Yet we know that Paul's epistle to the Romans,
was not written in Latin, the language of Rome, but in Greek.
Nay, that all Paul's epistles, and the epistles of the other apostles,
were written in Greek, and not in the languages of the churches
and pers'ons to whom they were sent. — Secondly, TJie apostoli-
car
Sect. 2. TO THE HEBREWS. fiSD
cal epistles being intended for the use of the vvhoie Christian
world in every age, as well as for the use of the persons to whoiix
they were sent, it was more proper that they should be written
in Greek than in any provincial dialect \ because the Greek lan-
guage was then universally understood, especially in the eastern
provinces of the Roman empire. So Cjcero informs us in his
oration, Pro Arch. Poet. Graeca hgimtiir in omnihusfcre geniihus i
Latum suh finihus., exigu'u sane, continentur. It may perhaps be
objected, that in many countries the Ci^mmon people, of whom
the Christian churches were chiefly con^posed, did not under-
stand the Greek language. True ; but in every church there
were numbers of persons endowed with the girt of tongues, an.*
of the interpretation of tongues, who could readily turn the apo-
stle's Greek epistles into the . language of the church to which
they were sent. In particular, the president, or the spiritual man,
who read the apostle's Greek letter to the Hebrews in their pub-
lic assemblies, could, without any hesitation, read it in the Hebrew
language for the edification of those v/ho did not understand
Greek. And, with respect to the Jews in the provinces, Greek
being the native language of most of them, this epistle was much
better calculated for their use, written in the Greek language,
than if it had been written in tli^ Hebrew, which few of them
understood. — Thirdly, It was proper, that all the apostolical epis-
stles should be written in the Greek language ; because the prin-
cipal doctrines of the gospel being delivered and. explained in
them, the explanation of these doctrines could with more advan-
tage be compared so as to be better understood, being expressed
in one language, than if, in the different epistles, they had been
expressed in the language of the churches and persons to wiioni
they were sent. Now what should that one language be, in
which it was proper to write the Christian revelation, but the
Greek, which was then generally understood ; and in which
there were many books extant, which treated of all kinds of li-
terature, and which, on that account, were likely to be preserved
and by the reading of which, Christians in after ages would be
enabled to understand the Greek of the New Testament ? This
advantage none of the provincial dialects, used in the apostle's
days, could pretend to. Being limited to particular countries,
they were soon to be disused : and few if any books being writ-
ten in them which merited to be preserved, the meaning of such
of the apostle's letters as were composed in these provincial lan-
guages, could not easily have been ascertained. — Upon the whole,
the arguments taken from the propriety of St Paul's writing to
the Hebrews in their own language, is not well founded. -
In addition to wliat hath been said, to shew that the epistle to
the Hebrews was v.^itten originally, not in the Hebrew, but in
tjie Greek language, the reader, because this is a matter of great
importance.
340 PREFACE TO THE EPISTLE Sect. 2,
importance, is desired to attend to two particulars. The first is,
in our Greek copy of the epistle, there are no internal marks of
its being a translation from an Hebrew original. We find few
of the Hebraisms which abound in the Greek versions of the
Jewish Scriptures ; And such citations as are made from these
Scriptures, are made, not from the Hebrew original, but for the
most part from the LXX. Greek version ; as most of the cita-
tions from the Old Testament in Paul's other epistles, likewise
are. Would this have happened, if the epistle to the Hebrews
had been originally written in Hebrew ? — Of this the following
are examples. — Heb. viii. 9. A?!d I regarded them not. In the
Hebrew text, Jerem. xxxi. 32. it is, Although I was an husband to
them, — Heb. x. 5. Thou hast prepared me a body. In the Hebrew -,
Mine ears thou hast opened, — chap. x. 38. If he draw bad. In
the Hebrew; If he faint. — chap. xi. 21, WorsUpped leaning on
the top of his staff. In the Hebrew ; Israel bowed himself on tlie
bed's head. — In the Greek epistle, the writer hath interpreted the
Hebrew names which he mentions. This he had no occasion tq
do, if he wrote his epistle in pure Hebrew. And even if he had
written it in the Syro-chaldaic, called in the apostle's days, the
Hebrew tongue^ the names in the two languages are so little dif-
ferent, that there was no need to interpret them to those who
understood the Syro-chaldaic. — Lastly, there are in the Greek
epistle to the Hebrews several paronomasias, or Greek words of
like sound, placed near each other, which, in the opinion of
Spanheim and Wetstein, shew that this epistle is an original wri-
ting, and not a translation. — In like manner, Matthew's gospel is
shewed to have been originally written in Greek, and not in He-
brew, as some of the fathers thought, by two elegant paronoma-
sias, observed by Wetstein. The one is found, chap. v. 47, 48.
0< •viKona.i Hia Trot'^TiVy — iffur^i av TiXim J that is, as Jerome saith, be
ye not TsAiyvaj* but Ts>.SiO<. On this Wetstein remarks ; Videtur
Mattheus vocem^ ttiKhoi hie studio adhibuisse,, ut nXuvoac, opponeret, —
The other paronomasia we have chap. vi. 16. Apxn^^io-i rx. Tr^oa-aTroi.
cTrag q)oi.vu7i : on wlilch Wetstein remarks : likgnntcr dicitur, Te-
gunt faciemy ut appareant^ &c. It is elegant h said^ They cover
their face that they may appear.
The second circumstance which she^veth that the epistle to
the Hebrews was not originally written in the Hebrew language,
is this. No one of the ancient Christian writers, who have told
us that this epistle was written by the apostle Paul in Hebrew^
have snid that he ever saw an ancient Hebrew copy of it. Yet
many such there must have been in Judea, and in the neighbour-
ing countries, if it had been originally written in Hebrew. That
being the case, it is to be supposed that Orlgen and Jerome, who
were at great pains to procure and publish correct copies of the
LXX. and Vulgate versions of the Jewish Scriptures, did not
1 search
Sect. 3. TO THE HEBREWS. 341
search these countries for a genuine copy of the Hebrew epistle
to the Hebrews, which they considered as the original, that they
might therewith compare the Greek copy which was in every
one's hands ; and wh^ch being thought by them a translation, it
was necessary to know if it was a just one ? But, notwithstand-
ing the fathers had such strong inducements to search for a genuine
copy of the Hebrew epistle, 1 repeat what 1 affirmed above, that
neither Clement of Alexandria, nor Origen, nor Eusebius, nor
Jerome, nor any of the ancients, v/ho thought Paul wrote his
epistle to the Hebrews in Hebrew, say th(^y ever saw so much as
one copy of that original. I therefore agree witli Fabricius, Light-
foot, Beausobre, Wetstein, Spanheim, Mill, Whitby, Lardner,
and other learned critics, in their opinion that Paul wrote his
epistle to the Hebrews in Greek : And I am persuaded that our
Greek copy of the epistle to the Hebrews, is itself the apostle's
original letter ; consequently, that the same regard is due to it,
which is paid to all the other epistles of the apostle Paul.
Sect. III. Of the Matters handled^ and of the Reasonings atid
Proofs advanced, in the Epistle to the Hebrews.
As the Jews had been honoured with the keeping of all the
former revelations of God to mankind, it might have been ex-
pected that the gospel, which was the explication and completion
of the whole of these revelations, would have been received by
them with joy. But it happened otherwise. Most of the Jews
adhered to the law of Moses with the greatest obstinacy, because
God had spoken it at Sinai by the ministry of angels, in the
hearing of their flithers, accompanied with great thunderings, and
lightnings, and tempest, and darkness. But the gospel they des-
pised and opposed, because it was spoken in a private manner, by
Jesus of Nazareth, a man whom the rulers at Jerusalem had put
to death publicly as a deceiver. — Farther, in their attachment to
the law, and their opposition to the gospel, the Jews were con-
firmed by observing that in the law a variety of atonements for
sin were prescribed by God himself, which they daily performed
in the temple at Jerusalem, as a worship highly acceptable to the
Deity. Whereas, in the Christian assemblies, they saw no wor-
ship of that kind presented to God ; no sacrifices of any sort
offered, nor any rites of purification performed, for obtaining the
pardon of sin. For these reasons they detested the . gospel as a
manifest impiety ; especially as it pretended to abolish the law of
Moses, which they believed to be of unalterable and eternal obli-
gation.
These arguments being very specious, were no doubt much
insisted on by the Lawyers and Scribes, not only to hinder their
countrymen from receiving the gospel, but to shake the faith of
Vol.. IIL Y y those
342 PREFACE TO THE EPI&TLE Sect. ^.
those who had embraced it. The apostle Paul, therefore, who
was himself a Doctor most learned in the law, wrot^ this excel-
lent epistle to the Hebrews, to prove, That the same God who
spake the former revelations to the fathers of the Jewish nation
by the prophets, had in these last days spoken the gospel to all
mankind by his Son ; Consequently, I'hat these revelations could
not possibly contradict each other.-+r^That although the Son,
when he spake the gospel, was clothed with flesh, he was stUl the
brightness of the Father's glory, and the express image of his
substance. — That being appointed of God to expiate our sins by
the sacrifice of himself, we are cleansed from our sins by that sa-
crifice, and not by the Levitical sin-offerings : — And, that after
offering the sacrifice of himself, he sat ciown at the right hand of
God, as High-priest of the heavenly holy place, and as Governor
of the world.
But the appearing of the Son of God in the flesh, His dying
as a sacrifice for sin, His oihciating for mankind in heaven as > n
High Priest, And the ineihcacy of the Levitical sacrifices, being,
as was observed,, things contrary to all the religious opinions of
the Jews, the Doctors, followed by the bulk of the nation, re-
jected them with abhorrence, on pretence that they overturned
the former revelations. Wherefore, the only possible method by
which the unbelieving Jews could be convinced of the truth of
these things, was to prove them by testimonies from their own
Scriptures, in which the revelations of God are recorded. This
method the writer of the epistle to the Hebrews hath actually
followed : for he hath supported all the facts above mentioned,
and all his afhrmations, by pas^.ages from the writings of Moses
and the prophets. Only, to judge rightly of his arguments and
conclusions, the reader ought to know that the passages to which
he has appealed, were all understood by him in the sense, in
which the Doctors and people of that age understood them. This
I think the reader will acknowledge, when he considers that the
writer of the epistle to the Hebrews, neither assumes the charac-
ter of an apostle, nor rests his explications of the passages whicli-
he hath quoted, on the authority of his own inspiration ; but de-
livers these explications as matters universally known and ac-
knowledged, and reasons on the passages which he quotes, ac-
cording to that acknowledged sense. Nor could he with pro-
priety do otherwise. For, if he had ottered any itovel interpre-
tations, either literal or typical, of the Jewish Scriptures, his ar-
guments built on these interpretations would have had no weight
whatever, either with the believing or unbelieving part of the
nation. — ^This remark merits the reader's attention. For if the
passages of the Old Testament, quoted in the epistle to the He-
brews, are therein applied to the persons and events, to which
they were commonly appHed by the learned doctors of that age,
Sect. 3. TO THE HEBREWS. 343
and by the generality of the people, these interpretations and ap-
plications cannot be called in question by us. They are the an-
cient approved interpretations, given perhaps by the Prophets
themselves to their contemporaries, who handed them down to
posterity. This at least is certain, that in the Chaldee paraphra-
ses of Onkelos and Jonathan, written about the time of our Lord's
birth, most of the passages of the Old Testament, which are ap-
phed to Jesus in the New, are interpreted of the Messiah. It is
no objection to the foregoing remark, that the Jews now give a
ditferent interpretation of these passages. Their Doctors, after
the gospel began to prevail, wishing to deprive it of the evidence
which it derived from the Old Testament prophecies, forsook the
ancient and commonly received interpretation of these prophecies,
and applied them to persons and events, of which their fathers ne-
ver so much as dreamed. — Upon the whole, it is evident, that al-
though we were really in doubt of St Paul's being the writer of
the epistle to the Hebrews, we could not call in question any of
the doctrines taught in it j because their authority doth not de-
pend on the character or credit of the writer who hath proposed
them, but on the passages of the Old Testament, by which he
hath proved them ; on his understanding these passages accord-
ing to their true meaning ; and on the justness of the conclusions,
which he hath deduced from them so understood. Neverthe-
less it must be acknowledged, that this epistle^ as a part of the
canon of the New Testameiit, will have a still greater authority
with Christians, if it is known to have been written by an inspi-
red apostle of Christ.
From the foregoing account of the matters contaitied in the
epistle to the Hebrews, the reader must be sensible, that It exhi-
bits doctrines of great and general use ; That it contains pro-
found discoveries concerning the most important articles of our
faith ; and that it opens to us the sources of our best hopes.
Wherefore, like the other Catholic epistles of the New Testa-
ment, it might have been addressed, To all i?i every place luho be-
lieve en the Lord Jesus Christ, Or rather, because in this epis-
tle some of the greatest objections against the gospel are answer-
ed, or obviated, it might have been addressed to mankind in gen-
eral. Yet, being written professedly to prove that all the essen-
tial doctrines of the gospel are either contained in the former
revelations, though briefly and darkly, or are conformable to
them> it v/as v/ith great propriety addressed to the Jews in par-
ticular. For doctrines and proofs of that kind, submitted to the
examination of the keepers of the former revelations, if ap-
proved by them, could hardly fail to be received by the rest of
.fianklnd, with the respect which is due to matters in themselves
important, and which are'so fully esiabhshed by both revelations.
As the matters contained in the epistle to the Hebrews are
highly
344^ PREFACE TO THE EPISTLE Sec . 3.
highly worthy of our attention, so the manner in which they are
handled is no less so. The arguments advanced - in it for sup-
porting the doctrines of the gospel, as we have said, are all taken
from the Jewish Scriptures. But they are not on that account
the less, but rather the more worthy of general regard •, being
the very best arguments which can be used to convince rational
unbelievers. The reason is, the doctrine concerning the dignity
of Jesus as the Son of God, and the nature of that dignity ; and
concerning the sacrifice of him.self which he offered to God,
and the merit of that sacrifice ; and concerning God's willing-
ness to pardon sinners, and to bestow on them unspeakable re-
wards in the life to come ; I say these doctrines are all matters
of fact, whose existence can neither be known nor proved but
by revelation. And, ,that the proofs t]iereof subsist in the Jev/-
ish, as well as in the Christian revelation, is a point of admirable
wisdom ; because it shews, that the gracious purposes of the
Deity respecting the human race, were all planned from the be-
ginning : That in every age God gave mankind intimations of
his merciful designs, and of the manner of their execution ;
and that there is a strict connection between all his revelations
and dispensations. Hence, when the Son of God appeared on'
earth, to lay a foundation for the new revelation in his own ac-
tions and sufferings, and to fulfil the prophecies relating to him-
self, recorded in the Jev/ish scriptures, there was such a display
made of the connection subsisting between the divine dispensa-
tions, as hath added the greatest strength of evidence, not only to
our Lord's character and pretensions as the Son of God, but to
the divine dispensations themselves j which though different, are
not opposite or contradictory ; but parts of a great plan formed
from the beginning by the wisdom of God, and brought into ex-
ecution in the different ages of the world, till the whole hath
been illustriously completed in the gospel.
Sect. IV. Of the Time luhen the Epistle to the Hehrtius luas
luritten.
If the apostle Paul was the author of the epistle to the He-
brews, the time when it was written may easily be fixed. For
the salutation from the saints of Italy, chap iv. 24. together
u'ith the apostle's promise to see the Hebrews, ver. 23. plainly
intimate that his confinement was then, either ended or on the
eve of being ended. It was therefore written soon after the
epistles to the Colossians, Ephesians, and Philemon, and not long
before Paul left Italy, that is, in the year 61 or 62.
In the epistle itself there are passages which shew, that it was
written before the destruction of Jerusalem. Particularly chap.
viii. 4. ix. 25. x. 11. xiii. 10. which speak of the temple as then
standm
b>
Sect. 3. TO THE HEBREWS. 345
standing, and of the Le vitical sacrifices as still continuing to be ofFered.
To these add, chap. x. 32. — 37. where the apostle comforts the
believing Hebrews under the persecution which their unbeliev-
ing brethren were carrying on against them, by the prospect of
Christ's speedy advent to destx'-oy Jerusalem, and the whole Mo-
saic oeconomy.
CHAPTER I.
Vieiu and Illustration of the Matters contained in this Chapter,
A FTER the manner of the best Avriters, the apostle begin;?
"^^ this most learned epistle, with proposing the subjects of
which he is about to discourse ; namely, four important tacts on
which the authority of the gospel, as a revelation from God, is
built ; and which, if well established, should make unbelievers,
whether Jews or Gentiles^ renounce their infidelity and embrace
the gospel.
Of these facts ^ the frst is, that the same God, who spake the
former revelations to the fathers of the Jewish nation, hath in
these last days spoken the gospel to all mankind, ver. 1. — This
the apostle mentioned first of all, to shew the agreement of the
gospel with the former revelations. For if there were any real
opposition between the Jewish and Christian revelations, the au-
thority of one of them, or of both, would be destroyed. Where-
as these revelations agreeing in all things, they mutually explain
and support each other. See chap. iii. 5. note 2. — The second
fact of which the apostle proposed to discourse is, that the per-
son by whom God hath spoken the gospel, is his Son, in the hu-
man nature ; who is an effulgence from his glory, and a true im-
age of his substance *, by whom also he made the worlds, ver. 2,
3. — I^ence It follows ; that the author of the gospel is far supe-
rior in mature to the angels, by whose ministry God spake the
law ; tk " the revelation which he made to mankind, is more
perfect than the revelation made to the Jews by angels ; and that
the dispensation founded thereon, is a better and more perma-
nent dispensation than the law. — The third fact is, that the au-
thor of the gospel, in consequence of his having made the worlds,
is Heir, or Lord and Governor of all. And although, after be-
coming man, he died, yet being raised from the dead, he had
the government of the world restored to him in the human na-
ture, ver. 2, 3, — To the faithful, this is a source of the greatest
consolation ; because, if the world is governed by their master,
he certainly hatli power to protect and bless them ; and every
thing befalling them, will issue in good to them. Besides, be-
ing
346 View. HEBREVv^S, Chap. I.
ing the judge as well as the ruler of the world, he hath auljio-
rity to acquit them at the judgment, and power to reward them
for all the evils they have suffered on his account. — The fourth
fact treated of in this epistle is, that the author of the gospel
laid down his life a sacrifice for sin, and by that sacrifice made
an atonement, of which, when offered, God declared his accep-
tance, by setting Jesus at his own right hand, ver. 3. — The gos-
pel, therefore, hath a priesthood and sacrifice, more efficacious
than the priesthood and sacrifices of the law taken together.
For, an expiation made bj a person so great in himself, and so
dear to God as his own Son, and made by the appointment of
God, could not but be acceptable to him- \ consequently it must
be a sure foundation for that hope of pardon, by which the gos-
pel encourages sinners to rej^nt.
The authority of the gospel' being supported by these four
facts, the apostle judged it necessary to establish them on a soHd
foundation \ and for that purpose wrote this learned letter, which
he directed to the Hebrews, because being the keepers of the
former revelations, they were the fittast judges both of the facts
themselves, and of the proofs brought from the ancient revelar
tions to support thtm.
With respect to the first of these facts, namely that the Jew-
ish and Christian revelations were spoken by the same God, let
it be observed^ that the apostle did not think it necessary to set
forth a separate proof thereof. For as the whole, of the epistle
was to be employed in shewing, that the, doctrines of the gospel,
which the Jews considered as contrary to the former revelations,
were all taught by Moses and the prophets., it v.-as such a clear
proof of the two rgvelatioiis having, proceeded from the same
original^ that there, was no occasion to offer any other.
With respect to the second fact, on which the authority of the
gospel, as a revelation from God, is built, namely that the man
Jesus, by whom it was spoken, is the Son of God, the apostle
instead of proposing the direct proofs whereby that fact is ascer-
tained, judged it more proper to fiinsv/er the objections advanced
by the doctors for disproving it. And the rather, because the
particulars of which the direct proof consisted, had all been ex-
hibited in the most public manner in Judea where the Hebrews
dvA^elt, and were well knov/n to them. Acts x. 3^. — 42 ; name-
ly, that God himself in the hearing of many witnesses>, had de-
clared Jesus of Nazareth //// ^m^ by a voice from heaven at his
baptism ; and by a like voice at his transfiguration ; and by a
third voice in the hearing of the multitude assembled in the
temple. Also, that Jesus had proved himself the Son of God,
by many miracles performed in the most public manner, during
the course of his ministry, and had often appealed to these mi-
racleSj as undeniable proofs of his pretension. Above all^ tli.^X
his
Chap. I. H:EBREWS. Vievz. 3i7
his resurrection from the dead, after the ritlei*s had put him to
death as a blaphemer, for calUng himself Christ the Son of the
Blessedy demonstrated him to be the Son of God. Farther, these
proofs had often been appealed to by the apostles, Acts x. 38,
39.. And to their appeals God himself continually bare witness,
by signs, and miracles, and distributions of the Holy Ghost.
The Hebrews, therefore, being well acquainted with t\\Q direct
evidence on which our Lord's claim to be the Son of God rested,
when the apostle affirmed that in these last days God had spohen
bij his SoHy he in effect told them that he had spoken by Jesus of
Nazareth, and at the same time called to their remembrance all
the proofs by which Jesus of Nazareth's claim to the dignity of
God's Son was estabhshed. Nor was it necessary to enter into
that matter more particularly, for the sake of others who might
read this epistle : as these proofs were soon to be published to ail,
in the evangelical histories. In short, if the Hebrews in Judea
were not convinced that Jesus of Nazareth is the Son of God,
It was not owing to their ignorance of the proofs by which hh
claim to that dignity was established, but to the objections urged
against it, which it seems had much more influence to make them
reject Jesus, than the multiplied miraculous attestations above de-
scribed, had to make them acknowledge him as the Son of God.
Of these objections, the most weighty arose from the lofty
descriptions, given in the scriptures, of the nature and dignity of
the Son of God. For by these the Hebrews were led to con-
clude, that the Son of God could not possibly be a man ; far less
could he be born of a woman, or die. This, with oth^r conclu-
sions of a like nature, being extremely plausible in themselves,
and strongly urged by the doctors, the apostle rightly judged
that he would more effectually convince the unbelieving Hebrews
by confuting these arguments and objections, than by repeating
the direct proofs above mentioned, with which they were perfect-
ly well acquainted already. Accordingly, this is what he does in
the second chapter. Only, as these objections were all founded
on the accounts given in the Jewish scriptures, of the nature and
dignity of the Son, the apostle with admirable address, before he
attempted to confute them, introduced in this first chap. ver. 5.
— 14. the principal passages of the Jewish scriptures, vvdiich the
doctors and people applied to the Son of God. For, by thus
displaying his transcendent greatness, he gave the objections of
the Jews their full force. At the same time, by applying these
passages to Jesus of Nazareth the author of the gospel, he not
only affirmed him to be the Son of God, but raised his dignity
and authority to the highest pitch. See chap. ii. 1. — ?».
His account of the dignity of the Son, the apostle begins with
telling us that he is superior to the highest angels, because no
where is it recorded in scripture, that God said to any of the
angels.
348 View. HEBREWS. Chap. I.
aflgels, as he said to his Son, My Son thou art ; to day have I be^
gotten thee^ ver. 5. — Instead of speaking to them in that manner,
when he brought his Son a second time into our world, in the hu-
man nature, by raising him from the dead, he ordered all the an-
gels to worship him, ver. 6. So that although he became man
and continues to be so, he is still superior in nature to the higl-.-
est angels. — Farther, the apostle observes, that the greatest thing
said of angels in the scriptures is, that they are spirits, and God's
m'misters, ver 7. — Whereas by saying to the Son, Thy throne^ O
God, is for ever and ever, he hath declared him the Governor of
the world, ver. 8. — Also, by saying, Thoii hast loved righteousness,
and hated luickedness, therefore — God hath anointed thee ; he hath
declared the Son worthy of that dominion, ver. 9. — And, by
saying to him, Thou Lord in the beginning foundest the earth, and
the luorks of thy hands are the heavens, the Psalmist hath taught
us, that the dominion of the Son is originally founded in his
having created the material fabric of the world, ver. 10. — And,
by adding in the same passage. They shall yerish, but thou dost re-
main^ and they all as a garment shall grow old, he hath ascribed to
the Son eternal existence, ver. 11, 12. — Moreover, God having
never said to any of the angels, Sit thou at my right hand, &c. it
is evident, that none of the angels ever received from God any
proper dominion over the 'world, ver. 13. — ^W^hat interference
any of them have in human affiiirs, is m.erely that of servants,
who, under the government of the Son, minister for the be?ieft
cf them who shall be heirs of salvation, ver. 14.
As the conclusion of this illustration, it may be proper to re-
mark, that some of the most pernicious errors that ever disturb-
ed the Christian church, took their rise from the sublime dis-
play of the greatness of the Son of God, which is made in
the Jewish Scriptures. For certain false teachers in the Chri-
stian church, probably converts from Judaism, holding the
doctrine of their unbelieving brethren, fancied that the great-
ness of the Son of God was inconsistent with the nature of
man. They therefore affirmed, that Jesus Christ had not come
in the flesh ; that his body was nothing but the appearance of
a body •, and that he was crucified only in appearance. Of these
pernicious tenets we have clear traces in the epistles of John,
where they are expressly condemned ; and the teachers who
maintained them, are called, antichrists, or opposers of Christ.
See Pref. to 1 John, sect. 3.
New
Chap. I. HEBREWS. 349
New Translation. Commentary.
Chap. I. 1 God, who 1 The s^me Gody tvho in sundrij
in sundry imrtSy * and in parts ^ and in divers manners y ancient-
divers manners ' anciently ly revealed his nvill to the fathers of
spake to the fathers by the Jewish nation by the prophets y
the prophets, Enoch, (Jude, vcr. i^.) Moses, Sa-
muel, David, Isaiah, ^^.
2 Hath in these last 2 Hath in these last days of the
days,* spoken to us by his Mosaic dispensation spohfn the gospel
Son,* whom {i%Ki) he to mankind, all at once, and after one
constituted heir ' of all manner, by his Son, made flesh, whom
things •, through whom al- he constituted heir of all thifigs ; through
so he made the worlds."^ luhom also he made the worlds.
Ver. 1. — 1. In sundrij parts. UoXvui^tic. Ptirce saith, this word,
according to its etymology, signifies, *' That God discovered his will
*' anciently in several parts or parcels j so that one part was to be
*' learned from one prophet, and another from another."— The apostle
made this observation to teach us, that the gospel being spoken all at
once by Christ and his apostles, no addition is ever to be made to it in
after times.
2. Ar^ in divers manners. This clause doth not refer, to the dif-
ferent manners in which God revealed himself to the prophets j such as
dreams, visions, audible voices, inspirations of his Spirit, &c. but it re-
fers to the different ways in which the prophets communicated the dif-
ferent revelations which they received, to the fathers. They did it in
types and figures, significant actions and dark sayings, as v.ell as in
plain language. Whereas the gospel revelation was spoken by Christ
and his apostles, in one manner only j namely, in plain language.
' Ver. 2.— 1. Hath in fKse last' days. The apostle means, either the
days which were last, v\1ien he wrote this passage j or the last days of
the Mosaic dispensation.
2. Spohen to us by his Son. God, speaking to us by his Son, being
opposed to his speaking-to the fathers by the prophets, overthrows the
opinion of the antenicene fathers, that the law was spoken to the Jews
by the Son. See chap. ii. 2. note 2. xii. 26. note 1.
3. Heir of all things i xh^t \s Lord or proprietor of all things : Forap-
cording to Paul, Gal.iv. 1. The heir, \% Lord of all. — This title, as im-
plying universal dominion, Peler also gave to Christ, Acts x. 36". He is
Lord of all : And even Crellius acknowledgeth that the phrase, ii^/r o/'
all things, denotes supreme dominion over angels and men. See Whit-
by on this verse.
4. Through whom also he 77wd^ the worlds. A/Jy. Grotius translates
xKi^, for whom ; but improperly, j because Aim, with the genitive, sig-
nifies the efficient, and not the final cause.— That the words tov? uiuvxg,
are rightly translated, the worlds, and not, the ages, as the Socinians
contend, appears from chap. xi. 3. where they denote the material fa-
bric of the universe, called the things that are seen ; and which are said
Vol. III. Z z to
350 HEBREWS. Chap. I.
3 "Who, being an effuU 3 This great personage, even in
gence of His glory, * and his incarnate state, being an effulgence
an exact image of his suh- of his Father's glori/^ and an exact
stance ^^ and upholding all image of his substance, and upholding
things by the word- (see all thhigs^ namely the worlds, (ver. 2.)
to be formed hy the word of God. See ver. 10. of thi^ chap, where the
creation of all things visible, is ascribed to the Son of God.— See also
Whitby's note 2. on this vej^se, where he hath shewed that the primi-
tive fathers believed the worlds were made by Christ.
Ver. 3. — 1. Who being an effulgence of liis- glorij. 12 v a,7t'j,vyo(.<7y.A r^g
?«!>)?• I have followed Hesychias, who explains uTruvyxo-uce, by riXm
^iyyog, the splendor of the Sun. In like manner, Suidas explains it by
uTrxvyiif vi ixXx/n-^ig, emitted splendor, or effulgence. "J'he article is not
prefixed either to osTr^t y^ec-Mx or to %<:<p«>ctj5^, for which reason I have
not in the translation ventured to add it. But I have added, as our
translators have done, the word his^ from the subsequent clause, because,
according to the idiom of the Greek language, ctwry belongs to both
clauses. — In scripture the glonj of God, signifies, the perfections of God,
for the reason mentioned, Rom. i. 2;!. note 1. Wherclore, when the
Son is called an irradiation or effulgence of his glory, the meaning I think
is, t|iat the divine perfections shone brightly in the Son, even after he
was made flesh. Hence John saith in his gospel, chap. i. 14. The word
was made flesh and dwelled among us, and we beheld his glory, the glory
as of the only begotten of the Father.
2. And an exact image of his substance. Christ is called. Col. i. 13.
Y.iK.m TS eco^iK7ii 0i», The image of the invisible God : Here the Son is
called ^apxKri:p r/ig vTre^st^tug uvth. An exact image of his substance. — The
word ;^«^£«xT>;g, properly signifies an image made by engraving, such as
that on a seal : also the image which the seal makes on wax by impres-
sion.—Pelrce ebserves that the author's design being to distinguish the
Son from all other beings, *' He represents him as immediately derived
*' from God, that is, the Father. Thus, in the first expression, he is a
*' ray or splendor from the Father's glory immediately, no one inter-
" vening as the minister or means of that derivation j which is not true
*' concerning any other being whatever, they being all derived from
*' him by the Son. The glory of the divine perfections shines forth in
*• other beings, and particularly in the noblest of them, the angels ; but
*' not as it does in the Son •, since they are not immediately created by
*' the Father, but mediately, the Son being the agent employed by,
" and ministering to the Father in making them. Now this must of
'* necessity make a vast difference between him and them, and bespeak
" his being A-astly superior to them." Concerning the word vTros-as-s^;?,
rendered In our Bibles, Person, it hath been observed by commentators,
that it did not obtain that signification till after the Council of Nice.--
Our translators have rendered vTroTua-ig, Heb. xl. 1. by the word Sub-
stance.—li there be any difference between, an effulgence of the Father''s
glory, and, an exact image of his substance, the former may denote that
manifestation of his Father's perfections, which the Son makes to angels
and men, and the latter what the Son is in himself. See John v. 26.
3. And
Ghap. I. HEBREWS. 351
Heb. xi. 3. note 3.) of his hy his powerful command^ nvlien lie had
power, 5 when he had made atonetnent for our sins by the sz-
made purification of our crifice of himself, and not of beasts,
sins by himself, sat down"^ sat doivn at the right hand of the ma->
at the right hand of the infestation of the divine presence in the
m.:\]QsX.y in high PLACES J Idghest heavens^ by invitation from.
God, who thereby declared his mi-
nistrations as a priest, both accept-
able and effectual.
4 He is by so much 4 The Sony by whom God hath
better than the angels, * by spoken the gospel, is by so much great-
Jionu much he hath inherited er thaii the angels ^ by how much he hath
a more excellent name * inherited by descent, a more excellent
than they. name thaji they,
3. And upholding all things bjj the word of his pGWcf. <^i^m t£ ice. -ttciv-
ra Td) £^Y!fAx,Tt iY,i ^vvxft.sojg avTn This is parallel to CoLi, IT. rx ttuhtx ev
d'jTa c-vvi?-y,x.i. Bij him all things consist. According, to Pelrce, the
meaning of both pas:^ages is, That as the Son gave being to all things,
so he maintains them in being.— Thfe same author contends, that the
phrase, his power, means the power of God the Father. See his note
on Colos. i. n.
4. Sat down at the right hand. Among the Hebrews from the ear-
liesi; times, die right hand was the place of honour, Gen. xlviii. 13. 17.
Hence they who were next in dignity and authority to the Prince, were
placed at his right and left hands, Matth. xx, 21.
5. Of the majesty iv v-^^nXot^ in high places ; or among high beings, name-
ly angels. The divine spirituality and immensity, not permitting us to
think of any right or left hand of God, The right hand of the Majesty
in high places, is to be understood of the glorious manifestation of the
presence of God in heaven among the angels. Accordingly what is
here called the Majesty in high places, is named chap. viii. 1. The throne
of the Majesty in the lieavens.---^\.\\^X. of the metaphor, the apostle's
meaning is, that our Lord, after his ascension, having offered the sa-
crifice of himself in heaven, was invested in the human nature with that
visible glory and power which he enjoyed with God before the world
was, mentioned by himself, John xvii. 5. Our Lord's sitting down at
the right hand of God, is affirmed in this epistle no less than five differ-
ent times, (chap. i. 3. 13. vlli. 1. x. 12. xii. 2.) because it presupposes
his resurrection from the dead, and implies his being put in possession
of the highest authority in heaven under the Father j consequently it is
a clear proof that lie is really the Son of God.
Ver. 4.— I. He is by so much better than the angels. Here I have
supplied the pronoun ovraq, he, because this sentence doth not stand in
connexion with what immediately goes before, but is the beginning of
a new subject : A.nd, because there must be some noiin or pronoun un-
derstood, with ivhich the participle yivof^ivog agjees.— As the Jews glo-
ried exceedingly in the law of Moses, on account of its having been
given l)y the ministry of angels, Deut. xxxiil. 2. Actsvii. 53. Gal. ill.
19.
552 HEBRE%VS. Chap. L
5 For io which of the 5 For^ although in your Scriptures
angels did he at ?.ny time angels, have been called the sons of
saif^ My son thou art : To God, to ivhich of the angels did God
day I have hegoHQYi xX\QQi ^ ever say^ by way of distinguishing
19. the apostle proves by passages from the .lewisli scriptures, that the
Son is superior in nature and dignity to all the angelical hosts.
2. He hath inherited a mure excellent name. The official name of the
author of the gospel is not here spoken of, but ihe name which God
gave him on account of his descent. His official names are many.
Such as Mess ah ; of which Christ is the Greek translation : Messiah
the Prince i Jesus^ or Saviour: The Word of God. But on account of
his descent, he hath only one name given him, that of Son. — The
apostle's argument taken from the name Son of God^ is this : "he hath
that name by inheritance^ or on account of his descent from God : and
Jesus, by calling himself the only begotten of the Father, hath excluded
from that honourable relation angels, and every other being whatever.
They may be sons by creation or adoption, but they do not inherit the
name of sons.
Ver. 5. — 1. My Son thou art : To day I have begotten thee. The
emphasis of this speech iieth in the word begotten, importing that the
person addressed is GocVs Son, not by creation, b-;t by generation. It
was on account of this speech that the Jews universally h^l'ievtd the
person, called Psal. ii. 2. The Lord''s Messiah, or Christ, to be really the
Son of God. And in allusion to this speech, our Lord took to him-
self the appellation of God''s only begotten Son, John iii. 16. It is true,
because the angel said to his mother, Luke i. 35. The Holy Ghost shall
come upon thee. — Therefore also that Holy thing vchich shall he born of
thee, shall be called the Son of God f some contend that the words, My
Son thou art, &:c. are a prediction of our Lord's miraculous conception.
But on that supposition the argument, taken from the name, falls ; for
instead of proving Jesus superior to angels, his miraculous conception
does not make him superior to Adam, who was as much the immediate
work of God, as Christ's human nature was the immediate work of the
Holy Ghost. The common and true interpretation of this passage
Paul gave in the synagogue of Antioch : Acts xiii. S3. He hath raised
up Jesus again, as it is also written in the second Psalm, My Son thou art,
&.C. from which it appears that Psal. ii. 7. is a prophecy of Messiah's
resurrection : not, however, as importing, that by raising Messiah from
the dead, God begat him into the relation of a Son ; for in that case,
every person whom God raised from the dead, would be his begotten
Son : But that by raising him, God declared Messiah his Son, whom
the kings of the earth, and the rulers, had put to death as a blasphemer
for taking to himself that august name. Accordingly we are told,
Kom. i. 4. that he was declared the Son of God with poiver, by his resur-
rection from the dead. Besides, he was declared God's Son before his
resurrection, by voices from heaven, particularly at his baptism. Nay,
he is said to have been the Son ot God, before he was sent into the
world, John iii. 17. If so, the angel's words above-mentioned may
mean, that as the resurrection of Jesus from the dead, so his miraculous
conception^
Chap. L HEBREWS. S53
And again, I will be to him from all other beings, My Son
him a father, and he shall thou art,^ to Jay I have begrAten thee ?
be to me a son ?^ See chap. v. 5. And aga'in^ I will de-
clare myself his father^ and hi?n my
Son P
€onception^ would lead men to acknowleage and call him the Son of
God.- -See Peirce on this verse, who affirms that the second Psalm be-
longs wholly to Messiah j and proves by passages from the writings of
the ancient Jewish doctors, that they applied it to Messiah : and that
some of the later doctors have acknowledged it advi^eahle to apply that
Fsalm to David ^ in order to the better answering the heretics ; meaning the
Christians. — Peirce's opinion concerning the second Psalm, is connuned
by the apostle Peter, who applied the first three verses of it to Christ,
Acts iv. 23.— 'ihe expression to day, according to Peirce, reiers to the
6th verse of the Psalm, T^et have I set my king on my holy hillofZion}
and means the day on which all power was given to Christ in heaven and
in earth, Matth. xxviii. 18. If so, the begetting ofGod^s Son mentioned
in the Psalm, includes tw^o things ; the raising him from tlie dead, and
the bestowing on him all power in heaven and on earth.
2. Arul again, I will be to him a Father, and he shall be to me a Son.
Because these vvords in the order in which they stand here, arc found
in the revelation made to Nathan, which Is recorded, 2 Sam. vli. 4.—
17. and 1 Chron. xvii. 4.-"l5. i think with Whision and Peirce, they
are taken from that revelation, and not from the revelation made to
David, 1 Chron. xxii. 8. 10. xxviii. 6, 7. in both which places they
stand in this order. He shall be my Son, and I will be his Father. I
likewise agree with Peirce in thinking the revelation to Nathan relates
to Messiah alone : whereas the revelation to David, relates to Solomon j
avA that for the following reasons. First, because in the revelation to
Nathan, 2 Sam. vli. it is said, ver, 12. When thy days be fulfilled, and
thou shalt sleep with thy fathers, I voill set up thy seed after thee ^ which
shall proceed out of thy bowels, and I voill establish his kingdom. 13. He
shall build an hou^efor my Name, and I will establish the throne of his
kingdom for ever. 14. And I will be his Father, and he shall be my Son.
Or, as it is more fully expressed, 1 Chron. xvii. 11. And it shall come t»
t>ass, when thif days be expired that thou must go to be with thy fathers,
that I will raise up thy seed after thee, which shall be of thy sons, and I
will establish his kingdom. 1 2. He shall build me an house, and I will
establish his throne for ever. 13. / will be his Father, and he shall he f?iy
Son, and I will not take my mercy away from him, as I took it from him
that ivas hefre thee. 14. But I will settle him in mine house, and in my
kingdom for ever, and his throne shall be established for evermore. Now
as it is evident that Solomon was placed on the throne in David's life-
time, 1 Kings i. 34. and not after his days were fulfilled ; and was a
seed not raised up after him of his sons j and never was in any sense
settled in God's house or temple j tl; person spoken of In the revelation
to Nathan cannot be Solomon, but must be Messiah, who was settled
both in God's house and in God's kingdom for ever, that is, w^as a priest
as well .as a king.— Secondly, in the revelation made to David, Solomon
35* HEBREWS. Chap. I.
6 But when he bring- 6 But instead of calling any of the
eth agam » the frsi'bor?i * angels his begotten Son, When God
is mentioned by name, 1 Chron. xxii. 9. Behold a Son shall be horn to
tiiee^ who shall be a man of rest ^ and I will give him rest from all his ene~
mies round about ^ for his name shall be Solofnon, and I %vill give peace
and quietness unto Israel in hir days, 10. He shall build an house for
my Name, and he shall be my Son, and I will be his Father, and I will
establish the throne of his kingdom, over Israel for ever, I'his prophecy
contains particulars which are not applicable to Messiah, who insLead
of having rest from all his enemies round about, was persecuted and put
lo death by them : But every thing contained in it agreeth to Solomon.
--Thirdly, the promi:j to establish the kingdom of David's seed men-
tioned in the revelation to Nathan, is unconditional : Whereas the pro-
mise to David to establish the kingdom of his seed is conditional,
1 Chron. xxvili. 7. Moreover I will establish his kingdom for ever, if he
be constant to do 7ny commandments and my Judgments, as at this day.
Accordingly, from this consideration David urged Solomon to serve the
Lord, ver. 9. If thou seek him, he will be found of thee ; hut if thou for-
sake him, he will cast thee off for £'=yfr —Fourthly, the angel, who an-
nounced to the virgin that she was to bring forth the expected Messiah,
applied the promise of the everlasting kingdom in the revelation to Na-
than, expressly to her Son, Luke i. 32. He sluill he great, and shall be
called the Son of the Highest i and the Loi^d God shall give unto him the
throne of his father David. 3;^. And he shall reign over the house of
Jacob for ever, and of his kingdom there shall be no end.
To the foregoing interpretation of the revelation to Nathan, it hath
been objected, that what is mentioned, 2 Sam.vii. 14. cannot be un-
derstood of Messiah. If he cof?2mit iniquity, I will chasten him with the
rod of men and with the stripes of the children offnen, 1 5. But my mercy
shall not depart awaij from him, &c. To this objection Peirce rephes,
that the text ought to be Uanslated, whosoever, namely of Messiah's
people, committeth iniquity, I will chastise him with the rod of inen, &c.
and in support of his translation he produces various passages, in which
the Hebrew relative pronoun asher, signifies, "whosoever. Besides, this
passage is applied to Messiah's children, Psal. Ixxxix. 30, 31, 32.
Farther, it hath been objected that, on supposition the revelation
made to Nathan relateth solely to Messiah, the apostle's application of
the promise, / will be to him a Father and he shall be to me a Son, for
proving the Son superior to angels. Is false reasoning, because the same
promise was made in the revelation to David concerning Solomon, v/ho
certainly was not thereby proved superior to the angels. To this ob-
jection I reply, that the promise in question, as applied to Messiah, hath
very different meaning from what it hath when applied to Solomon.
Speaking of Messiah, it is a prediction that God w^ould in the most
public manner declare Jesus his Son^ by voices from heaven, uttered on
different occasions, and by the descent of the Holy Ghost on him after
his baptism, and by his resurrection from the dead. — Whereas the same
promise spoken concerning Solomon, means only that he was to be the
object of God's especial affection and care. Accordingly it was so ex-
plained
Chap. I. HEBREWS. 355
into the world, ^ he salth, foretels his hinging a second time, the
(x«i) Jm, let all the an- Jirst born into our world, by raising
geis^ of God worship him from the dead, to shew that he
him. hath subjected the angels to him, he
saith, (Psal. xcvii. 7.) Tea, worship
him all ye angels of God.
7 (Ki^; fr^oi, 224, 290.) 7 Besides, of the angels indeed Da-
Besides, of the angels in- vid saith, Psal. civ. 4. Ji^ho made his
plained in the revelation to David himself, / will give him rest from all
his enemies round about.
Ver. 6.— 1. When he hringetli again. n«A<v, here properly signifies,
the second time. J^ss. iv. 210.— The Son of God was brought into our
v.-orld, the first time, by his incarnation. But the angels were not then,
commanded to w^orship him. That command was given after his re-
surrection, which being, as it were, a second incarnation, is fitly called
a bringing him a second time into our imrld : when, as the reward of his
having suffered death dunng his first residence in the world, he was
made in the human nature the object of the worship, not only of men,
but of angels. So Paul told the Phllippians, chap. ii. 9, 10, 11.
2. The first horn. Because Tr^^rorojc;^ comes from t<k.ta; which sig-
nifies to beget (gigno) as well as to bring forth (^pario') it may be render-
ed either the first born, or the first begotten. I think it should here be
translated, first born, answering to heir, ver. 2. See Col. i. 15. note 2.
Kom. viii, 29.
3. Into the world. Onc^fziv/iv, the habitable world ; our world. The
first coming of the heir into the world, is thus expressed, Heb. x. 5.
'Li<ii^-X/>f.f.i\(^ g<5 Toi/ icocry.ov, when coming into the world.
4. Let all the angels of God woi'ship him. In the Hebrew text it is^.
Col Elohi?n, which in our Bibles is rendered, all ye Gods. But the ex-
pression is elliptical, and may be supplied as the writer of this epistle
halh done, all ye angels of God. The LXX. likewise have supplied
the word angels j but instead of Qih, answering to Elohim, they have
put <«yTy. — Wall, in his note on Deut. xxxii. 43. where the LXX.
have the apostle's words verbatim, saith, this quotation is made from
that passage in the LXX. For although in our Hebrew copy there is
nothing answering to it, he thinks the corresponding clause was in the
copy from which they made their translation.— In Psal. xcvii. whence,
it is commonly thought this quotation is made, the establishment of the
kingdom of Christ is foretold, together with its happy influence in de-
stroying idolatry.— Because, in a few instances, the word Elohim de-
notes Idols, this clause is translated by some, worship him all ye Idols.
But how can idols, most of whom are non-entities, worship the Sou ?
See Beza. — This text is quoted by the apostle to prove, that even in the
human nature the Son is superior to all the angels. See note 1. on this
verse.
Ver. 7. Who made his angels spirits, *0 -Koim, being the participle of
the imperfect tense, should be translated, not who mahelh, but who
made. Some think the translation of tiie clause should run in this
nianner, Who maketh winds his messengers, and a fiame of fire his mini-
sters :
55G HEBREWS Chap. I.
deed he saith, Who made * ange/s spiritual substances^ and his mi^
his angek spirits, and his nisters a flame of fire : that is, the
ministers a flame of fire i greatest thing said of angels is, that
they are beings not clogged with
flesh, who serve God with the ut-
niost activity.
8 But (tt^os) ic the Son, 8 But to shew that the Son is Go-
Thy throne, O God, is vernor of the world, he saith to him,
for ever and ever.* The Psal. xlv. 6. Thy throne^ O God^ is for
sceptre of thy kingdom, ever and ever. And, Of this govern-
sters ; supposing that the Psalmist alludes to the agency of the angels,
in forming the tempest and lightnings which accompanied the giving of
the law.— Peirce is of opinion that the translation should be, loho mahetk.
his angels winds ; because the comparing the angels to aflame of fire ^
in the last clause of the verse, naturally leads to apprehv^nd them as
compared to winds^ in the first. — I have adopted the common transla-
tion, in which the order of the original words is followed, because it
shews that the apostle is speaking not of winds, but of angels.
Ver. 8. — 1. Thy throne, 0 God, is for ever and ever. Because a ©jaj
is the non;inaLive, some translate this clause, God is thy throne ; that is,
the support of thy throne. But the npminative was often used by the
Attics for the vocative. It is so used by the'LXX. likewise in many
places of the Psalms j and by St Paul, Rom. viii. 15. and in ver. 9. of
tiiis chapter.— In the opinion of some commentators the Psalm, fron\
which the passage under consideration is quoted, was composed con-
cerning Solomon's marriage with Pharaoh's daughter. But could So-
lomon with any propriety be addressed by the title of God ? Or, could
it be said of him that his kingdom, which lasted only forty years, is
eternal ? It was not even elernal in his posterity. And with respect to.
his loving righteousness, and hating wickedness, it but ill applies to one
who in his old age became an encourager of Idolatry, through the in-
fluence of women. This Psalm therefore is applicable only to the
Christ. — Farther, Solomon's marriage with Pharaoh's daughter, being
expressly condemned as contrary to the law, (1 Kings xi. 2.) to sup-
pose that this Psalm was composed in honour of that event, is certainly
an ill-founded imagination.— Estius informs us that the Rabbins in
their commentaries, affirm, that Psal. xlv. was written wholly concern-
ing the Messiah. Accordinc^ly they translate the title of the Psalm as
we do : a Song of Loves. The LXX. eohf, Ittsp ia oiyuTyiTn, a song con-
cerning the beloved: Vulgate, /);-o dilecto : a title justly given to Messiah
whom God, by voices from heaven, declared his beloved iS^/z.— Besides,
as the word Maschil, which signifieSjjGr instruction, (LXX. «<$ wvio-tv ^
Vulg. ad intellectum) is inserted in the title, and as no mention is made
in the Psalm of Solomon, from an account of whose loves, as Peirce ob-
serves, the Jewish church was not likely to gain much instruction, we
are led to understand the Psalm, not of Solomon, but of the Messiah
only.
Peirce saith, " They who imagine this Psalm is an Epithalamium
^' upon Solomon's marrying Pharaoh's daughter, must suppose <hat it
" is
Chap. r. HEBREWS. 357
is a sceptre (sy^yrjjToj) of ment thou art worthy, because the
rectitude.'^ sceptre of thy Vmgdom is a sceptre of
rectitude : Thy gevernment as ex-
ercised for maintainmg truth and
righteousness in the world.
9 Thou hast loved 9 By coming to destroy the devil
righteousness, and hated and his works, Thou hast shewed the
luickednessy therefore (o greatest love of righteousness y and hatred
Qiogy ver. 8. note 1.) O of wickedness^ therefore, 0 God, thy
God, thy God hath a- God, John xx. 1 7. hath bestowed on
nointed thee with the oil thee as a king, and a priest, and a pro-
of gladness '^ above (ra? phet, endowments whereby thou excel-
uiToyjii (tm) thy associates. lest all thy associates in these offices.
10 And, Thou Lord, 10 ^«^, still farther to display the
*' is here foretold, that Solomon was to have a numerous progeny by
" her, whom he should set up for princes and rulers up and down the
** world, by one of whom he should be succeeded. Ver. 16. Instead
" of thy fathers, shall be thy children, whom thou inayest fnahe princes in
" all the earth. But this cannot be true : for beside that we read not
" of any children Solomon had by Pharaoh's daughter, It is certain that
** Rehoboam, who succeeded him, was the son of Naamah an Ammoni-
** tess, 2 Chron. xii. 13. and so far was he from being able to set up his
*' sons to rule over other countries, that it was with great difficulty
** that his successors kept two tribes of the twelve stedfast to them,"
&c. — From all which Peirce concludes, Certainly a greater than Solo'
?7ion is here.
2. The sceptre of thy kingdom is a sceptre of rectitude. Peirce under-
stands this of the antecedent government of the Son, which he thinks
extended only to the Jews. But whoever considers this and the fol-
lowing verse, will be sensible, that they are a prophecy of the duration
and righteousness of that universal kingdom, which Christ was to ad-
minister after his resurrection : and, that the following verse is a de-
claration, that he should receive the universal kingdom as a reward of
that love of righteousness, which he shewed in his Incarnation and
death. See Philip, ii. 8, 9.
Ver. 9. Hath anointed thee with the oil of gladness. Anciently Kings,
Priests, and Prophets, were consecrated to their several offices, by the
ceremony of solemn unction with perfumed oil j called in the Psalm
the oil of gladness, because it occasioned great joy, both to the person
anointed, and to those who were present at the ceremony. Where-
fore, the Son being appointed of God, to the high offices of universal
JCing, Priest, and Prophet, among men, he is called by way of emi-
nence. The Lord\s Messiah, Christ, or ajiointed one. But the oil, with
which God anointed or consecrated him to these offices, was not any
ETaterlal oil j nor was the unction external j but internal with the
Holy Ghost. We may therefore understand the Psalm as a prediction
of the descent of the Holy Ghost on Jesus at his baptisiriy whereby: was
signified God's giving him the Spirit without measure, John iii. 3%
Vol. III. 3 A V^. 10;
S58 HEBREWS. Chap. I.
in the hegmmng foimdedst greatness of the Son above all the
the earth/ and the works angels, (See ver. 14.) it is said, PsaL
of Mj/ hands are the he a- cii. 25, — 27. Thou Lord in the be gin-
vens. ning didst firmly build the earth, and the
nvorks of thy poiver are the heavens.
1 1 They shall perish, ^ 1 1 They, though firmly founded,
but thou dcst remain,'^ and s-hall perish, but thou their maker jt7W-
they all as a garment shall sessest an endless existence : and they all,
grow old ; as a garment, become useless by long
wearing, shall grow old ; unfit for
answering the purpose of their crea-
tion ;
12 And as [Tn^i^oXaiov) 12 -<^;/ J then, as a worn out upper
an uj?per garment, thou garment, thou wilt fold them up, and
wilt fold them up, and lay them aside as useless, and they
Ver. 10. Thou Lord in the beginning foundedst the earthy &c. Some
think this was addressed to the Father, and not to the Son. But as
the former passages are directed to the Son, it is reasonable to suppose
this is so likewise : especially as it would not have been to the apostle's
purpose to quote it here, if it had been addressed to the Father. By
affirming that these words were spoken to the Son, the apostle confuted
the opinion of those Jews who held that the angels assisted in making
this mundane system : An error, which was afterwards maintained by
some heretics in the Christian church.
Ver. ll.—l. They shall perish. Of the perishing of the earth, and
heavens or atmosphere, Peter hath written, 2 epist. iii. 10. — 13. where
also he hath foretold, that there are to be new heavens and a new earth
formed for the righteous to live in, after the old creation is destroyed.
2. But thou dost remain. Aixf^ivug, dost remdin continually. This
word may be either the present of the indicative, or the future, ac-
cording as it is written with, or without the circumflex. In the com-
mon Greek copies it is written without the circumflex ', for which rea-
son our translators have rendered it. Thou remainest. But Peirce con-
tends that it should be rendered, Thou slialt retnam^ because the other
verbs in the verse are in the future tense.
Ver. 12.— 1. And as an upper garment^ or cloak. Beza thinks the
word 7rs^<l^oAflt<ov signifies the covering of a tent, which, when the tent is
to be moved to another place, is taken down and folded up.-
2. And they shall be changed. The word xXXuyvifrovrxt, signifies both
to change and to exchange. Here the meaning is, that the present earth
and its atmosphere, are to be exchanged for the new heavens and earth,
of which St Peter speaks, 2 Ep. iii. 10.
Ver. 13. — 1. Sit thou at my right hand. Our Lord, Matlh. xxii. 43o
spake of it to the Pharisees as a thing certain, and allowed by all the
•Tewish doctors, that David wrote the CX. Psalm by inspiration of the
Spirit concerning Christ. This passage therefore is rightly applied to
Christ, by the writer of the epistle to the Hebrews. See chap. v. 10.
note.
2. Tin
Chap. I.. HEBREAVS. 359
they shall be changed.^ shall he clmnge:! for the new heavens
Bat thou art the same, and the new earth, to be substituted
and thy years shall never in their place ; hut thoii^ their maker,
fail. ' art the same^ without any change^ and
thy duration shall never have an end.
13 (A5, 104.) More- 13 Moreover, none of the angels
Qver^ to which of the an- have any propter dominion over the
gels said he at any time, world. For, to luh'uh of the angels
Sit thou at my right hand ' dad God at amj time say, as he said to
till I make thine enemies his Son in the human nature, Psal. ex.
the footstool'' of ihy feet ? 1. Sit thou at my right hand: reign
thou over the universe, till I utterly
suhject all thine enemies to thee P
14 Are they not aU 14 Instead of exercising sovereign
ministering spirits,' sent dominion. Are not all the angels cal-
forth to minister for them* led Psal. civ. 4. ministering spirits,
who shall inherit soJva- subject to the Son, (ver. 6.) and by
iion ,•? him sitting at God's right hand, (ver.
13.) sent forth to minister for theniy
who shall inherit immortality as the
sons of God ?
2. Till I make thine enemies the footstool of thy feet. The eastern
Princes used to tread on the necks of their vanquished enemies, in
token of their utter subjection, Josh. x. 24. And some of the more
haughty ones, in mounting their horses, used them as a footstool. This
passage, therefore, is a prediction of the entire conquest of evil angels
and wicked men, Christ's enemies.
Ver. 14.---1. Are they not all ininistering spirits P This is said, per-
haps in allusion to the Hebrew name of angels, which properly signi-
fies, Messengers.— The word all here is emphaticai, denoting that even
the highest orders of angels. Dominions, Thrones, Prifwifialities, and
Powers, (Philip, ii. 10. Eph.i.21. 1 Pet. iii. 22.) bow the knee, and
are subject to Jesus -, ministering in the affairs of the world according to
his direction. But, although the scriptures speak of all the angels as
thus ministering, the word all, does not imply, tliat every individual
angel is actually employed in ministering for the heirs of salvation, but
that every one of them is subject to be so employed.
2. Sent forth to minister (§««) for them who shall inherit salvation.
The apostle does not say minister to, ^\xifor them, &:c. The angels
are ministers ^vho belong to Christ, not to men, though employed by
him for the benefit of men. Wherefore, this passage affords no ground
for beheving that every heir of salvation has a guardian angel assigned
to him. Of the ministry of angels for the benefit of the heirs of sal-
vation, we have many examples, both in the Old and in the New Tes-
.'ament.
CHAP-
360 View. HEBREWS. Chap. II.
CHAPTER IL
Vieiv and dllustration,
^ I ^HE foregoing display of the greatness of the Son of God
-*- being designed, not only to give the objections of the Jews
their full force, but to make mankind sensible of the oblis:ation
they are under to obey Jesus, and to hearken to his apostles, the
writer of this epistle very properly begins Jiis second chapter,
with an exhortation to the Hebrews, to pay the utmost attention
to the things which they had heard from Jesus and his apostles,
ver. 1. — For, says he, if our fathers, who disobeyed the com-,
mand to enter into Canaan which God spake to them by angels,
were justly punished with death, ver. 2. — how can we hope to
escape eternal death, if we neglect the great salvation from sin
and misery, together v/ith the possession of heaven, which was
first preached to us by the Lord himself, and which was after-
wards confirmed to us by his apostles and m.inisters, who heard
him preach and promise that salvation, ver. 3. — and whose tes-
timony ought to be credited, since God bare witness with them,
by the miracles which he enabled them to perform, and by
the gifts of the Holy Ghost which he distributed to them,
ver. 4. — But lest the Hebrews might despise the gospel, because
it was not preached to them by angels, the apostle told them,
that God had not employed angels to lead believers into the futm-e
heavenly world, the possession of which is the great salvation
■whereof he spake. — By this observation he insinuated, that the
tidings of the great salvation, were not to be disregarded because
they were preached to them by men, and not by angels, since
these men were commissioned by Christ and attested by God,
ver. 5e
The Hebrews being thus prepared for listening with attention
to the apostle, he proceeded to answer the different objections
urged by the doctors against our Lord's pretensions to be the
Son of God. These objections, it is true, he hath not formally
stated, because they were in every one's mouth j but from the
nature of the things which he hath written, it is easy to see
what they were. — The^rj-/ objection was taken from our Lord's
being a man. This, in the opinion of the Jews, was sufficient to
overthrow his claim altogether •, because for a man to call himself
the Son of God, was so contrary to every idea they hati formed
of the Son of God, that even the common people thought it a
blasphemy, which deserved to be punished with death. John
X. 33. For a good work lue stone thee noty hut for hlasphemijy because
thou being a man, makest thyself God, See also John v. 18. and
1 John V. 5. note. In this prejudice the people were confirmed,
by the sentence oj the chief priests, elders, and scribes, who.
after
Chap. II. HEBREWS. Vikw. SGi
after a solemn trial, pronounced Jesus guilty of blasphemy, and
condemned him to death, because he called himself tJie Christ
the Sen cf thhlejsed God; Mark xiv. 61. A sentence for which
there Avas no foundation, since in their own scriptures it was ex-
pressly and repeatedly declared, that the Christ was to be the So/j
both cf AbraJiam mid cf David. But the doctors, it seems, un-
derstood this in a metaphorical sense. For, when Jesus asked
the scribes, how the Christ could be both David's Son and David's
Lord, they were not able to answer him a word : beino- icrno-
rant that the Christ was really to become man, by descend in o-
from Abraham and David, according to the flesh.
A j-fi-c;?;^ objection raised agi.inst our Lord's being the Son of
God and King of Israel, was taken from his mean condition ;
from his never having possessed any temporal dominion ; and
from his having been put to death. These things they thought
mcompatible with the greatness of the Son of God, and with his
glory as the Christ, or king universal, described in their sacred
writings. And therefore, when Jesus mentioned his being lift-
ed 7ij), the people objected John xii. 34. We have heard out of
the law, that the Christ ahideth for ever, hoiv say est thou, the Son of
man must he lifted up ? Who is this Son of man ? Their notions
concerning the temporal dominion of the Christ, and his abidin'T
on earth for ever, the Doctors founded on Dan. ii. 44. v/here
the empire of the Christ was foretold, under the idea of a kiiyr-
dom ivhich the God of heaven ivas to set up, and ivhich ivas never to
he destroyed ; — but ivhich should break in jjieces and consume all
Ungdoms. Also on Dan. vii. 13,14. Where one like the Son of
man, is represented as coming in the clouds of Jieaven, and receivinir
dorninion and glory ^ and a kingdom, that all people, nations, and lan-
guages should serve him. Likewise in other passages, the king-
dom and victories of the Christ, are described by ideas and ex-
pressions taken from the kings and kingdoms of this world :
And, the Christ himself is called God's king, whom he would set
on his holy hill of Zion : And Messiah, or Christ, the Prince.
These things led the Jews to fancy, that the Christ was to be a
great, temporal prince, who would set the Jews free from foreign
tyranny, and subject all nations to their dominion ; that Jerusa-
lem was to be the seat of this universal empire : and that every
individual Jew would have some share in the administration of
it. Wherefore, when Jesus of Nazareth refused to be made a
king, and disclaimed all temporal dominion, and lived in the
greatest privacy, subject to poverty, persecution and death, they
derided his pretensions to be the Christ, M^irk xv. 31. The chief
priests mocking, said amofig themselves, luith the scribes. He saved
others, himself he cannot save. 32. Let Christ, the ki-ng of Israel,
descend noiv from the cross, that lue may see and believe. These
J^arned men were ignorant that tlie kingdom of the Christ, is
not;
362 View. HEBREWS. Chap. II,
not of this world ; that it is established, not by foixe, but by the
power of persuasion, Psal. ex. 3. that it has for its object the de-
struction of sin, and of all its abettors, and the establishment of
righteousness in the earth ; that the victories by which these
grand events are brought to pas% are all of a spiritual kind •, and
that the greatness of the Christ consists in ruling, npt the bodies,
but the spirits of men, by drawing their affections, and influen-
cing their wills. And, as the Jews had no conception of these
things, so neither did they know that the felicity which the sub-
jects of the Christ are to enjoy, is not of tliis world, but of the
heavenly coun^try, which was promised to Abraham and to his
seed by faith.
The ideas which the Jews had formed of the Clu*ist, and of
his kingdom, being founded in ignorance of their own Scrips
tures, though pretended to be derived from that source, it be-
came necessary, by clear testimonies out of these very Scriptures,
to prove. That, from the beginning, God determined to send
his Son into the world clothed with flesh, so as to be the Son of
man, as well as the Son of God ; That he was to possess no
worldly dominion while on earth, but to be subject to all the
evils incident to men, and at length to be killed ; after which
he was to arise from the dead, and in the human nature to be in-
vested with the government of the world, for the purpose of de-
stroying all the enemies of God, and of putting the righteous in
possession of the kingdom promised to the saints of the Most
High : I say it was necessary to prove all these things by clear
testimonies from the Jewish Scriptures ; because no other proofs
would be regarded by the unbeheving Hebrews.
With this view, therefore, the apostle quoted Psal. viii. 4.
where it is foretold, that God would make his Son for a little
zuUIe less thatt angels^ by sending him into our world made flesh,
and subject to death •, after which he would croivn Mm iv'ith glory
and homury by raising him from the dead, and placing him in the
human nature, over the luorhs of his hands^ ver. 6, 7. — and by sub-
jecting all things under his feet. On this the apostle remarks,
that we do not yet see all things subdued by him, and put under
him, ver. 8. — But we have seen Jesus for a little while made less
than angels, that by the grace of God he might taste death for
every man *, and for the suffering of death, be crowned with
glory and honour, by his resurrection from the dead, his ascen-
sion into heaven, his sitting at the right hand of God, and his
sending down the gifts of his Spirit upon men. This certainly
is evidence sufBcient, that all enemies shall at length be put un-
der his feet. No just objection, therefore, lies against Jesus as
the Christ, for his having had no temporal kingdom, ver. 9. —
Next, by informing us, that the Son was made flesh, that he
ijiight die for evei^ man, the apostle hath removed the offence
occasipne4
feHAP. 11. HEBREWS. View. 36^
t>ccasioned by the death of the Son of God. His death was ne-
cessary for procuring pardon to them who believe ; And this ap-
pointment, the apostle tells us, is to be resolved into the sove-
reign will of God, because it belonged to him who is offended by
the sins of men, to prescribe the terms on which he will pardon
them. And therefore, when he determined in bringing many
sons into glory, to make the Captain of their salvation a perfect,
or effectual Captain, through suffering death, he only exercised the
right which belonged to him, ver. 10. — Then to shew more ful-
ly, that God determined to send his Son into the world made
flesh, the apostle subjoins more quotations from the Scriptures, in
which the Christ is spoken of as a man, ver, 11, — 13.
A third objection to our Lord's claim, was taken from his
being born of a woman in the weak helpless state ot an infant.
This the scribes thought incompatible with the greatness of Christ
the Son of God. Hence, in confutation oT our Lord's preten-
sions to be the Christ, the Jews said to one another, John vii. 27.
JVe know this man nvhence he is. But ivhen the Christ cometh^ no
man knoweth ^whence he is. Farther, because the Christ was fore-
told, Dan. vii. 13, 14. to come w^ith the clouds of heaven to re-
ceive dominion, the Jews expected that he would make his first
appearance among them, in the clouds. This they called a sign
from heaven, and desired Jesus to shew it. Matt. xvi. 1. But, to
remove these false opinions, the apostle observed, that since the
children or disciples given to Messiah to be saved, partake of
flesh and blood, by being born of parents who are flesh and
blood, Messiah also partook of the flesh and blood of men, by
being born of a woman, that through death he might, according
to God's promise concerning the seed of the woman recorded
by Moses, destroy the devil who had the power of death, ver.
14-. — and deliver mankind from the fear of death, by giving
them the assurance of pardon, and resurrection fromi the dead,
ver. 15. — So that our Lord's claim to be the Christ, instead of
being overthrown, was strongly established, by his birth of a
virgin.
A fourth objection was taikcn from our Lord's being subject
to all the miseries and calamities incident to men. This the
Jews thought inconsistent with the divine nature of the Christ.
But in answer, the apostle told the Hebrews, that Jesus did not
lay hold on angels to save them, but on the seed of Abraham,
ver. 16. — For which reason it was necessary, that in all tilings
he should be made like his brethren whom he was to save ; that
being their brother, and havIncT the atFectlon of a brother for
the whole human race, he might exercise the office of an high-
priest mercifully towards men, as \vell as faithfully towards God,
by making propitiation for their sins through his death, ver. 17.
— This however is not all He was sul^jected to affliction and
temptation
364 View: HEBREWS. Chap. If.
temptation like his brethren, that he might have such a fellow
feeling of their infirmity and of the difficulty of their trial, as
would dispose him, in the exercise of his kingly power, not only
to succour them when tempted, but in judging them at last, to
make them such gracious allowances, as the weakness of their
nature, and the strength of the temptations to v/hich they were
exposed, may require, ver. 18. — ^l^hese being considerations of
great importance, they are suggested a second time, chap. iv. 15.
Such are the answers made by the writer of this epistle, to the
objections whereby the scribes endeavoured to confute the claim
of Jesus of Nazareth to be the Christ the Son of God, taken — 1.
From his being a man. — 2. From his never having possessed
any kingdom, and from his having suffered death. — 3. From his
having become man, by being born in the helpless state of an in-
fant.— 4. From his having been liable to all the miseries and
calamities incident to men. — Wherefore, after hearing these an-
swers, the offence of the cross ought, with the Jews, to have
ceased for ever. And if any others reject the gospel, on account
of the high titles given therein to Jesus, fancying his greatness as
the Son of God is inconsistent with his manifestation and suffer-
ings in the flesh, the reasonings in this chapter are highly worthy
of their consideration, as they afford a satisfactory solution ot
their doubts.
New Translation. Commentary.
Chap. II. l.{Aioirxrc) 1 Because the Son, hj whom Gcd
On this accoimty we ought hath sjpohen to us in. these last days, is
to attend the more earnestly greatly superior to all the angels, both
to the things which ivere in his nature and office, ive ought to
heard, lest at any time we pay the more attention to the things
should let THEM slip. ' ivhich the ministers of the luord heard
him speak, (ver. 3.) Lest at any time
ive should let them slip out of our
minds.
2 For if the word' 2 For, if the law luhiJi God spake
spoken by angels* was to the Israelites, by the ministry of
Ver. 1. Let them slip, nx^c.pp'j&'uf.v ^ lltevnUy, should run oi^t, as leaky
vessels. This word is used in the same sense Prov. iij. 21. LXX. '!;:-
f^Yi 7ra^oi^^vyi(;, my SOU, let them not depart.
Ver. 2.---1. For if the word, flere Aoyo?, the word, signifies die
law of Moses, and all the other commands given to the Israelites, but
especially the command to enter into Canaan ; as is plain from the
contrast in this passage, between the salvation of believers by their in
troduction into heaven, and the salvation of the Israelites by their in
production into Canaan.
2. Spohn lij artgeh. That the law of Moses was spoken by angel*?,
Chap. II. HEBREWS. 365
firm, and every transgres- angels^ was so confirmed by the mira-
sion and disobedience ^ re- cles which accompanied it, that every
ceived a just retrlbutmi^ presumptuous transgression and diso-
bedienccy received a just punishment^
3 How shall we escape, 3 How shall nve escape unpunished,
if we neglect so great a if we disbelieve and despise the news of
salvation ? * ivhichy begin- so great a salvation P which began to be
ning to be spoken "• by the preached by the Lord himself, and hath
Lord, was confirmed to been fully published and confirmed to
us ' by them who heard us Jews, not by a vague report, but
piMj ^^ the credible testimony of the apo^
sties and others who heard him ;
is afHrmed likewise by Stephen. Acts vii. 53. and by Paul, Gal. iii. 19.
And that one angel in particular spake to Moses fiom the bush, and
on Mount Sinai, the same Stephen informs us, Acts vii. 30. — 38. Yet
we are told, Heb. i. 1. xii. 2.>. that the law was spoken by God him-
self. To reconci-ie these seemingly opposite accounts, we may suppose,
That as Moses, aflerwards, was employed to speak to the Israelites in
the name of God, the words which God spake to him, so when the ten
commandments were spoken, an angel was employed to repeat, in a loud
and lerrible voice, the words vvhioh God pronounced, / am the Lord thy
God, with what follows. And that other angels, as Chrysostom ob-
serves, excited the thunderings, the lightnings, the smoke, the earth-
quake, and the sounding of the trumpet, which preceded God's speak-
3. Transgression and disobedience. Transgression, is the leaping over
the bounds which the law hath set. by doing the things it furbids.—
Disobedience, is the refusing to do the things it enjoins.
Ver. 3.---1. Neglect so g7'e/it a salvation. As the salvation preached
in the gos-.-^el, consists in delivering mankind from their spiritual ene-
mies, and in putting them in possession of rest in the heavenly country,
it justly merits the epithet o^ great ^ being unspeakably greater than the
salvation which God wrought for the?;- Israelites •, which consisted in
their deliverance from the Egyptian bondage, Exod. xx. 2. and in
their being made to rest in Canaan, from ail their enemies round
about.
2. JV/iic/i beginning to he spoken by the Lord. Jesus Is called the Lord,
because as* maker and governor of the worlds, he is Lord of ail, Acts
X. 36. consequently he is able both to reward those who obey him, by
bestowing on them eternal salvation, and to punish with everlasting de-
struction those who disobey him.— This salvation was formerly preach-
ed to the Israelites in the covenant with Abraham, under the figure of
giving them the everlasting possession of Canaan : but was preached
plainly, by the Lord and by his apostles, in the gospel.
3. Was confi,ruisd to us by them who heard him. The appstle having
observed in ver. 2. that the law spoken by angels was confirmed by the
miracles which acccsmpanied' its delivery, he judged it proper to men-
lion, that the gospel was equally confirmed by the great miracles which
accompanied the preaching, both of Jesus himself and of his apostler.
Vol. III. ' 3 I^, Wherefore.
366 HEBREWS. Chap. II.
4 God bearing joint 4 God himseM bearing Joint luitness^
ivitfiess, both bj/ signs and to the sanation preached of the
wonders, and divers mi- Lord and his apostles, both by signs
racles, (see Rom. xv. 19. and nvonders^ and miracles of divers
note 1.) and distributions /^///.r/j-, which he enabled these preach-
of the Holy Ghost,' ac- ers to perform, and by distributions of
cording to liis own pie a-^ the gifts of the Holy Ghost, wliich
sure P they bestowed, not according to their
will, but according to his oivii pleo'
sure ?
5 For to the angels he , 5 For although the angel (Exod.
jhath fiot subjected ihe\vor\d xxiii. 20.) who conducted the Israel-
ivhich IS to come,' co/i' ites, had Canaan subjected to him, to
cerning which we speak. the angels God hath not subjected the
ivorld ivhich is to come^ the possession
of which, is the salvation of ivhich iv?
speak.
WTierefore, such of the Hebrews as had not heard Jesus preach the
great salvation, were nevertheless bound to give heed to the tijing?
which he had preached, since they were sufficiently declared and
proved to them, by the apostles and the other ministers of the word,
who had heard him preach these things.-— 'I hough the writer of this
epistle, ranks himself among those to whom the apostles confirmed the
preaching of Jesus, it does not foUoxv that he was himself no apostle.
See this proved, pref. sect. 1. art. 2. paragr. 3.
Ver. 4. And distributions of the Holy Ghost. Moses wrought many
signs and wonders and miracles, Deut.xxxiv.il. But the distribu^
tions of the Holy Ghost, he knew nothing of. They were peculiar to
the gospel dispensation, and consisted of the internal gifts of wisdom^
knowledge, prophecy, faith, the discernment of spirits, tongues, and the in-
terpretation of tongues. These are called, distributions of the Holi/ Ghost,
because he divided them to every one as he pleased, 1 Cor. xii. 11.
Ver. 5. Hath not subjected the world which is to came. OiKn^ivvnt tjjk
ftiXX^axv. The gospel dispensation is called uimoi; jWiAAavTe?, the age to
come, Heb. vi. 5. but never oixa^svijw taxx^crccv, the habitable world to come.
That phrase, if I mistake not, signifies the heavenly country promised
to Abraham and to his spiritual seed. Wherefore, as oiK'uuvm the world,
Luke ii. 1. and elsewhere, by an usual figure of speech, signifies the in-
habitants cf the world, the phrase e^jta^ssyjif fji.ih'hyi^v.^, may very well sig-
nify, the inhabitants of the world to come, called, Heb. i. 14. Them who
shall inherit salvation. If so, the apostle's meaning will be, that God
hath nQt put the heirs of salvation, who are to inhabit the world to
come, the heavenly Canaan, in subjection to angels, to be by them con-
ducted into that world, as the Israelites were conducted into the earthly
Canaan by an angel, Exod. xxiii. 20. They are only ministering spirits,
sent forth by the Son to minister for the heirs of salvati(^n, but not to
conduct them. The heirs who are to inhabit the world to come, God
hath put in subjection to the Son alone. Hence he is called, the Cap-
Chap, it HEBREWS. ^ 367
6 Noiu one in a certain 6 Now, that the Son of God was
place, ' plat7ilij testified, to be made flesh, and in the flesh
tain of their sahation^ Keb. ii. 10. And, having introduced them into
the heavenly country, he will deliver up the kingdom to God the Fa-
ther, as we are told, 1 Cor.-xv. 24.
Ver. 6.— 1. "Now one in a certain place. The place here referred to
if? Psal. viii. which hath been generally understood of that manifestation
of the being and perfections of God, v/hich is made by the ordination
of the heavenly bodies •, and by the creation of man in the next degree
to angels \ and by giving him dominion over the creatures.— But this
interpretation cannot be admitted, because at the time the Psalmist
^vroLC, God's name was not rendered excellent in all the earth by the
vrorks of creation, as is affirmed in the first verse of the Psalm. The
true God was then known, only among the Israelites in the narrow
country of Canaan. Neither had God displayed his glory, above the
nianifestation thereof m.ade by the heavens. Wherefore the first verse
of the Psalm, must be understood as a prediction of that greater mani-
festation of the r.ame and glory of God, which was to be made in after
times, by the coming of the Son of God in the flesh, and by the preach-
ing of his gospel.— Xext, our Lord, Matth. xxi. 15, 16. hath expressly
declared, that the second verse of this Psalm, foreteis the impression
which the miracles wrought by God's Son in the flesh, w^ould make on
the minds of the multitude, called bahes and sucklings ^ on account of
their openness to conviction, as well as on account of their want of li-
terature. Struck with the number and greatness of Messiah's miracles,
the multitude would salute him with hosannas, as the Son of David,
And, thus his praise as Messiah, would be perfected out of their mouth.
Farther, it is declared in the Psalm, that this strong proof of his Son's
mission, was to be ordained by God, for the confutation of infidels his
enemies, and that he mijht still, or restrain the devil the great enemy
of mankind, called in the Psalm, the avenger, because he endeavours to
destroy mankind, as the avenger of blood endeavoured to destroy the
man slayer, before he fled into the city of refuge.- -With respect to the
(jth and following verses of this Psalm, they are not to be interpreted
of the manifestation, which God hath made of his glory bv the creation
of man, in regard St Paul hath assured us, that these verses are a pre-
diction of the incarnation, and death, and resurrection, of the Son of
God, and of his exaltation to the government of the world. For, ha-
ving quoted these verses, he thus explains and applies them j Heb. ii. 8.
By subjecting all things to Imn, he hath left nothing iinsubjected. But
now, we do not yet see all things subjected to him. 9. But we see Jesus,
who for a little while %vas made less than angels— for the sufering of
death crowned witii glory and honour. Wherefore, according to the
apostle, the person, who, in the Psalm, is said to be made for a little
while less than angels, and whom God crowned with glory and honour,
and set over the works of his hands, and put all things under his feet,
is not Adam, but Jesus.— And whereas in the Psalm, the beasts of the
field, the fowls of the air, and the fsh of the sea, are mentioned as sub-
jected, they were with great propriety subjected to Jesus, that he might
support an J govern them for the bcncht of man, his chief" subject on
earth j
868 HEBREWS. Chap. It.
Saying,- What Is man was to be appointed King universal,
that tliou sJiGiildst retnem- David in a certain place, Psal. viii. 4'.
her him ? or the son of jAainly testifiedy Sayings What is the
man, that thou shculdst lirst man that thou shouldst remember
Icok upon him ? him ; or the posterity of the first many
that tJiou shouldst tale such care of
them ?
7 Thcn//^j-/wflif'him* 7 For, to save them from perish^
earth \ seeing the happiness of man, In his present state, depends, in
pari, on the sustentatlon and government of the brute creation. — Here
it is proper to remark, that if, ta. Travras, the expression in the Pbalm,
includes all things without exception, as the apostle affirms, Heb. ii. S.
1 Cor. XV. 27. angels as well as men, being subjected to the person
spoken of in the Psalm, Adam cannot be that person, since no one sup-'
poses that the angels were subjected, in any manner, to him.
The foregoing view of the meaning of Psalm viii. founded on the in-
terpretation given of it by our Lord and his apostles, will still more
clearly appear to be just, if the import of the several expressions and
phrases used in it, is attended to, as explained in the following notes.
2. Flainhj tsstijkd, ^^i^'^gi ^'^' '^^^ ^^^^ ^^^ ^-^ verses of Psalm
viii. quoted in this passage, were produced by the apostle in confuta-
tion of the Jewish doctors, who affirmed, that in regard Jesus of Na-
zareth w-as a man, and Instead of possessing kingly power, had been
put to death, for calling himself Christ the Son of the blessed God, he
can neither be the Son of God, nor the Messiah whom God promi^ed
to set on his holy hill of ZIon, Fsal. ii. 6. to rule his people. For in
these verses of PsaL viii. according to their true meaning, it was fore-
told, that the Son of God was to be made, for a little while, less thaii
the angels, by becoming a man ; and, that after suffering death In the
flesh, he was to be crowned with the glory of universal dominion.—
Nor, can these verses be otherwise understood. For if they were Inter-
preted of the creation of man, they would have no relation to the
apostle's design in this passage of his epistle, which was to establish the
claim of Jesus of Nazareth, to be the Son of God and King of Israel.--
Because David, who Avrote the vliith Psalm, mentions his looking to
the heavens, and to the moon and stars, and particularizes sheep and
oxen, as subjected to the person who was for a little while made less
than the angels, Estius conjectures, more ingeniously, perhaps, than
truly, that he wrote it, while he watched his father's flocks, in the fields,
by night.
Ver. 7.— 1. T/iQU hast made. Here, and in what follows, the pre-
terite tense is put for the future •, as is often done in the prophetic
ivri tings, to shew the certainty of the events foretold.— T/^02^ wilt tjiale
hint : Thou wih crown him,
2. Him.— The pronoun him, in this place, doth not refer to the im-
mediate antecedent, 7nan, or the son of man, but to a person not m.en-
tioned in the psalm., of whom the Psalmist was thinking : namely, th<"
Son of God. Of this use of the relative pronoun, see examples, Ess.
iv. u4.
3. For
Chap. II. HEBREWS. S69
for a little ivhile ^ less than ing, Thcu wilt make him, who is thy
angels f thou hast crowned Son, for a little while less than angelsy
him with glory and ho- by clothing him with flesh, and sub-
noar,'^ and hast set him jecting him to death. After that,
over the works of tiiy Thou wilt crown him with glory and
hands. honour, by raising him from the dead,
a?id wilt set him over the worlds of thif
Jiafids^ as Ruler and Lord of all.
8 Thou hast subjected 8 Thou wilt put all tJungs under his
kll thing-s under his feet. feet. See Eph. i, 22. note. Where-
{Tscp. 93.) Wherefore, hy fore, by subjecting all things to him,
subjecting all thi;t:gs tohiniy God will leave nothing unsubjected j
he hath left nothing un- consequently, there is nothing over
subjected.'' [i^vj Iz) But which his power will not at length
now, we do not yet see all finaiiy prevail. But at present we ds
things subjected to him. ?iot yet see all things subjected to him i
for evil angels, and wicked men, are
still unsubdued by him.
3. For a Ih'le while. So, (^ix-xjn ri, properly signifies, and is tran-
slated in our Bible, Luke xxii. 58. licet ^iroi Zg^ci-vv, and after a little
while. — Acts V. 34. And commanded to put the apostles fort h^ &^a^v n,
& little space, or vvlule.--Tliat rXu.rru7ccc avtov Io^a^^v n ttx^' uyyiXag^ in
the psalm, doth not signify, thou hast made him a little less than angels,
but, hait made him for a little vjhile less ; and, that it is to be under-
stood, not of the creation of man, but of the humiliation of the Son of
God, is plain, because man^ both in his nature, and in his rank among
the creatures, is greatly inferior to the angels.
4. Thou lain crowned him vjith glory and honour. This, no doubt,*
might be said of Adam, to whom God gave dominion over the crea-
tures. Nevertheless, as St Paul hath expressly affirmed, ver. 9. that
the person who is said in the Psalm, to have been made for a little
while less than angels, &c. is Jesus, we must understand the glory and
honour with which he was crowned, of the things which happened to
him after he was made less than angels. See ver. 9. note 4.— Jesus
was covered with the greatest ignominy, when he was crucified by the
Jews as a deceiver, for calling himself Christ the Son of God. But,
by his resurrection and subsequent exaltation, that ignominy was en-
tirely removed ; and his fame, and name, and honour as the Son of
God, were in the most illustrious manner restored to him. See Philip.
ii. 9.— II.
Ver. S. He hath left nothing unsuhjected. Though the apostle's ar*-
pjument, requires us to attend only to the subjection of angels and mert
■ ') Jesus, the universality of the expression, sheweth, that the material
fabric of the world, together with the brute creation, are put under his
government. According/y, in the Psalm, the beasts of the field, the
fowls of the air^ and the fish of the sea, are mentioned as subjected to the
Son, for the reason mentioned in note 1. on ver. 6. of this chapter, at
the end.
370 HEBREWS. Chap. II.
9 But we see Jesus, 9 But we see Jesus^ ivlio for a little
Vihofor a little while was while was made less than afigels, by
made less than angels^ ' appearing in the flesh, that^ through
that, by the grace of God the gracious appointment of God he
he might taste of death, ^ might die^ not for the Jews only, but
{v7:i^) on accoufit of everij on account of every one : Him we see,
oncy > (^<«) for the suffering Jor the suffering of death, crowned with
of death, crowned with glory and honour, by his resurrection
glory and honour.'^ and ascension. And these are suffi-
cient proofs, that all his enemies shall
finally be subdued by him.
Ver. 9.— 1. We see Jesus, who for a little ivhile was made less than
angels. Here the apostle informs us, who the him or person is, of
whom the Psalmist spake, Psal. viii. 5, 6. He is not, the first man^ nor
the Son, that is the posteritij, of the first man. But the person, v^honi
God made for a little while less than angels, is Jesus.
2. That by the grace of God, he might taste of death. The Syriac
translation of this clause, is. Ipse enim, excepto Deo, per benevolentiam
suam, pro quoms homme gustavit mortem. It seems the copy, from
which this translation was made, instead of, %«^tr< ^I'i, read %oi^tc, 5s8 -,
which is the readhig also of some MSS. mentioned by Mill ; who says,
the sound sense of that reading is, that Christ died, not as to his di-
vine, but as to his human nature. — Tasting of death, and seeing death,
are Hebrew forms of expression, signifying, dying, without regard to
the time one continues dead, or to the pain he suffers in dying. See
Matth. xvi. 28. John viii. 5. Chrysostom, however, and others of the
ancients, v.ere of opinion, that the phrase imports, our Lord's continu-
ing only a short time in the state of the dead.
3. On account of every one. As this discourse is, concerning God^s
bringing many sons into glory through the death of Christ, the phrase^
vm^ %-eivT<^, may be thus supplied, vTrtp xavx©-' vtov ; on account oj evenj
son, namely of God, who is to be brought into glory. — It is true, how-
ever, that Christ died on account of every one, in the largest sense of
the expression ^ in as much as, all men, without exception, derive
great and manifold advantages from his death, although all are not to
be saved thereby, as was shewed, 2 Cor. v. 13. note l.---Since the
apostle hath declared in this passage that Jesus was made for a little
while less than angels, that he might be capable of dying for the sal-
vation of mankind, it is evident that his being made for a little while
less than angels, consisted in his being made llesh, in his appearing in
the flesh on earth in the form of a servant, and in his dying on the
cross.
4. Tor the suffering of death crowned with glory and honour. In the
original, these words are placed after the clause. We see Jesus who for
a little was i?2ade less than angels ; and before the clause, that by the
grace of God he, &.c. This inverted order, the Greek language ad-
mits, by reason of its peculiar structure. But, in translating such pas-
sages into a language which, like the English, sparingly admits an in-
verted position of the words, they must be arranged according to their
natural
Chap. II. HEBREWS. 371
10 For it became him, 10 The salvation of mankind
for whom ar-: all things, through the death of the Christ,
and by whom are all need not surprise you. For it he-
things, ^ ivhen bringing longed to Gody luho is the last end, as
many sons into glory, to luell as the first cause of all things^
make the Captain of their ivJicn bringi?ig his manij sons into hea-
nitural order, as is done in the nev/ translation. The propriety of this
arrangement, even the unlearned reader will perceive, if he attends to
the translation of the verse, given in our Bible, which, by following
the order of the words in the original, absurdly represents Jesus as
crowned with glory and honour, that by the grace of God he might
taste of death for every one. — Jesus was crowned with glory and
honour, by his resurrection from the dead, whereby God demonstrated
him to bei his Son •, by his ascension into heaven j and by his sitting-
down at the right hand of God, as the Ruler of the world. All this
glory, we are in this passage told, Jesus received, as the reward of his
having suifered death for the salvation of mankind. The same senti-
ment is delivered, Philip, ii. 9, 10, 11. — The apostles, and all the eye
v.'itnesses of his resurrection, and every one who received the gifts of
the Holy Ghost, which Jesus shed down from heaven, or who beheld
them in others, saw Jesus thus crowned wath glory and honour. So
Peter told the Jews, Actsii. 32, 33.
Ver. 10. — 1. It hecat?i€ him, for whotn are all things, &c. This Is a
description of the sovereignty of God. The like description we have,
Rom. xl. 36. The apostle in this passage simply affirms, that it be-
longed to the sovereignty of God, to determine that mankind should
be saved through the death of his Son. See the last note on this
verse. But, chap. x. 7. — 10. he proves from the Jewish scriptures,
that God actually determined to save us in that manner, and in no
other.
2. When bringing matuj sons into glory ; namely believers, called God's
■'>onSf John I. 12. This is an allusion to the introduction of Israel,
(whom God dignified with the title of h,'s Son) into Canaan which was
a type of Heaven, called ^/ory, because there God manifests his presence,
by a light far more bright, than that by which he manifested his pre-
sence among the Israelites.
3. To make the Captain of their salvation perfect. The word etpx-ziynv
here translated. Captain, h xcndievtA a prince, Acism. Id. K^yjiy!'^ rtt^,
Z<MY,ii, the Prince of life ; that Is, the Captain, Avho conducts men to eter-
nal life.— Acts v. 31. Him hath God exalted with his right hand, to be
u^X>''^yov KXi a-Cf}Tr,£^»y a Leader and a Savioar.— Heb. xi'i. 2. A^x^nyov fm
-^Tt'Tiui, the Captain of the faith, that is, of the faithful ; faith being put
for those who have faith.— Micdih. speaking of Lachish saith, chap. i. 13.
She is the beginnitig of the sin of the daughter of Zion. In the LXX.
it is, Aoy^nyo(; ccf.i.xorioct; oivTn ifi rr, ^vyoiT^i XicjVy She is the captain or lead-
er of sin to the daughter of Zion : Lachish marched in the front, like a
captain In the way of sin, and led on Zion in the same path, as Hallet
explains it, in his note on Heb. xii. 2.-— Wherefore in the clause under
consideration, Ag')(,rty6v tt.s c-wTi^^tx^ avTm, the Captain of their salvation^
slgnifici
S7'2 HEBREWS. Chap. IL
salvation perfect through, ven, to make lie Capfa'.n cf their saU
sufreringSo"^ 'vation an effectual Saviour^ through
sufferings ending in death.
1 1 (r«^, 93.) TFhere^ 1 1 Wherefore^ that he might be a
fore^ both he nvho sancti- perfect Saviour, both he luhoy with his
fieth, and they who are own blood sanctijiethy or fitteth men
sanctified, ^ are all of one for appearing in tiie glorious pre-
FATHER.'' For which senceofGod, {y^v, \0,) a7id theij wh'^
cause, he is not ashamed are sanctified^ are all of one father^
to call them bretliren. namely, Abraham, (ver. 16.) that,
being his brethren, he might have a
strong affection for them : for which
cause ^ though Jesus be the Son of
God, he is net ashamed to love man^
kind, and to call tliera his brethren.
signifies the Captain who leads tliem to salvation j or, who save^ ihem.
— Peirce, in iiis note on this clause, saith ct^y^v^yo^ signifies, the first in-
ventor, publisher, adviser, or procurer of any thing. In this sense our
translators understood the word, Heb. xii. 2, where they have rendered
u^yjAyov rvig 7rtTisj<;, the author of the faith. — According to this meaning
of the word, «^%Kyoi' tjj? (t^ta^iol^, may be transiaied, the author of our
salvation. Bat I prefer the common translation ; becaus.- the sa/oaiion
of which the apostle is speaking here, means the introd action or" the
sons of God into glory, or heaven. See ver. 3. note l.--The other
word, TiXiicoTccfy translated to make perfect, properly signifies, io r/iaee a,
thing complete., by bestowing upon it, in the highest degree, thai per-
fection which is suitable to Its nature. See Heb. v. 9. note 1. Ap-,
plied to the Captain of our salvation, It signifies, his being made an
effectual Captain of salvation, that is, an eitectual Stmour,
4. Through sufferings. This verse contains an argument for the
doctrine of the aLonem.ent, which ought to stop all mouths which rea-
son against it. It belongs to the sovereignty of the Deity, to fix the
conditions on which he will pardon sinners. Wherefore, having de-
termined that they are to be pardoned through the death of his Son,
Gah I. 4. and having expressly declared his determination, PsaL ex. 4.
Heb. V. 10. note, our duty is to rest satisfied with the knowledge of the
fact, and thankfully to acquiesce in the appointment ; altJiough God
hath neither made known, the reasons which induced him to save man-
kind through the death of his Son rather than in any other method,
nor explained to us, in what manner the death of his Son as a sin offer-
ing hath accomplished our salvation. See Ess. vii. sect. 1. and Heb.
X. 10. note 2.
Ver. ll.~l. They who are sanctified, namely, by the sacrifice of
Christ •, as is plain from Heb. ix. 14. x. 14. 29. xHi. 12. As the IVIo-
salc sacrifices aud rites of pa-rification, cleansed the Israelites from cere-
monial defilement, and qualified them for wor'^hipping God with the
congregation : So the blood c£ Christ, which cleanseth believers from
the guilt of sin, qualifies them for worshipping God with his people on
earthy and for living with him In heaven eternully.
2. Arc
Chap. II. HEBREWS. 373
12 Saying, (Psal. xxli. 12 Saying to his Father, when I
22.) I will declare thy appear in the human nature on the
name to my brethren:' earth, / luill declare thy p erf ec Lions to
In the midst of the con- my brethren of mankind : /;/ the midst
gregation I ivill sing'^ViiisQ of the congregation oi my brethren, I
^0 thee.* nvill sing praise to thee ior thy good-
ness to men.
13 And again, (Isa. viii, 13 j^nd again, Messiah is introdu-
17.) I will put my trust in ced saying, / luill put my trust in him.
him. ' And again, Behold And again, in the same prophecy,
2. Are all of one Father, I have supplied here the word -Trur^oi;, Va-
fher^ because the apostle is speaking of our Lord's becoming flesh, by
being born, like odier men, of parents who conveyed to him the human
nature j that, as is observed, ver. 17. being made like his brethren iu
all things, he might be a merciful and faithfui high priest.
Ver. 12.— 1. / will declare thy name to my brethren. P^al. xxii,
from which this passage is cited, was a propheiic description of the
sufferings of Christ. For, the apostles and evangelists have applied
many passages of that Psalm to him. Also, by repeating the first
words of it from the cross, our Lord appropriated the whole of it to
himself.— The ancient Jewish doctors likewise interpreted the xxiid
Psalm of Messiah.
2. / will sing praise to thee. This our Lord did often during his
ministry on earth, when he joined his brelhren the Jews in the syna-
gogue worship.
\'er. 13. — 1. / will put my trust in him. Y.yc-} iuoy.xi z-STroi^a); itv uvtw.
Because this is not precisely the LXX. translation of Isa. viii. 17.
Peirce supposes, that the quotation is made from 2 Sara. xxii. 3, where
the LXX. have the Si:me words as here.-— Our translators have render-
ed Isa, viii. 17. / will look for him, which, though different in words
from those used by the apostle, is the same in sense : To look fur a per-
son to help one, being the same as, to trust in him for help. — Now since
the 6bw, in his orignial state, could be in no situation which rendered
•looking for God to help him, necessary, this passage is quoted with
much propriety to prove, that Messiah was to appear on earth in the
flesh, and to be afflicted ; and, under his affliction, to behave as a de-
vout man in distress : Just as the former passage from Psal. xxii. 22. in.
which he is represented as calling believers his brethren, was quoted to
prove that he was to be born into the world after the manner of other
men, and to be made like them in all things.— Peirce, imagining that
the quotation in this verse was intended to prove Messiah a Son of
Abraham, considers it as a prediction of his faith in God, whereby he
became a Son of Abraham spiritually. But, I rather think Messiah's
relation to Abraham as his Son, which is spoken o^f in the ilth verse,
was his relation to him according to the flesh ^ for the reason mention-
ed in the commentary on that verse.
2. Behold 1 and the children which God hath given me. This passage
being well known, to the Hebrews, the apostle cites only the first part
of it, notwithstanding his argument is founded on what immediately
Vol. III. 3 C follows,
374 HEBREWS. Chap. IL
land the children Www Behold I and the children, that is, the
God hath given me." disciples ivhom God hath given nie,
« are for signs and ^or wonders in
" Israel." This likewise shews, that
he was to appear in the flesh among
the Israelites.
follows, namely, are for signs and for wonders in Israe/.—lihe op-
posers of Christianity afRrm, that the prophecy from which this is
taken, doth not relate to Messiah ^ and that in applying it to Jesus,
the writer of the epistle to the Hebrews, hath erred j and from this
they infer, that he was not inspired. But in answer, be it observed,
that the application of this prophecy to Messiah, doth not rest on this
writer's testimc:ny alone. The 14th verse of the prophecy is applied
to Jesus, both by Paul, Rom.ix. 33. and by Peter, 1 Pet. ii. 6.8. and
by Simeon, Lukeii. 34. nay our Lord hath applied the 15th verse to
himself, Matth. xxi. 44. So that if the writer of the epistle to the
Hebrews, hath erred in the application of that prophecy, all the others
have erred in the same manner. Wherefore, to vindicate Christ and
his apostles from this heavy charge, be it observed,---!. That it rests
solely on an assumed meaning of the words quoted by Paul, Behold I
and the children whom God hath giveh me, are for signs and for wonders
in Israel. This passage, it is said, must be understood of Isaiah and his
children, Shear-jashub and Maher-shalal-hash-baz. But if so, the whole
of the prophecy must be understood of them. Now though it be true
that Shear-jashub, Isa. vii 3. 16. and Maher-shalal-hash-baz, Isa. viii.
3, 4. were signs in Israel, where is it said that they wtxefor wonders in
Israel ? And where is it said, that Isaiah himself w^as^r a sign and for
a wonder in Israel F It is therefore, not at all probable, that they are
the subjects of this prophecy. Whereas, understood of Jesus and his
disciples, it was exactly fulfilled. He was a sign which was spoken
against, Luke ii. 34. And his disciples wrought many wonders in Is-
rael.— 2. Lei it be observed, that the manner in which the prophecy is
introduced, at ver. 5. sheweth, that it is a distinct prophecy from the
one, in the beginning of the chapter, concerning Isaiah and his son
Maher-shalal-hash-baz : consequently, from its being placed after that
prophecy, no argument can be draw^n to prove, that it relates to the
same persons. — 3. If Isaiah, or as some pretend, Hezekiah, is the sub-
ject of the prophecy, it ought to be shewed, how either of them dould
be a sanctuary, and at the same time, a stone of stumbling, and a rock of
offence to both houses of Israel ; as the person who is the subject of the
prophecy, is said to be, ver. Ii.— In Messiah, this part of the prophecy
■\\as exactly fulfilled. He was a sanctuary to the believing Gentiles
and to a remnant of the Israelites. He was also a stone of stumbling to
both houses of Israel ; that is, to the greatest part of the Israelites, who
were broken or cast off for their unbelief.- -•4. If Isaiah spake of him-
self, and of his two sons, when he said, Beheld I and the children whom
God hath given me, &c. he must have spoken the whole prophecy, and
particularly the 16th verse, in his own name j Bind up the testimony, afvd
seal the law among my disciples. Now who were Isaiah's disciples.^
among
Chap. IL HEBREWS. 375
14 5i/7r^ then the child- 14 Since tJun the children.^ given to
ren (j-iKoivojvr.Ki) jmrticipate the Son to be saved, j^ariicipate oj
of flesh and blood, even he flesh and blood, by being born of pa-
{jTrx^aTrMTiMi) iu like man- rents who are flesh and blood, even
ner partook of these, that he, to be capable of dying for them,
through death he might in like manner partook oj flesh and
render ineffectual^ him w/w blood, by bx^ing born of a woman j tltat
among whom the teslimony was to be bound up, and the law se led '.
Certainly not ihe two houses of Israel. For they were Isaiah's disciples,
sneither by right, nor in fact. This part of the prophecy, thereiore,
was spoken by Messiah, whose disciples, all who believe the gospel, arc.
And it is a prediction, that the testimony would be bound up and the
law sealed among them, by Christ, and by his apostles, who were the
ihildren of God, who7n God Jiad given to him. Sjee John xvii. 6. And
as the testimony was to be bound up ^ in order to its .being laid aside, so
the law was to be sealed^ for the same purpose. This appears from
Dan. ix. 24. LXX. where the phrase acp^uyia-ai cif^otpnoci to seal up svis,
is used to denote the removing or abolishing of sius. Wherefore, tlw
binding up the tes}imomj^ and tlie sealing up the law^ signify that the
whole Mosaic c3econon)y was to be laid aside, as of no further use,
having answered its end. But it was to be laid aside in such a manner,
as not to invalidate the law and the prophets as revelations from God, on
which that oeconomy was at first established. Accordingly, in this
manner the testimony was actually bound up, and the law sealed by
Messiah. So our Lord told his hearers, Matth. v. 17. Think not that I
am come to destroy the law and the prophets: I a:n not come to destroy
but to fulfiL I am not come to destroy the authority of the law and the
prophets as revelations from God : but to put an end to the oeconomy
which was founded on them, after shewing them to have been from
God, by fulfilling every thing written in them. That this is our Lord's
meaning is evident from his adding, ve.r. 18. I say unto you, till heaven
and earth pass away, one jot or one tittle, shall in no wise pass from the
/aw, till all be fulfilled. — 5. If Isaiah spalie of himself and of his sons, in
the verse quoted by the writer to the Hebrews, as the opposers of
Christianity affirm, they ought to sheAv vvhat influence, their being pla-
ced for signs and wonders in Israel, had in binding up the testimony,
and sealing the law. Surely the prophet and his sons, had no hand in
bringing about these events. But it was accomplished by Christ and
his apostles, who were for signs and for uronders in Israel : that is,
wrought great miracles, which -excited wonder among the Israelites -,
and were signs or proofs to them, that he was the Christ the Son of God,
and had power to abolish the law. These signs, however, as Simeon
foretold, when he had the child Jesus in his arms, would be spoken
against, Luke ii. 34. particularly the great sign of his resurrection, cal-
led the sign of the prophet Jonah.--Yo conclude, after considering this
prophecy in all its parts, it appears, that the writer to the Hebrews hatji
not erred in applying it to Jesus, as Messiah.
Ver. 14.- — 1. That through death he tnight retider ineffectual. Sp ««*:-
rupyriC-^ properly signifies. See Rom.iii. 31. note 1.— Since the Son of
^ God
li^G HEBREAVS. Chap. IT.
had the power of death,* through death (the very evil which the
that is, the devil j devil brought on mankind by sin) he
might render meffectual the malicious
designs of htm "who had the jjoivcr cf
bringing death into the world, that is,
the devil ;
Id And deliver them, 1.5 ^W Jf//V^r from eternal death,
who through fear of death those penitent persons who, through the
were all their lifetime sub- fear of future puiiish?ncnt, have passed
ject to bondage. * the ivhole of their life in a grievous
bondage.
16 (r<j5^, 91.) Moreover, 16 Aloreover, by no means doth he
hy no means doth he take take hold of the ar^gels who sinned, to
hold"^ of angels J but of the save them-, but of those xA\o are the
God is said to have partaken of the tlei^h and blood of tiie children, in
the same mani-er that they themselves partake of these, namely by
being born of a u'oman j and since he was born into the world in that
manner to render him capable of dying, that, through his death in the
ilesh, he might frustrate the malicious contrivance of him who first Ip.-
troduced death into the world, that is, the devil, we are thereby taught,
that he is the seed of the woman, which at the fall was promised to
bruise the head of the serpent j and that the serpent who deceived Eve,
Tvas not a natural serpent, but the devil, \Aho because he assumed the
form of a serpent on thai occasion, is called, Rev. xx. 2. tU' great dragon.
or serpent j and that old serpent the devil. See 2 Cor. xi. 3. note i.--
The intention of the devil in seducing our first parents, was to destroy
them, and thereby to put an end to the human species. This malicious
design the Son of God rendered ineffectual, by assuming our nature,
and in that nature dying a§ a sacrifice for sin.
2. Him who had the power of death. In this pas'iage tov i^y^ovra.. is the
participle of the imperfect of the indicative, and is rightly translated,
Him who had the povjsr of death. For the apostle's meaning is, that
the devil, at the beginning of the world, had the power of bringing death
on all mankind, by templing their first parents to sin. Hence he is cal-
led a murderer from the beginning. --And a liar., a^jd the father of it, ]o\\n
viii. 44.---It is observable, that the power of death ascribed to the devil
is called jc^osto?, and not ihi^iu., because he had no right to it. It was a
power usurped by guile. — All the baneful effects gf this power, Christ
at the resurrection, will remove, at least so far as they relate to the
lighteous.
Ver. 15. Deliver them who through far of death, &c. Here the
apostle had the 'pious Gentiles especially in his eye, who having lived
without any written revelation from God, were grievously enslaved by
the fear of death, because they had ijo assurance of the pairdon of sin^
nor any certain hope of a blessed Immortality.
Ver. lo. Doth he take hold of angels ; but of the seed of Abraham he
iaheth hold. In this translation I have followed the Vulgate. Nus-
quam eu,i?n angelos apprehendit sed semen Abrahcs apprehend it .—'Wit wort^
Chap. U. HEBREWS. S7T
seed of Abraham he ta- seed of Abraham by faith, he tahetk
ketii hold, hold^ to deliver them from death, and
to conduct them to heaven.
17 (a.^?v) Hepce it was 17 Hence it was necessary he should
necessary he sJiOuldhQVi\-Ade be rnade like his brethren (ver. 11.) ^"'^
hke his brethren in all all things : and particularly in afflic^
tilings, that he might be tions and temptations, that having u
a merciful' and faithful feeling of their infirmity, and being
high priest, in - matters capable of dying> he might become a
PERTAINING to God, (i/$ mcrciful as well as a faithful Jiigh
ro) if I order to expiate the priest in matters pertaining to God, in
sins of the people. ^ order , by his death, (ver. 14.) to ex-
piate the sins of the people^ and to in-
tercede with God in their behalf.
18k (r^.^, 91.) Besides 3 \^ Beside sM what he suffered himself
iTiiXn.'.'JlxviTcn, signifies the taking hold of a thing with one's hand, In
order to support, or to carry i^ away. Accordingly it is so translated
in the margin of our Bible and in Luke ix. 47. xx. 20. 26.-— If the sin
of the angels \vho^ as Jude tells us verse 6. kept not their own ofllce^ con-
sisted in their aspiring after higher stations and ofBces than those ori-
ginally allotted to them by God, as Jude's expression insinuates, we can
see a reason^i why the Son of God did not take hold of t,hem to save
them, but took hold of the seed of Ahraham, that is, of believers of the
human species. The first parents of mankind sinned through weakness
of nature and Inexperience \ afid by their lapse brought death on them-
selves and on their posterity, notwithstanding their posterity were not
accessary to their offence. Whereas the angels through discontentment
with their own condition, and envy of their superiors, perhaps also ani-
mated by pi'ide, rebelled presumptuously against God. Wherefore,
iince they could not plead weakness of nature and inexperience, in ex-
cuse of their sin : nor complain that the sin for which they were doom-
ed to punishment v/as the act of another, they were justly left by the
Son of God to perish in their sin.
Ver. 17.— 1. A merciful and fa it I fit I high priest. The Son of God,
who made men, no doubt had sack a knowledge of their infirmity as
might have rendex-ed him a merciful intercessor, though he had not
been made flesh. Yet, considering the greatness of his nature, it
might have been difficult for men tp have understood this. And there-
fore, to impress us the more strongly with the belief, that he is most
affect fonately disposed, from sympathy, to succour us when tempted ;
and, in judging us at the last day, to make every reasonable allowance
for the infirmity of our nature, he v/as pleased to be made like us in all
things, and even to suffer by temptations.
2. The sins of the people ; not the people of the Jews, but the peo-
ple of God of ail nations, whether Jews or Gentiles, called in the fore-
going verse, the seed of Abraham. Hence John tells us, he is the pro :-
pit iat ion for the sins of the whole world ^ 1 John ii. 2. 9. See note 3. on
ver. 9. of tlais chapter,
Ver. 11,
37S HEBREWS, Chap. II^
hy luhat he suffered him- ivhen tewptedy he knows what aids are
self when tempted, ' he is necessary to our overcoming tempta-
able (Ess. iv. 30.) to sue- tions^ so that he is able and wilhng, in
cour them nvho are tempt- the exercise of his government as
e(i.^ king, mentioned ver. 9. to succour
them who are tempted.
Ver. IS.— 1. Being tempted. That our Lord's life was a continued
scene of temptation, we learn from himself, Luke xxii. 28. Ye are they
who have contimied with me in my tempt al ions. — C\\\\sVs temptations,
like those of his brethren, arose from the persecutions and sufferings to
which be was exposed, as well as from direct attacks of the devil by
evil suggestions : such as those mentioned in the history of his tempta-
tion in the wilderness.
2. To succour them who are tempted. Virgil hath expressed the sam.e
sentiment in that passage of the j^neid, where he makes Did^ say,
iVW ignara mail miser is svccwrere disco. Lib. i. lin. 63 4.
CHAPTER in.
View and Illustration of the Reasonings in this CJuipter.
' I ^HE apostle, in the first chapter of. this epistle^ having affirm-
ed, that Jesus of Nazareth, the person by whom God spake
the gospel revelation to mankind, is God's Son : Also, in the same
chapter having proved from the Jewish Scriptures, that God con-
stituted his San, the Heir or Lord of all things, because hi/ him he
made the worlds : Moreover, in the second chapter, having an-
swered the objections urged by the Jewish doctors, for invalida-
ting the claim of Jesus to be God's Son, and having thereby given
full effect to the direct proofs which established his claim, and
which were well known to the Hebrews living in Judea, where
they were publicly exhibited. He in this third chapter proceeds
to shew what is implied, in Christ's being the Heir, or Lord of all
thing-s : which is the third fact on which the autliority of the
gospel revelation depends.
A proper account of this matter was necessary, First, because
the title of Jesus to remove the Mosaic oeconomy, and to substi-
tute the gospel dispensation in its place, was founded on the power
which he possessed as the Son of God and heir of all things.
Secondly, because many of the Jexvs, in the persuasion that the
law of Moses was of perpetual obligation, and that its sacrifices
were real atonements for sin, rejected Jesus as an impostor for
pretending to abolish these institutions. Wherefore, to shew the
unbelieving
CrtAp. Hi. HEBREWS. View. 379
unbelieving lews their error, the apostle, who in the first and se-
cond chapter, had proved the Son of God to be the heir or lord
of all things, exhorted the unbelieving Hebrews in this chapter,
to consider attentively Christ Jesus the apostle and high-priest of
our religion ; that is, to consider how great a person he is,
that knowing him to be the Son of God, and heir of all things,
they might be sensible, that It belonged to him to form and go-
vern the house or church of God, ver. 1. — Next, to convince
them, that in forming and governing God's house, Jesus acted
agreeably to the will of his Father, the apostle aiBrmed, that when
he excluded the law of Moses, and the Levitical priesthood from
the nenv house, or church of God, which he built, he was as
faithful to God, who appointed him his apostle or lawgiver in
his church, as Moses was, when he established the law and the
priesthood in God's ancient house, the Jewish church. The
proof of this affirmation the apostle did not produce on the pre-
sent occasion, because the Hebrews were well acquainted with it.
By voices from heaven, uttered more than once in the hearing of
many of them, God had declared Jesus his beloved Sotiy in whom
he was luell pleascdy and had commanded the Hebrews to Jiear
him. This God would not have done, if Jesus had acted unfaith-
fully in excluding the law and the priesthood from the house of
God which he built, ver. 2. — Farther, the apostle told the He-
brews, that although the faithfulness of Jesus was not greater
than tlie faithfulness of Moses, in building their respective
churches, God counted him worthy of more glory than Moses ;
he bestowed on him more power in the Christian church, than
Moses possessed in the Jewish ; in as much as he who hath
buUded the house or church of God, not for his own salvation
but for the salvation of others, hath more honour than the house ;
is a more excellent person than all the members of the church
which he built. These things cannot be said of Moses. He
built the Jewish church for his own sanctification, as well as for
the sanctification of his brethren ; and so being a member of his
own church, he was obliged to have recourse to its services,
especially its atonements, equally with the rest of the Israelites,
whereby he was shewed to be a sinner like them, consequently
he had not, like Christ, more honour than the house, ver. 3. —
This however is not all. To make the Hebrews sensible of the
great power of Jesus, as the heir or Xord of all things, the apostle
observed, that although every society, civil and religious, is form-
ed by the ministry of some person or other, the original of all
just power» and the governor of all righteous societies, is God,
who by constituting his Son the heir or Lord of all things, hath
delegated his authority to him, and empowered him to model
and govern these societies as he pleaseth, ver. 4. — More particu-
larly, to shew that Jesus, as a lawgiver, Is superior to iN'Ioses, the
^ 3post]e
3S0 View. HEBREWS. Chap. III.
apostle observed, that the faithfulness of Moses in building the
Jewish church, was not that of a legislator, v/ho himself framed
the laws which he established, but it was the faithfulness of a
servant who established the laws which were dictated to him by
his master, without adding to or diminishing aught from them y
and who formed the tabernacles and appointed their services, not
according to any plan of his own, bat according to a p.ittern
which God shewed to him in the mount, vfithout presuming to
deviate from it in the least, Heb. viii. 5. This faithfulness in
building all the parts of the ancient house or church of God, was
required of Moses in order that the things afterwards to be spo-
ken by Jesus and his apostles, might be confirmed by the attesta-
tion given to them in the figures, and ceremonies, and services of
the law, ver. 5. — But the faithfulness of Jesus in building the
fiew house of God, the Christian church, wrs that of a Son in his
Father's house, who being the Jieir, or Lord of ally was entitled to
remove the Jewish church, after it had answered the end for
which it was established, and to erect the Christian church on a
more enlarged plan, so as to comprehenxl believers of ail nationsi.
— Wherefore Jesus, in the exercis'e of that authority which be-
longed to him as the Lord or Governor of all things, having ac-
tually abolished the Mosaic oeconomy, and established the gospel
dispensation, the apostle, to confirm the Hebrews in the profes-
sion of the gospel, assured them, that all who believe in Jesus ar^
as really members of the house or church of God, and as fully
entitled to the privileges of tlie house of God, as the Israelites
were who believed in Moses during the subsistence "of the Jewish
church, provided they firmly held and boldly professed to the
end of their lives, that hope of pardon and resurrection to eter-
nal life through Christ, which they professed at their baptism,
ver. 6.
Thus it appears, that the authority of Je^us as a lawgiver, is
greater than the authority of ]>,Ioses. He was a lawgiver in his
own right ; whereas, in establishing the law, Moses acted only
ministerially. His institutions therefore might be abolished by
God's Son, who being the heir of all things, hath all povver in
heaven and earth committed to himj Matth. xxviii. 18. If so,
the Jewish doctors fell into a grievous error, when, from some
ambiguous expressions in the law, they inferred that it was never
io be abolished, and rejected Jesus as a false Christ, because his
disciples affirmed that he had put an end to the law and to the
priesthood.
The writer of this epistle having thus displayed the greatness
of Jesus, as the heir or ruler of all things, addressed the unbelie-
ving Hebrews, as an apostle of Jesus, in the words which the
Holy Ghost spake to their fathers by David ; Whenjlrey as saith
"he Hokj Ghj'sty To-daiji ivhen ije shall hear his voice ; the voice of
' 1 God
Chap. III. HEBREWS. View. 381
God by his Son Jesus, commanding you to believe on his Son,
and to enter into his church, Harden not your hearts as in the hit-
ter provocation , ^c. ver. 7, — 11. This exhortation of the Holy
Ghost to the Israelites in David's days, the apostle with great
propriety applied to the Hebrews of his own time ; because, if
rejecting Jesus they refused to enter into the Christian church,
God would as certainly exclude them from the rest of heaven, as
he excluded their fathers from the rest in Canaan for their un-
belief and disobedience. — He therefore requested them to take
heed that none of them shewed an evil unbelieving heart, either
by refusing to obey Jesus, or by apostatizing from him after ha-
ving believed on him. This, he assured them, would be a real
departing from the living God, ver. 12. — ^Then ordered them to
exhort one another daily to brieve and obey Christ, ver. 13. —
■assuring them that they should be partakers of his rest in heaven,
only if they held fast their begun confidence in him to the end,
ver. H^ — and told them, that they might know this by its being
said to the Israelites in David's time, 21? day ivhen ye shall hear his
voice, harden not your hearts : For such an exhortation evidently
shews, that faith and obedience are necessary at all times to se-
cure the favour of God, ver. 1 5. — Withal, to make the Hebrews
sensible that unbelief and rebellion are extremely offensive to
God, he put them in mind, that by these sins their fathers pro-
voked God, ver. 16. to such a degree, that he destroyed the
whole congregation of the disobedient in the wilderness, ver. 17.
— after swearing that they should not enter into his rest, ver. 184
—Thus, says the apostle, v/e see that they could not enter in, be-
cause of unbelief, ver. 19 — and by making the observation, he
hath shewed in the clearest light, the contagious fatal nature of
unbelief 5 that it is the cause of the disobedience and punishment
of sinners in all ages ; and so he hath put us on our guard against
iSuch an evil disposition.
I have only to add, That the apostk by exhorting the He-
brews to obey Christ, after describing his supreme authority in
the church as its lawgiver, and by setting before them the pu-
nishment of the IsraeHtes irt the wilderness, hath insinuated, that
Christ is judge as well as lawgiver, consequently he hath bqth
authority and power to render to all men according to their
works; as v^ill aupear likevvise from the things set forth chap. iv.
1],--13.
nt. :l D Nev/
382 HEBREWS. Chap. III.
New Translation. Commentary.
Chap. III. 1 Where- 1 Since the author of the gospel is thf
fore, holy brethren, ' par- Son of God, I exhort you, holy brethren y
takers of the heavenly* who by the preaching of the gospel
calling, consider attentive- (chap. ii. S.) are partakers of the calling
/y the Apostle ' and High to enter into the heavenly country ^
Priest of our confessions'^ {^^^h-.x. \'^.^ to consider attentively xS\q
Christ Jesus ; dignity and authority of the lawgiver
and High priest of our religioti, Christ
Jesus :
2 Y/ho was faithful to 2 Who, in forming the gospel
him luho appointed him, ' church, luas faithful to God ivlio ap"
even as Moses also was (*>) pAnted him his apostle or lawgiver,
in all his house, ^ eveji as Moses also ivas faithful in
forming all the parts of the Jewish
church, God^s house at that time.
Ver. 1.---1. Hohj brethren. That the apostle addressed the unbe-
lieving Jews more especially, in this and the foUoxving chapter, I think,
probable, 1. Because the idea of abrogating the law by Christ was pe-
culiarly offensive to them. 2. Because, if the believing Hebrews had
been addressed, the apostle would have said, Consider the High. Priest of
your confession.— The unbelieving Jews are called holi/j in the same
sense that the whole nation anciently were called saints.
2. Heavenli/ calling. This rnay signify, as in the commentary.
Also it may signify, a call given from heaven. See chap. xii. 25.
3. The apostle. Jesus as a prophet like to Moses, that is, as a law-
giver, is called the apostle of our confession., agreeably to the meaning of
the word aposlle, which denotes one sent forth to execute any affair of
importance. Perhaps also in this name there is an allusion to Christ's
own saying, John xvii. 18. ^j- thou a^as-siAae?, hast sent me into the world .i
I also uTFi^iiXcc, have sent them. Jesus, therefore, was his Father's apostle^
in the same manner that the twelve were his apostles. He was sent
forth by his Father to deliver to mankind the new lavr, and thereon ta
build the church of the first born wluch is to continue through all eter-
nity. Hence he often spake of himself as sent of his Father, John v. 38.
vi. 29. 39. viii. 42.
4. Of our confession. As confession is sometimes put for the thing
confessed, our confession may mean our religion, of which Jesus is called
ihe Apostle, because he was sent by God to reveal it : and the Hi-^h
priest, because we receive its blessings through his mediation. See
chap. xiii. 15.
Ver. 2. — 1. To him who appointed him. Ti» -Trotijrxvrt. In other pas-
sages also, the word Trotuv, signifies to appoint, 1 Sam. xii. 6. The Lord
that (Heb. made) appointed Moses and Aaron, namely to be leaders.-—
Markiii. 14. iTs-oivicn "huoiKx, He ordained, or appointed, twelve. See
also Acts ii. 36.
2. Even as Moses also ivas in all his house. This is an allusion to
the
CiiAP. in. HEBREWS. 383
3 (r«g. 9S.) But he"- 3 ^///, although the faithfulness of
was counted worthy of Jesus was not greater than that of
more (^dolm) glory than Moses, he was counted hy God 'worthy
Moses, in as much as he of more power than Moses ^ inasmuch
who hath formed the as he who hath formed nYiQ SQr\\(:Q% oi the
house,* hath more (r<At*;v) churchy not for his own benefit, but
honour than the house. ^ for the benefit of others, is a more
lionourahle person than any member of
the church ; such as Moses was, who
needed the services of the Jewish
church, equally with the people.
the tesUmony which God bare to Moses, Numb. xii. 7. Mij servant
Moses is not so, who is faithful in all mine house. The jewisti church,
which Moses was employed to form, being called by God himself His
house, becauser he was present with it, and was worshipped m it, the
apostie Paul was well authorized to cpdl the Christian church, which
jesus was appointed to form, The house of Gad, 1 Tim.iii. lo. See ver.
C). of this chap, note 1. The faithfulness of Moses in forming the
Jewish church consisted in this, that he did not conceal any ot trie di-
vine laws on account of their disagreeableness to the Israefites ; nor
did he alter them in the least to make them acceptable j but delivered
the whole law as it was spoken to himself, and formed the tabernacles
and the ritual of the worship, exactly according to the pattern shewed
him. In like manner, Christ's faithfulness consisted in his leaching
the doctrines, appointing the laws, and establishing the worship, ^vhich
his Father had ordained for the church.
Ver. 3.— 1. But he. The demonstrative pronoun 8-0?, which I bave
translated, He, is sometimes used for uvxoc,, and is so rendered in our
Bible, Acts X. 36. 'Owa, He is Lord of all. If it were liecessary in
this passage to supply any substantive agreeing with ovroq, st^ro^oAac, and
not oi.v&^u,joq, should be the noun supplied j this apostle, or lawgiver,
was counted, h'c.
2. He who hath for rded the house, 'O y.oiTxirx.ivxact';. The verb y-cf-iaar-
■KiMoZo}, signifies to set things in order, Heb. ix. 6. It signifies likewise to
form a thing as an artificer doth \ in which sense it is applied to Noah's
torming the ark, Heb. xi. 1.— In this passage, it signifies the forming a
church or religious society, by bestowing on it privileges, and by giving
i'. laws for the direction of its members.- -1 he relative ctvTov, in this
clause being put for c<x.ov, it is properly enough translated, the house.
3. Hath more honour than the house. As the apostle is speaking of
the forming of the Christian church, called, ver. 2. Gud^s house, it Is
evident when he saith, He ivho linth firmed it, hath more honour than
the house, his meaning must be, that Jesus who hath formed the Christian
church, is a more honourable or greater person than ail the members of
that church collectively j consequently greater than any particular
member of it. By making this observation, the apostle insinuated,
that Moses being a member of the Jewish church, which he formed as
God's servant, and needing its services and privileges equally with the
test of ths Israelites, he wa^ not to be compared to jesas, who stood in
need
384. HEBREWS. Chap. III.
4 (r«^, 91.) Besides y 4 Besides^ every religious society is
every house is formed^ by formed by some one : But he ivho hath
some oney but he luho hath formed all righteous communities and
formed all"- 1^ God, religious societies, is God; \yho sa-
ving delegated his -authority to his
Son, hath m'^ide him Lord of all.
5 (K«t, 204.) Now IMo- 5 Now Moses indeed was faithful
ses [tiiv) itideed was faith- /// forming all the parts of the Jewish
ful in all his house as a churchy as a servant who acted ac-
servant,' for a testimony * cording to the directions which he
of M^ things which were received from God, without devia-
te be spoken : ting from them in the least ; because
the Jewish church was designed^^r
a testimony of the things which were af-
terwards tQ he spoken by Christ and
his apostles.
need of none of the privileges of the church which he formed, nor of
its services.
Ver. 4.— 1. Every house is forfned by some one. As the discourse is
not concerning a material edifice, but concerning the Jewish and Chris-
tian churches, every house^ must mean, every churchy or religious society.
Perhaps also, every community^ state., or government righteously esta-
blished, is included in this general expression.
2. He who hath formed all is God. According to Beza, Bengelius,
and others, he^ ia this passage, is Christ, who hath created all things,
and is God. But there is nothing in the context leading us to think
that the apostle is speaking of the creation of the world. Neither doth
his argument require such a sense of the clause. Besides, I do not
know that* the word y.etTa^Kivectrxg is ever applied in scripture to the
creation of the world.— As the apostle is evidently speaking of the
forming of churches, or religious societies, I am of opinion that ttccvtcc
in this clause refers to them: He who hath formed all religious so-
cieties, namely, the Jewish and Christian churches, is God : For both
Moses and Jesus, formed their respective churches in subordination to
God the supreme Ruler. It is true, oiKog, to which ttuvtx. is thus mad?
to refer, is masculine, whereas wavra, is neuter. But the neuter gendier
is often put for the masculine. See Ess. iv. 21. 2.
Ver. 5. — 1. J^s a servant. In describing the faithfulness of Moses
when he built the Jewish church, God called him. Numb. xii. 7. Mu
servant Moses. — From this the apostle justly inferred that Moses ^vas
not a Legislator, but only a messenger from the Legislator.
2. For a testimony of the things which were to be spoken. This shcAvs
that Moses's faithfulness consisted, not only in forming the tabernacle
and its services according to the pattern shewed him by God, but in re-
cording all the preceding revelations exactly as they were discovered to
him by the Spirit. For these revelations, equally with the types and
figures of the Levitical ritual, v^'ere proofs of the things afterwards to
be spoken by Christ. Hence our Lord told the Jews, John v. 46. Had
Chap. III. HEBREWS. 38.>
6 But Christ as a son 6 Jha Christy in erecting the gos-
(iTt) over his //(9«j-^,' whose pel church, was faithful as a sen sit
house lue arey if indeed wq over his father's house as its lawgiver :
1 1 old fast the boldness^ and of ivhose house ive who believe, whe-'
the glorying of the hope, ther we be Jews or Gentiles, arf
linn to the end. members, if indeed ive hold fas!- the
hold glorying in the hofe oi resurrection
to eternal life through Christy frm to
the endy which we professed at our
baptism.
7 Wherefor-e, as saith 7 Since the Son is the Father's fiiih-
f he Holy Ghost, * To-day ful aj^ostUy or lawgiver in his church,
ye helie'ued Moses ^ ye would have believed me. for he wrote of t?}e ; name-
ly, in the figures, but especially in the prophecies of his law, where the
g'ospel di'^pensallon, the coming of Its audior, and his character as Mes*
iiah, are ail described with a precision which adds the greatest lustre of
evidence to Jesus, and to his gospel. See Luke xxiv. 44.
Ver. 6.— A^ a Son over his house. In the common version it Is over
lis own house. This Peirce thinks a wrong translation •, first, because
if the church is Christ's own house, to sprak ot him as a Son was im-
proper, by reason that he would have presided over it as its master.—,
ii. Because the apostle's argument requires that Christ be faithful to
the same person as a Son, to whom Moses was faithful as a servant.
Wherefore, His house^ in this verse, is God^s house, or church.--To shew
Christ's superiority to Moses, the apostle observes, that Moses was
faithful only as a servant in God's house, but Jesus was faithful a.» a Son
over his house. He makes this observation likewise to shcAv, that v/hen
he demolished the house reared by Moses, and formed the new house
of God, the gospel church, on a plan capable of receiving men of all
nations, he used the right which belonged to him as the Son of God,
appointed by his Father lawgiver in his church. ---If we read in this
clause with our translators «j>t«, his own Jiousc, it will signify, that the
church is his, having purchased it with his blood.
2. If indeed ive hold fast the boldness. Properly Trx^^^-ATict, signifies,
liberty of speech. Here it denotes that bold profession of the Christian
faith, which in the first age was so dangerous, but which was abso-
lutely necessary to the continuance of the gospel in the world j and
therefore it was expressly required by Christ, Matth. x. 32, 33. See
Heb. X. 22, 23.— Our translators have rendered Trcc^^^rtix, by the word,
confidence. But iiTro'rxirii is used by the apostle, ver. 14. to express that
idea.
Ver. 1. — 1. ^J- saith the Holy Ghost. These words are quoted from
Psal. xcv. 1. which the apostle tells us, Keb. iv. 7. was written by Da-
vid. Wherefore, seeing he here calls David's words, a saying of the
Holy Ghost, he teaches us that David wrote his Psalms by inspiration 5
as our Lord likewise testifies, Matth. xxii. 43.— The judgments of God
executed on sinners in ages past, being designed for the reproof and in-
struction of those wlio come after, the Holy Ghost by David, very
properly
886 HEBREWS. Chap. III.
(iav, 124.) nvJien ije shall I, by commission from him, say to
hear hisj* voice, you, As said the Holy Ghost to the
Jews by David, To-day^ when ye shall
hear God's voice by his Son, command-
^ I ing you to enter into the rest of hea-
ven,
8 Harden not your 8 Be not faithless and obstinate as-
hearts,' as in the hitter your i'dtheis v,' ere in the bitter jjrjvoca-
provocation,' [fcxxx^ 232 ) tion at Kadesh, where they refused to.
properly founded his exhortation to the people in that age. upon the 'in
and punishment of their fathers in the wilderness. And the apostle iot
the same reason fitly applied tie words which the Hcly Ghost -pake to
tlie people by David, to tiie Hebrews in his day, to pi event them trorci
liardenLig their hearts, when they heard God's voice speaking to :hera
in tlie gospel by his Son.
2. To day when ije shall hear his voice. His voice is God's voice, or-
dering the israeiiles m David's time to enter inio his rest. For though
God is not mentioned in the beginning of the verse, he is meni.ioned,
verse 11. as swearing, Theij shall not enter into my rest. — Besiats, th^
apostle, Heb.iv. 8. expressly affirms, that in the command gi^^en by-
David, God spake of the Israelites entering into his rest, at that time.
Ver. S. — 1. Harden not your hearts. The heart being the seat of the
affections and passions, they are said to harden their hearts^ who by
sensual practices and irreligious principles, bring themselves into such a
staiie that neither Jhe commands nor the threatenings of God, make any
impression on them. See ver. 13, note.
2. ^-ij- in the bitter pro-vocation. So Tru^xTrtx^uirfiti) should be translated,
on account of the preposition ttu^x, which increases the sense of the
word with which it is compounded.-- -The Israelites provoked God,
£rst in the wilderness of Sin, (Pelusium) when they murmured for
want of bread, and had the manna given them, Exod. xyi, 4.---From
the wilderness of Sin they journeyed to Rephidim, where they provoked
God a second time, by murmuring for want of water, and insolently
saying, Is the Lord among us or not ^ Exod.xvii. 2. — 9. on which ac-
count, the place was called Massah and Meribah, See 1 Ccr. x. 4. note
i. — From Rephidim they went into the wilderness of Sinai, where they
received the law, in the beginning of the third year from their coming
out of Egypt. Here they provoked God again, by making the golden
calf, Exod.xxxii. 10.— After the law was given, they were commanded
to go directly to Canaan, and take possession of the promised land,
Deul.i. 6". God spake unto us in Horth^ sayings 7e have dwelt long
enough in this mount : 7. Turn you and take your Journey., and go to the
mount of the Amorites., and unto all the places nig h thereunto., in the plain ,
in the hills .^ and in the vales, and in the soulk., and hij the sea side to the
land of the Canaanites., and unto Lebanon, unto the great river the river
Euphrates. The Israelites leaving recei\'ed this order, departed from
Horeb, and went forward three days journey, Numb. x. 33. till they
came to Taberah, Numb. xi. 3. where they provoked God the fourilj
time, by murmuring for want of fitsh to eat, and for that sin v.ere smit-
teii
Chap. III. HEBREWS. S87 -
in the day of temptation go into Canaan, //; tJie claj/ of tempt a-
in the wilderness. tlon in the ivildenifss^
9 (*0' } IV here your fii- 9 JVhere your fatliers^ from the
thers tempted me, ' AND time of their departure out of Egypt,
proved me, ('^.r.-, 215.) not- until they arrived at Canaan, tempted
nxjithstandhig they saw my me by their disobedience, and proved
works iorty years. me by insolently demanding proofs of
my faithfulness and power, fiotivith-^
standing they saw my miracles forty
years. See Deut. ix. 7.
ttn with a very great plague, ver. 33. This place was called Kilroth-
hataavah^ because there they burled the people who lusted. — From Ku
hroih-hataavah they went to Ha-zerotk, Namb. xi. 35.™ And from thence
into the wilderness of Paran, Numb. xii. 16. to a place called Kadesk,
ehap. xiii. 26.— Their journey from Horeb to Kadesh, is thus described
by Moses, Deut. i. 19. And vjlien we departed from Horeb, \ce went
through all thai great and terrible wilderness, which zue saw by the way
of the mountain of the Amorites, as the Lord our God com??ianded us ; and
we came to Kadesh-barnca.--20. And I said to you, ye are come unto the
mountain of the A^morites, which the Lord our God doth give unto us.—
2 1 . Behold the Lord thy God hath set the land before thee^ go up and pos-
sess it. But the people proposed to Moses to send spies, to bring them
an account of the land, and of its inhabitants, ver. 22. — These, after
forty days, returned to Kadesh j and, except Caleb and Joshua, they all
agreed iri bringing an eVil report of the land, Numb. xiii. 25.-32*
whereby the people Vvcre so discouraged, that they refused to go up,
and proposed to make a captain and return into Egypt, Numb. xiv. 4i—
Wherefore, having thus shewed an absolute disbelief of all God's pro-
mises, and an utter distrust of his power, He sware that not one of that
generation should enter Canaan, except Caleb and Joshua, but should
ail die in the wilderness, Numb. xiv. 29. Deut. i. 34, 35. and ordered
them, to turn and get into the wilderness by the way of the red sea. In
that wilderness the Israelites, as Moses informs us, sojourned thirty-
eight years j Deut. ii. 14. And the space in which we came from Ka-
desh'barnea Until we were come over the brook Zered^ was thirty and
eight years : until all the generation of the men of war loere ivasted out
from among the host, as the Lord sware unto them —Wherefore, ahhough
the Israelites provoked God to wrath in the wilderness from the day they
came out of the land of Egypt until their arrival at Canaan, as Moses
told them, Deut. ix. 7. their greatest provocation, the provocation in
which they shewed the greatest degree of evil disposition, undoubtedly
was their refusing to ^o into Canaan from Kadesh. It was therefore
very properly termed the bitter provocation ; and the day of temptation^
by way of eminence ; and justly brought on them the oath of God ex-
cluding them from his rest in Canaan. To distinguish this from the
provocation at Rephidim, it is called Meribah Kadesh, Deut. xxxii. 51.
Ver. 9.— 1. Where your fathers tempted 7ne. This, which is the
Syriac and Vulgate translation, is more just than our Enghsh version,
IV hen your fathers tempted me, proved me, and savj my works forty years ;
For
383 HEDREWS. Chap. III.
10 Wlierefore I was 10 Wherefore^ I ivas exceeclhig/t/
^ displeased (see ver. 17. displeased luith that generation which,
note 1.) with that genera- I had brought out of Egypt, and said,
tion, and said, lliey al- They akvays err, not from ignorance,
ivays err in hearty and h\xX. from jjerversefiess of disposition, and
they have not known my they have utterly disliked my inethod of
ways. dealing with them.
11 So I sware ' in my 1 1 5o, to punish them for their
wrath, ^ they shall not en- unbelief, 1 sware in my lurath, They
ter' into my rest."^ shall not enter into my rest in Canaan.
For the word when^ implies, that at the time of the bitter provocation,
the Israelites had seen God's Works forty years : contrary to the his-
tory, which sheweth thsit the bitter provocation happened in the be-
ginning of the third year from the Exodus. Whereas, the translation
in the Vulgate, agreeably to the matter of fact, represents God as say-
ing by David, that the IsraeHtes tempted God \n the wilderness during
iorty years, notwithstanding all that time they had seen God's miracles.
---This and the following verse differs a little from our present Elebrew
copy of Psal. xcv. 9. which runs thus, Tour fathers tempted me, proved
7?ie, and saw my works . 10. Forty years long was I grieved with this
generation, and said, it is a people that doth err in their heart. — In like
manner the LXX. Psal. xcv. 10. T«c-(7«g«jcoyT« stjj -Tr^ocru^Bta-u ti) yir^cc
tKuvvi. Eut Peirce is of opinion, that in the Hebrew copy used by the
apostle, this passage xvas written as the apostle hath translated it.
Ver. 11.— -I. So I sware. Vulgate, ^ibus juravi : To whom I.
sware, as in Psal. xcv. ii. But the Syriac h2^\\, Adeo utjuraverim,
agreeably to the epistle.
2. /// my wrath. In scripture, human parts and pas^ons are ascribed
lo God, not as really in God, but to give us some idea of his attributes
and operations, accommodated to our manner of conceiving things.
Wherefore, when God said, that He sware in his wrath, we are not to
fancy that he felt the passion of wrath, but that he acted, on that oc-
cadoU, as men do who are moved by anger. He declared, by an oath,
his fixed resolution to punish the unbelieving Israelites, by excluding
them for ever from his rest in Canaan, because they refused to go
into that country when he commanded them. And, to shew that
this punishment was not tco severe, God, by the mouth of David,
mentioned their tempting him all the forty years they were in the wil-
derness.
3. They shall not enter. "E< ucnXivaovrUi, literalljf, If they shafi enter.
The expression is elliptical, and is thus to be supplied 3 If they shall
enter into my rest, 1 am not God.
4. Into my reft. This oath of God is written at large, Numb. xiv.
28. — 35. But the account given of it in Psal. xcv. 7. expresseth its
meaning ; being formed on the words of Moses, Deut. xii 9. Te arc
not as yet come to the rest, and to the inheritance which the Lord your
God giveth you.— God called Canaan his rest, because it was his land,
and because there he was to rest from his vrerk of iiitroducing the
Israelites
Chap. III. HEBREWS, 389
12 Brethren, take heed 12 Brethren^ this example of sin
lest there be in any of and punishment should make you
you an evil heart of un- tale heedy lest there be in any of you
belief/ ('.» r^y «ecT06->jva,) hij a7i evil heart of unbelief y by dqiarting
departing * from the U- from the living God : which ye will
ving God. do, if ye reject the gospel, or renounce
it after having embraced it.
Israelites into it ', and lliei/ ^vere to repose themselves after the fatigues
they bad undergone in the wilderness, and to live in safety under his
protection.— But the Sabbath also is called God's rest^ because on that
day he rested from his work of creation. See chap. iv. iO. note —
And heaven hath the same appellation given it, because there God; en-
joys unspeakable fehcity in the contemplation of his own pertections
and works See chap iv. 9, note. — I suppose the first of these rests
only Tvas meant when God sware that none of the rebellious Israelites,
save Caleb and Joshua, should enter into his rest. For it is reasonable
to think that some of them repented of their rebellion before they died,.
and are to be admiited into heaven.
Ver. 12 — 1. Brethren, take heed, &c. To understand the propriety
of the exhortation to the believing Hebrews, to beware of renouncing
the gospel, founded on the behaviour of the Israelites in the wilderness,
their condition must be compared with that of the Israelites. The lat-
ter, after receiving the law, v.'ere ordered to take possession of Canaan,
that having a fixed abode there, they might preserve the knowledge
and practise the worship of God according to the laAv. And to en-
, courage them, God promised to drive out the inhabitants before
them. Nevertheless, from not behevlng God's promises, and from
fear of the inhabitants, they refused to enter, and proposed to re-
turn to Egypt.— In like manner, the Hebrews having received
the gospel, were ordered to profess and publish it. And to encou-
rage them to do so, God promised that the gospel would at length
overcome all opposition ; and that he would reward those with the rest
of heaven, who professed and published it boldly. But, the profession
and publication of the gospe], in tiiat age, being attended with greater
danger to individuals, than that Vv^hich attended the Israelites' entry in-
to Canaan j and the establishment of the gospel in the world, being an
event more improbable in that age, than the conquest of Canaan in
Moses's days, the Hebrews, to -whom this epistle was directed, had
greater temptations to 'renounce the gospel, and to return to Judaism,
than the Israelites had to refuse going in to Canaan, and to return into
Egypt. Wherefore, as their renouncing the gospel, must have pro^-
ceeded from their disbelieving God's promise, and from their distrust-
ing his power, the apostle had good reason to caution them against an
evil heart of unbelief
2. By departing from the living God. Apostasy from the gospel
which God spake to the Hebrews by his 8on, is termed, a departing
from the living God, in allusion to the speeches of the Israelites who
>aid one to another, Niunb. xiv. 4. Let us 77io.he a captain and let us re-
turn into Egypt. For as the returning of the Israelites into F.gvpt
would have been a real departing from the living God, who resided
Vol. III. 3 E " among
390
HEBREWS.
Ghap. Ill
1 3 But exhort one ano-
every dai/y while it is cal-
led, To-day ; lest any of
you should be hardened*
(see ver. 8. note 1.)
through the deceitfulness
of sin.
14 For we are parta^
hrs oi Christ's HOUSE,^
(ixtTTie) if indeed we hold
fast the begun confidence *
firm unto the end j
\5 JSYE MAT KNOlir
{iv ra> Xlyiff^xi, 9.) by the
saying, To<-day, nuhen ye
slmll hear his voice, hard-
en not (see ver. 8. note 1.)
your hearts as in the bit^
ter provocation.
13 Instead of exhorting one ano-
ther, after the example of your fa-
thers, to depart from the living God,
exhort one another every day to obey
Christ, while he calls you to-day, to
enter into the rest of heaven, lest any
of you should be hardened against his
call, through the deceitful suggestions of
an unbelieving, timorous, sifful <lispo-*
sition, which magnifies the hardship
of suffering for the gospel.
14 For nve are partakers of the
blessings of Christ's house, the gospel
church, only if we holdfast the faith,
we have begun to exercise on him as
our Saviour, (chap. v. %)firni unto the
end of our lives.
15 Perseverance in £iith and obe-
dience is requisite to your enjoying
the privileges of Cln*ist's house. As
ye may know by the saying of the Holy
Ghost to the Israelites in David's
days ; To-day when ye slmll hear his
voice commanding you to enter into
his rest, harden not your hearts as your
fathers did //; the bitter provocation. *
among them in the pillar of cloud and fire which covered the tabernacle,
and who shewed himself to be the living God, by the continued exer-
tions of his power in their behalf, so the renouncing of the gospel, in
that age, would have been in the Hebrews a real departing from the
living God, who resided among them by the miraculous gifts and operas
tions of the Holy Ghost.
Ver. 13. Hardened through the dccci fulness of sin. IVIark xvi. 14.
He upbraided them for their unbelief and hardness of heart. The unbe-
lief of his disciples was termed by Christ, hardness of hearty to shew
that the proofs which lie had given of his power and veracity had not
made a proper impression on the heart or 7?iind of his disciples. — Acts
xix. 9. But when divers were hardened^ and believed not. — See ver. S.
note 1. . ?r
Ver. 14.— 1. Partakers of Christ^s house. I have supplied the word
heuse^ in this clause, because the apostle in verse '6. tells us, that Christ
formed the house or church of God under the gospel dispensation. If
that word is rightly supplied, partakers of ClirisCs house will signify, as
in the commentary, partakers of all the, -blessings which Christ hath
promised to the members of his house, or church -, namely, the assistance
of his Spirit, the pardon of sin, resurrection from the dead to a glorious
immortality, and introduction into heaven, there to Jive with God in
eternal happiness. — Of these blessings the apostle told them, the mem-
bers of Christ's house or church will become partakers, only on condi-
tion
Chap, lit HEBREWS. 391
16 For [rivtiy 54.) many 16 For many nuhen tlieif heard the
"When they hearcU ' bitter- command to enter into Canaan, bit-
/^ provoked Goo. How-' terly provoked God by their disobedi-
ever, not all thei/ who ence, and were excluded from his
'we?it out of Egypt * (^<», rest in Canaan. Hoiuever, not all njulio
il9.) wzM Mosesu went out oj Egypt with Moses pro-
voked God by their rebelUon, and
were so punished.
1 7 Btit with whom was 1 7 But, to shew you the infifctious
he displeased' forty years ? nature of disobedience, I ask you,
was IT not with them With whom was God displeased forti/
who sinn^y whose car- years ? was it not with them who re"
cases ^ fell in the wilder- belled, (Josh. v. 6.) even all the men
ness ? (Num. xiv. 29.) of war who were numbered, whose
carcases fell in the wilderness,
18 And to whom did 18 Farther, to make you sensible
he swear thai they should of the evil of disobedience, To whom^
tion of their holding fast their begun faith in him to the end of their
lives. See the followng note.
2. The begun confidence, h^yp r-A<; vTre^-xa-seogy literally, the beginning
r)f the confidence; an hebraism for the begun confidence or faith: as is
plain from Heb, xi. 1. whtvefiaiih is said to be, tXin^of^ivav y;rof«(7<5, the
confidence J or firm persuasion of the reality of things hoped fior.
Ver. lt).---l. Many when tliey heard, 'i'his, according to Pyle, is,
heard the report of the spies. But I prefer the interpretation in the com-
mentary, because the voice of God, is mentioned in the clause imme-
diately preceding.
2. However, not ail who went out of Fgijpt. Before the Israelites
began their march towards Canaan, God ordered Moses to number
such of them as were able to go forth to war. Numb. i. 3. 45. But the
Levites were not numbered, ver. 49. because being consecrated to the
service of the tabernacle, they \vere not to fight their way into Canaan.
Wherefore, while Caleb and Joshua wer^ excepted by name in the oath,
because they were willing to go into Canaan, the Levites were not ex-
cepted, because making no part of the army which was to subdue the
Canaanites, they were not considered as disobedient to God's command j
consequently were not comprehended in the oath. Accordingly it ap-
pears from Numb, xxxiv. 17. Josh. xxiv. 3J. that Eleazar the son of
Aaron was one of those who took possession of Canaan.— The excepting
of Caleb and Joshua by name, in the oath, shews how acceptable faith
and obedience are to God.
Ver. 17.— 1. But with wJiom was he displeased^ Bengelius observes,
that the word Tr^oaruy^^tai, is often used by the LXX. but seldom by
other authors j and that Eustathius derives it from e;t^«?, or «v,^«,
which signifies any high place, and particularly the bank of a river.
Wherefore the word oyj^ico or cy^^Zja^ applied to the mind, may signify
its being raised or excited by any passion •, consequently 'jr^t<ruy^^t<rt
here, may be translated as I have done, vias he displeased, or rather,
greatly displeased.
\ 2, Car-^
392 HEBREWS. Chap. III.
not enter Into his rest, did God swear that they should not eii'
but to them ivho did not ter into his rest, but to theniy ivhoy not-
helieve ? withstanding they had seen God's
miracles, did not believe he was able
to bring them into Canaan, and ab-
solutely refused te enter ?
19. (K«<, 212.) So we 19 Thus ive see^ that the Israelites
see that they could not could not fight their ivay into Canaan^
enter *m because of un- because they did not believe the promises
belief.' of God.
2. Carcases^ Kuy.m, literally limbs or hones : A part of the body being
put for the whole.
Vev. 18. Bi/i to them icho did not believed That the crime of the
Israelites wbicii brought the oath of God upon them, consisled in their
not believing that God was able to give them the possession of Canaan,
is plain from the history Deut. i. (>. S. 32. and from God's "words, Numb.
xiv. 11. How lung will it he ere they believe me, for all the signs which I
have shelved among them.
Ver. 1 9. J^'icy could not enter in because rf unbelief. As the cowar-
dice of the ancient Israelites, proceeded entiiely from their not believing
the promises of God j they were greatly to blame for it, considering
the many y.stonishing miracles, which God had wrought for them be-
fore he gave them the command to enter into Canaan.— The conclusion
of the apostle's reasonini^, concerning the sin and punishment of the
ancient Israelites, contamed in this verse, ought to make. a deep im-
pression on every reader, since it shews in the strongest colours, the
malignity of unbelief, and teaches us that it is the source of ail the sin
and misery prevalent among mankind. Our first parents sinned through
their not believing God, ^vhen he said, In the day thou eatest thereof
thou shah surely die : And their posterity sin, through their not believ-
ing w-hat God hath suggested to ihem. by their own reason, and by re-
velation, concerning the rew^ards and punishments of a future state.
CHAPTER IV.
View and Illustration of the Discoveries contained in this Chapter .>
nPHE apostle in this chapter enforces his exhortation to the
Hebrews, chap. iii. 12. to beware of an evil heart of unbe-
lief, by entering into the deep meaning of those passages of the
Jewish scriptures, which describe the sin and punishment of the
rebellious Israelites in the wilderness, who flatly refused to go into
Canaan. For with a sagacity w^orthy of the inspiration by which
he was guided, he proves from the oath by which the Israelites
were excluded from Canaan, that the promise to give to Abra-
ham and to his seed the land of Canaan for an everlasting posses-
sion.
Chap. IV. HEBREWS. Vilw. 39S
sion, was really a promise to give believers of all nations, the ever-
lasting possession of the heavenly country, of which Canaan was
the emblem : and, that the oath which excluded the rebellious
Israelites in the wilderness from Canaan, likewise excluded all
from the heavenly country who continue in their sins. So that
in this ancient oracle, a future state, with its rewards and punish-
ments, was actually made known to the Jews.
But to understand the reasoning by which the apostle hath es-
tablished this important fact, the reader ought to know, what all
the Hebrews who understood their own scriptures well knew,
and what the apostle expressly declared, Rom. iv. 16. namely.
That in the covenant with Abraham, God promised him two-
kinds of seed, the one by natural descent, and the other by faith ;
and that the promise to give to him and to his seed the land of
Canaan for an everlasting possession, being made to both the
kinds of his seed, it was to be fulfilled, not only to his natural
progeny, by giving them the possession of the earthly Canaan,
but also to his seed by faith, by giving them the possession of
the heavenly country, of which Canaan was the emblem and
pledge.
Upon these principles the apostle afTirms, that notwithstand-
ing Abraham's natural seed have obtained the possession of Ca-
naan, there is still left to his seed by faith, consisting of believers
in all ages, wheiher they be Jews or Gentiles, a promise of enter-
ing into God's rest ; for which reason he exhorted the Hebrews
in his own time, to be afraid lest any of them should fall short
of that rest, as their fathers in the wilderness fell short of
the rest in Canaan, ver. 1.-— His amrmation that, in the cove-
nant, there is still left to Abraham's seed by faith, a promise of
entering into God's rest, the apostle establishes by observing, that
the promise of the everlasting possession of Canaan being made
to Abraham's seed by faith, as well as to his natural seed, his seed
by faith have received the good tidings of a rest in the hea-
venly country, typified by Canaan, as really as his natural seed
have received the good tidings of a rest in Canaan. Only these
good tidings did not proiit the natural seed in the wilderness, be-
cause they did not believe them, ver. 2. — More particularly, to
shew that all Abraham's seed by faith shall enter into God's rest
in the country typined by Canaan, the apostle appealed to the
Word's of God's oath, by which he excluded the unbelieving Is-
raelites in the wilderness from his rest : So 1 siuare m my lurathy
They shall not enter into my rest. For, seeing this oath was sworn,
notwithstanding the works of God were finished at the forma-
tion of the worldj and the seventh-day rest v/as then instituted, ver.
S. — also seeing, that rest was called God's rest, in the passage of
Scripture where Moses hath said concerning the seventh day,
And God rested on tlie seventh day from all his luorks, ver. 4. — it
follows, that the rest into which God sware the Israelites in the
v/ildernesg
394. View. HEBREWS. Chap. IV.
-wilderness should not enter, was not the seventh-day rest, in re-
gard they were in possession of that rest when the oath was
sworn, Lxod. xvi. 23. xx. 8.
TSJext, the apostle observes, that God's oath concerning the re-
bellious generation in the wilderness, was again mentioned by the
Holy Ghost to the Israelites at the time they were in possession
of Canaan, when he said to them by David, Psal. xcv. 1 1 . Thei^
shall not enter into my rest, ver. 5. Now, though the apostle hath
not declared the purpose for which he mentioned this repetition
ef the oath by the Holy Ghost, the strain of his reasoning shew-
eth, that his design therein was to prove, that notwithstanding
the people were then in possession of Canaan, they had not en-
tered into God's rest, according to the full meaning of his pro-
mise to give to Abraham's seed the land of Canaan for an everlast-
ing possession ; but that there still remained a rest of God to be
entered into, of which Canaan was only the emblem and pledge.
This fact the apostle supposes he hath proved to the conviction
of his readers ; for in the next verse, he says, Since, after the
Israelites were in possession both of the seventh-day rest, and of
the rest in Canaan, it still remained for some in David's days to
enter into God's rest ; also, since they who first received the good
news of a rest in Canaan, namely, the Israelites in the wilderness,
did not enter into that rest through unbelief, ver. 6. — it follows,
That if the seed, who in the promise have re-jeived the good
tidings of a rest in the heavenly country, do not believe these
tidings, they are excluded from that rest by the oath which ex-
cluded the unbelieving generation in the wilderness from the rest
in Canaan.
Next, the apostle observes, that in the xcvth Psalm the Holy-
Ghost by the mouth of David, mentioned a particular time, name-
ly, the time then present, for the entering of the Israelites into
God's rest, Sayi/ig, To-day, so long a time after they were in pos-
session of the rest in Canaan, lulicn ye shall hear his voice com-
manding you to enter into his rest, harden not your hearts, ver. 7.
— His design in mentioning the exhortation of the -Holy Ghost
to the Israelites in David's days, not to harden their hearts when
they should hear God's voice commanding them to enter into
his rest, the apostle hath not declared. But the strain of his rea-
soning leads us to believe he mentioned that exhortation to teacli
U5, 1. That the command to the Israelites in the wilderness to
enter into God's rest, was not confined to them, but is a com-
mand to men in every age to enter into the rest which was typi-
fied by the rest in Canaan. — 2. That neither the Israelites, nor
any of mankind in this life, enter into that rest of God which is
principally intended in the covenant. — Wherefore, having only
insinuated these things hitherto in his premises, he now expres-
ses them more directly, by observing, that if Joshua, by introdu-
cing the Israelites into Canaan, had caused them to rest, according
to
Chap. IV. HEBREWS. View. S95
to the full iTleaning of God's promise, the Holy Ghost would not
after that have spoken of another day for their entering into God's
rest, ver. 8.
The reader no doubt hath observed, that in the foregoing rea-
soning the apostle hath not, drawn the conclusions which follow-
ed from his premises, but hath left them to be suppHed by the
reader, either because they were obvious, or, because the general
conclusion, which he was about to draw from the whole of his
reasoning, comprehends them all ; namely, Therefore there re-
rnaineth a sabbatism to the people of God : in other words ; seeing
it appears from the oath, that the rest promised to Abraham and
to his seed, according to its principal meaning, was neither the
seventh-day rest, nor the rest in Canaan, there certainly remains
to believers of ail nations the true seed of Abraham and people
of God, a better rest, of which the seventh-day rest and the rest
in Canaan were only the emblems, ver. 9 — Withal, to shew that
the remaining rest is not to be enjoyed by the people of God in
this life, but in the life to come, and to give us some idea of its
nature, the apostle adds. He luho hath entered ittio God's rest^ hath
hurts ef also rested from his own ivorks of trial, eve ft as God rested
from his works of creation : consequently, he enjoys a happiness
like to God's in the contemplation of his past works, ver. 10. —
Then as the improvement of his discourse concerning the rest of
God, he took occasion, from the sin and punishment of the Is-
raelites in the wilderness, to exhort all who read this epistle, to
strive to enter into the rest which remaineth to the people of
God, lest they fall or die eternally through unbelief, as the unbe-
lieving laraelites died in the wilderness, ver. 1 1. — Withal, to en-
force his exhortation, he described first the perfection of the
gospel, by which men are to be judged before they enter into
God's rest, ver. 12. — And next, the omniscience of Christ the
Judge, who will render to all men according to their deeds,
ver. 13.
Such is the account which the writer of this epistle hath given
of the author of the gospel, as the creator of the world, as the
lawgiver in God's church, as the conductor of the spiritual seed
of Abraham into the heavenly country, the rest of God, and as
the judge of the whole human race — He next proceeds to speak
of him as the High-priest of our religion, and to shew, that as an
High-priest, he hath cleansed us from our sins, by the sacrifice of
himself — ^This, as was formerly observed, is \.\\q fourth fact where-
by the authority of the gospel, as a revelation from God, is sup-
ported.
They who are acquainted with the history of mailkind, know,
that from the earliest times, propitiatory sacrifices were offered
by almost all nations, in the belief that they were the only effect^
Vial means of procuring the pardon of sin, and the favour of the
Deity.
396 View. HEBREWS. Chap. IV.
Deity. In tliis' persuasion, the Jews more especially were con-
firmed by the law of Moses, in which a variety of sacrifices of
that sort, as well as free-will offerings, were appointea by God
himself. And as the heathens offered these sacrifices with many
pompous rites, and feasted on them in the temples of their gods,
they became extremely attached to a form of worship, which at
once eased their consciences, and pleased their senses. Where-
fore, when it was observed that no propitiatory sacrifices ^vere
enjoined in the gospel, and that nothing of the kind was offered
in the Christian temples, Jews and Gentiles equally, were very
difticultiy persuaded to renounce their ancient worship, for the
gospel form, in which no atonements appeared y and which em-
ploying men's reason alone for exciting their affections, was too
naked to be, to such persons, in any degree interesting.
It is true, this supposed defect in the gospel worship, was con-
cealed for a while by the doctrine of the Judaizers, who affirmxcd,
that the law of Moses being of perpetual obligation, its sacrifices
and purifications were still to be performed, even under the gos-
pel. To this doctrine many of the Gentile converts had no ob-
jection ; for, as they had always expected the pardon of their
sins through the offering of sacrifice, it must have appeared to
them a matter of indifference, whether these sacrifices were of-
fered according to the heathen, or according to the Jewish ritual.
But the doctrine of the Judaizers being utterly subversive of tlie
gospel, all the apostles strenuously opposed it, by declaring to
the Jews as well as to the Gentiles, that if they sought the pardon
of their sins through the sacrifices of the law of Moses, Christ
w^ould profit them nothing, Gal. v. 2.
The zeal with which St Paul in particular inculcated this doc-
trine, and the strong arguments by which he supported it, open-
ing the eyes of many, they became at length sen3ible, that nei-
ther the sacrifices of heathenism, nor the atonements of Juda-
ism, had any real efficacy in procuring the pardon of sins. Ne-
vertheless, in proportion to their knowledge of the inefricacy of
these sacrifices, their prejudices against the gospel must have be-
come more violent, because its supposed effect more clearly ap-
peared. And it must be acknowledged, that if in the new dis-
pensation there were neither a priest nor a sacrifice, the prejudi-
ces both of the Jews and Gentiles would have been well founded.
For mankind, conscious of guilt, can hardly bring themselves to
trust in repentance alone for procuring their pardon, but natural-
ly fly to propitiatory sacrifices, as the only compensation in their
power to make to the oflended Deity.
Wherefore, to give both Jews and Gentiles just views of tli,e
gospel, the apostle, in this passage of his epistle, affirmed that al-
though no sacrifices are offered in the Christian temples, we
have a great High Priest, even Jesus the Son of God, who, at
his
CHAP.im HEBREWS. View. 397
his ascension passed through the visible heavens into the true ha-
bitation of God, with the sacrifice of himself; and from these
considerations he exhorted the believing Hebrews in particular^
to hold fast their profession, ver. 14. — ^^rhen to shev/ that Jesus
is well qualified to be an High-Priest, he observes, that though
he be the Son of God, he is likewise a man, so cannot but be
touched with a feeling of our infirmity, since he was in all points
tempted as we are, yet without isin, ver. 15.- — -On which account,
we ibay eome boldly to the throne of grace, well assured that^'
t|iratigh' the intercession of our great High-prie^t^^we shall ob-
tain the pardon of our sins,- and grace to help us in time of need,
ver. 16. — These being the doctrines which the apostle is to prove
in the remaining part of his epistle, the Htiliy 15th, and 16th
verses of this chapter, nnay be considered as the prQposit'icn cf tlie
subjects he is going to handle in chapters v, -W, vii, viii, ix, and x.
And as his reasonings on these, as well as on th^ subjects discus-
sed in the foregoing part of the epistle, are all founded on the.
writings of Moses and the prophets, it is reasonable to suppose,
as was formerly remarked, that his interpretations cf the passages
which he hath quoted from these writings, are no other than the
interpretations which were given of them by the Jewish doctorsi
and scribes, and which were received by the? ';peeyple^ at the tinae'
he wrote. See Pref. Sect. 3. paragr. 3. "' '■ ' ' '
New Translation. Com'menta'ry.
Chap. IV. 1 Where- 1 %Vhcrefore\ since th^ Israelites
fore, let us be afraid lest a were excluded fi'om Canaan for their
promise of entrance into unbelief and disobedience, let us be
Jiis rest being left^ any of afraid^ lest a p'omue of entrance into
you\.(^oK>j, 1 Cor. vii. 40. God^s rest being , If t to ^-^W AhrTuhviTii^s
note,) should actually fall seed in {hct co\\\\2.x)\.ya?n^ of vou should
short OF JT. actually fall short of obtaining it,
2 Yov lue also have re- 2 For w<? ^/ji»' who believe, being
reived the good tidings^ even Abraham's seed, have in that promise
Ver. 1. Any of you. Some MSS. instead of litm, you, have here
vium, us ; ^vhich agrees very v/ell with the context. But the common
reading is supported by the "Syriac and Vulgate versions.— -To im-
derstand the commentary on this and the following nine verses, the
reader should examine the illustration of these verses given' in the
View.
Ver. 2.— 1. We also have received the good tidings. In the original
It is, v)e have been evangeli'zed ; which is a phrase used likewise, Matth.
xi. 5. Luke vii. 22.— 'ilie word ivayyiy^Zum the passive voice, signifies
to receive any kind of good news. But by long use it hath been ap-
propriated to one's receiving the good news of salvadon given in the
gospel. — The persons, who in this verse are said to have received the
V'o-L. Ill, 3 A goo4
198
HEBREWS; G«AP,'ir^
as tliey. But (« Aayo? t»? received the good tidings of a rest irf
rtxojj?) the word which they the heavenly country, even as the Is-
heard"" did not profit them, raelites in the wilderness, received the
not being mixed with good tidings of a rest in' Canaan. But
faith in them ivJio heard the good tidings which they heardy had
IT. V (See Deut. i.'32.) no influence on their conduct ^ because
they did not believe luhat they heard,
3 (r«g, 92.) Wherefore, 3 Wherefore^ according to God's
we who believe enter' into promise^ we, the seed of Abraham
the rest OF GoD'i {Kctdug, who beli-eve shall enter into the rest of
203.) seeing he said, So I God, But it is- a rest different from
sware in my wrath> They the seventh-day rest, seeing he said,
shall not enter into my concerning the unbelieving Israelites
rest '.-^ [xuirtt 215.) not-- in the wilderness, So I sware in my
withstafiding the works- wrath, they shall not- enter into my resty
were finished from the notwithstanding the works of creation,
formation of the world. ' were finished^ and the seventh-day res^
good news of a rest in the heavenly country, are called in the next
verse, we who believe. Wherefore, the apostle is speaking of Abra-
ham's seed by faith, to whom the possession of the heavenly country
was promised in the covenaiit, under the type of promising the earthly
country to Abraham's natural seed. See Essay v. sect. 3.
2. The word which they heard. The word, or good tidings which'
the Israelites heard, contained not only a promise but also a command.
It is recorded Deut. i. 20. / snid unto you, Te are come unto the mountmn'
of the Amorites which the Lord ijour God doth give unto us. 21. Behold
the Lord thy God hath set the land before thee ; go up and possess it, as
the Lord God of thy fathers hath said unto thee. Fear not. See also-
Numb. xiv. 1. — 4.
3. Did not profit them, not being mixed with fdith in them who heard
it. Many MSS. and some of the Greek commentators read a«)j <rvyKiKoa.'-
fiivvq, agreeing withs xijcy^ : The wc^d did not profit tliem, they not being
mixed with those who heard it with faith. But as Caleb and Joshua
were the only persons who heard this word with faith, we cannot sup-
pose that the apostle would speak of the mixing of the whole eongrega>
lion with them. I therefore think the common is thb genuine
reading ; especially as it is warranted by the Syriac and Vulgate ver--
sions.
Ver. 3.— 1. We who believe iiin^x.o^i^u enter. Here the present tense
Is put for the future, to shew the certainty of believers entering into the
rest of God. See Ess. iv. 12. Besides the discourse Is not concerning
any rest belonging to believers in the present life, but of a rest remain-
ing to them after death, ver. 9.
2. Seeing he said, — They shall riot enter into my rest. The apostle's
argument is to this purpose : Seeing men are by the oath of God ex-
cluded from God's rest on account of unbelief, this implies that all who
believe shall enter into his rest.
3. Notwit/istanding the works were finished from the formation of the
world.
Chap. IT.
.HEBREWS.
399
Heb. xi. 11. note.)
4 For he Iiath spoke ft
somewhere concertiing the
seventh day thus: And
,God [KWTiTxvffiv) completely
rested on the seventh day *
from all his works.
5 (K«<, 224.) Moreover,
In this FSALM again, (e/
ue-iXivcrovTxi u<; rViV KXTX'7rccv<riv
jam) Theij shall not enter in-
;to my rest.* (See Heb.
4ii. 11. note 3.)
6 Seeing then It remain-
ed for some to enter into
■ity and seeing they who
was instituted, from the formation of
the world ; consequently, the Israelites
had entered into that rest before the
oath was sworn.
4 That the seventh-day rest is
God's rest, and that it was instituted
at the creation, is evident, For Moses
hath spoken somewhere concerning the
seventh-day rest, thus : And God com-
pletely rested on ^the seventh day from
all his works,
5 Jkforeaver in this ninety-fifth
Psalmy .the Holy Ghost said again to
the unbeHeving IsraeHtes in David's
time who were living in Canaan,
X^it^y sjiall not enter into my rest. This
jshews that another rest besides that
In Canaan, was promised to Abra-
ham's seed, which would be forfeited
;by unbelief, but be obtained by be-
lieving.
6 Seeing then., after ,the Israelites
were living in Canaan, it still re-
jfjained for the?n to enter into God's
;ivor/d. God's swearing that the rebellious -IsraeHtes in the wilderness
should not enter into his rest, notwithstanding the works of creation
were finished and the seventh day was instituted from the beginnin^g, is
mentioned in this place to shew that the rest from which the Israelites
were excluded, was not the seventh-day rest which they were then en-
joying, but a future rest into which they might have entered by be-
lieving and obeying God.
Ver. 4. God comfyletelij rested pn the seventh daij. This Moses hath
said, Gen. ii. 3. And God blessed the seventh day arid sanctifed it^ be-
cause that in it he had rested from all his work which he had created and
made. These words the apostle quotes, because they shew that the
seventh-day rest Is fitly called God''s rest ; and that the seventh-day rest
was observed from the creation of the world.— -God''s resting on the
seventh day, Bengelius thus explains j Se quasi recepit in siiam eternam
tranquillitatem. — God's ceasing from his works of creation, is called
God''s resting from all his works, because, according to our way of con-
ceiving things, he had exerted an infinite force in creating this mundane
system. See ver. 10. note. '
Ver. 5. T/iei/ shall not enter into my rest. These being the words of
the oath, God's rest, in this verse, signifies the rest in Canaan, called
God''s rest, 1. Because, after the Israelites got possession of that coun-
try, God rested from his work of introducing them. 2. Because, they
-were there to observe God's Sabbaths, and to perform his worship, free
tom the fear of their enemies, Luke i. 68. 74.
Ver. 6,
40O
HEBREWS.
Chap. IV.
first received the good ti-
dings^ did not enter in
(§»«) on asccunt of unbe-
lief :
7 (naA;», 267.) More-
over^ SEEING he limiteth
a certain day/ saying (sv,
165.) bi/ David, To-day,
after so long a time ; as
it is said. To-day, ivheri ye
shall hear his voice, hard-
en not your hearts.
8 For, if Joshua'' "SxtA
caused them to resty lie
ijuould noty after that^ ha\te
spoken of another day.
9 (Agac fleTfly\g<7rsT«»)
rest tiirough believing, And seeing
they ivho first received in the • wHder-
ness the good tidings of the rest in
Canaan, did not e?]ter in on account of
their unbelief it follows, that they
who receive, or have received the
good tidings of the- rest in the hea-
venly country, shall not enter into it
if they do not believe.
7 Moreover, seeing the Holy Ghost
specifieth a particular time for entering
in, Saying to the people by David,
To-day, so long a titne after the nation
had taken possession of Canaan, as
it is luritten, To-day, 'tuhen ye shall
hear God's voi^e commanding you to
enter into his rest, Harden not your
hearts against entering.
8 For if Joshua, by introducing the
Israelites into Canaan, had caused them
to rest according to the full meaning
of God's promise, the Holy Ghost
ivould not ajter that, in David's time,
have spoken of another day for entering
into God's rest.
9 Therefore, seeing the Israelites
Ver. 6. And^ seeing theij who first received the good tidings did not e.i-
t^r in on account of unbelief . This the apostle had observed before, ver.
2. Here he shevveth in what manner we are to improve our know-
ledge of that fact. See the commentary.
Ver. 7. Seeing he limiteth a certain day, &c. The apostle's argument
is this : Seeing the Holy Ghost, so long after the Jews were in posses-
sion of Canaan, said to them by David, When ye shall hear God's voice-
commanding you to enter into his rest, and by so saying, specified that
very day as a time for entering, it is evident that the command to the
people in the wilderness was not confined to them, but is really a com-
mand to men in every age, to enter into the rest typified by the rest in
Canaan ; and that neither the Israelites nor any of mankind in this life
enter Into the rest principally intended in the Covenant.--lt is remark-
able that in the course of his reasoning concerning the oath, the writer
to the Hebrews hath in three instances omitted mentioning tlie conclu-
sion which follows from his premises. But as this is exactly in Paul's
manner, it is no inconsiderable proof of his being the author of this
epistle. See Rom. v. J 2. note 1.
Ver. S. For, if Joshua. So I-^rx? in this place, signifies, being the
siame given to Joshua, in the LXX. translation of the Hebrew scrip-
tares.
Ver. £h
Chap. IVi HEBREWSJ 401
Therefore a sahhaUsm re- did not, in. Canaan, enter fully into
niainetli to the people of God's rest, the enjoijment of another
God." rest .refmaineth.Jv the people of God ^'m
whick liley >i^5iU rest completely from
all the troubles of this life.
10 For he w/w is en- 10 F-or the believer luho is entered
tered into his rest,^ hath into Qoifs rest, hath himself also rested
himself also rested from his fwm his. own ivorks of trial and suf~
own works, [o:)c-7r^) like as fering, Rev. xiv. 13. like as God rest-
God RFSliiD from his. edfrdin his works of creation.
--' \ ■ ' - \
Ver. 9. Therefore a Sabhatism remflhieth to the peo/ile of GorL The
apostle having established this con-clasion, by just reasoning on the
sayings of the Holy Ghost uttered by the mouth of David, they misre-
present the state of the IsraeHtes under, the Mosaic dispensation, who
affirm, that the Jev.s had no knowledge ;Ol: .the immortality of the soul,
p.or of future retributions, given them in the writings of Moses. They
had both discovered to them in the Covenant with Abraham, as re-
corded by Moses and explained^ by the propliets. The, apostle, in his
conclusion hath substituted the word <r«'ooAT<cr^@-, Sabbatism^ for the
\vord KacTecTTstvijii Rest, used in his premises : But both are proper, espe-
(jiaily the woixi Sabhatism in this place, because by directing us to
what is said verse 4. it sheweth the nature of that rest which remaineth
to the people of God. It will resemble the rest of the Sabbath, both in
its employments and enjoyments. For therein the saints shall rest from
their work of trial, and from all the evils they are subject to in the pre-
sent life j and shall recollect the labours they have undergone, the dan-
gers they have escaped, and the temptations they have overcome. And
by retlecting on these things, and on the method of their salvation, they
shall be unspeakably happy. See chap. ix. 4. note 2. at the end. To
this add, that being admitted into the immediate presence of God to
worship, They shall, as Doddridge observes, " pass a perpetual Sabbath,
in those elevations of pure devotion which the sublimest moments of
our mos^ sacred and happy days, can teach us but imperfectly to con-
ceive."—Here it is to be remarked that the Hebrews themselves con-
s dered the Sabbath, as an emblem of the heavenly rest : For St Paul
reckons Sabbaihs, among those Jewish institutions, which were shadows
of good things to come. Col. ii. 17.
Ver. 10. He who is entered into his rest, hith himself &c. God ha-
ving on the seventh day, rested from his work of creation, and having
on that day surveyed the whole, and found it good, by sanctifying and
blessing it, he appointed men to rest on the seventh day, not only ia
commemoration of his having rested on that day, but to t-each them,
that their happiness in a future state will consist, in resting from their
work of trial, and in reviewing it after it is finished. Hence,, our en-
tering into the happiness of heaven, is called in the oath, (ver. 3.) our
entering into God's rest, because we enter into a happiness similar to
his. And this Instruction in both its parts, was of so much importance
to the world, that the Israelites were settled in Canaan chiefly for the
|)urpose of observing God's Sabbaths, Exod. x^xl..l3.-,-17.— From' the
account
402 HEBREWS. Chap. IV,
11 WJureforey let us 11 Since there remaineth. such a
carefully strive to enter happy rest to the people of Gody Let us
into that rest, lest any one carefully strive to enter into that resty
should fall (?v) after the by obeying Jesus, lest any of us should
same example of imbe- fa/Iy after the example of the Israelites^
lief. * through unbelief
12 For (i Aoyo? 028) the 12 For t lie laord ofGod, the preach-
word of God' is living"^ ed gospel, whereby we are now cal-
and effectualy'^ and more led to enter into God's rest, and are
rutting than any two-ed- to be judged hereafter, is a living and
ged sword,** piercing even ponverful principle y and more cutting
account given in this verse of the rest which remaineth to the people of
God, namely, that they do not enter into it till their works of trial and
■suffering are finished, it is evident that the rest which remaineth to the
.people of God is the rest of heaven \ of which the seventh day rest is
only an emblem.
Ver. 11. Fall after the same example of unbelief . The unbelief here
«aid to be the cause of mens falling under the wrath of God, is that
kind of it, which respects the immortality of the soul, the reality and
greatness of the joys of heaven, the power of Christ to conduct the
-people of God into the heavenly country, the greatness and certainty of
future punishments, the authority of Christ to judge the world, and his
power to dispense rewards to the righteous, and to inflict punishments
on the wicked. — The unbelief of these great truths, revealed to us in
the gospel, being the source of that wickedness which prevails among
Christians, we ought carefully to chewsh the faith of these things, lest
by the want of a firm conviction of them, we be led to live after the
manner of the wicked, and God be provoked to destroy us, by the se-
verity of his judgments.
Ver. 12. — 1. For the word of God. The apostle having said ver. 2.
'hoy(^ Tij$ ««o)j?, the word which they heard did not profit them^ the word
of God m this verse, I think signifies the pr-eached gospel ; understanding
thereby its doctrines, precepts, promises, and threatenings, together with
those examples of the divine judgments, which are recorded in the
scriptures, by all which the gospel operat-es powerfully on the minds of
•believers.
2. Is living. In our common version of iPet. i.23. the word of
Ood is said to be living. So also Christ, John vi. 63. The imrds that
I speak to you they ai^e spirit, and they are life. — Moreover in the last
clause of the verse under consideration, actions are ascribed to the
word of God which imply life j namely, is a discerner of the devices and
purposes of the heart.
3. And effectual. Evggy>K. This efficacy is described by Paul, 2
Cor. X. 4. The weapons of our warfare are not fleshly, hut exceeding
powerful for the overturning of strong holds, &.c. See also 1 Thess. ii.
13. where the word of God is said to work effectually in them who be-
lieve.
4. And more cutting than any two-edged sword. In illustration of
^\s .expression, Peirce hath cited the following verse of Phocyfides :
soul and spirit,^ and of not into the body but into the mind,
the joints also and mar- even to the separating between both soul
roivSi ^nd IS a discerner and spirit; shewing which of the
of the devices and purposes passions are animal, and which spirit-
of the heart. ual, and to the separating of the joi?its
also and marrows, laying open the
nw)st concealed parts of the animal
constitution^ and is a discerner of thv
devices and purposes of the heart.
1 3 ^nd there is no crea- 1 3 But, not to insist farther on
iure unapparent in his* the rule of judgment, consider' the'
'O-K'i^.oy Tfl« Aayo? ot^^J" lof^^n^ov i^i at^n^a. Reason is d wedpo-n that pane-'
trates deeper into a man //i^/j rf j-u'o/V.— Ephes. vi. 17. We hare ^//^
sword of the Spirit, used to denote the doctrine of the gospel j called a
sword, because it is of great use to repel the attacks of our spiritual
enemies ; and a sword of the Spirit, because it was dictated by the
Spirit of God. — Rev.i. 16. Ihe word of God is represented as a
sharp two edged sword, which went out of the mouth of Christ. — Isi. xi. 4.
It is said of Christ, He shall smite the earth with the rod of his moutiu
5. Piercing even to the parting both of soul and spirit, &c. Here the
writer proceeds on the supposition that man consisteth of three parts, a
body, a sensitive soul which he hath in common with the brutes, and a
rational spirit. The same doctrine is espoused by Paul, 1 Thess. v. 23.
See note 2. on that verse.— The power of the word of God, iri piercing
to the parting both of soul and spirit and of the joints and marrows, is
understood by some, of the efficacy of the punishments, threatened in
the gospel, utterly to dissolve the whole human frame. — In representing
the word or gospel, as a person whn shall judge the world at the last
day, the apostle hath followed his master, who thus spake to the Jew9,
John xii. 48. He that rejecteth me, and receiveth not my ^>)^»r«, commands,
hath one that judgeth him ; the word o Aoyo?, that I have spoken, the same
shall judge him in the last day. But to raise the figure, the apostle as-
cribes to the word of God, life and strength, and discernment, and action;
qualities highly necessary in a judge. Nor is this manner of speaking
peculiar to Paul. Peter hath likewise represented the word of God, as
living, and abiding for ever, 1 Pet. i. 23. and Plato by a like rhetorical
figure, in his Grito, has personified the laws of Athens. See Rom', x. 6.
note 1.
Ver. 13. — 1. In his sight. "Eva-Triov xvta. Here the pronoun eevry,
his, is put, not for any person mentioned before in this discourse, but
for him to whom, in the end of the verse, it is said we must give an ac-
count ; namely to Christ. — The apostle, in what -goeth before, having
described Christ's character as lawgiver in the house of God, and having
exhorted the unbelieving Hebrews to obey his call to enter into the
heavenly country by believing on him j and shewed them the danger-
ous nature and fatal consequences of unbelief; in the example of the
dlsabedience and punishmeut of the Israelites in the wilderness, he here
lev
404 .HEBREWS. Chap. IV.
sighty fdr sil things ARE omniscience of 'die Judge himself;
naked and open'' to the. There is m creature imapparent in his
eyes of him, to wlidm ive signet, for all t hi fjgs^ the most secret
minst give an accourtf.l, recesses of the heart/ are stripped of
~j-. ,; fl>if-iw every coverings hoth^uttivardly and i^i-
\ . • k\ \v < luardli/, before t/;e eyes of hitn to luhoin
. ,, 'jO -r'M.; , ,„ . . xw- ive must give an account.
' t.l4f. (oi*/-Q62jyy-'^Nowi^ ^ 14 A^i^w the unbeheving Jews, on
having a . great High-: >pretence that the gospel hath neither
priest^ w^o.//^//i passed .an High-priest, nor any sacrifice for
s-
in the conclusion of his exhortation, with gteat propriety, speaks cf
Christ in his character of Jud?-e ot the world, and sets forth his know-
ledge of men's most secret thoughts and actions. And by calling him,
the person ^0 whom we must give an account, he insinuates that he hath
authority to exclude unbelievei-.:j from heaven, and power to punish them
with everlasting destruction. , -
..;;; %»r Por all things are naked, and open. — Vv(av» y.xi Tire^u'^YtXic-fAivx. This
\^ an allusion tp^ the state, in wliich the sacrifices called burnt offerings,
were laid on the altar. They were stripped of Aheir skins, their breasts
were ripped open, their b'owcls were taken out, and their backbone
was cleft. This is the import of the originai word rire^xx-ftT^KT^^vja.
X.hen they were divided into quarters, ; so that outwardly and in^vardly
they were fully exposed to the eye of the priest- in. order to a thorough
examination, Lev. i. 5, 6. And being found without blemish, they were
laid in their natural order on the altar, and burnt, ver. 8. The apostle'>>
meaning is, that infidelity and hypocrisy, however secretly they may
lurk i^i the itiind, cannot be concealed from our Judge.
3. Ta who7n, we must give an account. This is, the true translation
of the clause^ j^^^o? ev iiju,iv o?\»'/eg. For the word Aeyoj has evidently
this signification, Mat. xii.' 36. xviii. 23. Luke xvi. 2. Rom. xiv. 12.
So then every one of us, Xoyov ^i^au, shall gixt an account of himself tfj
Go//.---Heb. xiii. 17. They watch for your souls, <a$ Aoyov aTroS&ifrovTe?,
as those wha must give afcount.— Others translate the clause, of whom
we speak.,
, Ver. 14.--1. Noiv. So ♦ui- must be translated here, because although
the apostle has affirmed, chap. i. 3. that the Son of God made purification
of our si?u by the sacrifice of himself; and hath told us, chap. ii. 17.
that he vas fnade like his brethren in all things that he might be a merci-
ful and faithful High-priest ; and hath called him the High priest of our
religion, chap. iii. 3. he hath not hitherto attempted to prove that Jesus
is really an High-priest, nor that he hath offered any sacrifice to God
for the sins of men. The proof of these things he deferred till he dis-
cussed the other topics of which he proposed to treat. And having
finished what he had to say concerning them, he now enters on the
proof of Christ's priesthood, and treals thereof, and of various othef*
matters connected with it, at great length, to the end of chap. x.
2. Having a great Highpviest. The writer of this epistle had ex-
horted the unbelieving Hebrews, chap. iii. 1. to consider attentively the
<lign.ity of Christ Jesus the x^iipostle and High-priest of the Christian re-
1 ligjon.
Chap. IV. HEBREWS. 405
through the heavens, ^ Je- sin, urge you to return to Judaism :
sus the Son of God, let But as ^ve have a great High-priesty
us hold fast OUR confes- ivho hath passed through the visible
Stan. (See chap. iii. 1. heavens into the true habitation of
note 4.) God, chap. ix. 11, 12. there to offi-
ciate for us, even Jesus the Son of Gad,
Let us hold fast our religion.
15 For we have not an 15 To this constancy we Christians
High-priest luho cannot are encouraged, by the character of
sympathize with our luenh-' our High-priest. For though he be
riesses. ' But ONE IVHO the Son of God, we have not in him
was tempted in all points an High-priest who cannot sympathize
according to the likeness ^ OF with us in our <weaknesseSf but one
^ HIS NATURE TO oURSy most compassionate, Ww being made
without sin. Heb. ii. 17, flesh, was tempted in all points ^ as far
18. as the likeness of his nature to ours
would adtnitj yet never committed any
sifi.
16 Let us therefore (^Z- 16 Let us ^ therefore ^ through his
jwoach with boldness to the mediation as our High-priest, ap-
ligion. Wherefore, after describing his office as God's apostle, ap-
pointed to form his new house or church, he now proceeds to treat of
his 'office as an High-priest, for the purpose of removing that great pre-
judice which both Jews and Gentiles entertained against the gospel, on
account of its supposed want of an High-priest, and of a sacrifice for
sin. — It is to be observed, that the apostle calls Jesus the Son of God, a
^reat High-priest, becau.se in chap. i. he had proved him to be greater
than the angels j and in chap. Iii. 1. --4. to be worthy of more praise
than Moses.
Theodoret, who hai)i divided this epistle into sections, begins his se-
cond section with this verse^ because it introducelli anew subject. This
verse, therefore, should be the begiiiuitig of chap. v. according to our
division of the epistle.
3. Who hath passed through the heavens. So "huXviXv^cTX rov^ ev^uvac^
literally signifies. The meaning is, he hath passed through the visible
heavens, and entered into that place where the Deity resides, which
therefore, is the true holy place, and is called heaven itself, Heb. ix. 24.
See Heb. ix. 1 note 2.— into that holy place Jesus entered, to offer the
sacrifice of himself.
Ver. 15.—- 1. Sijmpalhi%e with our 'veaknesses. The Son of God
being made tiesh, experienced all the miseries and temptations incident
to men. Consequenily he must always have a lively feeling of our in-
firmity. See Heb. ii. 17. note 1.
2. Tempted in all points according to the likeness. KuB' o/u-eioTurx.
The likeness of our Lord's nature to ours, was not an exact likeness ;
for he was free from that corruption, which, as the consequence of
Adam's sin, has infected all mankind ; as is intimated likewise in the
exjiression, Rom. viii. 5. sending his Son in the likeness of sinful fesh.
Vot,III. 3G Ver.iq.
406 HEBREWS. Ghap. IV.
throne of grace, that we proacli with boldness to the thrme of
may receive mercy, and grace on which God is seated to hear
obtain gXTLcefor the purpose our addresses, that ive may receive par-
of seasonable help.^ don ; and, when tempted or persecu-
ted, obtain the gracious assista?ice of
his Spirit, to help us seasonably in such
' times of distress.
Ver. 16. Seasonable help. En; g«jc«/g«v ^m^iictn. The word ^ttr^uot;^
signifies help obtained in consequence of crying aloud,, or strong crying
for it.
CHAPTER V.
View a?id Illustration of the Doctrines explained and proved in this-
Chapter.
nPHE priesthood and sacrifice of the Son of God, and the par-
don procured for sinners thereby, together with the many
happy effects of the pardon thus procured, being matters of the
utmost consequence to mankind, the apostle in this chapter, and
what follows to the nineteenth verse of the tenth chapter, hath
proposed at great length, the proofs by which they are establish-
ed. And it was very proper that he should be copious > not only
in his proofs of these important subjects, but also in his compari-
son of the priesthood of Christ with the Levitical priesthood, that
while he established the merit of the sacrifice of Christ, he
might shew the inefficacy of the Levitical atonements and of all
other sacrifices whatever. For as the unbelieving Jews did not
acknowledge his apostleship, St Paul knew that his afhrmation
of these matters would not be held by them as sufficient evi-
dence.
His proof of the priesthood of Christ, the apostle begins in this
chapter with describing the office of an High-priest. He is one'
taken from among men, and is appointed to perform for men all
the parts of the public worship of God ; and in particular he is
appointed to offer both gifts and sacrifices for sin, ver. 1. — Next,
he is a man clothed with infirmity, that from sympathy he may
have a proper measure of compassion for the ignorant and erring,
ver. 2. — And, because he is clothed with infirmity, he must offer
propitiatory sacrifice for himself, as well as for the people, ver. 3,
^-This account of the designation, character, and ofTice of an
High-priest, the apostle applies to Messiah, by observing, that as
in the gospel church, no man can take the dignity of an High-
priest to himself, but only the person who is called to the oihca
by
Chap. IV. HEBREWS. View. 407
by God, like Aaron In the Jewish church, ver. 4. — So the Christ
<lid not, by his Cwn authority, assume the oiBce of High-priest
in the house of God -, but he bestowed that dignity upon him,
who declared him His Son by raising him from the dead, ver. 5.
And who, by so doing, confirmed all the doctrines which he
taught, and particularly the doctrine of his shedding his blood for
the remission of the sins of many. Farther, that God bestowed
on Messiah the office of an High-priest, is evident from his say-
ing to him, after he invited him to sit at his right hand, Psal. ex.
4. The Lord hath sworn^ and will not repent, Thou art a priest for
ever, after the order of Melchizedec, ver. 6. — ^These clear testimo-
nies from their own scriptures, left the unbelieving Hebrews no
room to doubt that Jesus of Nazareth, who by his resurrection
from the dead was declared to be the -Christ the Son of God, -was
by his Father's appointment a real Priest.
Having thus proved to the unbelieving Hebrews, that Jesus
was made of God an High-priest, the apostle shewed in the next
place, that notwithstanding^he was the Son of God, he possessed
the other qualification necessary to an High- priest, mentioned
ver. 2. namely. That he was able to have a right measure of com-
passion on the ignorant and erring^ because he himsef also, by living
in the flesh subject to the temptations and afflictions incident to
men, luas surrounded luith infirmity. In proof of this proposition,
the apostle appealed to two facts well known, /fhe first is. That
while he lived on earth in the flesh, he prayed, ivith strong crying
and tears, to him luho ivas able to save him from death. The second
is. That he was delivered from fear . These facts the apostle men-
tioned, because the one was a proof that Jesus experienced the
infirmity and temptations incident to men : The other that he re-
ceived help from God, ver. 7. — Wherefore, although he was the
Son of God, yet being also the Son of man, he learned how dif-
ficult obedience is to men, by the things which he himself suf-
fered in the flesh while he obeyed God ; consequently, he is well
qualified, as an High-priest, to have a right measure of compas-
sion on the ignorant and erring, ver. 8. — And being thus made
a perfect High-priest, he became, by his dying as a sacrifice for
sin, to all them who obey him, the author of eternal salvation,
ver. 9. — as is plain from his being saluted by God an High-priest
after the order of Alelchizedecy on his return from the earth to
heaven, ver* 10.
By calling the speech of the Deity, recorded Psal. ex. 4. The
Lord hath sworn^ and will not repent^ Thou art a priest for ever
after the order of Melchizedec, a salutation of Messiah as an High-
priest, the apostle hath discovered to us a variety of important
matters implied in, or connected with that memorable speech ;
Such as, 1. That being directed to Messiah, it was a declaration
on the part of God, that he had made Jesus an High-priest, not
simply
408 ViE\r. HEBREWS. Chap. V.
simply like Aaron, but with an oath ; that is, in the most solemn
manner, and irrevocably. — 2. In as much as Messiah w?,s thus
saluted on his sitting down at the right hand of God, in conse-
quence of his being invited to do so, Psahcx. 1. the salutation
was given after he had ofFereci the sacrifice of himself, by pre-
senting his crucified body before the presence of God in heaven..
See Heb. viii. 3. note 3. — This salutation, on such an occasion,
being given tq Messiah, in the hearing of the angelical hosts as-
sembled around the throne of God, to do honour to him on his
return from the earth, after finishing his ministrations there as a.
Prophet, and to witness the offering of the sacrifice of himself, aa
an High-priest, for the sins of the world, it was a declaration from
God that he accepted that sacrifice as a suihcient atonement for
the sins of the penitent ; that his intercession for such, founded
on the merit of that atonement, would be heard : and that God
fully approved all his ministrations on earth. — 4. Seeing, in the
salutation, the Deity called Messiah, a priest after the order
cf Alelchizedec, who was a king as well as a priest, he, by that
appellation, and by placing him at his right hand, declared him
to be not only an High-priest, but the Governor and Judge of the
world. So that there can be no doubt of his procuring salvation
for his obedient subjects, through the merit of his death as an
atonement. Wherefore, those passages of Scripture in which his
death is spoken of as a sacrifice for sin, being all literally meant,
should by no means be considered, either as figures of speech, or
as accommodations to the prejudices of mankind concerning the
efficacy of propitiatory sacrifices. See chap, ix. 18. note, and
Ess. vii. Sect. 2. — Such are the important meanings com]:)rehend-
ed in the expression, saluted of God an High-priest ^ after the order
of Melchizedec ; as we learn from the apostle's reasonings in the
subsequent parts of this epistle.
Accordingly, that mankind may enjoy all the consolations;
which flow from the right apprehension and belief of the sacri-
fice and intercession of Christ, the apostle judged it necessary to
search into the deep meaning of the oath by which God consti-
tuted Messiah a Priest for ever after the order of Melchizedec.
And to excite the Hebrews to attend to what he was to write in
chap. vii. 11. — 28. concerning the import of the oath, he told
them he had many things to say concerning Melchizedec, after
whose order Messiah was made a Priest, by which Messiah's
priesthood would be illustrated and confirmed. But he found
it difficult to make them understand these . things, because they
were of slow apprehension in spiritual matters, ver. 1 1 . — ^Where-
fore, to make them more diligent, than they had hitherto been,
in gaining religious knowledge, he told them plainly, their ig-
norance of their own Scriptures was such, that notwithstanding
they ought to have been teachers of others, considering the length
Chap.V. HEBREWS. View. 40S
of the time they had professed tlie gospel, they needed to be
again taught some of the first principles o± tlie ancient oracles of
God, consequently they required to be fed with milk, and not
with strong meat, ver. 12. — Thi^^, he told them, was a very\im-
perfect state, because every one who uses milk ; that is, who
knows nothing but the obvious sense of the ancient revelations,
and does not enter into their deep meaning, must be Viery un-
skilful in the doctrines of the gospel, and is a mere babe in Chri-
stianity, ver. 13. — Whereas, the doctrines concealed under the
types and figures of the ancient revelations, being difficult to be
understood, may be likened to strong meat, the food of grown
men, because, when rightly apprehended, they greatly strengthen
mens faith, by the light which they throw on the doctrines of
the gospel, ver. 1 i.
New Translation. Commentary.
Chap.V. \{Vy,^)Now 1 N:iUy to show that Christ is a
every High-priest taken real High-priest, I will describe the
from among men, is ap- Design;ition, the Duties, and the
pointed to PiRVORM for Qualifications of an High-priest. Eve-
men the things pertaining ry High-priest taken from among meny
to God, that he may of- is appointed^ by persons having a right
fer both gifts, ' and sacri- to conier the office ^ to perform for men
fices for sins : the things pertaining to the public wor-
ship of God, and especially t/iat he may
offer both free will-offerings ^ and sacri-
fices for sins.
2 Being able to have a 2 He must be able to have a right
right measure of coinpaS' measure of compassion on the ignorant y
sion ' on the ignorant and and those who err through ignorance,
Ver. 1. Offer both gifts, and sacrifices for sins. Gifts j or free-will-
oiferings, as distinguished from sacr fices far sins, were expressions of
gratitude to God, for his goodness in the common dispensations of
his providence. And because the priests offered both kinds, Paul speaks.
of himself as exercising the priesthood according to the gospel, by offering
the Gentiles in an acceptable manner, through the sanctiflcation of the
Holy Ghost, Rom. XV. 16.
Ver. 2. Able to have a- right measure of compassion on the ignorant,
Beza thinks the word ^sr^<os-«^si> signifies to feel compassion in pro-
portion to the misery of others. But according to Estius, it signifies,
to be moderately affected : in which sense Aristotle uses the word, when
he says, a wise man ought ,«a-;g/o7r«^n t^jv nvxi, uTrccBy) ^i a^h, to have mo-
derate passio/rs, hut not to be without passions, as the Stoics prescribed.
The apostle's meaning is, That an high-priest, who is not touched with
a feeling of the miseries and weaknesses of others, is unfit to officiate
for them, because he wilt be apt to neglect them in his ministrations, oXf
\li,^ thought by the people in danger of so doing.
Ver. 3
410
HEBREWS.
Chap. V.
erring, because he himself
also is surrounded with
infirmity.
3 And for that reason
he must) as for the people,
so also for himself/ offer
SACRIFICES for sins.
4 (K^.r, -SO^.) NoiUy AS
no one taketh (rv^v t/^»v)
this honour to himself,
but he who is (^^Aattsvos)
called of God, as Aaron
was,
5 So also the Christ did
^ot glorifi) himself to he an
High-priest ; but he ivho
said to him, My Son thou
art. To-day / have begot-
ten thee. (See Heb. i. 5.
note 1.)
6 As also in another
TSALM he saith, Thou
j^RT a priest for ever,
(^y.eiTu) according to the or-
der of Melchizedec. ^
7 (<05, 61.) He' in the
because he himself also is clothed luith
infirmity, so that he will officiate for
them with the greater kindness and
assiduity.
6 And because he himself is a sinner,
he must, as for the people, so also for
himself, offer sacrifices for sins. (Lev.
xvi. 6.)
4 Nqiv, to apply these things to
the Christ, I observe. First, that as
in the gospel church, no one can take
this honourable offcc to himself, but he
idIio is thereto ccdled of God, as Aaron
ivas in the Jewish church,
5 So also the Christ did not glorify
himself, by making himself an High-
priest : but he glorified him with that
office ivJw, after his ascension into
heaven, said to him. My son thou art,
to day I have demonstrated thee to be my
Son by raising thee from the dead.
(See this argument explained in the
Illustration.)
6 As also he glorified the Christ to
be an High-priest, luho in another
psalm saith to him. Thou art a priest
for ever according to the order of Mel-
chizedec : Thou art a human priest,
not like Aaron, but Melchizedec.
7 Secondly, as an High-priest, he
Ver. 3. For himself offer sacrifices for sin. From this Grotius infers,
that Christ offered for himself a sacrifice for sin. But his noUon is
without foundation, as the apostle hath repeatedly affirmed, that Christ
was absolutely free from sin, Heb. iv. 15. vii. 26, 27. ix. 14.
Ver. 6. According to the order of Melchixedec . Melchizede:; having
neither predecessor nor successor in his office, his priesthood, could not
be called an order^ if by that phrase is understood, a succession of per-
sons executing that priesthood. Wherefore^ x«Ta ix%t)i must mean,
after the similitude of Melchi%edec, as it is expresse4, chap. vii. 15.
Besides, in the ^yriac version Kara tx^iv in this verse, is rendered, se-
cundum simiritudinem.--W^& words of God's oath recorded, Psal. ex. 4,
are very properly advanced by the apostle as a proof of Messiah's
priesthood, because the Jews in general, acknowledged that David
wrote the cxth Psalm by inspiration concerning the Christ. See Heb.
V. 10. note.
Ver. 7.— 1. He in the days of his fiesh. The things mentioned in
ihis verse not beiog applicable to Melchizedec, who is spoken of
Chap. V. HEBREWS. 41 1
days of his flesh,'' having can commiserate the ignorant and er-
offered up both depreca- ring. For though he be the Son of
tiom^ and suppHcations/ God, he was subject to the infirmity
with strong crying and of the human nature, and particular-
tears, to him who was ly to the fear of death, as is plain
able to save^ him from fro^ii this, That He in the days of his
death ; and {iiTUKn^^iK; utto jicsh having offered up both deprecations,
nv,^ ivXcc^iioti) being delivered and supplications, ivith strong crying
from fear y^ (Psal. xxii. 1.) and tears, to him luho
was able to save him from death, by
raising him from the dead j and being
delivered from fear,
in the preceding verse, 'O? is not the relative but the personal pro-
noun, and denotes Christ who is mentioned, ver. 5. I have there •
fore, translated 'O5 by the word He, to lead the reader to that
idea.
2. In the days of his flesh ; that is, w^iile he lived in the flesh on
earth, subject to the infirmity of the human , nature. See Ess,
iv. 43.
3. Both deprecations. See 1 Tim. ii. 1. where ^iwiK;-, the word used
here, signifies deprecatory prayers against evil.
4. And supplication'i. 'IxiTvt^iocg, supplicatory prayers £ox asshtar.ce.-—
They were said to supplicate w^ho fell down at the feet of the per-
sons they addressed, and took hold of their knees. Supplications
therefofe, are prayers uttered with great earnestness and hurnility.
5. To him who was able to save him from death I cannot think,
with most commentators, that there is a reference here to our Lord's
prayers in the garden •, because, if in saying, 0 my Father if it he pos-
sible let this cup pass from ?ne^ he had prayed to be delivered from dy-
ing, the apostle could not have said, as in the common version, He was
heard in that he feared ; nor, as others translate the clause, He was
heard for his piety. The cup which his Father gave hijn, whatever it
,was, he drank. 1 therefore conjecture, that the apostle, in this verse,
refers to some other prayers which our Lord offered up to be saved
from lying under tlie power of death j and I observe, that the text n\
the original agrees well with this conjecture. For the word o-Ar^g/v, to
save, signifies either to preserve one from an evil of ^vhich he is in dan-,
ger, or to deliver one from an evil into which he hath fallen, hi this
latter sense, the word Is used, Matth i 21. He shall save, that is, de-
liver his people from their sins. 80 likewise in this verse, To him who
was able, cuT^nv ocvtov ix. Bxyoir^, to deliver hwi out of deaths namely, by
raising him from the dead. According to this meaning oChis prayer,
bur Lord was heard in that he feared ; or was delivered from far. For
in answer to his prayers, his Father assured him that he would raise him
from the dead, and thereby delivered him from his fear of lying under
the power of death.
6. And being delivered from fear. So Whitby translates the clause
;/^i<x.»<r.%<? «9ro syAa?s<«$ ; and appeals to the LXX. who used the word
?«5-ojv,«s<» to denote the act of delivering, Psal. Iv. 2, 3. Attend unto me jc;w
412 HEBREWS. Chap. V,
8 Although he ivas a 8 Although he was the Son of Go J,
son, he learned obedience he learned how difficuh obedience is to
by the things which he men , bij the things which he suffered in
suffered. the flesh while he obeyed God \ and
also what need men have of help, to
enable them to bear their trials and
sufferings.
9 And being made 9 And being thus qualified to have
perfect,' he became to all a right measure of compassion on the
uaetKitTov f^t tcTFo (pov/ig ?x^^^y ^''''^ deliver me fro7}i the voice of the enemy.
And though the word «yAst«i<« translated yi^ar, often denotes religious
fear., Heb. xi. 7. it sometimes signifiesy^^r of any kind ; of which Beza,
among other examples, gives the following one from Diphilus, quoted
by Stoboeus, ^vyjTc? 'KiVv%m m ivXaZa n^vmiVxi.-So also, Acts xxiii. 10.
The chief captain m^^n.'^yi^u'i fearing. ---Sosh. xxii. 2i. LXX. We did this ^
inxiv ivXu'tiiui, out of fear.— Esi'ms thhiks the apostle here refers lo our
Lord's prayer on the cross ^ My God, &.c —The fear from which Christ
was delivered, is explained in ine 5th note, which see— -Some of the fa-
thers accounted for the fear from which Jesus is said to have been de-
livered by supposing that his divinity for a season, withdrew its influ-
ence from his human nature.
Ver. 9. — 1. And being made perfect. T I'Kuo^iigy Since the apostle is
speaking here of Christ as an High-priest, his being made perfect^ is his
being made a perfect, or effectual High- priest. For r-iMiuffxiy tiMiu-
rt§y TiXudTYx;, and nXuog, denoting perfection, the kind of perfection
meant by these words is, the highest degree of the qualities, which are
peculiar to the person or thing which is the subject of the discourse.
Thus, the sacrifice by which the high priesthood was completely con-
ferred on Aaron, is called, Exod. xxix. 34. ^va-ix nXnaxnMi the sacrifice
^f perfection.— K^ha iv. 15. oiv^^at nXuov a full grown man, Heb. ii. 10.
TiXii&)7xi to make the Captain of our salvation perfect through sufferings —
Heb. vi. 1. Leaving the principles of the doctrine of Christ, let us go on
iTFt riXiioTr.Tx to perfection, to the right interpretation and application of
the ficrures and prophecies of the law, which is the highest degree of
Christian knowledge. ---Heb. vii. 11, E* nXuMJi^, If perfection were by
the Levitical priesthood, what farther need, &c. As men expect pardon
through the sacrifices offered by their ^xKz^is, perfection, in this passage,
must signify complete pardon, with its concomitants, the favour of God,
and eternal life. — Heb. vii 19 a^^v' ycc^ iTiXn&cnv o vo/u.o?, For the law
made no one perfect i it neither gave pardon to sinners by its sacritices,
nor did it sanctify them by its precepts.— Heb vii. 28. The law hath
made men liigli-prieHs, who have infirmity, hut the word of the oatii,
which was after the law, hath constituted the Son., ririXitafinvov, who is
perfected for ever ; who by the excellence of his nature, and his endless
life in the body, will continue for ever an effectual High-priest.— Heb.
xi. 40. speaking of the departed saints, God having foreseen sotne better
things for us, that they without us f^n TiXuckiBaxri should not be perfected :
should not be completely rewarded, by the reunion of their bodies with
their souls, and by inheriting the heavenly country. See also, Heb.
1 xii.
Chap.V. HEBREWS. 413
them who obey him, ignorant and erring, he was w^<^^ jy^r-
(curiog) the author of eter- feet as an High-priest ; and lie beca?ne,
nal salvation ; ^ (<7&)T)3§/«$ to all ivho obey hlin, the author of
uiuviis.) ■ t-Z/^rz/rt/ Wx;/7//o?/, by offering himself a
sacrifice for their sins :
10 (n^oa-uyo^iv^im) Be- 10 As is evident from his be/;>g
ing saluted"- by God, an saluted by God^ on his return from the
xii. 23. — Luke i. 45. Blessed is she who believed ; for there shall be
■T:Mioj>ri<; AaAs^gyo;? a perforjiiatice of those things which were (oh/ her of
.the Lord. — Lastly, among the Greeks, those v. ho were completely in-
structed in the mysteries were called, nMioi, per feet men.-^—'hrQni these
examples // appears that when T6As<iW5-«<, Exod. xxix. 9. is translated to
.consecrate, and %s:iot nXiioxj-iag, ver. 34. is translated, the sacrifice of con-
secratwn, these wotds are rightly translated, not because their eiynio-
logy leads to that signification, but because Aaron and his sons by that
sacrifice were tfiade perfect as priests, that is, were completely invesicd
with the priest's office.
2. He became to all them who obey him, the author of eternal saivar-
tion. In this verse three things are clearly stated. First, That obedi-
ence to Christ is equally necessary to salvation, with believing on him.
Secondly, That he was made perfect as an High-priest, by offering
himself a sacrifice for sin, chap. viii. 3. Thirdly, That by the merit of
that sacrifice, he hath obtained pardon and eternal life, for them who
obey him.
Ver. 10. Being salutud by God an l%igh priest. As our Lord in his
conversation with the Pharisees, recorded Matth. xxii. 43, spake of it as
a thing certain in itself, and universally known and acknowledged by
the Tews, that David wrote tlie CXth Psalm by inspiration concerning
the Christ or Messiah, the apostle was well founded in applying the
whole of that Psalm to Jesus. Wherefore, having quoted the fourth
verse, Thcu art a priest for ever after the order of Melcliizedec, as di-
rected to Messiah, David's I.ord, he justly termed that speech of the
Deity, a salutation of Jesus according to the true import of the word
7r^o(7<«7<3^g4;,9-£<?, which properly signifies, to address one by his name, ©r
title, or office. Accordingly, Hesychius explains Tc^oa-t^.yf^^ivoLcxi by
ua-TTu^o/^xi.—'Now that the de^.p meaning of this salutation may be un-
derstood, I observe first, that by the testimony of the inspired writers,
Jesus sat down at the right hand of God, when he returned to heaven
after having finished his ministry on earth,. jVIark xvl. 19. Acts vii. 56.
Heb, i. 3. viil. 1. 1 Pet. HI. 22. Not however immediately, but after
he had offered the sacrifice of himself "In heaven, by presenting his cru-
cified body before the presence of God, Heb. I. 3. x. 10.— Secondly, I
observe, that God's saluting Messiah, a Priest after the order of Mel-
chi%edec, being mentioned in the Psalm, after God is said to have In-
vited him to sit at his right hand, it is reasonable to think, the saluta-
tion was giren him after he had oflFered the sacrifice of himself, and had
taken his seat at. God's right hand. Considered in this order, the salu-
tation of Jesus as a priest after the similitude of Mekhizedec, wa« a
public declaration on the part of God, that he accepted the sacrifice of
Vol. UL 3 H himself,
414 HEBREWS. Chap. V.
High-priest, according to earth, an High-priest according to the
the order of Melchizedec : order of Melchizedec.
1 1 Concfrni}2g whom 1 1 Concerning Melchizedec I have
'we have much speech {kxi, much to say., for the iikistration of
219.) ivhich is dijfficult to Christ's priesthood, ivliich is dijjicult
be explained luhen spoken ^ ' to he explained when spoken \ not on
^ff«?<rj-^ye are dullofhear- account of the darkness of the sub-
ing. * ject, but because ye are of sloiv appre-
hension in spiritual matters.
12 For though ye ought 12 For though ye ought to have been
to have been teachers, on abl^ to teach others^ considering the time
account of the time ^ ye have ye have professed the gospel, y.? have
need of one to teach you need of one to teach you a second time ^
again, certain first prin- some of the fundamental principtes of tlit
himself, which Jesus then offered, as a sufRcient atonement for the sin
of the world, and approved of the whole of his ministrations on earth,
and confirmed all the effects of that meritorious sacrifice. See the
illustration of ver. 10.— And whereas we are informed In the Psalm,
that after God invited his Son In the human nature to sit at his right
hand as Governor of the world, and foretold the blessed fiuits of his
government, h? published the oath by which h^ made him a Priest for
ever before he sent him into the world to accomplish the salvation of
mankind, and declared that he would never repent of that oalh, Tlie
Lord hath sworn and will not repent^ thou art a Priest for ever^ after the
similitude of Melchi-zedec, it was in effect a solemn publication of the
method in which God would pardon sinners, and a promise that the
effects of his Son's government as a King, and of his ministrations as a
Priest, shall be eternal. See Heb. vi. i^O. note 2.- Moreover, as this
solemn declaration of the dignity of the Son of God, as a King and a
Priest for ever in the human nature, was made irt the hearing of the
angelical hosts, it was designed for their instruction, that th^ might
understand their subordination to God's Son in the human nature, and
pay him that homage which is due to him, as Governor of the world,
and as Saviour of the human race, Philip, ii. 9, 10. Heb. I. 6.— The^
above explanation of the import of God's saluting Jesus a Priest for
ever, is founded on the apostle's reasonings in the seventh and following
chapters, where he enters into the deep n^eaning of the oath by which
that salutation was confirmed.
The attentive reader no doubt hath remarked, that in Psal. ex. 4.
the appellation given to Messiah David's Loid is, a Pr;>,r/ : and that
the apostle in ver. 10. hath changed it into an High priest. 'I'his he
hath done, not because there are other priests in the house of God over
whom Jesus presides, but because the ministrations of the Levltical
high-priests in the inward tabernacle, were all typical of Christ's mini-
mirations In heaven.
^ 2. Dull of hearing. The word vu^^oi^ signifies persons who walk tar-
dily. Applied to the mind, it signifies persons of slow understanding ^
^o slothful, sluggish, idle persons, Heb. vi. 12.
Ver. 12,
Chap. V. HEBREWS. 415
ciples of the oracles * of ancient oracles of God concerning the
God, and have become Christ, and have become shch as have
Such as have need of need of being taught the easiest do(%
milk, and not of strong trines, and are not capable o/" receiving
meat. the higher parts of knowledge,
13 But every one who l5 Now every one luJw uses milk
uses milk ONLTy IS un- only • who knows nothing but the
skilful in the word of letter of the ancient revelations ; is
righteousness, ' for he is ufiskilled in the doctrines of the gospel :
a babe. "^ For he is a babe in Christianity. (Se'e
the Illustration of ver. 12, 13, 14.)
14? But strong meat 14- But the matters concealed un-
belongeth to [nXiioiv, see der the figures and prophecies of the
chap. V. 9. note) them law, which may be called strofig meaty
who are full gro^vn, who because they strengthen the mind,
ii/ use have their senses^ are ft for them who have made progress
exercised ^ to discern both in knoitfledge, and who by practice^
Ver. 12. Certain first principles of the oracles of God. Tim rx ^dt"
Xti* ryjg ct^x.^/; rm Xcyim t» 0>s^. Here nvx is not the nominativ^e plu-
ral, as our translators supposed, but the accusative, governed by ts
^i^ci>7K.iiv Wherefore, the literal translation of the clause is, teach you
Certain elements of the beginning of the oracles of God. For the meaning
of ^(nyjiia.^. see 2 Pet. iii. 10. note b.—The oracles of God are the ancient
revelaLions contained in the writings of Moses and the prophets, Rora.
iii. 2. Some of the first principles of these oracles, the apostle had
iormerly explained to the Hebrews. But being blinded by the doc-
trine of the scribes, they had not understood his explications, or they
had forgotten them j and so needed to be taught these first principles,
a second time.
Ver. 13.— 1. Unskilful in the word of righteousness. The apostle calls
the gospel the imrd of righteousness^ because therPin is revealed the
righteousness of God by faith. But Feirce, by the word of righteousness^
understands those passages in the Old Testamtnt, which describe the
righteousness of faith, or the way of the justification of sinners by faith ;
and which are quoted m the epistles to the Romans, chap. x. 6, 7, 8.
and to the Galatians, chap. iii. 24.
2. Tor he is a babe. The apostle compared the Hebrews to babes,
not on account of their innocence, simplicity, and teachableness, quaK-
ties which Christ recommended to all his disciples ; but on account of
their weakness and ignorance, for which, considering the advantages
which tli£y had so long enjoyed, they were much to blame. In this
sense, the word vr,7r<o;, is used, 1 Cor. iii. 1.— 3. as it is likewise, Gal.
iv. 3. to denote the jews living under the institutions of Moses.
Ver. 14.-- 1. Have their senses. The word sctaS-ziTvieice,, properly sig-
nifies the organs of sense, the eyes, ears, h'c. Here it denotes, the in-
ward senses \ thes senses of the mind.
2. Exercised. V\.y'hiXv«.a-f^vjoi,. See chap. xii. ii. note 2. This me-
taphor is borrowed from the Athletes, who by often exercising them-
selves
416 HEBREWS. Chap. V.
good and evil. ("Deut. i. have the faculties of their mind accus-
ed. Isa. vii. 15,16.) tomed to discern both truth and false-
^ hood.
selves in the mock fight, became fit for engaging in the real combat.
Grown Christians, by often exercising their spirit uai faculties, become
able to distinguish true doctrine from that which is false. These
spiritual faculties, the apostle calls senses^ because he had been speaking
of babes, who being unexperienced, were not able, by their senses, to
distinguish wholesome food from that which is pernicious.
CHAPTER VI.
View and Illustration of the. Matters contained in this Chapter.
A LTHOUGH in the latter verses of the preceding chapter
■^ the apostle had reproved the Hebrews for their ignorance
of the first principles of the oracles, or ancient revelations of
God, in which the fundamental doctrines of the gospel are con-
tained, he told them here, that he would not now discourse of
the principles of the doctrine of Christ, but would carry them on
to the perfection of Christian knowledge, by explaining to them
the deep meaning of some of the chief ancient oracles ; not lay-
ing a second time the foundation of repentance from dead works,
l^c, as taught in the writings of Moses and the prophets, ver. 1 ,
2. — And, because the Hebrews were in danger of being drawn
away from the profession of the gospel by their unbelieving bre-
thren, who founded their opposition to Jesus on misinterpreta-
tions of the Jewish sacred writings, the apostle told them, he
would immediately lead them to the true meaning of the princi-
pal parts of these writings, if God permitted him to do it, by pre-
serving them from apostatizing till they should have an oppor-
tunitv to read and consider this letter, ver. 3. — In the mean time
to make them sensible of their danger, and to rouse their atten-
tion to those discoveries of the hidden meaning of the ancient
oracles which he was about to make to them, he shewed them
the pernicious nature of apostasy, and the severe punishment to
which apostates are doomed, ver. 4 — 8. — Lest, however, his re-^
prehension of the Hebrews, and his anxiety to preserve them
from apostasy, might have led them to think he suspected they
were going to renounce the gospel, he mitigated the severity of
his reproof by telling them, He hoped better things of them, and
things connected with salvation, ver. 9. — founding his hope on
the righteousness of God, who would not forget those works of
love \vhich> with so much labour and danger, they had perfornir
VtiAv.n. HEBREWS. View. 41?
e<l, raid were still performing, to the persecuted disciples of Christ
m Jiiclea ; nor withhold from them the aids of his grace necessary
to their perseverance, ver. 10. — Nevertheless he earnestly be-
sought them to shew the same diligence as formerly, in perform-
ing charitable offices to their afflicted brethren, that his hope con-
cerning them might remain firm to the end, ver. IL — and nor
to be slothful in the work of their salvation, but to imitate the
«-onverted Gentiles, who througli faith in Christ and patience un-
der persecution, were inheriting, in the Christian church, the
blessings promised to the seed of Abraham, in the covenant which
God made to that father of believers, ver. 12-
Having affirmed, that the converted Gentiles in the Christian
church v/ere inheriting the promises in the covenant with Abra-
ham, the apostle, to carry the Hebrews on to perfection, took
occasion to enter into the deep meaning of that ancient oracle.
And first of all, by his account of God's covenant witli Abraham,
it appears that the blessings promised in it, although expressed in
types and figures, are the very blessings which are plainly pro-
mised in the gospel. Moreover, his care in this particular, hath
been of no small use in silencing the adversaries of revelation.
For by rightly explaining the covenant with Abraham, the apo-
stle hath demonstrated, that the method of salvation by faith, the
resurrection of believers from the dead, the general judgment,,
and the rewards and punishments of a future, state, were all made
known to the patriarchs and to the Jews, in that greatest of ail
the ancient oracles of God.
God's covenant with Abraham is often mentioned by Moses.
But the fullest account of it is that which he hath recorded.
Gen. xvii. 4. — 8. where all the articles of it are related at large.
The apostle, however, did not on this occasion call the attention
of the Hebrews to that complete account, but to one more short-
ly expressed, which he says was confirmed with an oath. His
words are j U'^/ien God made j^romise to Abraham^ became he could
swear by -no one greater, he siuare by himself^ Saying, In bless'mg J
luill bless thee^ and in multi2jlying I luill multiply thee. This ac-
count of the covenant is evidently that recorded, Gen. xxii 15.
— ;18. where we are told that God spake these things to Abra-
ham, after he had laid Isaac on the altar with an intention to sa-
crifice him. For, in no other passage of the writings of Moses,
is God said to have confirmed any part of his covenant with
Abraham by an oath, ver. 13, 14. — Concerning the promise, /;/
blessing I luill bless tJiee, it is to be remembered, that in the third
and fourth chapters of this epistle, the apostle by a deep train of
reasoning hath shewed, that m the covenant God promised to
Abraham and to his seed, a rest not only in the earthly Canaan
bnt in an heavenly country also, of which Canaan was a type.
But if Abraham and his seed were to be rewarded with the i..rr-
418 View. HEBREWS. Chap. Vt
lieritante of heavGn, it certp.inly impiieth that they were to be
blessed with having their faith counted to them for righteousness.
"Wherefore it was not necessary that the apostle should enter more
particularly into the meaning of the promise, hi hlesshig I luill
bless thee. — But for the illustration of the promise, In multiply'mg
I will multiply theey he observed, that Abraham, after havino- pa-
tiently waited many years fol- its accomplishment, at length ob-
tained it ; namely by the birth of Isaac. Nor was it necessary to
say any thing more for the illustration of that promise j because,
hy leading the Hebrews to recollect the supernatural procreation
of Isaac, they were tauglit that Abraham was to have a numerous
seed by faith, as well as a numerous seed by natural descent.
The reason is, the supernatural procreation of Isaac was both an
emblem and a pledge, that the power of God would be exerted
in making Abraham the father of many nations, by producing in
them the same spirit oi faith with his ; by the participation of
which they would be more truly his children, than those whose
relation to him was cQusticuted merely by natural descent, ver.
15.
Farther, it is ftecessary to remark, that the apostle's design in
mentioning the two promises which we have been considering,
was not to give a full explanation of them, but that he might
have an opportunity of declaring what God's intention was in
confirming these promises with an oath, ver. 1(5. — Namely, to
shew to Abraham's seed by faith, whom the apostle calls the heirs,
the immutability of his purpose to bless them by counting their
faith to them for righteousness, and by bestowing on them the in-
heritance of the heavenly country, ver. 1 7. — that by two immii*
table things, the promise and the oath of God, in either of which
it was impossible for him to lie, the heirs who, by the covenant
made with mankind after the fall, have escaped from the curse
of the law to lay hold on the hope of pardon and eternal hfe set
before them, might have strong consolation under the convictions
qf sin and the fears of punishment, ver. 18. — ^^Ehis hope, the apo-
stle assures us, believers of all nations have in every age of the
world, as Abraham's seed, for an anchor of the soul firmly fixed
in heaven, called the place •with'm the vail, because that place of the
Mosaic tabernacle represented heaven, ver. 19. — Lastly, to shew
that the great blessings of pardon and eternal life promised in the
covenant, are bestowed on the heirs through Christ, Abraham's
seed, the apostle told the Hebrews that Jesus, as our forerunner,
hath gone into heaven there to plant our hope of these blessings,
on the sure ground of that etfectual and acceptable atonement
which he made for the sin of the world by his death : And, that
he was well qualified to perform such a service for us, because by
the oath of God, beinsj made an High-priest after the order of
Melchizedec, he was commissioned to enter into the holy place
CiiAP. VI. HEBREWS. A^^iew. 41»
where the Deity manifests his presence, to make that effectual
atonement fbr believers which God him.seif hath prescribed, ver.
ilO.
The inteHi;.rent reader, no doubt, hatli observed that the dis-
course in this chapter, is a proper sctpitl to the discourses con-
cerning the sin and punishment of the rebelUo,us Israehtes in the
wilderness, and concerning the re^t which remaineth to believers
the true people of God, delivered in the preceding third and
fourth chapters of this epistle. And that the three discourses
taken together, contain such an explanation of the covenant with
Abraham, as leaves us no room to doubt, that therein the prin-
cipal articles of the gospel revelation were preached to Abraham
and to the Jews, as the apostle Paul indeed hath expressly affirm-
ed Gal. iii. 8. Heb. iv. 2. The covenant with Abraham, there-
fore, may with great propriety be termed, The gospel of the Patri-
sirchs and of the Jeius^,
New Translaition. ' Commentary.
Chap. VL 1 Where- 1 Wherefore, since ye ought by this-
fore, dismissing the dls- time to have been capable of strong
course (Ess. iv. 60. 2.) of food, dismissing the discourse concern^
the principles of Christ,^ iiig the principles of the Christian doc-y
l^et us proceed to perfec- trine^ as contained in the ancient re-^
tion,* not laying [-TraXi't., velations, let us proceed to the deep
*270.) a second time the meaning of these revelations, and of
foundation of repentance t|ie figures and prophecies in the law,
Ver. 1. — 1. The discourse of the principles of Christ. So rev 7»? «^;kj»j?
r» Xg<5-» A070V, must be translated here, being parallel to ST<»;^JS/^6 tjj?
V'^Xi*^^ "^"^ Aey«!t;v t» 0s» cliap.v. 12. For I take tov Tw? s£^;^»}? Aeya? ;
literally, the discourse of the beginnings in ihis, to be the same in sense
with '^ai.yj.ix t>j? i<^%2i?, the first elements^ or principles^ in that verse ;
And I agree with Peirce in thinking the principles of Christy mean the
principles of the doctrine of Christ as contained in the writings of
Moses and the prophets. Accordingly the Christian doctrines, men-
tioned in this and the following verse, are all taught in the Jewish
scriptures.
2. Let us progeed to perfection. The apostle calls the knowledge of
the doctrines and promises of the gospel as typically set forth in the
covenant with Abraham, and darkly expressed in the figures and pro-
phecies of the law, TiAwor/,;, perfection^ either in allusion to the Greeks,
wdio termed the complete knowledge of their mysteries, riXuor'Au
and TiXuA/criq, perfection ; or, in allusion to what he had said, chap v. 14.
That strong meat belonged to nXi^av. full grown men. If the
|ast mentioned Is the allusion, the writer's meaning is, that he would
proceed to treat of those hidden doctrines of religion contained in the
ancient oracles, which when rightly understood, have as great an influ-
^ce m s^rengthaiing the faculties of the mind, as strong meat hath m
invigorating
420 HEBREWS. Chap. VI,
from d^ad works, ^ and of which is the perftciion o£ Christian
faith towards God/ knowledge, not explainwg a seco?id
time the futulamenial prifjciples of re-
pentance from works ivhich merit death ;
a7id of faith in God ;
2 Of the doctrine of 2 Of the doctrine of baptisms y as
baptisms,' and of laying emblematix:al of that purity of mind
on of hands, ^ and of re- which the worshippers of God ought
surrection of the dead,^ to possess *, and oj tlit laying on of
andof eternal judgment. "*■ hands on the sacrifices, as an acknow-
ledgment that the offerer deserved
death for his sins •, and of the resur-
rection of the dead ; and of the eternal
judgme?ity so called because i"s sen-
tences will never be reversed.
invigorating the bodily powers of full grown men. See chap. v. 9*
note 1.
3. The foundation of repentance from dead worh.— ln the expression^
repentance fro?n dead works, it is insinuated, that true repentance con-
sisteth in turning from dead works. Now as the necessity of repent-
ance in order to forgiveness, was taught by Moses, and more espe-
cially by the prophets, it is termed the foundation of repentance, and is
justly reckoned one of the Christian principles taught in the ancient
oracles.
4. And of faith towards God. As the apostle is speaking of the
Christian doctrines taught in the ancient oracles, he mentions ^i?//'// in
God rather than faith in Christ, because it was more directly enjoined
in these oracles than faith in Christ, as is plain from our Lord's saying
to his apostles, Ye believe in God, believe also in me,
Ver. 2. — 1. Of the doctrine of baptisms. In the Levltical ritual
many baptisfns, or immersions of the body in water, were enjoined as
emblematical of that purity of mind which is necessary to the worship-
ping of God acceptably. The same doctrine being emblematically in-
culcated by the Christian baptism, the baptisms enjoined in the law
may justly be reckoned Christian principles. See Heb. x. 22. Be-
sides, the baptism which the Spirit foretold, Joel ii. 28. was a Christian
principle.
2. And of laijing on of hands. Peirce is of opinion, that it refers to
the laying of the offerer's hands on the head of the sin-offerings, in
token that he laid his sins on the animal whi^h Avas to be sacrificed,
and that he expected to be pardoned through the atonement to be made
by that sacrifice. — But I rather think, the person who brought a sacri-
fice to the altar, by laying his hands on its head confessed himself
a smner, who for his transgressions deserved to be put to death like
the animal to be sacrificed, but who hoped to be pardoned through
the atonement to be made by that offering. Wherefore, the laying
on of hands on the head of the sin offering, was the same Avith the con-
fession of sins enjoined in the gospel as necessary to the obtaining^of
pardon.
1 3. An4
Chap. VL HEBREWS. 421
3 And this lue will do 3 jind this more perfect instruction
if God permit. / <will give youy if God permit ^ by pre-
serving you from apostatizing, till ye
have an opportunity to read and con-
sider this letter.
4 For IT IS impossible 4 For it is impossible for us to re^
to renew again ^ bi) repent- store a second time by repentance^ those
anccy those who have been who have been once enlighte?ied by be-
once enlightened/ and lieving the gospel, and have tasted of
have tasted (see chap. ii. the heavenly gift of freedom from the
9. note 2.) of the heaven- yoke of the law of Moses, and from
ly gift, ^ and have been the grievous superstitions of heathen-
3. And of resurrection of tiie dead. The resurrection of the dead
was taught in the covenant with Abraham and in the revelations
made to the prophets j as was shewed in Ess. v. section 1. No. 2.
which see.
4. And of eternal judgment. The apostle Jude in ver. 14, 15. of his
epistle, informs us that Enoch prophesied of the general judgment of
the wcrld. The other prophets likewise foretold the same grand event,
particularly Daniel, chap. xii. 2.
Ver. 4.— 1. For it is impossible to renew again bij repentance. The
learned reader knows, that t8« (pana^-fiia.ti., with the other accusatives in
this and the following 5th verse, are all governed by the verb «v<«x«/-
j-i^e/j*, in the beginning of ver. 6. and that to render the translation of
this passage exact, the word in our language answering to avasxa/w^e^v,
must be placed, as I have done, before ihcNe accusatives. Aysixi«<v<^«<v
itq fttrscvotv, is the same form of expression as icyccKUtva/^iivov ug iTnyvcfo-iv^
Col. iii. 10. renewed by knowledge. And both expressions are formed
on the idea, that persons converted to Christianity, become new men^ or
nev} creatures. The apostle does not mean, that it is impossible for
God to renew a second time by repentance an apostate, but that it is
impossible for the ministers of Christ to convert a second time to the
faith of the gospel one, who, after being made acquainted with all the
proofs by which God hath thought fit to establish Christ's mission, shall
allow himself to think him an investor, and renounce his gospel.
The apostle knowing this, was anxious to give the Hebrews just views
of the ancient oracles, in the hope that it would prevent them from
apostatizing.
2. Who have been once enlightened. ^/urtffB-ivTet^. Vve have thi&
word, Hebj x. 32. where it is used to denote persons said ver. 26. to
have received the knowledge of the truth. It is used in the same sense,
Ephes. i. 1 S. - iii. 9. as is ptuTitrf/,(^ likewise, 2 Cor. iv. 4. 6.---The ancient
fathers called baptism, <puria-y.og, illuminaiion. But that does not seem
to be the meaning of the word here.
3. And have tasted of the heavenly gift. Our Lord called himself,
John vi. 5l. The living bread which came down from heaven, not on ac-
count of his doctrine only, but on account, of all the other blessings
which he came down to dispense to men. Hence, Peter speaks of
Vol. III. b' I tasting
422 HEBREWS. Chap. VI.
made partakers of the ism, which is bestowed on Jews and
Holy Ghost, Gentiles under the gospel, and have
been made jjar takers of the gifts of tiie
Holy Ghost at their baptism,
5 And have tasted the 5 And Jiave perceived the excellence
good word of God, and of the ivord of God ; the doctrines and
the powers * of the age promises of the gospel ; and have seen
ivhich -was to come, the ejfcacy of the po'wers of the gospel
dispensation^ in reforming sinners,
6 (Ka:«, 211.) and yet 6 And yet have renouticed the gospel^
have fallen away j ' cruci- in the imagination that Jesus was
tasting that the Lord is gracious^ iPet.ii. 3. V^h^xQioxty the heavenly
gift as distinguished from the other spiritual blessings here mentioned,
may be that described in the commentary.— By tasting the heavenlj
gift, Bengelius understands men's partaking of the Lord's supper.
Ver. 5. And the powers. The word b.'jvayM';, often denotes those
miraculoi-s powers, which were bestowed on the first Christians for the
confirmation of the gospel, and to enable them to edify each other
in their religious asserab ies. But as the gifts of the Holy Ghost
are mentioned in the preceding verse, I think the word 5vv«j«s<5 in this
verse, denotes the efficacy of the ordinances of religion dispensed in
the Christian church for converting sinners, called tlie age to come, in
conformity to the phraseology of the Jews who termed the age of
Messiah, the age to come.— -See Isa. ix. 6. where the Hebrew phrase,
which in our English Bible is translated, the everlasting Father, is ren-
dered by the LXX. Tixry.^ in ^jAAovto? ociiovog, the Father of the age to
come.
Ver. 6.— 1. And ijet have fallen away. The verbs tpariff^ivrx^, yiv-
cu/u,iviii, and yivr,^ivrot(;, being aorists, are rightly rendered by our tran-
slators in the past time : JVho were enlightened, have tasted, were made
partakers. Wherefore, 'Tra^xTncrovTitq. being an aorist ought likewise
to have been translated in the past time have fallen away. Neverthe-
less our translators, following Beza, who without any authority from
ancient MSS. hath inserted in his version the word Si, If have rendered
this clause. If they fall away ; that this text might not appear to con-
tradict the doctrine of the perseverance of the saints. But as no tran-
slator should take upon him to add to, or alter the scriptures, for the
sake of any favourite doctrine, I have translated 'Kx^x-Triatv-ra.!;, in the
past time. Have fallen away, according to the true import of the word
as standing in connection with the other aorists in the preceding verses.
Farther, as '7rx£^x7riTovTa<;, is put in opposition to what goes before in
the 4th and 5th verses, the conjunction kcci, with which it is introduced,
must here have its adversative signification exemplified, Ess. iv. 211.
And yet have fallen away. — Wall mi his note on this verse salth, I hnow
of none but Beza whom the English translators could follow. The Vul-
gate hath, Et prolapsi sunt: The Syriac, -^/Z rur*sum peccaverunt:
Castalia, Et tamen relabuutur.—-lL\\e word Trtf^aTrs^-oyra?, literally signi-
fies, Imve fallen down. But it is rightly translated, have fallen away,
because the apostle is speaking not of any common lapse, but of apostasy
fronv
Chap. VI. HEBREWS. 423
^m^rt^m^m themselves,* justly punished with death as an inl-
and mahing a public exam- poster, crucifying a second time in their
pie (for this translation of own mindy atid makijig a public example
'xoc^cchiy^y.n^oyrxi See Matt, of the Son of God, by inwardly appro-
i. 19.) of the Son of God, ving of and consenting to his punish-
ment.
from the Christian faith. See Keb. x. 29. where a farther display of
the evil of apostasy is made.
Peirce in his note on this verse sallh, " The reason why our author
" speaks so severely of such apostates may be taken, partly from ine
' ** nature of the evidence which they rejected. The fullest and clean st
*' evidence which God ever designed to give of the truth of Christi-
*' anity, was these miraculous operations of the Spirit : and when men
" were not only eye-witnesses of ihese miracles, but were likewise them-
" selves empowered to work them, and yet after all rejected this evi-
" dence, they could have no farther or higher evidence whereby they
" should be convinced •, so that their case must in that respect appear
^* desperate. This may be partly owing to their putting themselves
^* out of the way of conviction. If they could not see enough to sertle
*' them in the profession of the Chiistian religion, while they made a
" profession of it, much less were they like to meet with any thing new
** to convince and reclaim them, when they had taken up an opposite
*' profession, and joined themselves with the inveterate enemies of
*' Christianity. And finally, this may be resolved into the righteous
*' judgment of God, &c."
•2. Crucifying a^ain in themaehes. Raphelius and Alberti have
shewed that the word «;>Q5s-«y^»vTaj5 sometimes signifies to cntcfij simply.
But I prefer the common translation of tlie word as more agreeable to
the context.— Apostates are said to crucifi in theit\ own mind the Son of
God^ a second time^ and to expose him to infamy^ because by speaking of
him as an impostor, and inwardly approving of the punishment v/hich
was intlicted on him, they shewed chat they would have joined his per-
secutors in putting him to death, if they had had an opportunity to do it. —
On the authority of this text chiedv, the Novatians excluded from their
communion those who in the time of the Diocletian persecution delivered
up their copies of the scriptures, and renounced the profession of the gospel.
But the character and circumstances of the apostates, of whom the a-
postle speaks, were very diiferent from the character and circumstan-
ces of the apostates in the Diocletian persecution. The Hebrew apo-
states had seen the miracles of Jesus and his apostles, and had been
themselves partakers of tne Holy Ghos^, and thereby had been enlight-
ened, or persuaded to embrace- the gospel : Yet through the influence
of their passions and lusts, they had lost their conviction, of its divine
original, and had returned to .ktdai-sm ; and to vindicate themselves had
spoken of Jesus as an impostor, who was justly put to death for his
crimes. Persons acting in that manner, in opposition to vdl the evi-
dences of the gospel, could not in the ordinary course of things, be con-
verted a second time to the Christian faith, because no farther evidence
could be offered to them. Besides, their apostasy proceeding from the
corruplion
424^ HEBREWS. Chap. VL
7 For the land which 7 In giving up such wilful sinners
drinketh in the rain, it;///V^ as incorrigible, we act as men do in
often Cometh upon it, and cultivating their fields. For the land
bringeth forth herbs Jit ixjh'ich drinketh in the rainy which often
for them by whom it is falleth upon it, and prodiiceth fruits fit
cultivated i receiveth a bles- for the use of them hij ivhom it is culti-
sing from God. vated, continueth to be cultivated, and
receiveth a blessing from God. (See
ver. 8. note 2. toward the end.)
8 But that which ^r^- 8 But that which , being duly cul-
duceth thorns and briars tivated and watered, produceth only
IS reprobated^ and nigh to thorns and briars ^ is reprobated by the
a curse : ' whose en-d is to husbandman as not worthy of cul-
be burned.* ture, and soon will fall under the curse,
and in the end will be burnt up with
drought.
9 But beloved, we are 9 But beloved, we are persuaded
persuaded better* things better fruits than those of apostasy,
of you, even things which ivill be produced bij you, even such a
are connected with salva- firm adherence to the gospel, as is i^on-'
corruption of their heart, was wilful^ Heb. x, 2^. — The case of the
apostates in the Diocletian persccunon, was very different. ■ Through
fear of torture, they had delivered up the scriptures^ in token of their
renouncing Christianity. Yet being convinced of its truth, they were
still Christians in their hearts. Now, however culpable tliese men may
have been for their cowardice and hypocrisy, there was nothing in their
case as in the case of the others, which made it impossible for the mini-
sters of Christ to persuade them to repent. The Novatians therefore
shewed great ignorance, as well as great unchariiab.leness, in contending
that the apostle had declared the repentance of such persons impossible j
and that for their sin, as for the sin of those mentioned, Heb. x. 29. no
atonement was provided in the gospel.
Ver. 8.— 1. Is nigh to a curse. As in the blessing mentioned ver.
7. there is an allusion to the primiii^'^ blessing, whereby the earth was
rendered fruitful, (Gen. i. 11.) So in the curse here mentioned, there is
an allusion to the curse pronounced on the earth, after the fall, Gen.
iii. 17.
2. Whose end is to he burned. A principal part of the eastern agri-i
culture, consists in leading rills of water from ponds, fountains, and
brooks, to render the fields fruitful. When this is neglected, the land
is scorched by the heat and drought of the climate, and so being burnt
up is altogether sterile. The apostle's meaning is, that as land which
is unfruitful under every method of culture, will at length be deserted
by the husbandman, and burnt up with drought j so those who apos«
tatize from the gospel, after having believed it to be from God on the
evidence mentioned, ver. 4, 5. will be justly given up by bij God and
man as incorrigible.
Ver. 9.— 1. We are persuaded letter things of you. This, as Peirce
observes,
Chap. VI.
HEBREWS.
425
tion,* though we thus
speak.
10 For God is not un-
righteous, to forget your
work and labour of love,
which ye have shewed to-^
ward his name, in that ye
have ministered to the
saints, and do minister.
1 1 Tet we earfiestly de-
sire every one of you, to
shew the same diligence,
i?i order to the full assu-
rance of OUR hope, to
the end :
12 That ye may not be
slothful, (chap. v. 1 1. note
2.) but imitators of them
who through faith and
patience («A'<5govoAt8VT«v) are
infieriti?ig^ the promises.
fleeted tuith salvation^ though nve thus
speak to put you on your guard.
10 For God, who hath promised
to assist his sincere servants in time
of temptation, is not unrighteous tofor^
get, either his own promise or the la-
borious and dangerous nvorh by ivhich
ye shewed your love to him, when ye as-
sisted and comforted the persecuted
disciples of Christ in Judea, and do
still assist them,
1 1 Tet \1 earnestly desire every one
of you, to shenv the same diligence as
formerly in assisting and comforting
your brethren, in order that my hope
concerning your perseverance in the
faith of the gospel, may continue to tlie
end of your lives.
12 This I desire, that ye may not
be sluggards, but imitators of the belie-
ving Gefitiles in their good works, wlw
through faith in Christ, and patience
under persecution, are, as Abraham*s
spiritual seed, now inheriting the pro-
mises in the gospel church.
observes, is exactly in St Paul's manner of softening the harsh things
he found himself obliged to write. See 2 Thess. ii. 13. Ephes. iv. 20.
2. Which are connected with salvation. So the words Kcti f)(^«iAvnt
^uT^oicci signify, as Eisner hath shewed. See Parkhurst.
Ver. 12. Are inheriting the promises. The promises msde to Abra-
ham and to his seed, were, 1. That Abraham should have a numerous
seed by faith, as well as by natural descent.— 2. That Gad n^ould be
a God to him and to his seed in their generations, by being the object
of their worship and their protector.— 3. That he would give them the
everlasting possession of Canaan, — 4. That he ^vould bless all the na-
tions of the earth in him : that is, bless believers of ail nations, in the
manner he was to bless him, by counting their faith for righteousness.
—5. That he would thus bless the nations through Christ Abraham'*
seed. — 6. That through Christ, likewise, he would bless the nations
with the gospeh revelation.— See Ess. v. Sect 4, 5. and 6. — Four of
these promises the believing Gentiles were inheriting, at the time the
apostle wrote this letter. Foj;, 1. They were become Abrsham's seed
by faith. — 2. God was become the object cf their worship and their pro-
tector.— 3. They were enjoying the knowlec^ge of God in the gospel
church, and the gifts of tlie Spirit, Gal. iii.— 4. All these blessing were
bestowed on them through Christ.— The other promises none of Abra-
ham's spiritual seed, not even the Old Testament saiats, were inherit-
ing
426 HEBREWS. Chap. VI.
13 For when God 13 I say the believing Gentiles,
made promise to Abra- who without doubt are heirs of the
ham, (e^rs/) since he could promises equally with the Jews ; For
swear by [ahvoi) no one nvhen God made the promises to Abra'
greater, he sware by him- ham^ after he had offered up Isaac,
self, ' since he could sivear by no one greater y
he sivare by himself <^
14 Saying, Surely bles- 14 Sayings Surely I nvill greatly
sing I will bless thee, ' bless thecy by counting thy faith for
and multiplying I will righteousness ; and I luill greatly muU
multiply thee. "■ (See Ess. tiply thee, by giving thee a numerous
vi. sect. 2. No. 3, 4.) spiritual seed, whose faith I will in
like manner count to them for right-^
eousness.
ing. None of them had attained to the possession of the heavenly
country, typified by Can-dan. Nor was the faith of any of them actuaU
ly counted to them for righteousness. These blessings can only be ob-
tained after the resurrection and general judgment. Heb. xi. 39, 40.
—By observing that the believing Gentiles were actually inheriting the
promises^ that is, Vv'eie enjoying, in the Christian church., the four pro-
mised blessings above mentioned, the apostle appealed to an undeniable
fact in proof that the believing Gentiles, equally with the believing .le^vs,
were heirs of the promises made to Abraham and to his seed. With-
al, to give the Gentiles the greater assurance of this, he shewed them
in what follows, that all the promises of the covenant were unalterably
confirmed to them by the oath which God sware to Abrahana, after he
had lifted up Isaac upon the altar.
Ver. 13. For when God jnade promise to Abraham — he sware by him-
self. The promise referred to here, is that which God made to Abra-
ham after he had lifted up Isaac on the altar. Gen. xxii. lei, 17. For
on no other occasion did God confirm any promise to Abraham with
an oath j as was observed in the illustration prefixed to this chap-
ter.
Ver. 14. — 1. Sayings siire/y blessing I will bless thee. The blessing
promised to i\.braham on this occasion, w-as not only that his faith-
should be counted to him for righteousness, but that the faith of his.
spiritual seed should likewise be counted to thena for righteousness, as
is evident from Gal. iii. 8. The scripture foreseeing that God would
justify the nations by faith, preached the gospel before to Abraham, sayingy
Surely in thee all the nations shall be blessed, iiee this more fully ex-
plained, Ess. V. Sect. 6.
2. And multiplying I will multiply thee. In the oath, the expression
IS, I will mult /ply thy seed : but the meaning is the same. For, Abra-
ham could be multiplied only by the multiplication of his seed. He
■was to have both a numerous natural progeny, and a numerous spirit-
ual seed. — The apostle quotes only the first words of the oath : but his
reasoning is founded on the whole : and p^^.rticularly on the promise,
Gen. xxii. 18. And in thy seed all the nations of the earth shall be bles-
sed.
Chap. VI.
HEBREWS,
427
15 And so, having pa-
tiently luaht'dj he obtain-
ed the promise.^
16 {Vae) For men ve-
rily swear by the greater :
and an oath (sj?, 147.) for
confirmation' is to them
an end of ail (ai/TiAoy**?)
contradiction.
17 (E. '*) Thcrefo e, '
God willing more abun-
dantly to shew to the heirs
of promise the immuta-
bility {r/ig SnXr,;) of his
purpose, (^cUcriTiVO-tv o^ici-j)
confirmed it with an
oath :*
15 u!^/id so having for many years
patientlij limited^ Ahrahaniy in the su-
pernatural birth of Isaac, obtained the
beginning of the accomplishment of
the promise concerning his numerous
seed.
16 For men verily swear hy greater
persons than them^selves, whose ven-
geance they imprecate if they swear
falsely : And so an oath for the confir-
mation of any doubtful matter, is held
by them a proper method of ending all
contradiction.
17 Therefore^ in accommodation to
the sentiments of men, God ivilling
more fully to shew to all in every age
and nation who are the heirs of pro--
7nise^ the immutability of his purpose to
count their faith for righteousness,
and to bestow on them the inheri-
tance of the heavenly country, con^
frmed the declaration of his purpose
loith an cath :
sed. Thev shall be blessed, by having their faith counted for righteous^
xiess, through thy seed Christ. See Ess. v. Sect. 6.
Ver. 15. And so having patiently waited he obtained the promise.
Here, by an usual figure of speech, the promise is put for the thing pro-
mised. For the promise it>elf Abraham obtained when God swarc to
him, Siirehj blessing I will bless thee, and multiplying I will multiply thee,
ver. 14. — in the birth of Isaac, Abraham obtained the beginning of
the accomplishment of God's promise concerning his numerous natural
progeny. Moreover, as the birth of Isaac was brought about super-
naturally by the divine povver, it was both a proof and a pledge of the
accomplishment of the promise concerning the birth of his nume-
•tous spiritual seed. Wherefore, in the birth of Isaac, Abraham njay
truly be said to have obtained the accomplishment of the promise con-
cerning- his numerous spiritual seed likev.'ise. In any other sense, Abra-
ham did not obtain the accomplishment of that promise. See the
illustration of ver. 15.
Ver. 16. An oath for confirmation., &c. This observation teaches,
us that both promissory oaths concerning things laxvful and in our
power, and oaths for the confirmation of things doubtful, when requir-
ed by proper authority and taken religiously, are allowable under the
gospel.
Ver. 17.— 1. Therefore. Theophylact salth it '&>. is equivalent to
^i-j, or ^(» T»To therefore. Accordingly the Syriac hath here, ^loprop-
ter ; and Castalio, Itaquc.
2. Confirmed it with an oath. The Vulgate, ^vhich is follo^ved by
Castalio,
428
HEBREWS.
Chip. VI.
IS That by two im-
mutable things, in which
IT WAS impossible for
God to lie, WE might
have strong consolation,
who have fled aivaij to
lay hold oti the hope set
before USy
19 Which lue have as
an anchor of the soul,
both sure and sted£ist,
(^Kcci, 207.) because fixed
into the PLACE within the
vail,
20 Where a forerutt-
Ticr * hath entered on our ac-
count^ EVEN Jesus, ^ made
an High-priest for ever.
18 That hij two immutable things y
the promise and the oath of God, in
luhich it luas impossible for God to AV,
ive might have strong consolation under
the convictions of sin, and the terrors
of punishment, ivho have f.ed aiuaij
from the curse of the law, like the
manslayer from the avenger, to lay
held on the hope of pardon stt before us
in the promise confirmed by God's
oath ;
19 Which hope ive have as an an^
chor, to ivhich our soul is fastened m
this stormy sea of life ; both strong
and stedfasty because fixed into the place
within the vail ; that is, into heaven,
whither we shall be drawn, Jdv this
anchor, as ships are drawn to the
place where their anchors are fixed *,
20 Into ivhich place a forerunner
hath entered on our acceunty to fix our
hope of pardon and eternal Hfe as an
anchor, even Jesus y who being made
Castalio, translates iuKririva-iv c^ku, interposuit jusjxiranduiTi. But ?s the
expression is o^r.u^ and not e^jccv, that translation cannot be admittedi
To remove this difficulty, our translators have put in the margin, He
interposed himself by an oath ; with which Peirce saUh, the Italian,
French, and Low Dutch translations agree. — Beza \i2X\iyfidejussitjure-
jurando, he undertook for it by an oath. — Syriac, obstrinxit cum juramento*
'J'remelllus the margin of his translation of the Syriac, hath, ad verbum,
Ligavit quasi fascia. — Peirce, he placed his counsel ox promise m the mid-
dle of an oath. — But' as none of these translations corresponds to the
words of the original, I think its meaning Is better represented in our
English translation which I have adopted 5 Yi^ coJifirmed it with an
oath : For iiuvrnvriv o^k&i, literally signifies. He mediaiored it with an
oath : He made an oath the mediator, surety, or ratifier of his counsel.
This sense of the word ?t4j7/Tsvrsv, merits attention, because it suggef^ts
a fine Interpretation of chap. ix. 15. which see in note 2. on that verse.
Ver 20.— 1. V^here a forerunner hath entered on our account. Upo-
^^o/^c^. A forerunner is one who goes before, to do some service for an-
other who is to follow : in which sense also, the Latin word antecwsar
is used : Ctes. Bel. lib. i. 16. Here the allusion is to one sent from a
ship to fix its anchor in the place to which it is to be drawn.
2. Even Jesus. Jesus is called our forerunner, first because he is gone
before us into heaven, to open It to us by the sacrifice of himself, and
to plant our hope of eternal life there, as an anchor . of the soul. Se-
condly, because having opened heaven, he remains there as the HIghr
priest of that holy place, to introduce all believers into the presence of
2 God.
Chap. VI. HEBREWS. 429
.according to the order of an High-priest for ever like Melchize-
Melchizedec. decy can procure pardon for us as a
priest, and save us eternally through
his power as a king.
God. This shews in what sense Jesus is an High />riest for ever. He
is so, not by oftering vSacrifice for ever in behalf of his people, but by
interceding for them always, Rom, viii. 34. note 3. and by introducing
them into the presence of God by the meril of the one sacrifice of hlm-
,3elr, which he offered to God without spot in heaven.
CHAPTER Vir.
¥iew and Illustration of the Facts and Reasonings ■in this Chapter.
TN the preceding chapter, the apostle proposed to go on with
the Hebrews to the perfection of Christian knowledge as ex-
hibited in the ancient oracles of God ; and accordinorly in part he
executed his purpose by shewing thern. That in the covenant
with Abraham God promised him a numerous seed, both by na-
tural descent and by faith ; that he promised to bless him and his
seed by faith, with the pardon of their sins, and with the inheri-
tance of that heavenly country of which Canaan was the type ;
that he confirmed these promises with an oath, to shew the im-
mutability of his purpose to bestow on .them the promised bles-
sings \ and, that their hope of these blessings was fu-mly iixed in
heaven, as an anchor of the soul, by Jesus, vvdio had entered hea-
ven for that purpose, being made, by the oath of God, an Higli-
priest for ever, according to the similitude of Melchizedec. To
this oath the apostle had appealed, chap. v. G. in proof that Jesus
is a real High-priest ; but its import he did not then fully explain.
Wherefore, in the last verse of chap. vi. having mentioned a se-
cond time, that Jesus was made an High-priest, according to the
similitude of Melchizedec, he, in this viith chapter, for the pur-
pose of proceeding with the Hebrews still farther on towards the
perfection of Christian knowledge, searched into the deep mean-
ing of the oath, recorded Psal. ex. \. The Lord hath sworn and
luil I not repent illiou art a priest for ever according to the order of
Melchizedec ; and by accurately examining the particulars concern-
ing Melchizedec related in the Mosaic history, he shewed, tlrat
Melchizedec was a far more excellent priest than Aaron and all
his sons, consequently, that Jesus, whom God made an High-
priest for ever according to the similitude of Melchizedec^ exerciseth
a priesthood more acceptable to God, and more effectual for pra-
■EOL. ^11. 3 K curing
430 View. HEBREAVS. Chap. VIL.
curing the pardon of sin, than the priesthood which the sons of
Aaron exercised under the bw.
The first particular concerning Melchizedec, mentioned by
Moses, and taken notice of by the apostle, is, That Melchizedec
was a priest cf the Most High God. This implies, that he was ap-
pointed to the office in such a public manner, that all the ^Yor-
shippers of the true GoJ in Canaan knew him to be a priest of
the Most High God. And seeing, at that time, there Was no
visible church of God erected ia which Melchizedec could oiFxci-
ate, his designation to the priest's office by God, authorized him
to officiate for all the worshippers of the true God every wliere
who applied to him. In this respect, therefore, Melchizedec was
a greater priest than Aaron, and than any of his sons •, their
priestlnood being confined to the single? nation of the Israelites.
— ^The second particular mentioned by Moses, and referred to by
the apostle, is, That Melchizedec was a King as well as a priest ;
so had authority to make laws for regulating the morals of the
people, for whom he officiated as a priest, and power to punish
them for their faults. Accordingly, by the righteous exercise of
his power as a king, he trained his people to virtue so successful-
ly, that by his neighbours he himself was called Melchi-zedec which
signifies Ki^'-g of righteousness^ and the city in which his people
lived, w^as, on account of their virtuous and peaceable disposition,
called ^alem ,- which signifies Pence. — ^Whereas the sons of Aaron,
being simply priests, had no authority to make laws, nor power
to correct the vices of the Israelites, for whom they officiated.
Besides, many of them, instead of being righteous, were persons
of a vicious and turbulent disposition, ver. 2 > — The third parti-
cular concerning Melchizedec which the apostle taketh notice of,
is, That neither his father, nor his mother, nor his genealogy, is
mentioned by Moses. From iiiis it follows, that Melchizedec
did not derive, either his priestTiood, or his fitness for the priest-
hood, from his parents, but had the office conferred on him by
God on account of the excellence of his character. — It was other-
wise with the Levitical priests : For although Aaron himself was
specially called of God, his sons were made priests, neither by
any particular designation, nor on account of the excellence of
their character •, but merely by their descending in a right man-
ner from parents who were priests, Levit. xxi. 7. 14. and by their
being free from bodily imperfections, Levit. xxi. 17, — 21. — The
fourth particular concerning Melchizedec taken notice of by the
apostle, is, That in the account given of him by Moses, he had
neither beginning of days nor end of life as a priest, fixed by any
law of God : So that he did not begin to exercise the priest's of«
fice at a determined age, nor cease to be a priest when superan-
nuated, as was the case with tJie sons of Aaron, but exercised the
priest's office all his life \ in which respect his priesthood was
weli
Chap.VIL HEBREWS. View. 4S1
Well fitted to be a type of the perpetual priesthood of the Son of
Ood, ver 3. This circumstanLe, that Melchizedec was a priest
all his life, joined with the former, that he was made a priest by-
God on account of the excellence of his character, shews that his
priesthood had for its object to purify the minds of his subjects
from sin ; an office to which strength of body was not necessary,
but maturity of judgment. Whereas the sons of Aaron, having
for the object of their ministrations, to cleanse the bodies oniy^
of thejsraeiites from ceremonial pollution, by services which re-
o^uired great bodily strength, they were not permitted to begin
their ministry till they were thirty years old, nor to continue
therein beyond the age of fifty. See Heb. vii. 16 note 1. — The
fifth particular concerning Melchizedec, mentioned by Moses,
and taken notice of by the apostle, is, Tiiat Abraham gave him
the tenth of all the spoils of the vanquished kings, notwithstand-
ing he was himself both a prince and a priest This is a proof
from fact, that Melchizedec's priesthood was not confined to one
family or nation, but, for any thing we know, being the only
specially appointed priest of the Most High God then in the
Avorld, he was an universal priest, ver. 4. — The case was different
with the sons of Aaron. For they could not tithe all the wor-
shippers of the true .God every where ; nor even all the Israelites
by virtue of their being priests ; but they took tithes from their
brethren the Levites only, and that by virtue of a particular com-
mandment mentioned, Num. xviii. 24, — 30. and they did this,
notwithstanding the Levites were descended from Abraham
equally with themselves : all which shewed the limited nature of
their priesthood, ver. ,5. — Bat Melcnizedec having no relation to
the ancestors of the Levitical priests, was not authorized by any
connection which he had with Abraham, either natural or politi-
cal, to take, tithes of him. Wherefore he received the tithes,
merely because by the divine appointment he officiated as a priest
for all the worshippers of God in Canaan, of whom Abraham
was one. — The sixth particul ir concerning Melchizedec, mention-
ed by Moses, and taken notice of by the apostle, is, That Mel-
chizedec, after receiving the tithes, blessed Abraham, notwith-
standing he was at that time possessed of the promises, ver. 6. —
And, as the less is blessed of the better person, Abraham, by re-
receiving the blessing from Melc'iizedec. acknowledged him to
be his superior, both as a priest and as a king, ver. 1 . — Farther,
-to shew the superiority of Melchizedec to the Levitical priests,
the apostle observes that here, under the Mosaic oeconomy, priests
^vho die, that is, whose priesthood expireth when they arrive
at a certain time of life, receive tithes ; but there, under the
patriarchal oeconomy. Melchizedec received tithes, of whom it is
testified, that he lived a priest continually, ver. 8. Likewise, he
obser\'Tes, that Melchizedec's superiority to the Levitical priests was
shewed
432 View. HEBREWS. Chap. VII
shewed by this, that Levi and his descendants may be said to
liave paid tithes to Melchizedec in Abraham, ver. 9. — Because
I^evi was yet in the loins of his father when Melchizedec met
him And since Levi derived all his dignity from his father
Abraham, if by paying tithes and receiving the blessing, Abra-
ham himself was shewed to be inferior to Melchizedec, certainly
his son Levi was in like manner shewed to be inferior to him,
ver. 10.
Here the apostle ends his account of I^Ielchizedec, without
having pointed out any of the particulars in which he resembled
the Sfjn of God, except the one mentioned, ver. 3. That he was
a priest all his life Wherefore, that the reader may know in
what respects Christ is a priest according to the similitude of
Melchizedec, and be sensible of the propriety of God's making
the priesthood of Melchizedec the pattern of the priesthood of
his Son, it will be fit in this place to compare the character of
Christ, with that of Melchizedec, as described by the apostle in.
this chapter.
And, 1 . Like Melchizedec, Christ is a king as well as a priest.
Being the Son of God, and the maker of the worlds, he is tlie'
heir or Lord of all : consequently he hath a right to govern man-
kind by the laws of his gospel, and power to reward or punish
every one according to his deserts. — 2. Like Melchizedec, Christ
exercises his government for promoting moral righteousness among
his subjects. Accordingly, by his gospel he hath reformed m.any
of his subjects ; and will continue to reign till he make truth and
righteousness prevail universally among them \ and such as are
irreclaimable he will destroy. Wherefore, as his government is
founded on a better authority than Melchizectec's, and is carried
on with more success, the title of Ving of righteousness^ belongs
more properly to him than to Melchizedec : also he is well en-
titled to be called kmg of peace ^ as he came from heaven to pro-
duce peace on earth, by reconciling sinners to God and to one
another •, and to make the reconciled live with God for ever, in a
state of perfect peace in heaven. — 3. Like Melchizedec, Christ
was not descended from parents who were priests, but he \vas
made a priest by the special designation of God. And his priest-
hood is of a nature so excellent, that as he had no predecessor, so
he can have no companion nor successor in his priesthood. Nor
is any such needed ; seeing he ever liveth to execute the priest's
ofnce himself — 4. Christ's priesthood, like that of Melchizedec,
not requiring bodily strength, but maturity of judgment, to exe-
cute it properly, it was not limited to the prime of his life •, but
like Melchizedec he is a priest for ever, who exercises his priest-
hood as long as his people have any need of the priest's office. —
5. As Melchizedec was appointed to exercise his priesthood in
behalf of all the worshippers of the true God in the countries'
where;
Chap. VII. HEBREWS. View. 433
where he lived, so Christ was appointed to exercise his priest-
lioodj not for any particular nation or race of meii, but for all
mankind. He is an universal priest. And having offered him-
self a sacrifice for the sin of the whole world, he hath thereby
procured pardon and eternal life for all who repent of their sins,
and maketh continual intercession for them in heaven, upon the
strength of that meritorious sacrifice. So Christ himself hath
declared in liis prayer to his Father, recorded John xvii. 2. Thou
hast given him power over all fleshy that he should give eternal life to
as many as thou luist given him.
The apostle, in the preceding fifth chapter, to sl\ew that Jesus
the author of the gospel hath made atonement for the sin of the
world, which is the fourth fact on which the authority of the gos-
pel revelation restetli •, having proved that Jesus is a priest 5 also
in this seventh chapter having displayed his greatness as a priest,
by describing the character and office of Melchizedec according
to whose similitude he w.^s made a priest, proceeds, in what fol-
lows, to answer the argument advanced by the doctors for prov-
ing the efhcacy and perpetuity of the Levitical priesthood, together
with the unalterable obligation of the law of Moses. They af-
firmed the Levitical sacrifices to be real atonements which never
would be abolished, because the law was given solely for the pur-
pose of establishing and regulating them ; consequently that the
law itself would always remain in force. But to ^hew the fallacy
of this argument, the apostle, entering into the deep meaning of
the oath whereby Messiah was made a priest, reasoned thereon in
the following manner. \i perfection ^ that is, the complete pardon
of sin, is to be had through the services of the Levitical priest-
hood, and if tl.ese services are always to continue, together with
the law by which they wf^re established and regulated, what need
was there that another priest should arise of the order of Melchi-
zedec, and not of the order of Aaron, ver. 11. — Certainly the
introduction of a priesthood of a different kind from that of Aaron,
implieth that the services of the sons of Aaron are ineffectual for
procuring the pafdon of sin, and on that account are to be abo-
lished. But if the priesthood is to be changed, it necessarily fol-
loweth that the law also is to cease ; since its principal use was
t© regulate the services of the priesthood, ver. 12. — >^ow, that
God resolved to change the priesthood, which by the law was
conferred on the sons of Aaron, cannot be doubted, seeing the
person to whom God said. Thou art a priest for ever ^ was of a
tribe, of which no one ever oiuciated at the altar, ver. 13. — For
ir is very plain from Psal. ex. that our Lord Messiah, to whom
liod said, Thou art a priest y being David's son, hath sprung from
Judah, to which tribe Moses spake nothing concerning the priest-
hood as belonging to it, ver. 14. — Farther, that the priesthood ot
'the nsw priest who was to arise, was to be di£Fe-rent from that ot
the
434 View. HEBREV/S. Chap. Vlt
t]\e sons of Aaron, is stiii more exceedingly plain from God's
swearins", that according to the similitude of Mekhizeclec a dif-
ferent priest ariseth, ver. 15. — who is made a priest, not accord-
ing to the carnal conmiandment of the law, which obhged the
sons of Aaron to lay down their priesthood when fifty years old,
because at that age they were not able to undergo those laborious
services by which the bodies of the people were to be cleansed
from ceremonial deiilements ; but who is made a priest according
to the power of that endless life as a priest, v;hich is bestowed on'
Kim, because his ministrations being appointed for the puriiication
of the minds of his people from the defilement of sin, required
maturity of judgment and experience rather than great bodily
strength, ver. 16. — This God himself testified, by saying to Mes-
siah, David's Lord, Thou art a priest for ever according to the
order of Melchi'zcdec^ ver. 17. — From these well known facts, the
apostle justly concluded, thit it was always God's intention to
abolish the law of Moses, after the weakness of its precepts to
reform mankind was made evident, and the unprofitableness of
its sacrifices for procuring the pardon of sin was shewed, ver. 18.
— ^The truth is, the law made no one perfect in respect either of
sanctification or of pardon j but the introduction of a better law
and priesthood, maketh us perfect in both these respects : by
which law and priesthood v/e have access to worship God accept-
ably, at all times and in all places, ver. 19.
Further, to shew that the gospel with its priostliood, is a bet-
ter covenant than the law with its priesthood, and that it v/as
justly substituted in place of tiie law, the apestle, entering still
farther into the deep meaning of God's oath, constituting Mes-
siah a priest for ever, reasoned in the following manner. In as
much as Jesus was made a priest with, an oath, importing that
God would never abolish his priesthood, ver. 20. — whereas the
sons of Aaron being made priests without any such oath, their
priesthood was liable to be abolished, ver. 21. — it is plain, that
by the immutability of his priesthood, Jesus hath become the
Mediator or High-priest of a more excellent covenant than the
law. For if the v.'^eakness of the law, and the unprofitableness
of the Levitical priesthood, were manifested by God's decL.ring
his intention to abolish them, certainly the greater excellence of
the gospel, and the greater eiUcacy of its priesthood, are shewed
by God's having declared them unchangeable, ver. 22. — This the
apostle illustrates more fully, chap. viii. by comparing the two
covenants together. — I h?.ve only to add, that the apostle's rea-
soning on this subject is of such a nature, that while it sheweth
the excellence of the gospel covenant and priesthood, it removes
an objection which might naturally occur to the reader ; namely,
that since the lav; of Moses and the Levitical px'iesthood, which
were as really of divine i'ppointmcnt as the gospel covenant and
priesthood.
Chap.VII. HEBREWS. Vi^w. 435
priesthood, have been abolished, what security is there that the
latter shall not in their turn be abolished likewise ? The greatest
security possible 1 With a solemn oath God declared, in the
hearing of the angelical hosts, that he had made both the one and
the other absolutely unchangeable.
In what follows, the apostle observes, that as the weakness of
the Levitical ordinary priesthood was shewed by the priests quit-
ting their office and giving place to others after their bodily vigour
was gone, so the weakness of the Levitical high-priesthood was
shewed by the High-priests being many in number, because they
were hindered by death from continuing in their office, ver. 23.
• — But Jesus because he liveth for ever in the body, possesseth a
priesthood which dotli not pass from him to any successor, ver.
24. — Hence he is for ever able to save all, from the beginning t©
the end of the world, who come to God through his mediation ;
ever living as an High-priest to make intercession for them with
God, ver. 25. ^ — Lastly, He is such an High-priest as the charac-
ter and circumstances of sinners required, who being absolutely
free from sin, ver. 2G.—- hath no need annually to make atone-
ment for his own sins, as the Levitical High-priests were obliged
to do, ver. 27. — For the law made men High-priests who were
sinners ; but the oath, which was declared after the law was given,
constituted the Son an High-priest, who i% in every respect, per-
fect for evermore, ver 28.
These great discoveries concerning the dignity of Jesus as a
king and a priest, and concerning the power of his government
and the efficacy of his priesthood, the apostle was directed by in-
spiration to make, that by the frequent recollection of them we
r,iay gladden and strengthen our hearts, under all the trials tr
which we are exposed during our present probationary state.
New Translation. Commentary.
Chap. VIL 1 (r«^, 1 N'^Wy that ye may know the na-
97.) Now this Melchize- ture of Melchizedec's priesthood, to
dec, King of Salem, ^ which God likened the priesthood of
Priest of the Most High his Son, 1 observe, that t/iis Melchi-
Ver. 1.--1. King of Salem. According to Josephus, Ant. L. i.
c. xi, Salem, the city of Melchizedec, was Jerusalem. But according
to Jerome, who saith he received his information from some learned
jeivs, it was the town which is mentioned, Gen. xxxiii. 18. as a city of
Schechem, and which is spoken of, Johniii. 23. as near to Enon,
■where John bapti'/ed. This city being in Abraham's way as he re-
turned from Damascus to Sodom, after the slaughter of the kings,
many are of Jerome's opinion, that the northern Salem was Melchize-
iec's city, rather than Jerusalem, which was situated farther to the
^outh.
2. Friest
436 HEBREWS. Chap. VIL
God/ who met Abra- zedec Ki?ig of Salein^ and Priest of tha
ham returning from the Most High Gody who rnet Abraham as
slaughter of the kings, he returned from the slaughter of the
■AX^di blessed him, ' kings j and blessed him ;
2 To whom Abraham 2 To luhom Abraham imparted ei^en
imparted even a tenth of a tenth of all \\\Q s^^oWsy [ver 4;.) being
all,' being first indeed h^ firsts according to the interpretation oi
interpretation, king of his name, king of righteousness ^ a most
righteousness,^ and next righteous king, and next also, king of
also, king of Salem, which Salem, which by interpretation is king
BT INTERPRETATION, of jieace^ king of a peaceable and vir-
(from the preceding tuous people,
clause) is king of peace ;
2. Friest of the most high God. By calling Melchizedec the priest
of the most high God, Gen.xiv. 18. Moses hath informed us, that there
was a priest divinely appointed to officiate for the worshippers of the
true God in Canaan, long before the days of Aaron, and before God
formed lo himself a visible church from any particular family or nation
oi mankind. ---The Hebrew word, translated a priest sometimes signifies
n prmce. But the historian hath removed the ambiguity by adding the
words, of the most high God.
3. And blessed him. In his manner of blessing Abraham, Melchi-
zedec shewed himself a priest of the only true God : Blessed be Abra-
ham of the most high God possessor of heaven and earth.
Ver. 2.--1. A tenth of all ; namely, of all the spoils of the van-
quished kings, ver. 4. and not a tenth also of the goods that had been
taken from the king of Sodom and from Lot. For of these Abraham
took nothing to himself,-— By paying tithes to Melchizedec, Abraham
acknowledged him to be a priest of the true God. It seems his being
supernaturally appointed a priest by God, was known through all that
country.
2. Being first indeed by interpretation king of righteousness, and next
also, (b'c. In ancient times, especially among the people whose history
is recorded by Moses, it was usual to give names to persons and places,
expressive of their qualities ; or in commemoration of some remarkable
events. Thus Abram's name was changed into Abraham ; to signify
that he was made the father of many nations : and Sarai was named
SaYali, because she was made the mother of nations : And Jacob
obtained the name of Israel, because he had power with God. See
also Ruth i. 19, 20. This being the ancient practice, it cannot be
doubted, that the neighbourhood gave to this excellent king and to
his subjects, the names which they bear in the history, because they ex-
pressed the real and well known characters of both. Viewed in the
light of this ancient practice, the apostle's argument from the names is
conclusive, to shew what an excellent person Melchizedec was, and
how fit to be made a type of the Son of God ; who in allusion to
that type, was declared to love righteousness and hate v.ickedness.
Psal. xlv. 7. and ^fas foretold by Isaiah, under the title of the Prince of
Peace, Isa. ix. 6.
i Ver. 3,
Chap. VII. HEBREWS. 437
3 Was wirhoilt father, 3 W^as without father^ ivitJwut mo^
without mother, * with- ther as a priest, so that he was not a
out geneahirijij'- having priest by descent j and ivithout gene-
neither beginning of alogy in the Scripture, consequently
days,^ nor end of hfe : there is no evidence of his being re-
but being made like to the lated to Abraham in any respect.
Son of God, he remained Moreover, having neither beginning of
a priest all his Hfi^"^ daijs nor end of life as a priest, but
being made a type of the Sm of Gody he
remained a priest all his life.
4 [Oiu^iiTz }r) Now, 4 Now, consider how great this
consider how great this priest was, to whom, v/ithout being
Priest was, to whom either his kinsman or subject, or be-
even Abraham the patri- ing commanded by God to do so,
Ver. 3.— -1. Without father^ without mother. The apostle's meaning
is, that Mclch-zedec did not derive his priesthood from his parents, but
was made a priest of the most high God by a particular appointment.
And, as there was no visible church of God existing at that time, in
v.'hich he could othciate, the appointment of God certainly authorized
him to officiate as a priest, for all the worshippers of the true God in
tliOhe countries. Of this number his own subjects undoubtedly were.
So likewise was Abimelech king of Gcrar, Gen. xx. 3. xxi. 22, and
Abraham with his domestics. MelchizeJec, therefore, was an univer-
sal fir iest.
2. Without genealogy. Av^vraAoyv^To?, here answers to (An yinctXoyH-
^iioi i% otvrm, ver. (j. and implies that by not giving Melchizedec's pe-
digree, Moses intimated that he was not related to Abraham in any res-
pect, nor to the priests who descended from him by Aaron.
3. Having neither beginning of dayy, nor end of life. The time of
the priests' ministration was called tJieir days, Luke i. 2 3.- -The service
of the sons of Kohath, and among the rest, the service of the priests
who were ail Kohath's sons, was appointed, Numb. iv. 2, 3. 16. to be-
gin when they were thirty years old, and to end when they arrived at
the age of fifty. Wherefore, when it is said of Melchizedec, that he
had neither beginning of days nor end of life, the meaning I think is,
that neither the beginning of his dayr nor the. end of his life as a priest,
was limited by any law of God, as the days of the service of the Levi-
ticil priests were. For in any other sense it is not true, that Melchize-
dec had neither beg'nning of days nor end of lii'e. By thus continuing
a priest all his life, Melchizedec greatly excelled ihe Levitical priests^
and was qualified to represent the Son of God, the happy ehect of
whose minislrations as a priest, is not confined to any one age of the
^vorld, but reached backward to the beginning and forward to the end
of time*
4. All his life. So the original phiase, zi<; to ^jjive^??, signifies : beihg
used by Appian to express the perpetual dictatorship of Sylla, Bell.
Civ. 1.315. It is used likewise to denote the v. hole of Christ's life,
Heb. x. 12. See also chap. x. 1.
Vol. III. 3 L Ver. 4.
438 HEBREWS. Chap. VII.
arch * gave a tenth of the even Abvaham the Father of our nation^
spoils. ^ gave a tenth part of the spoils of the
conquered kings.
5 (rCee*, 207.) For they 5 For tliey verily of the sons of Levi y
verily of the sons of Levi, ivho receive the priesthood by descent
vf\\o recQWii the priesthood y from Aaron, have a conimnndment to
have a commandment to tithe the people of Israel, only accord-
tithe the people according ing to the latu^ that isy by tithing the
to the law, that is, their tithes taken from the people by their
brethren,' although they brethren the Levites, although they
have come forth of the have come forth of tlie loins of Abraham y
loins of Abraham. * and in that respect are equal in dig-
nity to the priests.
6 But he luho did not 6 But Mtlchizedecy who did not de-
derive his pedigree from rive his pedigree from the progenitors of
their PROGENITORS tithed the sons of Aaron, (See ver. 3. note
Abraham,* and blessed * 2.) and who being a king as well as
Ver. 4. — 1. Ah'raham the patriarch. riar^ict^X'^g. This word Is
very well translated in the Syriac version, Caput pair mn^ the Head of the
fat Iters.
2. The tenth of the sfanls. Thotigb the word ecK^oimu, signifies the
best, whether of the fruits of the earth, or of the spoils taken in war,
the apostle does not mean, that Abraham gave only the tenth of the
chief spoils. He gave the tenth of all, ver. 2. But that tenth he
gave out of the best of the spoils.— Abraham was himself a priest,
for he offered sacrifice when God entered into a covenant with him.
Gen. XV. 9, 10. Wherefore, by giving Melchizedec the tenth of
all, Abraham acknowledged, that in respect of the extent of his priest-
hood, as well as in respect of the manner in which the office was
conferred on him, Melchizedec was a greater priest than he himself
was. Farther, seeing among the spoils there were probably cattle,
Melchizedec may have offered some of them in sacrifice for Abraham
as a thank-otfering.
Ver. 5. — 1. Have a commandment to tithe the peoph according to the
law^ that isy their brethren. The brethren of the priests whom they
tithed were the Levites. This is called a tithing the people, because tlie
portion of the Levites which the priests tithed, consisted wholly
of the tithes which the Levites had taken from the people, Numb,
xviii. 24.— 31.
2. A/though they have come forth of the loins of Abraham. The apostle
mentions this with what goes before, to shew that the priests were al-
lowed to tithe the Levites, not because they were superior to them in
respect of their descent, but because these tithes were allotted to the
priests as a part of their maintenance, just as the tithes of the people
were given to the Levites for their maintenance : for the tribe of Levi
had no part of Canaan assigned to them in: the division of the land j the
Lord's part was their portion.
Ver. ()."-l. Tithed Abraham : Namely, without any particular com-
mand
Chap. VII. HEBREWS. 439
(tov t^cvTx ) t/ie holder of a priest, did not take tithes for his
the promises. ^ maintenance, iithed Abraham a stran-
ger, and bh'ssal him, although he was
the possessor of the promises.
V (As, 103.) Now, with- 7 Noiv, luithout all doubt, the vfe-
GUt all contradiction, the rior is blessed of his superior. Where-
iess ' is blessed of the fore, by this transaction also, Melchi-
better. zedec was shewn to be greater than
Abraham, both as a king and as a
priest.
8 (Kfii/, 224-.) Besides, 8 Besides, under the law verily, men
here verily men ivho die who at a certain age cease to he jrriests^
take tithes; but there one as if they were dead, take tithes. But
testified of, [on ^u, 1j2.) that under the patriarchal dispensation, one
he lived'- A PRIEST ALL took tithes, of whom it is testified by
HIS LIFE. (Psal. ex. 4.) God, that he lived a priest all his life.
mand from God so to do ; and being king of Salem, he had no
occasion to take tithes of Abraham for his maintenance *, but he
took them as a priest, who by divine appointment, officiated In holy
things, for all the worshippers of the Most high God in Canaan.
In this respect, therefore, he was a fit type of the Son of God, through
whose priesthood all the nations of the earth are to be blessed.
2. And blessed. Melchizedec was directed of God to bless Abraham
on this occasion, as an emblem of the blessing of the nations by Christ,
M'ho, like Melchizedec, was to \)& a king as well as a priest, lor the
purpose of effectually blessing mankind.
3. The holder of the promises. This circumstance is m.entloned to
shew^, that notwithstanding God highly honoured Abraham by making
the promises to him, as the father or head of all the faithful, yet he w^as
inferior to Melchizedec as a priest j for it is added in the next verse,
t/te less is blessed of the better.
Ver. 1. The less is blessed of the better. The blessing here spoken of,
is not the simple wishing of good to others, which may be done by in-
feriors to superiors •, but it is the action of a person, authorized to de-
clare God's intention to bestow good things on another. In this man-
ner, Isaac and Jacob blessed their children under a prophetic impulse.
Jn this manner, the priests under the law, blessed the people. In this
manner likewise, Melchizedec the priest of the Most high God, blessed
Abraham.
Ver. 8. One testified of that he lived. The Greek verb ^u here is
not the present but the imperfect of the indicative. See Clenard's
grammar in voce. — It Is not testified, Psal. ex. 4. that Melchizedec now
ii'-jeth^ far less that he livelh as a priest. It is only testified, Thou art a
priest for ever after the order of Melchi^zedcc : which the apostle terms,
u testifying that Melchizedec lived a priest all his life j because that
Tvas one of the particulars which distinguished his priesthood from that
of Aaron, and which rendered it a fit type of the priesthood of the Son
of God .--See ver. 3. where this is expressly affirmed.
Ver.
440 HEBREWS. Chap. VII.
9 And as one may saf/^ * 9 And as one may. sai/y even Lev'ty
even Levi who receiveth luliose cJiildren receive tithes from
tithes, luas tithed (^<«, Abraham's children, ivas tithed by
117.) in Abri\ham. Melchizedec in the person of Abra-
ham.
10 For he was yet in 10 For Levi was yet in the loins of
the loins of his father, ' his father Abraham, luhen Melchizedec
when Melchizedec met tuet Abraham : So that the consequen-..
him. ces of Levi's father's paying tithes and
receiving the blessing, extended to
Levi, and to his children.
11 (Ovy, 263.) Afore- 11 Moreover^ to shew you the in-
over, if indeed perfection * feriority of the Levitical priesthood
were through the Levitical to the priesthood of Christ, I ask. If
priesthood, {y^c^, 90.) be- the pardon of sin ivere really to be ob-
cause {itt'' uvrvi, 190.) on tained Mrc//^/i! the ministrations of M^
account of it the people Levitical priesthood^ because on account
received the law,^ what <:^^' establishing that priesthood the L~
Ver. 9 And, as one 7}iay say. G^otius and Raphelius have shewed
that the phrase a; i^rog uttuv, was used by the Greeks to soften any
seemingly harsh expression which was not to be pressed, too far *, in the
same manner as the Latins used their phrase, ut ita -dicam. Le Clerc,
however, hath endeavoured, Art. Critic, vol. 1. p. 167. to prove that
this phrase should be translated, and to say the truth. But as the a-
postle's affirmation, that Levi wa? liijied in Abraham, is not to be taken
strictly, 1 think it more proper, with Grotius and Raphelius, to under-
stand oi', STTo; ?<7re<y, as a softening of that assertion.
Ver. 10. He was yet in the loins of his father. This might be justly
said of Levi, who descended from Abraham in the ordinary course of
generation. But it cannot be said of Christ, who was born in a mira-
culous manner without any human father. While therefore the apostle's
argument, taken from Abraham's paying tithes to Melchizedec, and
his receiving the blessing from him, proves that both Abraham and the
Levitical priests his natural descendants, were inferior to Melchizedec,
it does riot apply to Christ at all.
Ver. 11. — 1. Moreover, if indeed fierfection. — Perfection, applied to
priests and sacrifices, denotes the highest degree of those blessings
which men seek by the use of priests and sacrifices ; namely, the
pardon of sin and the favour of the Deity. See Heb. viii. 7. note 1.
2. On account of it the people received the law. Ex' avTvi o Xxoq nvof^n-
^STjjTo. The common translation of this clause. Tinder it the people re-
ceived the law, is not true in fact. For, the law was prior to the priest-
hood, being given for the purpose of forming and establishing the priest-
hood. Nay, the Jewish people themselves were separated from the
rest of mankind and made a people by the law, merely, that they might
as a nation worship the only true God according to the Levitical ritual,
in settling which, most of the precepts of the law were employed.
This being the case, is it any wonder that such of the Jews, as looked
Chap. VII. HEBREWS. ^n
farther need was there raelites received the law, luJiat farther
that a different'^ priest need ivas there that a different priest
should arise^ according to should arise according to the order of
the order of Melchizedec, Melchlzedecy and not to be called ac~
and not be called accord- cording to the order of Aaron ? Is not
dhig to the order of the prediction of the raising up of a
Aaron ? priest of a different order from that
of Aaron, a declaration of the ineffi-
cacy of the Levitical priesthood, and
of God's intention to change it ?
12 {Vu^, 93.) Where- 12 Wherefore^ the priesthood, on
fore, the priesthood being account of which the law was given,
changed, of necessitythere bei?ig changed, of necessifij there must he
is a change also of the a change also of the latv itself,
law. ^
no farther than the outside of the priesthood and law, imagined that
perfection in respect of pardon and acceptance with God, was to be ob-
tained by the Levitical priesthood and sacrifices ; and in that perruasion
beheved they never would be abolished ? Nevertheless, if they had un-
derstood the true meaning of the law, they would have known that it
was a typical oracle, in which, by its services, the priesthood and sa-
crifice of the Son of God were prefigured \ and that by calling his Son
a priest, not after the order of Aaron, but after the order of Melchize-
dec, God declared that his services as an High-priest, and the sacrifice
of himself which he was to ofi:'er, -were entirely different both in their
nature and eff"ects from the Levitical services and sacrifices ; and that
they were to be substituted in the room of these services, for which
there was no occasion, after the Priest and sacrifice which they pre-
figured were come.
3. That a different priest should arise. The apostle does not mean a
priest numerically or individually different from the Levitical priests j
for that was not to the purpose of his argument : but he means, a priest
different from them in his character and ministrations, and in the effects
of his ministrations. They were priests after the order of Aaron, that
is, priests by descent % he was a priest after the order of Melchizedec,
being immediately appointed to the office by God himself, as Melchize-
dec. was ; Their ministrations sanctified only to the purifying of the
fiesh \ his sanctified to the purifying of the soul from sin : By their
ministrations the offending Israelites were delivered only from temporal
death •, but by his ministrations, penitents are delivered from eternal
death.
Ver. 12. The priesthood being changed^ of necessity there is a change
also of the law. Under the law the offices of the priesthood consisted
in offering the sacrifices of beasts, and in performing various rites for
purifying the bodies of the worshippers from ceremonial defilement,
that they might be fit to join the congregation in the public worship of
God.— But when the priesthood was changed by raising up, from
another tribe, a priest after the order of Pvlelchizedec, whose services
had
442
HEBREWS.
Chap. VII.
13 (r^^,) For he {ip'
ev, 191. 2.) /owhom these
things are saidj partook *
ef a differejit tribe, of
which no one gave attend-
ance at the altar.
14 For IT IS veri/
plain, ^ that our Lord hath
sprung up from Judah, *
(s^?, 142. 1.) to which
tribe Moses spake nothing
{fci^t ii^eocrv'^nc, 279.) con-
cerning the priesthood.
15 {K.CC,, 224 ) More^
over, it is still more exceed-
ingly plain, ^ (=<, 127.) that
according to the similitude^
(see chap. v. 6. note,) of
Melchizedec, a differerU
priest ariseth.
13 Now, God certainly intended
to change the priesthood from the
tribe of Levi : For he to ivhom he
said, Thou art a priest, was of a diffe^
rent tribe, of luhick no one ever officia-
ted as a priest at the altar : Nor by
the law could officiate.
14 For it is very plain from the
Scriptures, that our Lord Messiah,
called by David, Psal. ex. 1. his Lord,
and to whom God said, <' Thou art
a priest,"' nvas to spruig up from Ju~
dah ; to which tribe JMoses spake no-
thing concerning their obtaining the
priesthood.
15 Moreover, it is still more exceed*
ingly plain from God's oath, that ac-
cording to the similitude of Melchizedecy
a different kind oi priest from the Ler
vitical ariseth, who, like Mekhizedec,
will be also a king. Wherefore,
since the law was given for the pur-
pose of establishing the priesthood,
ver. 11. the priesthood being changed
the law must be (;hanged likewise^
ver. 12.
had for their object to purify the conscience of the worshippers, not by
the sacrifice of beasts, but by the sacrifice of himself, the whole la^v
concerning the sacrifices of beasts, and concerning the sanctifying of
the flesh of the Israelites by washing, &c. was of necessity changed, that
is, abolished entirely.
Ver. 13. Partook of a different tribe. Mi-r^s-yjv, This leads us to
chap. ii. 14. where it is said of our Lord that, t,ciTi7yjy, He partook of
flesh and blood. He partook of the flesh and blood of a different
tribe.
Ver. 14.— 1. Tor it is very plain. Peirce is of opinion that the
preposition tt^o, in the word tt^o^jjAov, hath the same sigTiification as in
the word Tr^oaiy^Tn';, ver. IS. and that it may be translated, // is plain
before he appeared : a sense which our translators have given to
7r^t^ri\(n, 1 Tim. v. 24, 25; But if this translation Is adopted, a.voi.-xnoi'Kx.i,
must be rendered, was to spring up, contrary to tlie propriety of the
tense.
2. That our Lord hath sprung up from Judah. That Messiah was to
spring up from .ludah, Is very plain from the prophecies concerning his
descent. And, it is Hkewlse plain, that this part of Messiah's character
was verified in our Lord, whose genealogy Matthew and Luke have
traced up to king David, from the public tables. For, that such tables
of
Chap. VII. HEBRliVv^S. 443
16 Who (yiy«vi) is 16 Wh is madf^fwt according to the
miide, not according to tlie lawy luhosc conmandment^ concerninir
law of a carnal ' com- the priests, hath a respect only to their
mandment, but according bodily strength^ hut according to the
to the power of an endless po-zucr of that endless life which he
life* (See vcr. 24\) possesses^ and by which he can mi-
nister as a priest for ever.
1 7 For he testiiieth, 1 7 For God testifieth concerning
Thpu AKT a priest for Mwn^Thou. art a priest for ever accord-
ever, according to the or- ing to the order of Melchizedec. Like
der of Melciiizedec. (Sy- Melchizedec, thou art a priest and a
riac, secundum siuiiiitu- king, and shalt continue the only
dmein, see ver. 15.) priest of the people of God, so lon^
as they have any need of the priest's
office.
18 (Mj»y«5^, 238. 93.) 18 J^W/ /^^«, the priesthood being
Well then, there is a dis- changed, there is a total abrogation of
annuUing of the precedent the precedent commandment^ the law of
commandment^ because of Moses, because of its nueahiess in re-
of their descent were kept by the Jews, Josephus testineth, Vita, Sect.l.
at the end. " i give you these successions of our family, as I find them
*' written in the public tables." — By these tables Paul kiiew himself to
be of the tribe of Benjamin.
Ver. 16. — 1. Who is made, not according to tJie law of a carnal com-
rniJtndment. The commandment of the law appointing the sons of
Aaron to begin their ministrations at thirty years old, and to leave
them off at fifty, (See ver. 3. note 3.) is called a carnal commandment^
because it regarded the bodily strength of the priests, as the only per-
sonal qualification necessary to their ministry. The truth is, the servi-
ces of the tabernacle were so laborious, that none but persons in the
vigour of life, were capable of performing them.
2. But according to the poiver of an endless life. To the ministra-
tions of Christ's priesthood, bodily strength was not necessary. They
were intended for sanccifying, not the bodies but the souls of the wor-
shippers, and required vigour of mind, rather than of body. Where-
fore, possessing an endless life, our Lord was fitly made a Priest for
ever.— It is true being a Sacrifice^ as well as a Priest, it v;as necessary
that he should die. But, as he continued only a short while in the
state of the dead, and arose never to die any more, he may justly be
said to have an endless life. Besides, it should be considered that his
lite as a priest, did not begin till after his ascension, when he passed
through the heavens into the holiest of all, with the sacrifice of his
crucified body, see Heb. viii. 5. note 3. And having offered that sa-
crifice there, he sat down at the right hand of the throne of the Ma-
jesty in the heavens, (viii. I.) where he remains the minister of that
true tabernacle, making continual intercession for his people. And
thus abides in the heavenly holy place, a priest for ever, according to
the power of his endle-«s life as a priest.
Ver. IS.
^4U HEBREWS. Chap. VII.
its weakness ' and unpro- forming mankind, and its unprofiu
fitableness ^ ahleness in procuring pardon for sin-
ners.
19 For the law made 19 Fcr^ the laiv by its priesthood
foy^'sv, 21. 2.) no one per- made no one perfect in respect of par-
feet, (see ver. 11. note 1.) don and access to God. But the after
but the after hitroduction^ introduction of a better priesthood, as
of a better hope did, by the foundation of a better hope, maheth
ivhich we dra-w near^ to men perfect in these respects; hj
God. ivhieh priesthood tue luorship God ac-
ceptably. See Eph. ii. 1 8.
20 (K«/, 224.) More- 20 Moreover, that the gospel is a
ever, in as much as not better and more effectual covenant
without an oath' Jesus than the law, is evident-, iov in as
WAS MADE A PRIEST, nuich as not ^without an oatJi Jesus the
(from ver. 21.) mediator of the gospel-covenant ivas
jiiade a jjriest.
Ver. 1S.--1. Because of its zveahiess. The ^veakness of the law tn
reforming sinners arose from this, that whilst it required perfect obedi-
ence to all its precepts under the penalty of death, it gave the Israelites
no encouragement to obey, either by promising them the assistance of
God's Spirit to enable them to obey, or by giving them assurance of
pardon upon their repentance in case of failure. The only source from
which the Israelites derived their hope of these things, was the cove-
nant with Abraham.
2. And uvproftahlencss. Though the apostle affirms that the law of
Moses was unprofitable for the purpose of pardoning sinners, it answered
many valuable ends, which he has explained in his epistle to the Gala-
tians, chap.iii. IS). — :24.
Ver. 19. — 1. The after introduction, Beza tells us that the word
iTinvw^/w^/ti signifies the bringing in of a thing from a different quarter.
But that translation does not express the force of the preposition gn-*,
in this compounded word.
2. Draw near to God. Under th- covenant of the law, the priests
by virtue of the Levitical sacrifices, but not the people, were permitted
in their acts ot worship to draw near to the manifestation of the divine
presence in the tabernacle 5 but under the gospel covenant, by the sa-
crifice of Christ, all believers equally are permitted in their acts of
worship to draw near to the presence of God in the great temple ct the
universe.
Ver. 20. Not without an oath. The apostle's reasoning here is found-
ed on this, that God never interposed his oath, except to shew the cer-
tainty and immutability of the thing sworn. Thus he sware to Abra-
ham, Gen. xxii. 16.--1S. That in his seed, all the nations of the earth
should be blessed ; and to the rebellious Israelites, That they should not
enter into his rest, Deut. i. 34, 3d. and to Moses, That he should not go
into Canaan, Deut. iv. 21. and to David, That his seed should endure for
ever, and his throne unto all generations. Psalm Ixxxix. 4.— Wherefore,
2 since
Chaf. VII. HEBREWS, 445
2 1 (For they venly were 2 1 For Aaron and his sons verily
made priests without an luere made priests luithout an oath :
oath, but he with an oath, but Jesus was made a priest ivith an
by him who said to him, c^////, in which an unchangeable priest-
TJie Lord hath siuorn, and hood was conferred on iiim by Gody
will not repent,* Thou ivho said to him, The Lord hath sworny
ART a priest for ever ^r- ^zW it;/// ;;i?/ r^^;// of the appointment,
cording to the order of TJiou art a priest for ever according to
Melchizedec.) the order of Aielchizedec.
22 By so much was 22 I say, in as much as by the
Jesus made (syyyos) the oath of God an unchangeable prlest-
iiiediator'- of a better co- hood was conferred on liim, by so
since Christ was made a priest not without an oath, that he should be a
priest for ever after the similitude of Melchizedec, that circumstance
shewed God's immutable resolution never to change or abolish his
priesthood ; nor to change or abolish the covenant which was establish-
ed on his priesthood. Whereas, the Leviucal priesthood and the law
of Moses being established without an oath, were thereby declared to be
changeable ai God's pleasure.
Ver. 2 1 . 21ie ^Lord hath s%vorn, and will not repent. The immuta-
bility of Christ's priesthood depends, not only on God's oath making
him a priest for ever, but on God's swearing that he will never repent
of making him a priest for ever.
Ver. 22. — 1. By so much was Jesus ?nade the Mediator. Jlyyvos,
The Greek commentators explain this word very properly, by f4iTnr,qy a
Mediator, which is its etymological meaning. For it comes from svyy;,
near, and signifies one who draws near, or who causes another to draw
near. Now, as in this passage, a comparison is stated between Jesus as
an High-priest and the Levitical high-priests *, and as these were juslly
considered by the apostle as ihe mediators of the Sinaitic covenant, be-
cause through their mediation the Israelites worshipped God with sa-
crifices, and received from him as their king a political pardon, in con-
sequence of the sacrifices offered by the High-priest on the day of
atonement, it is evident that the apostle in this passage calls Jesus the
High priest or Mediator of the better covenant, because through his medi-
ation, that is, through the sacrifice of himself which he offered to God,
believers receive all the blessings of the better covenant. And, as the
apostle had said, ver. l(j that hij the introductiofi of a better liope^ iyyt^6f*i*y
vje draw near to God, he in this verse, very properly called Jesus eyyy(^,
rather than ^s<7/t>3«, to denote the effect of Lis mcdiaiion. See ver. 25.
— Our translators indeed, following the V^ulgate and Bcza, have render-
ed iyyv(^, by the word surety, a sense which it hath, Ecclesiasticus
\xix. 16. and which naturally enough follows from its etymological
meaning. For the person who becomes surety for the good behaviour
of another, or for his performing someihintr stipulated, brings that other
near to the party to whom he gives the security ; he reconciles the
two. But in this sense, the word s-yyyo?, is not applicable to the Jewish
high-priests. For to be a proper sureti/, one must, either have power to
compel the party to perform that for which he hath became his surety.
Vol. III. 3 M oi^
446 HEBREWS. Chap. VIL
nicnant.'^ (See Eleb. viii. much ivas Jesus made the mediator of
6. note.) a mere jjermaiient and effectual covenant
than the Synaitic.
23 (K«{/, 224.) Besidesy 23 Besides, Jesus our High-priest
they indeed are become is more powerful than the Levitical
many priests, because they high-priests in this respect, that ///rj/
are hindered hij -death from indeed are many priests, because they are
continuing. hindered by death from continuing :
24 But he, [^iic to ^umivy) 24 But he, because he livethfor ever
because he Hvethfor every in the body, (See ver. 25. note) hath
hath a priesthood ivhich a priesthood luhich shall never pass from
doth not pas s"- from HIM, Jiim to any other person, on account
of incapacity.
25 ('05-:v Kni a-co^iiv ng to 25 On luhich account he is even for
TTuvT-Mg) Hence he is even ever able to save all luho approach to
for ever able to save them God through his mediation : alivays li^
or in case of his not performing it, he must be able to perform it hinr-
self This being the case, will any one say, that the Jewish Hii^h-
priests were sureties to God, for the Israelites performing their pbtrt of
the covenant of the law ? or to the people, for God's pertorming his
part of that covenant ? — As little is the appellation, surety of the new
covenant, applicable to Jesus. For since the new covenant doth not re-
quire perfect obedience, but only the obedience of faith, if the obedi-
ence of faith is not given by men themselves, it cannot be given by
another in their room *, unless we suppose that men can be saved with-
out personal faith. I therefore infer, that they who speak of Jesus as
the surety of the new covenant, nuist hold that it requires perfect obedi-
ence, which not being in the power of believers to give, Jesus hath per-
formed it for them. But Is not this lo make the covenant of grace a
covenant of works, contrary to the whole tenor of scripture ? For thcEe
reasons I think the Greek commentators have given the true meaning
of the word iyyvog, in this passage, when they explain it by t.tifjnA':-i
Mediator.
2. Of a better covenant. The common translation of i^^iircvug tf<«-
5vj>t*)5, of a better testament, I think is wrong. For it implieth that the
law of Moses Is likewise a testament, which it cannot in any sense be
called j as shall be shewed, Heb. ix. 15. note 1.-— The apostle's reason-
ing here is to the following purpose : J'he covenants of which I speak,
being founded each on its own priesthood, the covenant which is found-
ed on a temporary priesthood, must itself be temporary, and so never
can be the means of conferring an eternal pardon. Whereas the cove-
nant which Is established on an eternal priesthood, must be elernal, and
have the greatest efficacy at all times in procuring salvation for sinners.
See ver. 20. note.
Ver. 24. Hath a priesthood which doth not pass from him. The apostle
makes this remark on Christ's priesthood, because an ofhce which is
held for ever, renders the possessor more extensively powerful than If It
were held only for a time. Sec ver. 23.
Ver. 25,
Chap. VII. HEBREWS. 447
n.vUo come to God through ving an High-priest, (ver. 8. 24.) to
him J akvays Hving to wrzXvafFectionute /V/^'frtVJ-jw/ with God
make intercession* for for them.
them.
26 (r«f, 97.) iVow 26 ATo^zy j-z/J^ «« High-jMest as
such an High-priest be- Christ, was suited to our exigencies y
came us, who [yivouivo^) who being holy in affection, harmless
being holy, ' harmless, un- in conduct, undcfded by those with
Ver. 25. Always living to tnake intercession for them. The nature of
the apostle's argument requires, that by Christ's always living, we under-
stand his always living in the body. For it is thus that he is an affec-
tionate and sympathizing High-priest, who in his intercession pleads the
merit of his death, to procure the salvation of all who come to God
through him. Agreeably to this account of Christ's intercession, the
apostle, ver. 27. mentions the sacrifice ot himself, which Christ oifered
for the sins of the people, as the foundation of his intercession Now,
as he offered that sacrifice in heaven, chap. viii. 2, 3. by presenting his
crucified body there, (See chap. viii. 5. note.) and as he continually
resides there in the body, some of the ancients were of opinion, that his
continual intercession consists in the continual presentation of his hu-
manity before his Father •, because it is a continual declaration of his
earnest desire of the salvation of men, and of his having, in obedience
to his Father's will, made himself flesh and suffered death to accomplish
it. See Rom. viii. 34. note H. This opinion is confirmed by the man-
ner in which the Jewish high-priest made intercession for the people on
the day of atonement, and which was a type of Christ's intercession in
heaven. He made it, not by offering prayers for them in the most
holy place, but by sorinkhng the blood of the sacrifices on the mercy
seat, in token of their death. And as by that action he opened the
earthly holy places to the prayers and worship of the Israelites during
the ensuing year \ so Jesus, by presenting his humanity continually be-
fore the presence of his Father, opens heaven to the prayers of
his people in the present life, and to their persons after the resur-
rection.
The appointment of Jesus to be our intercessor >\"ith the Father,
being agreeable to the general method in which the scriptures re-
present God as dealing with mankind, Gen. xviii. 26. Jobxlii. 8.^ it
is no proof of God's unvs'illingness, but rather of his great inclination
to be merciful to us. At the same time, it is an illustrious manifesta-
tion of Christ's w^orthiness. And being the re^vard of that worthiness,
it not only encourages sinners in their approaches to the Deity by
giving them assurance of pardon, but it animates them ppv/erfuily
to become in Hke manner worthy and good, seeing persons of that,
character are held in such estimation by God, and so highly re-
warded.
Ver. 26.— 1. IVho being Jioly. Because the English word holy, is
not different in sense from imdefiled, w^hich follows \ and because the
Hebrew word answering to «(r;oc, holy, is by the LXX. rendered iXinf^my
mrciful^ Campbell J in one of his Dissertations, prefixed to his Transla-
tion
448
defiled, separated^ from
sinners, and higher than
the heavens,
21 He hath noty like the
high-priests^ need from time
to time^ to offer sacrifice^
first for his own sins, then
FOR those of the people.
For this LA Tter he did
once when he offered up
himself.
28 For the law const i-
iuteth men high-priests
luho have infirmity ; but
(o 'Ktyon^ 60.) the word of
the oath, which was after
the law, CONSTITUTED
the Son [rinMico^ivtv, Heb.
V 9. note 1.) who is per^
fected for evermore.
HEBREWS.
Chap. VII.
whom he conversed, separated from
sinners, and higher than all the inha-
bitants of the heavens ; the angels ;
21 He hath not, like the Levitical
high-priests, need from time to time to
offer sacrifice, first for his oivn sins
and then for the sins of the people. For
himself he offered no sacrifice ; and
for the sins of the people he offered sa-^
crifice only once, ivhen he ^ered up
himself.
28 The sons of Aaron needed to
offer sacrifice for themselves. Because
the law co?istituteth men high-priests
ivho are sinners ; but the declaration of
the oath, which happened after the law,
was given, constituted the Son an High-
priest, who is perfectly fitted for execu-
ting the off ce for evermore, by his ab-
solute freedom from sin, and by his
endless Hfe.
tion of the Gospels, gives it as his opinion that in this verse d(r<05, may
be translated }?iercfuL
2. Separated from sinners. Tliis is thought an allusion to the separa-
tion of the high-priest, seven days before he made the annual atone-
ment, Levit. xvi. 17. — Jesus our high-priest had no need of any parti-
cular separation, before he offered the sacrifice of himself^ he was al-
ways separated from sinners, in character, and behaviour.
Ver. 21. Hath not like the high priests need from time to time. So the
phrase koS' ii^i^etv, must be translated, being equivalent to tcay mxv-
ray, chap. x. 1. ^roz/z i/ear to year. For the high priests offered sa-
crifice only one day in the year, namely, on the tenth of the seventh
month. Besides the word iif^z^tt, daij, is used to denote any part of
time: as when it is said of the passover, Exod. xiii. 10. Thou shalt
keep this ordinance, (Heb. from days to d^iys) from year to year. See
also 1 Sam. i. 3.— In this passage, the apostle takes notice of three par-
ticulars, which distinguish the sacrifice offered by Christ, from the
sacrifices offered by the Jewish high-priests. . First, He offered no sa-
crifice for himself, but only for the people. Secondly, He did not
offer that sacrifice annually, but once for all. Thirdlif, 'I'he sacrifice
•which he offered for the people, was not of calves and of goats, but of
himself.
CHAP,
Chap. VIII. HEBREWS. View. 419
CHAPTER Vlir.
Vieiu atul Illustration of the Discoveries in this Chapter,
''T^HE apostle, in what goeth before, having shewed that Jesus,
as an High-priest, is superior to all the Levitical High-priests,
in as much as, like Melchizedec, he is a king as well as a priest ;
nay a more righteous king than even Melchizedec, being absolute-
ly free from sin, he in this and in the following chapter, for the
farther illustration of the glory of Jesus as an High-priest, com-
pares his ministrations with the ministrations of the Levitical High-
priests, both in respect of the place Vr'-here he officiates, and in res-
pect of the efficacy of his ministrations.
His discourse on these subjects the apostle begins with observ-
ing, that they are matters of greater importance to mankind as
sinners, than any hitherto treated of by him ; namely that we
have in Jesus such an High-priest as our sinful state required, and
as he had described, chap. vii. 26. Namely an High-priest abso-
lutely sinless, and greater than all the angels who having offered
one effectual sacrifice for the sins of the people, even the sacrifice
of himself, sat down at the right hand of the manifestation of the
divine presence in heaven, ver. 1. — as the abiding minister, or
High-priest of the true holy places which the Lord hath formed
and not man, ver. 2. This sitting doAvn of the Son of God our
High-priest, at the right hand of the majesty in the heavens, after
offering the sacrifice of himself, the apostle had mentioned, chap,
i. 3. But it was only as a subject to be afterwards handled. He
therefore introduceth it in this place, in order to a full discussion ;
and calls it the chief of all the things he had hitherto mentioned,
because it implied. First, That the sacrifice of himself which Je-
sus offered, on his entering heaven after his resurrection, was ac-
cepted of God as a sufficient atonement for the sins of the world.
Secondly, the sitting of our great Priest at the right hand of God
implies, that he possesses all power in heaven and on earth next
to God : So that he is able to defend the people for whom he of-
ficiates fi?>m their enemies, and is authorized by God to acquit
and reward them at the judgment.— Thirdly, That our High-
priest did not, like the Levitical High-priests, depart out of the
most holy place after finishing the atonement, but abideth there
always as the minister or High-priest thereof, to open that holy
place to the prayers, and other acts of worship performed by
his people on earth, and to their persons, after the general judg-
ment.
Of the first of these important matters implied in our High-
priest's sitting down at the right hand of God, namely, that he
offered
450 View. HEBREWS. Chap. VIII.
offered the sacrifice of himself in heaven ; and that that sacrifice
was accepted by God as a suiiicient atonement for the sins of the
v/orld, the apostle treats in this chapter. — Of the second, namely,
that he possesseth pov/er as governor of the v/orld, to save his
people, and to give them eternal life, he speaks, chap. ix. 28.; —
And of the third, that he is the abiding minister of the heavenly
holy place, he disccm-ses, chapl x. 19, — 22.
That Christ hath oftered an effectual sacrifice for sin, the apo-
stle proves in the following manner : Since every high-priest is
constituted to offer both gifts and sacrifices, Messiah, who was
constituted by the oath of God an High priest after the similitude
of Melchizedec, must of necessity have had some sacrifice to of-
fer, ver. 3. — And, that he must have offered that sacrifice in hea-
ven, is certain ; because if the oath of God had respected his
being a priest on earth, he could not have been a priest at all : For
the only temple of God on earth where he could offer sacrifice,
being occupied by priests who officiated according to the law of
Moses, which confined the priest's office to the sons of Aaron,
Num. iii. 10. these priests would have hindered Messiah, who
V.MS of the tribe of Judah, from ministering as a priest among
them. It is plain, therefore, that if Messiah was not appointed to
exercise his priesthood in heaven, and did not offer sacrifice there,
he pever acted as a priest at all ; and the oath of God constitu-
ting him a priest, hath not taken effect, ver. 4. — Farther, to
prove that Messiah was to offer sacrifice in heaven, the apostle
appealed to the services which the Levitical priests performed ac-
cording to the law in the inward tabernacle, whose chief use, he
tells us, was to be shadows or typical representations of the ser-
vices to be performed by Christ in heaven. And this affirmation
he founds on God's command to Moses^,, to make all things, not
the tabernacles only with their furniture, but the services of the
tabernacles also, exactly according to the pattern shewed him or^
the mount, ver. 5.
Next, with respect to the efiicacy of Christ's ministrations as an
High-priest, the apostle observes, that they are as iiviuch more ex^,
cellent than the ministrations of the Levitical High-priests, as the
covenant or dispensation of religion of whicji he is the mediator
or High-priest, by its better promises, excels the coven<^^it or clis.-
pensation of the law, ver. 6. — which the apostle proves to be not
without fault, from this circumstance. That if it had contained all
the discoveries and promises which God judged necessary to the
sanctification and salvation of sinners, he would not have intro-
duced a second covenant or dispensation of religion, ver. 7. —
Yet that a second covenant or dispensation was to be introduced,
is evident from God's own words, Jeremiah xxxi. 31, — 34-. in
which he promised a nciu covefiant, ver. 8. — altogether different
lem^
out
Chap. VIII. HEBREV/S. View. 451
out of Egypt, ver. 9. — For in the new covenant, Judah and Is-
rael are to have the knowledge of God and of his will set forth,
not by dark shadows as in the old covenant, but in the clearest
manner. And the pardon they are to receive under that cove-
nant, is not a political, but an eternal pardon. So that, as was
observed, ver. 6. It is a covenant estabUshed on better promises
than the law, ver. 10,11, 12. — Lastly, The apostle observes,
that by saying a neiv covetiafit, God hath made the covenant of
the law oldy and thereby hath intimated that, as a thing decayed
and useless, it is to be put out of sight altogether, ver. IS. — Thus
it appears, that the prophet Jeremiah, in the most express terms,
hath borne testimony to the superior excellence of the new cove-
nant or dispensation of religion, of which Christ is the tninister,
medialofy or High-pnest : and to God's intention of abrogating the
former covenant or dispensation, even the whole body of the law
of Moses, With all its ineffectual sacrifices and services. — An ar-
G;iiment of this sort, founded on their own Scriptures, being so
<:o.'-ent, could not fail to make an impression on the unbelieving
f iebrews : and must have reconciled such of them to the gospel,
as retained any candour or love of truth.
Nev/ Translation. Commentary.
Chap. VIII. 1 Now \ Noiu of the things spoken concQra-
{iTTt) of the things spoken Ing the priesthood of Christ, the chief
(^Ki^xXxiov) the chief' IS, is. That in him lue have such an High-
"We have such an High- jrriest as described, chap. vii. 26. luho,
priest* as BECAME US, after offering the sacrifice of himself
(from chap. vii. 26.) who for us in the true tabernacle, sat ciow?i
sat down at the right hand at the right hand of the nianifestation
of the throne of the Ma- of the divine presence in the heavens y
jesty in the heavens,^ (chap. ix. 5. note.) as having by that
sacrifice made a complete atonement,
Ver. I.--1. The chief is. So Cbrysostom and Theophylact interpret
the word ici':pcihcciov. In like manner the Syriac j Caput autem om-
nium eoriim : and the Vulgate; Capital U7n outcm super ea, ^:^c. See
the illustration, for the reason why the sitting down of Ciirist at the
right hand of God, is called, the chief of the things hitherto spoken
by the apostle. See also Heb. v. 10. note.
2. Such an High-priest. To<ot;Toy, here answers to To<yre?, chap. vii. 2(j.
and brings to the reader's recollection the description there given oi
the high -priest who could effectually officiate for us.
3. The right hand of the Mnjesty in the heavens: That is, at the
right hand of the visible glory, whereby the divine presence is manifest-
ed to the angels in heaven. For, as the ark in the inward tabernacle
v.-as called the mercy seat, or throne of the Majesty on earth, because
t^e glory of the Lord which appeared between the Cherubim, rested
on
452 HEBREWS. Chap. VIII.
2 A minister of the 2 And as an abiding mmister of the
Jiolif 2}laceSi* (*«<, 221.) rezl Jioli/ places^ nmnelyy of the heave?ily
namely^ of the true taber- tabernacle^ ivhlch being erected bij the
nacle^ which the Lord Lord and not by man^ must be un-
pitched, and not man. speakably more magnificent than the
Mosaic tabernacle.
S For every high-priest 3 The sitting down of Christ, at
is constituted to ojffer both the right hand of God, as the mini-
gifts and sacrifices. Hence ster of the true holy places, is a de-
IT WAS necessary that this monstration that he offered an accept-
HlGH PKIEST also should able sacrifice for sin in heaven : For
have something luhich he every High-priest being constituted to
might offer /// HEAVEN.^ offer both free luill offerings and propi-
tiatory sacrifices^ it luas necessary that
this High-priest y who was constituted
by an oath, have some sacrifice luhich he
inight offer in heaven^ the only place
where he could officiate.
en It to dispense to the Israelites the pardon of the offences whicli
they committed against God as the king of their commonweallh, so
the place where ihe glory of God is manifested in heaven, is called
here the throne of the Majestij in the heavens : and chap, xii 2. i/ie
throne of God. Of this throne, and of Jesus at the right hand of God,
Stephen had a sight, Acts vii. 55. And he being full of the Hohj Ghost,
/coked up stedfastly into heaven, and saw the glory of God, and Jesus
standing at the right hand of God, oQ. and said, I see the heaven opened,
and the son of man, Jesus in the human mtuvt, standing at the right
hand of God. This sight, it is probable, the apostle himself enjoyed,
when he was caught up into the third heaven. — That the deity mani-
fests his presence to his intelligent creatures in a sensible manner-, some-
where in the universe, is a notion which hath been entertained by all
mankind. See Heb. ix. 5. note.
Ver. 2. — 1. A minister of the holy places. With Christ's sitting down
at the right hand of God, the apostle justly connects his becoming the
abiding minister or High-priest of heaven, because in Psal. ex. 1. where
his sitting down at the right hand of God is foretold, it is also foretold
ver 4 that God %vould salute him, a priest for ever after the order of
Melchi%edec ; and by so doing declare him to be, like Melchizedec,
both a priest and a king for ever.
2. The true tabernacle. See chap. ix. 11. note 2.— Heaven, or ra-
ther the universe, is called the true tabernacle or habitation of God, to
distinguish it from the Mosaic tabernacle, which was only its repre-
sentation or shadow, by means of the inhabitation of the glory of the
Lord.
Ver. 3. Something which he might offer in heaven. That the Avords,
tn heaven, are rightly supplied here, is evident from the foUowhig verse,
where we are told, that if Christ were constituted by God's oath a
priest on earth, he could not have executed his ofHce j the priesthood,
2 in
Chap. VIII. HEBREWS. 453
4 For verily if he were 4 For verilij if h^ nvere by the
on earth TO OFFER SA- oath of God constituted a priest on
CRIFICE^ (from ver. 3.) earth to offer sacrifice^ he who was
he could not be a priest^ of the tribe of Judah, cot4ld not be a
there being priests who priest : there being in the only temple
offer gifts ' according to of God on earth priests, luho offer sa-
ilie law.'' crijjces according to tlie laiu, which
limits the priest's office to the sons of
Aaron.
5 (<0mvs5j 61.) These 5 Farther, that Christ exerciser
serve ivith a represe?itai*ton his priesthood in heaven, appears
and shadow of the hea- from this also, that These priests jy^r*-
venly things (KuBug) since for?n the service of the tabernacles
in God's only temple on earth, being by God himself limited to the
tribe of Levi. From this it follows, that the oath which made him a
priest made him a priest in heaven, and audiorized him to offer sacrifice in
heaven. Also it follows, that the sacrifice he was appointed to offer,
was not the sacrifice of goats and calves, for they could not be offered in
heaven, but the sacrifice of himself. Accordingly, that sacrifice he ac-
tually offered in heaven, by appearing before the throne of God in the
body wherein he suffered, as shall be shewed, ver. 5. note 5. at the
end. And, that this was a real offering of himself a sacrifice to God,
is evident from Heb. ix. 24. where we are told that Christ, after suffer-
ing death on earth, did hot enter into the holy places made with hands^the
likenesses of the true holy places^ but into heaven itself there to appear he-'
fore the face of God on our behalf. And to shevv^ that, by so appearing,
Christ offered himself a sacrifice to God, the apostle adds immediately,
ver. 25. not hovjcver that he should offer himself often. Wherefore,
Christ's presenting himself in his crucified body before the throne of
God, being a real offering of himself a sacrifice to God for us, we are
said, Heb. X. 10. to be sanctified through the offering of the body of Jesus
Christ once.
Ver. 4.— 1. Offer gifts. —G fs, signify not only freewill offerings, but
propitiatory sacrifices. See Heb. xi. 4.
2. According to the law. By the law, the priest's office was strictly
limited to the sons of Aaron : and if any others intruded themselves
into it, they were to be put to death, Numb. iii. 10. Wherefore Jesiis
being of the tribe of Judah, could not possibly offer sacrifice in the
temple of Jerusalem.
Ver. 5.— 1. Serve with a represent at io^i and shadow of the heavenly
things. Here v7iohuyy,xTi, is the dative, not of the object, but of the
instrument. The common translation, j£'/-i;£' unto the example and sha-
dow of heavenly things^ makes the tabernacle, most absurdly, the object
of the worship of the Levitical priests. So also the Vulgate : ^i
axeniplari et umbrce deserviunt ccelestium. Vv^herefore, as the translation
which I have given is equally literal, it is certainly more just.— Ac-
cording to Theophylact the word vTTohn.'^^ax, which I have translated
representation^ signifies an obscure delineation of a thing. -For the mean-
ing of (r>i<«, see chap. X. 1. note 1.
Vol. hi. 3 N
45 i HEBREWS. Chap. VllL
Moses, when about to con- with sacrifices which afe a representa-
struct the tabernacle, ^ tion and shadoiv of the sacrifice and
was admonished of God:' intercession of Christ in heaven ; as i»
^ee 7101V y saith he, that plain from this, that Moses ^ when
thou make all things ac- about to cofistruct the tabernacle and
cording to the pattern '^ appoint its services, was admonished oj
ivhich was shewed thee in God ; See now, saith he^ that thou make
the mount. ^ all tilings according to the patter 71 which
was shewed thee in the mount.
2. Since Moses, when about to construct the tabernacle : So I translate,
.fAiXXm iTTiT'iXiiv Tj)» a-KYivrrj i because although iTiTiXuv, commonly signifies
to finish a thing which is begun, it is sometimes used to denote simply
the doing of a thing : Heb. ix. 6. These things being thus set in order,
the priests go at ail tu?ies indeed into the first tabernacle, t«5 A«T^e<af
2;r<TsA«i'TS5, performing the services. And, that the word must be so
translated in the passage under consideration, is plain from this, that
God's admonition was given to Moses, before he began to make the ta-
bernacle.—Parkhurst has produced a passage from Herodotus, in which
i7r<T£A5/v signifies simply to perform, worships ceremonies, &c. Peirce
thinks (AiXXuv, has here the signification of esse, to be i and translates
the clause thus : seeing Moses, who was to finish the tabernacle, ivas ad-
monished, &c. And for this use of |MsA>i&»», he quotes Acts xx. 7.
3. Was admonished of God. The u'ord '^^ti^.ttna^uc,, sometimes sig-
nifies to recehe an oracle, or a revelation, or a divine direction. Thus
Heb. xi. 7. By faith, Noah, ;^;;g'.^^4«T<7.^i■<5, %vhen he received a revelation.
--Sometimes it denotes a direction from an angel. Acts x. 22. Cor-
nelius.—'^^^yiu.ex.nv^U'; vTTo etyyiXov ayiov, being directed by an holy angel to
send for thee."-\r\ the active voice it signifies to deliver an oracle, Heb.
xli. 25. If they dui not escape wlto refused tov ;^^>;(««t«^ovt«, him who de-
livered an oracle. See Parkhurst's Diction, where it is observed that
, Josephus and Died. Siculus use this word in the active voice to denote
the delivering an oracle^
4. See, saith /^, that thou make all things according to the pattern.
TvTTOi denotes a pattern to be exactly imitated, Rom. v. 14. 1 Pet. iii.
21. notes.-— The strictness of this charge, as shall be shewed in the
next note, implying that the tabernacles and their services were intend-
ed to be representations of heavenly things, may we not suppose that
this purpose was discovered to Moses, as the reason of the exactness
required, and that the knowledge thereof was preserved among the Jews
by tradition ? How else could they fancy that the tabernacles v;ere a
representation of the world or universe.^ See chap. ix. 1. note 2.
5. Shewed thee in the mount. God's direction to Moses, to make all
things according to the pattern shewed him in the mount, h here ap-
pealed to by the apostle with great propriety, as a proof that the priests
worshipped God in the tabernacle with a representation and shadow of
heavenly things j that is, with sacrifices, which were a representation
and shadow of the sacrificcwhich Messiah was to offer In heaven. For,
since by this admonition Moses was required, not only to make the ta-
bernacle and all the vessels of the ministry exactly according to the
pattern
Chap. Vill. HEBREWS. 455
6 (as, 91.) Besides, he 6 Beiides, Jesus our High-priest,
hath miu obtained a more hath now obtained a more excellent mi-'
pattern shewed him in the mount, but also, and indeed chiefly, to ap-
point the services of the priests in the tabernacles according to that pat-
tern •, the strictness of the injunction implied, that there was some im-
portant reason for this exactness. Now what could that reason be, un-
less the one assigned by the apostle j namely, that the tabernacles were
intended to be shadows of the heavenly holy places, and the services of
the tabernacles to be representations of the ministrations of Messiah as a
priest in heaven. Accordingly the tabernacles are called, Heb. ix. 23.
T« vTrohiyusiTu., the representations of the holy places in the heavens.— Ar\d
ver. 24 2^16 ho/ij p/aa-a made with hands are called «ynTv^«, antitypes of
the //-tt^." -Farther, the ministry of the priests in the earthly tabernacles,
is represented as typical of the ministrations of Christ in heaven. For,
it is observed, chap. ix. 7. That into the inward tabernacle., the high
priest alone went once every year, not ^it hout b/ood :— ■and thcit by ihe
absolute exclusion of the priests and people from the most holy place,
the representation of heaven, ver. S. the Holy Ghost signified., That the
way of the ho/y places., the way into heaven, was not yet laid open, while
the first tabernacle, that is, the thing signified by the outward tabernacle,
the present world, still standeth. — And, ver. 9. That the outward taber-
nacle, with its services, was a parable concerning the time which is present,
during ivhich both gifts and sacrifices were offered, which could not in re-
spect of conscience, make him perfect who worshipped only with meats and
drinks, &c. By this parable, therefore, the Jews were taught the in-
efficacy of all the atonements made by men on earth for cleansing the
conscience. — To all this add, that Christ is called, ver. 11. an High
priest of the good things which are to be, through the greater and more
perfect tabernacle not t7iade with hands: And is said, ver. 12. to ho've
entered once into the holy places, not indeed by the blood cf goats and oj
calves, but by his ovjn blood ; and to have obtained for vs an eternal re~
demption. These things shew, that the ministrations of the Levitical
high priests in the inward tabernacle on earth were typical of the mini-
strations of Christ in the true tabernacle, that is, in heaven : consequent-
ly, that the apostle's affirmation, in this 5th verse, is well founded ^
namely, that the sacrifices, with which the priests performed the service
of the Mosaic tabernacles, were all shadows of the sacrifice which
Christ was to offer in heaven.
This doctrine being allowed, in order to have a just idea of the sa-
crifice of himself which Christ offered In heaven, it Vvill be useful to
understand the manner in w^hich the sacrifices were offered by the Le-
vitical priests, in the tabernacles on earth.— -1. And first of all, it Is to
be observed, that the animals appointed for the burnt-ofFerlngs and sin-
offerings, not excepting those whose blood was carried into the inward,
tabernacle, were all killed at the door of the tabernacle of the congre-
gation, and on the north side of the altar.- -2. These sacrifices were
killed, not by the priests, but by the persons for whom they were to be
offered. And if the sin offering was to be made for a priest, he was to
kill it, as any other private person was obliged to do, and another priest
was'
456 HEBREWS. Chap. VIII,
excellent ministry, in as n'lstry than the Levitical high-priests,
'much (>c«<, 209.) as he is in as much as he is the mediator of a
the mediator of a bet- better covenant than the Sinaitic, of
ter covenant, which is Avhich they were the mediators ; be-
established upon better cause it is estahUshed on letter jjrornises ,•
promises. promises better suited to our exigen-
cies as sinners. See ver. 7. note 1.
was to make the atonement for him. These things appear from Exod.
xii. 6. Levit. i. 5. 11. iii. 2. iv. 24-. 29. 33. xvi. J i. 15. 2 Chron.
XXXV. 11. Now as the outward tabernacle with its court, was a repre-
sentation of the world, Heb. ix. 1. note, these particulars relative to
the killing of the sacrjnces at the door of the tabernacle of the congre-
gation shew, that notwithstanding Christ offered the sacrifice of himself
in heaven, his death was to be accomplished on earth. And that, as
the killing of the sacrifice -was no part of the sacrifical action, it was
not necessary he should put himself to death, but only allow himself to
be put to death by the Jews, who, in putting him to death, did not a c
as priests, but as the sinners for whom Christ was to offer himself a sa-
crifice.—3. The sacrifice for sin was not offered, nor the atonement
made, by the killing of the animal, but by the priest's bringing
its blood, on ordinary occasions into the outward tabernacle, and
sprinkling it before the vail : and on the day of atonement, by the
High-priest's carrying its blood into the inward tabernacle which re-
presented heaven, and there sprinkUng it on the Jioor and on the 7nercy
seaty in the view of the symbol of the divine presence which rested
above the mercy seat b^tw^een the Cherubim. For as the life of the
animal lay in its blood, its death was manifested by these sprink-
lings, as really as if its dead carcase had been presented before the
divine presence in the inward tabernacle. Wherefore, the sacrifice
was Hot offered, nor the atonement made, till these sprinklings were
finished. — All these facts evidently appear from the passages above
quoted.
Now, in the services performed by the priests in the earthly taber-
nacle, the manner in which Christ was to offer himself a sacrifice for
sin to God, was distinctly prefigured. He w^as not to put hiraself to
death, but w^as to be put to death by those for whom he was to offer
himself a sacrifice. In that action, therefor^, the Jews represented all
their brethren of mankind. And, as the high priest carried the blood
of the victim into the inward tabernacle, to make atonement therewith,
so ChrisL, after continuing a while dead, arose in the body wherein he
had been put to death, and entered, not into the earthly inward taber-
nacle, but into heaven itself ^ Heb. ix. 24. not indeed bij the blood of goats
and calves, but by his own blood, or death, Heb.. ix. 12. which he mani-
fested by offering, that is, by presenting in the presence of God his body,
Heb X. 10. bccU-ing the marks of the violence whereby he had been put
to death on earth j that being the only method in which his death on
earth, could be manifested in heaven to the angelical hosts. And, ha-
ving in this manner offered himself lo God a sacrifice for sin, he hath^
as we are assured, Heb. ix. 12. obtained an eternal redemption or pardon
Chap. VIII. HEBREWS.. 457
7 For if that first co- 7 For if the Sinaitic covenant had
venant' iiad been fault- been faultless ; if sinners could ha^'c
less, a place would not been sanctified and pardoned there-
have been sought for a by, there luould have bee ft no need of
second. ^ introducing a second covenant,
for all who by faith and repentance have an interest in his sacrifice.
See Heb. ix. 5. note, last paragraph. That Christ actually appeared
before the presence of God in heaven, in the body wherein he suffered,
and that his body had then the wounds which occasioned his death, mav
be gathered from his shewing to his disciples, on the day he arose from
the dead, his hands and his feet , Luke xxiv, 40. and his side, John xx. 20,
and from his saying to Thomas, eight days after he arose, John xx. 27.
Reach hither thy f tiger and behold inij hands, and reach liitaer thy hand
and thrust it into thy side, and be not faith/ess but believing. For, if the
continuance of the wounds in our Lord's body, during his abode on
earth after his resurrection, was necessary to prove the truth of his re-
surrection to his disciples, may we not suppose that for manifesting hi;^
death to the angels in heaven, when he appeared in the presence of God,
it was necessary his body should bear the marks of the violence which
occasioned his death. How, otherwise, could the apostle say, Keb. x. 10,
We are sixnctified through the offering of the body of Jesus Christ once ?—
1 have only to add, that the opinion 1 have endeavoured to establish is
not novel. Ambrose in his tenth book on Luke, quoted by Estius in
his note on Heb.viii. 3. saith, the wounds which Christ's body received
on the cross were kept open, in order to its being presented before the
Father as crucified and slain. If so, we may suppose, that the atone-
ment being thus made, it was changed into its glorious form, mentioned
Phihp. iii. 2.
Ver. 7.—]. Tor if tlie first covenant had been faultless^ Although
the Sinaitic covenant was well calculated to preserve the Jews from
idolatry, and to give them the knowledge of their duty, it was faulty or
imperfect in the following respects : 1. The rites of worship which it
enjoined, sanctified only to the purifying of the fiesh, but not the con-
science of the worshippers.— 2. These rites could be performed no where
but in the tabernacle, or in the temple ; consequently they could not h'-
the religion of mankind. — 3 This covenant had no real sacrifice for sin ;
consequently it granted no pardon to any sinner.— 4. Its promises were
ail of a temporal kind.— 3. It required an unsinning obedience which,
in our present state, no one can give j and threatened death for every
offence. See Gal. i v. 3. note.
2. A place would not have been sought for a second. Since the first
covenant is that which God made with the Israelites at Sinai by the
publication of the law, the second coiienant must be that which was made
Tvith mankind in general, by the publication of the gospel. According-
jly the publication of the gospel was foretold, Jerem. xxxi. 31. under the
idea of making a new covenant with the house of Israel, and with the
house of Judah : And the gospel itself is called, Isa. li. 3. The law
wltich went forth from Zion. But it is to be observed, that the law of
^oses is called the first covenant, not merely because it was prior to the
gospel.
458 HEBREWS. Chap. VIII.
8 But finding fault, He 8 But finding fault with the first
sa'ith to them. Behold the covenant, and to shew its inefRcacy
days* come, saith the for sanctifying and pardoning sinners,
Lord, when I will com- God saith to the Israelites^ Jer. xxxi.
jjlete^ a new covenant 31. Behold the days come, saith tJie
with the house of Israel,^ Lord, njohen I will complete a neiv co-
and with the house of vefiant ivith the luhole of the spiritual
Judah : Israel among the Gentiles, and ivith
believers among the Jews:
9 Not according to the 9 Even a covenant entirely different
gospel, but also because it was in reality the same with the first cove-
nant, under which Adam was placed in paradise : for like it, it re-
quired perfect obedience under the penalty of death, and allowed no
pardon to any sinner however penitent. It is likewise to be observed,
that the gospel is called the second covenant^ noivatrtXy htcmxstii-w'd.s
posterior to the law, but also, because it is actually the same with the
second covenant under which Adam was placed after the fall : for it
requires, not a sinless, but a sincere obedience, and grants pardon to
sinners on their repentance, see Gal. iii. 10. note 2. However, though
the rigour of the first covenant, which properly speaking was the
law of nature written on Adam's heart, was mitigated under the
second ©r gospel covenant by the abolition of its curse. Gal. iii. 13.
its obligation, as a rule of Hfe, never was, nor ever could be can-
celled, but its precepts have constantly remained in force. Hence all
the sins which men commit, and which are pardoned under the second
covenant, are very properly called transgressions (f the first : as in the
following passage, Heb. ix. 15. Of the new covenant he is the Mediator^
that his death being accomplished for the redemption of the transgressions
of the first covenant^ the called may receive the promise of the eternal in-
heritance
Ver. 8. — 1. Behold the days come. Some of the Jewish Doctors un-
derstood this as a promise ot the restoration of the lav/ by Ezra. Yet
most of them thought this promise was to be fulfilled in the days of
Messiah.
2. When I will complete. The LXX. have here ^lu^ytcouxt, I will
make a new covenant. In translating this passage the apostle used the
word (TvvxiXiarco, I will finish, or complete, probably because the new cove-
nant being obscurely intimated, in what God said at the fall concerning
the seed of the woman, it might be said to be completed when it was
fully published in the gospel.
3. With the house of Israel. At the time this promise was accom-
plished, no house of Israel existed separately from the house of Judah.
For after the captivity of the ten tribes who composed the house of
Israel, such of them as joined themselves to the house of Judah, were so
mixed with them as not to be distinguished from them. Where.ore,
the house of Israel., in this prophecy as distinguished from the house of
Judah must, I think, be the spiritual seed of Abraham among the Gen-
tiles, called, /A^ /rrWo/'Go^, Gal. vi. IG. But Peirce is of opinion,
that the houses of Israel and Judak^ mean the whole Jewish nation j and,
that
Chap. VIII. HEBREWS. 459
covenant luliich I made from the covenant ivhich I made luith
with their fathers, at the their fathers-^ (^v vipci^x chap. vii. 27.
time of my taking them by note.) at the time of my taking them hi/
the hand to lead them the hand to lead them out of the land of
out of the land of Egypt, Egypt into Canaan, luhen they did not
{oTt, 259.) when they did abide in my covenant, but brake it re-
not abide in my covenant, peatedly by their idolatries. There-
and I neglected them^ ' saith fore 1 neglected them ; 1 suffered them
the Lord. to be carried into captivity ; saith the
Lord.
10 For this is the co- 10 For, agreeably to my promise
venant li-hich I will make that in Abraham's seed all nations
with the house of Israel, shall be blessed, This is the covenant
after these days, saith the ivhich I will make with believers of all
Lord ; I will put my laAvs nations in future times , saith the Lord ;
into their mind,* and under the gospel dispensation / will
write them upon their put my laws into their mind, and
hearts, * and I will be to write them upon their hearts^ instead
that this is a prediction of the general conversion of the Jews to *hc
Christian religion.
Ver. 9. And I neglected them. The passage here quoted from Jere-
miah runs thus : Which mij covenant they hrake^ although I was an hus
hand to them, saith the Lord. The apostle's translation of this passage
is that of till: LXX. And to reconcile it with the Hebrew text, Po-
cock, in his Miscellan. chap. 1. observes, that in the eastern languages,
letters of the same organ, as they are called, being often interchanged,
the Hebrew word, Bagnal, is the same with the Arabic word, Bahal^
which signifies, to refusd^ despise, nauseate. So that the Hebrew clause
will bear to be translated, as the aposUe and the LXX. have done, /
neglected them, 1 nauseated tliem, on account of their multiplied idolatries
and rebellions.
Ver. 10.— 1. A<5a5. I will put my law into their mind. Here, the
participle tf<i5y^, by a common ellipsis of the substantive verb ^<j<^fAxiy hath
the signification of the future : / will put.— In this and the following
verses, the prophet, to shew the superior excellence of the new covenant,
explains its nature and efficacy. In it God promises to put his laws in-
to the mind of his people. These are not the laws of Moses, but of
Christ ', for the laws of Moses were the laws of the old covenant. This
promise, therefore, implies that under the new covenant the people of
God, by means of the gospel revelation, are to have the clearest know-
ledge of their duty and of the way of salvation.
2. And write them upon their hearts. The Hebrew-s, to denote the
fullest and clearest knowledge, and to shew that that knowledge is easily
attained, and remembered, and hath a strong influence on the aflfectlons,
represent it as in the heart, Deut. xxx. 14.— and written on the heart,
Rom, ii. 15. --Wherefore, God having promised In the new covenant,
not only to put his laws Into the mind of his people, but to wrke them
^n their hearts, this latter promise implies, that In consequence of their
knowledge
*60
HEBREWS.
Chap. VIIL
them a God, and they
shall be to me a people.
(Rev. xxi. 3.)
1 1 And they shall not
teach every man his
neighbour, and every man
his brother, saying, Know
the Lord -, for all shall
know me,' from the least
cftlieni to the greatest of
them.
12 (^Or;, 254.) Be-
cause^ I will be merciful
to their unrighteousnesses^
and their sins and their
iniquities * 1 ivUl remem-
ber no more.
of writing them on stones as under
the former covenant •, and I will be
the object of their worship, and their
protector, and they who believe shall
become my ckedie?it people, whom I will
bless through all eternity.
11 And, comparatively speaking,
there shall be no occasion for what
was commanded under the former
covenant, in which no constant pub-
lic instruction was provided : They
shall not tieed to teach each other to
knew the Lord, (Deut. vi. 8.) For, all
shall hnoiv me. from the loiuest of them
to the highest of them.
12 These things I will bring to
pass, Because I will pardon the un-
righteousnesses of my people, and their
sins and their iniquities I will remem-
ber no more, as 1 did under the for-
mer covenant, by appointing annual
atonements for them.
knowledge of God's laws, his people are to acquire a strong love of
them, and to be govei'ned by them. — These promises have been amply
accomplished under the new covenant:. For by the multijJlication of
the copies of the Scriptures, t4ie translation of them into many different
languages, the preaching of the word, the regular performance of the
public worship of God, and by the pains -which the ministers and teach-
ers of religion take in instructing the pebple, the knowledge of the doc-
trines, precepts, and promises of the gospel, by the blessing of God, is
far more widely diffused, and Its intiuence on the hearts of the people of
God is greater, than under any former dispensation. This happy state
of the church under the new covenant, Isaiah hath foretold, chap.liv*.
13. All thy children shall be taught of the Lord, and great shall be thfi
peace of thy children.
Ver. 11. For all shall know me from the least of the?n to the greatest
ef them. Here the effects of God's putting his laws into the mind
of his people, and of his v.riting them on their hearts, are foretold.
The knowledge of God and of his will, under the new covenant is to
prevail so generally through the labours of the ministers of the gospel,
that there -will be no occasion for what was commanded under the old
covenant, namely, that every man should teach and exhort his neigh-
bour to know the Lord. ---This great prevalence of the knouledge of
God under the gospel dispensation, Isaiah hath likev.Ise foretold, chap.
xi. 9. The earth shall be full of the knowledge of the Lord, as the waters
• cover the sea.
Ver. 12,— -1. Because I will be ??ierciful to their unrighteousnesses. As
the
Chap. VIII. HEBREWS. 461
13 By say in gy A new 13 By sayings I will make a neiu
COVENANT, (ver. 8.) he covenant, God hath declared M^yorm^r
hath made theyirw^r old.* covenatit old. Now that luhich decay-
Now that which decayeth eth and wa^eth old, is ready to be laid
and waxeth old, is ready aside as useless. Wherefore, by pro-
to vanish. mising a new covenant, God hath in-
timated the abrogation of the whole
Mosaic dispensation.
the particle or;, with which this verse begins, is often used to introduce
a new sentiment, it might here be translated, besides.
2. And their sins and their iniquities I will remember no more. In the
Hebrew this passage runs thus j I will forgive their iniquity^ and I will
remember their sin no more. Perhaps the apostle translated the prophet's
words freely, to shew that under the new covenant every kind of sin is
to be forgiven on repentance j which was not the case under the former
covenant.
Ver. 13 He hath made the former old. The Sinai tic covenant, be-
fore it was abrogated by Christ, was become old^ see chap. i. 11. or
useless, fn three respects : 1. By its curse condemning every transgressor
to death without mercy, it was designed to shew the necessity of seek-
ing jusdfication from the mercy of God. But that necessity being
more directly declared in the gospel, there was no reason for continuino-
the former covenant, after the second covenant was fully and universally
published.— 2. The covenant of the law was introduced to prefigure the
good things to come under the covenant of the gospel. But when
these good things were actually bestowed, there was no longer any use
for thp typical services of the law.— 3. The Jewish doctors, by teach-
ing that pardon was to be obtained only by the Levitical sacrifices,
and the Judaizing Christians, by aii^.rming that under the gospel itself
men are pardoned only through the efhcacy o^ these sacriiices, both
the one and the other, had corrupted the law ; on which account it
was fit to lay it aside, as a thing whose tendency now was to nourish
superstition.
CHAPTER IX.
View and Illustration of the Doctrines contained in this Chapter.
'"pO shew that the Sinaitic covenant was justly laid aside, the
-'- apostle judged it necessary to enter into a particular examina-
tion of the rehgious services which it enjoined, and to prove that
these were designed, not for cleansing the conscience of the wor-
shippers, but to prefigure the services and blessings of the new or
gospel covenant : So that the latter being come, there was no
longer occasion for continuing the former, to prefigure them.
Vol. III. 3 O This
462 View. HEBREWS. ' Chap. IX.
This chapter, therefore, is an illustration of chap. viii. 5 where
the apostle aflirms, that the priests worshipped Gad in the taher-
nacle, luith the representation and shadoiu of the heavenly services.
And it was proper to explain this matter copiously, because it
muot have had a great influence, in weaning the Hebrews from
the Levitical services, and in reconciling them to the abrogation
of a form of worship which, though of divine appointment, was
now become useless, having accomplished its end.
The apostle begins with acknowledging that the covenant
made at Sinai, of which the Levitical priests were the mediators,
had ordinances of worship appointed by God himself, and a
sanctuary v\^hich was a representation of the world or universe^
ver. 1. — In particular, the outward tabernacle with its furniture,
and the court belonging to it where the ordinary priests daily
ministered, were so disposed as to represent the earth and the air,
the habitation of men : And the services of that tabernacle, by
sacrifices, washings, and other purifications of the flesh, were an
example of the rites of worship which men perform on earth,
for procuring the pardon of sin and admission into heaven, ver.
2. — But the inward tabernacle, called the holij of holies or most holy
place, was so disposed as to be an image of heaven the invisible
habitation of the Deity, ver. 3. — And in it was the ark of the
covenant, and the pot with manna, and Aaron's rod, ver. 4. —
and the Cherubim overshadowing the mercy seat, or throne of
God ', over which, and between the Cherubim, the visible glory
which was the symbol of the divine presence, rested, ver. 5.
The tabernacles being thus set in order, the ordinary priests
entered daily into the outward tabernacle, performing the service
of God, and directing all their acts of worship, towards the sym-
bol of the divine presence in the inward tabernacle, hidden from
their eyes by the vail : So that the services of the outward taber-
nacle, were a fit image of the worship which men on earth pay
to the invisible Deity in heaven, ver. 6. — But into the inward ta-
bernacle the representation of heaven, the high-priest alone en-
tered, and that only one day in the year \ but never without "
blood, which he off^ered for his own sins, and for the people's
sins of ignorance, ver. 7. — the Holy Ghost, who appointed this
service, thereby signifying that the way into the immediate pre-
sence of God in heaven, the true holy place represented by the
inward tabernacle, is not opened to men by any worship offered
on earth, nor while the present state of things, represented by
the outward tabernacle, subsisteth, ver. 8. — Which constitution
of the tabernacles, and of the worship performed in them, was
a parable^ or figurative instruction concerning the time then pre-
sent, when both gifts and sacrifices were ofi^ered, which could
not make the oflerer acceptable to the Deity, ver. 9. — because
he worshipped only with meatSj and drinks, and- divers immer^
sions.
Ghap. IX. HEBREWS. View. 463
sions, and rites whose efficacy was to cleanse, not the conscience,
but the body of the worshipper to fit him for the society of the
people of God on earth : and which were imposed, only until
the worship of God should be reformied, ver. 10. — Thus, by the
inefficacy of the services performed in the Jewish tabernacles, the
Holy Ghost has taught us, that all the rites of atonement, and all
the acts of worship which men perform on earth, have no ef-
ficacy in the way of merit, to procure for them this pardon of sin
and admission into the presence of God in heaven.
Next, in opposition to the ineffectual services performed by
the Levitical priests in the holy places on earth, the apostle sets
the things which they prefigured •, nam.ely, the effectual services
performed by Christ in the holy places in heaven. — ^These ser-
vices he describes as follows : Christ being come into the world,
as the High-priest appointed by the oath of God, to procure for
us the blessings of pardon and sal^^ation which are to be bestow-
ed through his ministration in the greater tabernacle, ver. 11. —
liath entered into the holy place of that great tabernacle, even
into heaven itself, neither by the blood of goats nor of calves, but
by his own blood or death j and through the merit of that great
sacrifice, which he offered by the appointment of Gcd, he hath
obtained for us an everlasting remission of sin, ver. 12. — Now,
that the shedding of Christ's blood, should have this efficacy, is
most reasonable. For if the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean, did, by the appoint-
ment of God. redeem the bodies of the offending Israelites front
temporal death, and cleanse them in such a manner as to fit them
for the tabernacle-worship, ver. 1 3. — how much more reasonable
is it, that the shedding of the blood of Christ, who in the whole
of his obedience to God was faultless, should have merit sufficient
to cleanse the conscience of penitent sinners, from the guilt of
works which deserve death, and fit them for v/orshipping God
in heaven ? vei*. 1 4. — Tliis passage being a description of Christ's
ministry as an High-priest in the true habitation of God, it may
be considered as an illustration of chap. viii. 2. where Christ is
called, a minister of the holz/ places, even of the true tnhernaclc luhick
the Lord pitched, and not mail.
The apostle had affirmed, chap. viii. 6. That Jesus is the Tvle-^
diator or High-priest, of a better covenant or dispensation than
the law : But the proof of his assertion he deferred to ^ihis place,
where it naturally comes in. For, having shewed that the death
of Christ hath sulhcient merit to procure for penitent sinners the*
pardon of ^n, he subjoins ; for this reason, that his death is so
meritorious, he is appointed by God the Mediator of the new
covenant, that by dying to procure the pardon of the sins com-
mitted under the law of nature, believers of all ages and nations,
the «alled seed of Abraham, may obt-:iin the eternal inheritance,
« ver.
46^ View. HEBREWS. Chap. XL
ver. 15. — Accordingly, to shew that the new covenant, in which
pardon is promised to penitent sinners, is procured by the death
of Christ, the apostle observes, that in every case where God
entered into a covenant with men, he made the death of an ap-
pointed sacrifice necessary to its ratification ; to teach sinners,
that all his intercourses with them, are founded on the sacrifice
of his Son, ver. 16. — Wherefore, authorized by so great an ex-
ample, men anciently made their covenants firm over dead sacri-
fices : In so much that a covenant was never of force, while the
sacrifice appointed for its ratification, lived, ver. 17. — Hence, not
even the covenant at Sinai was made without blood, ver. 1 8, —
20. — Hence, likewise, the tabernacles when set up, and the whole
vessels of the ministry, were at first consecrated for the worship
of God, by sprinkling them with the blood of the sacrifi.ces, ver.
2h — and ever after that, all these things were, by appointment
of the lav7, annually cleansed with the blood of the sacrifices of-
fered on the day of expiation. In short, without the shedding
of blood, the law allowed no remission on the day of the annual
atonement, ver. 22. — Wherefore, seeing God determined not to
pardon sinners, nor to open heaven to them, without the shed-
ding of the blood of his Son, it was necessary for shewing this,
that the Mosaic tabernacles, which are the fi>gures of the holy
places in the heavens, should be cleansed or opened to the wor-
shippers, by the sacrifices of bulls and goats, as emblems of the
sacrifice of Christ : But heaven itself was to be cleansed, or open-
ed to believers, by the actual offering of that sacrifice, of which
the others were the types, ver. 23. — And this was the reason
that Christ our High-priest did not enter into the Jewish taber-
nacles, but into heaven itself, not with the blood of goats and
of calves, but with his own blood, now to appear continually, as
our High-priest, before the face of God : and by so doing, to
make continual intercession in our behalf, ver. 24-. — To this
purpose, however, it was not necessary that Christ should oiTer
himself often, as the Jewish high-priest every year made atone-
ment for the sins of the people, by entering into the earthly holy
places, with the blood of the appointed sacrifices, ver. 25. — For,
in that case, Christ must have sufi'ered often since the foundation
of the world. But now, at the conclusion of the Mosaic dispen-
sation, he hath appeared on earth to put an end to the typical
sin-offerings of the law, by the one sacrifice of himself, ver. 26.
— And to the obtaining of our pardon, his dying once v/ns sulli-
cient. For, since God hath appointed men to die but once, as the
punishment of the sin of the first man, and after death to be
judged but once for their own sins, ver. 27, — so Christ being
once offered, in order to carry away the sin committed in the
Vx'orld from the beginning to the end of it, (ver. 26.) that one
oflerinir is held bv God as a suiRcient expiation. And bv virtue
of
Chap. IX. HEBREWS. Vilw. 465
of that one sacrifice, he will, to them who wait for him^ appear a
second time on earth, without offering any more sacrifice for sin ;
and he will thus appear, to acquit and save his people by his own
sentence as judge, ver. 28.
New Translation. Commentary.
Chap. IX. l^Ei^ifAZi \ Noivverily^lthougn. the first cove^
aO Now verily the first fiant is to be laid aside, I acknowledge
covenant^ (see chap. viii. \t had both ordinances of ivorship, and
7. note 2.) had both ordi- a ivorldlij holy place appointed bv God.
nances of {xocxf^ziocC) %vor- But the former being merely an em-
ir////?, and a worldly lioly blem of the services of Christ in hea-
place,^ ven, and the latter a shadow of the
world or universe, the covenant of
v/hich they are the ordinances is be-
come useless, now that Christ hath
performed the services of heaven.
Vet. 1.--1. The first covenant. Many copies read here, Troarvi (rKVin^
the first taber?iiicle^ which is adopted in the printed editions. But, as
that reading doth not agree with ver. 2. Beza and Mill prefer the
reading of the Alexandrian, and other MSS. of good authorily, which
have x^&Tj), leaving the reader to supply "hiu^Ay-fi, fi*om the precedinp-
verse.— This reading our transla!:ors likewise have adopted.
2. A?id a woridli/ holy place. The Mosaic tabernacle is called, kyioy
r,ocrfitK6v, a worldly holy place, not becav.se it was a holy place on eartliy
and made of materials furnished from the earth, but because it was a
representation of the world, or universe. This appears from ver. 23,
where the tabernacles are said to be v7roh(yf/.a.roi representations of the
holy places in the heavens: And from ver. 24. where the holy places
made with hands, are called avrirvTra-y antitypes or resemblances of die
trite holy places. — This Is confirmed by Josephus, who tells us, Antiq.
lib. 3. c. 11. that the Mosaic tabernacles were figures of the universe \
that the outward tabernacle, which was accessible at all times to the
priests, represented the earth and the sea which are accessible to men j
but the Inward tabernacle from which the piiests were excluded, repre-
sented heaven the invisible habitation of the Deity. See Heb. ix. 5.
note.— In lik^ manner Philo, Leg. Alleg. lib. 2. says " the tabernacle
was a shadow, t» «^;3tieTv^», of the original heavens."— It is true, this
account of the tabernacles is not fou:.d in the writings of ?vIoses. Never-
theless, since it was generally received among the Israelites, the pre-
sumption is, that it was discovered by God himself to Moses, at the
time he shewed him the pattern of the tabernacles in the mount. But,
be this as it may, certain it is that this emblematical meaning of the
tabernacles and of their services, was adopted by the apostle Paul. For
be tells us, Heb. ix. 7, 8. that by the absolute exclusion of the priests
and people from the inward tabernacle, the Holy Ghost signified, that
the way into heaven, typified by the most holy place, was not open to
mankind, whilst the first or outv>ard tabernacle was standing ^ that is,
vv];ile
46(5 HEBREWS. Chap. IX.
2 For the first taherna- 2 For tJie outiuard taberjiacle, ivhich
cky * luMch is called Holij^ is called hohj^ nvas built and furnishedy
luas set in order , in ivhich so as to represent the earth and the
WAS both the candlestick, visible heavens, having both the golden
and the table and the candlestick towards the south, and the
shew-bread. ' table with the shew bread towards the
north, Exod. xxvi. 35.
3 And behind the se- 3 And behind the innermost vail, the
cond vail, (Exod. xxvi. tabernacle ivhich is called the most holy
33, 34.) the tabernacle place^ was in like manner built and
which is called^/cj-Zifo/y, ' fiurnished according to a pattern form-
WAS SET IN ORDER ', ed by God, so as to be a represen-
(from ver. 2. See also tation of heaven, the invisible habita-
ver. 6.) tion of the Deity ;
while tlie earth, typified by the outxvard tabernacle, subsisted. — The
emblematical meaning of the tabernacles, handed down among the Jews
by tradition, seems to have led them to fancy, that every thing relating
to the Levilical worship had an emblematical meaning likewise. For
Josephus, Antiq. lib. iii. c. 11. affirms, that the parts of the high-priest's
robes were representations of the ditferent parts of the mmidane system.
Butj by these refinements, the Jews, and some Christians who follow
them, have discredited the ancient traditionary account of the meaning
of the tabernacles, and of their services.
Ver. 2. — 1. For the first tabernacle. Here it is proper to observe,
that the whole of the apostle's reasoning in this epistle concerning the
Levitical worship, is founded on the original institution of the tabernacle
services by Moses, and not on the to'.nple-service, as appointed by Da-
vid and Solomon. See Exod. xl. throughout.
2. Tlie candlestick, and the table and the sheiD bread. Though the
apostle does not explain the emblematical meaning of the furniture of
the two tabernacles, because, as he tells us ver. 5. it would have length-
ened his discourse too much •, yet that they had an emblematical mean-
ing, may be gathered from the apostle's allusion, Heb. x. 20. note 3.
to the emblematical meaning of the miraculous rending of the vail of
the temple at the death of Christ. Since, then, the outward tabernacle
was a representation of the mundane system, we may suppose, with
Josephus, that the seven lamps of the candlestick were emblems of
the seven planets, whereby our world is enlightened : And that
the table with the shew-bread placed on it, was a representation of
the productions of the earth, by which the lives of men and beasts are
sustained.
Ver. 3 . And behind the second imil, the tabernacle ivhich is called most
holij. This tabernacle represented heaven, not only because in it
the glory of the Lord, or visible symbol of his presence, rested be-
tween the Cherubim whereby the angelical hosts surrounding the
throne of God in heaven were typified, but because this tabernacle,
by a thick vail, was hidden from the eyes of all who frequented the
cutward tabernacle j even as heaven, the habitation of God, is hid-
den
Chap. IX. _ HEBREWS. 467
4 Having the golden 4 Having the golden censer, on
censer, ' and the ark of which the high-priest burned incense
the covenant* covered eve^ when he entered the most holy place,
rjj luhere with gold,- i?i and the ark of the covenant ivhich luas
ivhich JVERE the golden covered both on the inside and the out
pot having the manna, ^ 'with gold : in luhich were the golden
and the rod of Aaron luhich pot, having an omer of the ma?ina,
budded, and the tables of Avherewith the Israelites were fed in
the covenant •, the wilderness, a?id Aaroti's rod ivhich
blossomed and bare almonds, and the
tables of the covenant from which the
ark had its name,
den by the vail of their flesh, from the eyes of all who live on the
earth.
Ver, 4.— 1. Having the golden censer. The apostle may have learn-
ed from the priests, that the censer used by the high- priest on the
day of atonement was of gold, and that it was left by him in the
inward tabernacle, so near to the vail, that, when he was about to
officiate next year, by putting his hand under- the vail he could draw
it out to fdl it with burning coals, before he entered into the most
holy place to burn the incense, agreeably to the direction, Levit. xvi.
1^,13.
2. And the ark of the covenant. The ark was so called, because the
tables of stone, on which the covenant, that is, the ten commandments
engraven by God himself, were put therein, as a memorial of God's
having spoken these commandments from mount Sinai, in the hearing
of all the people. These tables of the law, being as it were hidden
from the glory of the Lord, which rested between the Cherubim,
by the cover of the ark called the mercy seat^ the Jews were thereby
figuratively taught, that, in the exercises of the divine merey towards
sinners, the law will not be regarded as the rule of their justification.
For at the judgment men shall not be tried by the rigour of law, but
by the gracious new covenant, in which pardon is promised to the
penitent.
3. In ivhich were the golden pot having the J7ianria. Because it is
said, 1 Kings viii. 9. There was nothing in the ark. save the two tables
qf stone which Moses put there at Horeb ; the words sy n, used by the
apostle, may be translated, nigh to which. See Ess. iv. 170, — Or, the
difficulty may be removed by supposing that the pronoun ^, relates to
c-KWA^ the remote antecedeilt, in whicli tabernacle ?^^o, was the golden
pot, <i^V.— Or, because it is said, Deut. xxxi. 26. Take this book of the
law, a?id put it in tlie side of the ark, we m.ay conjecture thai the book
was put into some repository fixed to the side of the ark -, and that the
pot w'ith manna, and Aaron's rod, were laid up before the Lord in the
same manner, according to the injunctions, Exod. xvi. ;^4. Numb, xvii.
10. So that the whole being thus united, and carried by the Levites
at once, might be considered as the ark.
The pot with the manna, and Aaron's rod, being placed before the
testimony, stood full in the view of the Cherabim, v,'hcse faces were
turned
468 HEBREWS. Chap. IX.
5 And above it the Che- 5 And above the ark, the Cherubim
rubim of glor}^, ' cversha- of glory ^ overshadoiving the mercy-seaty
doiving the mercy seat ; and forming a magnificent throne for
concerning which things the glory of the Lord which rested
we cannot at prese?it speak between them, (Exod. xxv. 22.) con-
particularly. cerning the meaning of which things^
I have not time at jjresent to speak par-
tic iilarlij ; my design being to explain
w^hat was signified by the services of
the tabernacles.
turned toward l"he mercy-seat. By introducing these things into the
inward tabernacle which represented heaven, and by placing ihem ia
the manner described, the Holy Ghost may be supposed to have signi-
fied, that in heaven the knowledge and memory of the divme dispensa-
tions to mankind, and of God's interpositions in behalf of nations and
individuals, will be preserved, and be the subject of devout contempla-
tion, not only to the redeemed, but to the angelical hosts, represented
by the Cherubim overshadowing the mercy-seat. Hence, in allubion to
what was signiiied by the placing of the Cherubim with their faces to-
Tvards the mercy seat, the apostle Peter, speaking of the sufferings of
Christ and of the glory to follow, says, into which things angels earnest/if
desire to look, 1 Pet. i. 12. And Paul, Ephes. iii. 10. That now lo the
go^uernments, and to the powers, in the heaven h^ regions ^ the manifold wis-
dom of God is made known ^ through the church.
Ver. 5. And above it the Cherubim of glory. Cherubim, being the
name of an order of angels, Gen. iii. 29. the figures called Cherubim,
placed on the sides of the mercy-seat, with the glory of the Lord rest-
ing between them, represented the angels who surround the manifesta-
tion of the divine presence in heaven. These figures, therefore, were
fitly termed, the Cherubim of glory ^ that is, the Cherubim which had
the visible glory of God, in the inward tabernacle, resting between
them. By this glory constantly abiding in the inward tabernacle, and
by the figures of the Cherubim, that tabernacle was rendered a fit image
of heaven.
On supposition that the Mosaic tabernacles, in n-hlch the worship of
God was performed according to a ritual of divine appointment, were a
representation of the universe, it is probable they were set in order for
the purpose of teaching us this important lesson ; that the ivhole uni-
verse is the temple of God •, that in this vast temple, there is the j?iost
holy place, where the Deity resides, and manifests his presence to the
angelical hosts who surround him y and that all the intelligent beings,
who inhabit this vast temple, are placed in it to be happy by worship-
ping the great Creator, each kind according to the faculties which they
possess, Psai.cxlviii.
That the Deity resides in a particular part of the universe, where he
makes his presence known to his intelligent creatures by some trans-
cendent visible glory, is a notion which, as the Spectator observes. No.
5S0. has prevailed, not among the Jews and Christians only, but among
the Greeks and Piomans also, who spake of their Jupiter as residing in
Olympus
Chap. IX. HEBREWS. 4G^
6 Now these things he- 6 Now the tabernacles with their
ing thus set in order, the utensils being thus constructed and ar-
priests go at all times in- ranged, the ordinary priests go at all
deed into the first taber-. times indeed into the first tabernacle,
nacle, performing the ser- performing the services ; of which the
vices ; ' chief is their sprinkling the blood of
the sin clTerings before the vail> wLich
concealed the symbol of the divine
presence from their view.
7 Bnt into the second 7 But into the inward taber nacle y
TABERNACLE, the high- which represents heaven, the high-
priest alone G.ETH once ^ priest and no one else gceth ; and he
every year, not without only one day in the year ; not however
blood, which he offereth without tlie blood of different sacrifi-
for his own, and the peo- ces, which he ofj-ereth for his own^ arid
pie's sins oj ignorance,'^ for the people s sins of ignorance.
Olympus surrounded with inferior deities, among whom the muses were
represented as singing around his throne. In short, the idea of their
gods inhabiting a pariicular place, having prevailed among all nations
whether barbarous or civilized, the universal agreement of mankind
in such a notion, is 1 think a proof that they derived it from tradi-
tion, or that it is a dictate or reason. Eicher supposition shews its
truth. And being confirmed by revelation, why should it be called in
question ?
Into this most liohj place, the habitation of the DeiLy, Jesus, after his
Tiscension, entered, as the apostle assures us, ver. 12. And, by pre-
senting his crucined body there, chap. x. 10. before the manifesta-
tion of the divine presence, called the throne of the Majesty in the
heavens^ chap. viil. 1. he offered the sacrifice of himself to God, chap^
viii. 5. note 3. And having thus made atonement for the sins of the
world, he procured for penitent sinners an eternal p:irdon, chap. ix. 12.
and opened heavep, ^-n- their recepiion in the body, after the resurrection
and judgment, c'.iap.ix. 23. note 1.
Ver. (i. Performing the services ; namely, of that tabernacle, which
consisted in the burning of the incense at the morning and evening sa-
crifice, in dressing the lamps, in removing the old and placing the new
shevv-bread, which was a cotxlinued offering of the fruits of the earth
to God for the whole congregation. Lastly, as the principal part
of the service of this tabernacle, the priests brought into it the
blood of the sin offerings, and sprinkled it before the vail, Levit.
jy. 3. At' all other limes, they entered into it without blood.
For the blood of the burnt-offerings was sprinkled about the altar,
Levit. i. 1 I.
Ver. 7. — 1. Into the second tabernacle^ the hi'fi priest aione goeth once
(Tvery year. From Lev. xvi. it -appears that the high priest entered
several times, into the most holy place on the day of atonement.
Wherefore «;t«|, must be understood to signify one dau^ rather than
one time.
Voii.in; ?P 2. And
470 HEBREWS. Ch/Cp. IX.
8 The Holy Ghost sig- 8 By the absolute exclusion of the
nifyhig this, that the way priests and people from the inward
of the holy places was not tabernacle, the Holy Ghost ^ who form-
yet laid operiy while the ed the pattern of the tabernacles and
first tabernacle still stand- of their services, shewed this^ that the
ethy^ (see chap. x. 19, 20, way into the true holy places , represent-
xi. 40. note.) ed by the inward tabernacle, was not
yet laid open to men, whih this world,
represented by the outward faber^iacle^
still suhsistethy
9 Which was (^^^«««A>;) 9 Which tabernacle with its ser-*
a parable^ (s*?, 142.) con- vices, whereby the worshipper was
2. And the peopWs sins of ignorance. The law of Moses enjoined
those who had injured their neighbours, either by deceitful dealing, or
robbery, or lying, or perjury, to restore to the injured parly all they
had gotten by these ba^e methods, together with a fifth part more :
and after such restitution, to offer the appointed trespass-offering to the
Lord as their king, on which conditions they were to be pardoned,
Levit. vi. 1. — 7. But this was only a political pardon, granted by
God as the head of the Israelitish commonwealth, whereby the of-
fender was freed from the civil punishment which his crime merited^
Accordingly, the atonement was made for him by the ordinary priests,
God's ministers, by whom his government as king in Israel was
carried on.— The sacrifices offered by the high-priest on the day of
expiation, had a quite different effect. They were offered for the
whole nation, to make atonement for the sins which they had igno-
rantJy committed during the preceding year, and to open the taber-
nacles to their acts of worship during the succeeding year. And to
shew this, the high-priest carried the blood of these sacrifices into the
inward tabernacle, and sprinkled it before the symbol of the divine
presence.
Ver. 8. While the fir it tabernacle still standeth. As both the taber-
nacles were destroyed long before this epistle was written, the first
tabernacle^ must mean the thing represented by the first tabernacle,
namely, the present world \ consequently the standing of the first
tabernacle means, the continuance of this world. If so, the thing
which the Holy Ghost signified by the exclusion of the priests and
people from the inward tabernacle as long as the outnard taber-
nacle stood, was that the righteous are not to be admitted to the im-
mediate presence of God in heaven, till after the resurrection and
general judgment, when this world is to be destroyed.— Farther, by
the rites of worship performed in both tabernacles, the Israelites
were taught, that the true God, the only object of men's worship,
though always present with them, is absolutely invisible to them
while they remain on the earth: consequently, that the visible gods
worshipped by the heathens, were all of them, without exception, false
gods.
Ver. 9.— 1. Which was a parable. n«§«?oA»3, signifies an information,
either
Chap. IX. HEBREWS. 471
cerning the time luliich IS not brought into the immediate pre-
present, during which, * sence of the Deity, ivas a parabolical
both gifts and sacrifices instructioti concernifig the time ivJiivh is
are offered nvhich cannot^ present^ during nvhich both gifts and
ivith respect to conscience,'^ sacrifices are offered, ivhich cannot, by
male HIM perfect ivho banishing the fear of punishment,
nvorshippeth. make him perfect luith resj)ect to con -
science, ivho ivorshipjjcth God
10 only ivith meats 10 luith nothing but meats and
and drinks, ' and divers drinks, and divers immersions and or-
{Qoc7rT(crf/.oii)imniersions^7ind dinances respecting the purifying of
ordinances concerning the the bodj/, imposed only u?2til the ti?ne of
flesh,^ imposed' until the the refon?iation of the worship oi God
time of reformation. ^ by Christ, who was to abolish the
Levitical services, and to introduce a
worship in spirit and in truth, which
may be performed in every place.
either by speech or action, in which one thing is put for another. See
chap. xi. 19. note 2.
2. During which. That this is the proper translation of y.cc^' cv, is
evident from the gender of the pronoun, which doth not permit it to
stand for a-Kyivnv, but for koii^ov, iime.--Th(i Alex. MS. and the Vulgate,
read here, xas^' «y, in which tabernacle. And that reading our transla-
tors have followed.
3. Which cannot^ with respect to conscience^ male Imn perfect. As
Peirce remarks, " Ceremonial impurities (and some civil punishments)
" were done away by these gifts and sacrifices •, but moral evils, which
*' burdened the coixsciencc, upon which a sense of guilt was left, could
*' not be removed thereby." This doctrine Paul preached. Acts xiii. 39.
By him all who believe are justified from all things^ from which ye could
not be justified by the law of Moses.
Ver. 10.— 1. Only with meats, and dri?iks, that is, worshipped only
with sacrifices, which consisted of the flesh of such clean animals as
might be eaten, and with the fruits of the earth : and both accompanied
with drink offerings. Agreeably to this account of the gifis and sa-
crnfices with which God was worshipped in the tabernacles, they are
called the meat of God'' s house. — In translating s^< Zraucto-i with meats^ I
have followed Peirce.— Ett* hath this signification,^Luke i. 29. Matth.
iv. 4. Col. iii. 9.
2. Ordinances concerning the flesh, A^y.-xtauocTi c-m^ko^, literally right-
eousnesses of the flesh: things which make the flesh, not the spirit,
righteous.
3. Imposed, As tTrtx-Uf^iva, cannot agree with '^iKxiwf/.oifft, which is
in the dative case, we must with Peirce, supply krtvoc uv, which ordi-
nances were laid on the Jews as a burden. Hence Peter said to the
Judaizers, Acts xv. 10. Now therefore why tejtipt ye God iTn^uvxt, ts
put a yoke upon the neck of the disciples. — These ordinances respecting
the purifying of the flesh, were imposed and continued until the time of
Reformatiots,
472 ~ HEBREWS. Chap. IX.
1 1 But Christ being 1 1 But Christ being come^ who is
come,^ an high- priest of made an High-priest or mediator of
the good things ivhich are the blessings ivhich are to be bestowed
to be through the greater through tJie services of the greater and
and more perfect taber- more excellent tabernacle^ not male like
nacle/ not made with the Mosaic tabernacle, njoith the ha^ids
hands, that is to say, not of men, that is to say, a tabernacle not
of this creation, in this lower luorld,
12 Hath enUred once 12 Hath entered once {or ^SX into the
into the holy places, (y§0 holy places where God resides, (See^
not indeed by the blood of Heb. ix. 5. note.) ;/:;/ indeed by the
goats (Lev. xvi, 15.) and hiojd of goats and of calves ^ but by his
Reformation, lo iliew that ail the gifts and sacrifices, which were offered
on earth, could iiot iiUroduce the sinner, as a pardoned person, into the
presence of the Deiiy.
Ver. 11.--1. But Christ, -^rxi^xyivouivo';, being come. The particle ds,
at the begiiining of this verse, being used in its adversaiive sense, shew-
eth, that the apostle here states a coinparison between the Leviticpl
high priests and Christ.
2. An Hi^k priest of the good things which are to be, through the great-
er and Tnore perfect tabernacle. In .his transla.ion, 1 have tolioued the
ordtr of ihe words u\ ihe original , because, in that order, they aiiord a
sense suitable to the aposcle's design j which was to shew, that Christ's
ininistrations as an High-priest, are greatly superior to those of the sons
of Aaron, both in respect of the tabernacle in which he officiates, and
in respect of the efficacy of his ministrations. He officiates in the great-
er and mifre excellent tabernacle not made with hands, called Heb. viii. 2s
the true holy place which the Lord pitclied and not man. Kwd, the good
things of which Christ i^ the Hi fi priest or mediator, are all the blessmgs
included in eternal redemption. See ver. 12, note i. These-blessings
sire here said to be, through the greater and more excellent tabernacle ;
that is, as 1 understand it, through the services of the greater and more
excellent tabernacle, which Christ as an High priest performed ', name-
ly, ' his dying on earih, and his presenting his crucified body before the
throne of God in heaven, as a sacrifice for sin.— But Beza, Peirce, and
others, reading the first clause of the verse by itself, thus. But Christ
being come an High priest of good things to come, ]oin what imnitdiately
follows wiih the beginnirg of ver. 14. in this m.anner ; through a great-
er and more perfect tabernacle, —Jiath entered into the heiy place ; under-
standing by the g. eater aT;d more per+ect tabernacle, cur Lord's human
nature. In support of ihis noiion. Beza saith hat bis huma.' nature
may as properly be cail^^d, a tabernacle as his flesh is called a vail, Heb.
X. 24 But not to dispute about the propriety of the figure, u appears
an absurdity lo say, that Christ entered into the holy place, through hi^
own human nature as ihrongh a taber' acle. He en:ered into heaven
clothed in his human nature, and not through it as through a place : for,
on that supposidon, he did not carry his human nature with him into
heavene
Ver. 1^.
Chap. IX. HEBREWS. . 47^
of calves/ (Lev. xvi. 3.) own bkod, or death as a sacrifice for
but by his own blood, ^ sin ; having thereby ohtabied for us^
having obtained for us not redemption for a year, as the
an eternal redemption. ^ high priest did by entering the holy
(See Eph. i. 7.) places on earth, but everlasting rcdemp^
tion ; so did not need to offer himself
a second time.
13 For if the blood of 13 That Jesus, by his death, should
bulls and of goats, and procure an eternal pardon for sinners
the ashes of an heifer is reasonable •, For if the blood of bulls
sprinkling the polluted^ and of goats, offered by the high-
(Num. xix. 9.) sanctify to priest, and the ashes of an heifer
5he cleansing of the fiesh,* sprinkling the polluted, did, by the ap-
pointment of God, sanctify ti the
cleansing of the flesh, so as to fit the
offender for joining in the tabernacle
worship.
. "iVer. 12.— I. And of cahes. Peirce observes, that the Hebrew
word, Levlt. xvi. 3. h-re .ranslated, calves^ properly signifies, hul-
iochs of the second year ; and that bdng so. young, they might be
called calves 'v'lich is the LXX. translation. Besides, we have
cahes of a year old, -mentioned Micah vi. G. and the apostle in
the following verbe, calls this blood, the blood of bulls. See chap. ix. 19.
note 1.
2. But by his own blood. The essence of the sacrifice consisted In
its death. Bat because its deadi was effected by the shedding of the
animal's blood, and was shewed by sprinkling it in the holy places, the
high-priest was said to enter into the iuAvard tabernacle by the efficacy
of the blood, that is, of the death of rhe victim, manifested by Its blood
which he carried with him.-— In like manner Christ Is said to have en-
tered, as an High priest, into the holy places in heaven by his own
blood ', that is, by the merit of his own sufferings taken complexly.
For he shed liis blood when he suffered in the garden, when he was
scourged, and when he was crowned with thorns, as well as when the
nails were driven into his hands and feet on the cross, and the spear was
thrust into his side.
3. Having ohtained for us an eternal redemption ; namely, from the
grave, and from future punishment, followed by admission into heaven,
there to live eternally with God in unspeakable felicity. These are the
good thiiigs said ver. 11. to he through the service of Christ in the great-
er and more perfect tabernacle.
Ver. 13. Sanctify to the cleansing of the flesh. The things mentioned,
sanctified the bodies of the polluted, not by any natural efficacy (for
they rather defiled them) but by the appointment of God, who, con-
sidering them as acts of obedience, was pleased on their account to re-
^It the civil punishment, which, as their political ruler, he had a right
to inflict on the polluted. But the shedding of the blood of Christ,
both bv the appointment of God and by its own efficacy, availeth to the
■ ^ procuring
474 HEBREWS. Chap. IX.
14 How mucli more 14 How much more reasonable is
shall the blood of Christ, it that the blood of Christy luho, m
who, through the eternal obedience to God suffered death, and
Spirit, " offered himself through the eternal Spirit being raised
without fault to God, from the dead, offered himself a vic-
cleanse your conscience tim without fault to God, should have
from dead works to wor- merit sufficient to cleanse your con-
ship the living God ? * sciejice from the guilt of worhs which
(See ver. 9. note 3.) deserve death ; that is, banish from
your mind the fear of punishment,
that ye may be fit to worship the
living God with the hope of accept-
ance ?
15 (Kf«< 'hicc THTo) And 15 And for this reason, that the
for this reason, of the new death of Christ is so efhcacious, of the
covenant"- he is the medi- new covenant lie is the mediator or
procuring an eternal pardon for penitent sinners. See Ess. vli. Sect. 1.
Art. 3. and Whitby's note on Heb. x. 14. — The sentiment expressed in
this -and the follovving verse deserves attention, not only for its strength
in the proof, but because it is a beautiful illustration of the apostlp's
doctrine, Heb. viii. 5. that the Levitical services were all shadows of
heavenly things. For, the sanctification effected by the legal rites being
the sanctification of nothing but the body, it Avas in a religious light of
little use, unless it u'as a representation and pledge of some real expia-
tion. Now what real expiation of sin is there in the whole universe, if
the sacrifice of Christ is excluded ? We must therefore acknowledge
that the Levitical rites which sanctified the flesh, derived their whole
virtue from their being, as the apostle affirms, figurative representations
of the real atonement which Christ was to make in heaven, for sanctify-
ing the soul of the sinner.
Ver. 14. — 1. V\^w through the eternal Spirit^ offered himself. A num-
ber of MSS. together with the Vulgate version, instead of TrnvfAxroi
tticuyoi, have 7rnvf^xro<; kyia. But the Syriac hath here, spiritum qui est
in eternum. Besides, the common reading is found in most MSS. —
Christ is said to have offered himself through the eternal Spirit, because
lie vcas raised from the dead, by the Spirit, 1 Pet. iii. IS. consequently
he was enabled by the Spirit to offer himself to God \ that is, to pre-
sent his crucified body before the throne of God in heaven. See Heb.
viii. 5. note 5.
2. To worship the I'mng God. The epithet, Having, is given in scrip-
ture to God, to signify the greatness of his power, which might deter
sinners from approaching him in acts of worship, if they were not as-
sured of pardon through the sacrifice of Christ.— To give the blood or
death of Christ this efficacy, was a proper reward of his obedience to
death.
Ver. 15. — 1. Of the new covenant. See Heb. viii. 7. note 2. The
word 5<«.W/}, here translated covenant^ answers to the Hebrew worcj
^erith, which all the translators of the Jewish scriptures have understood
t«
Chap. IX. HEBREWS. 415
ator,* that HIS death be- High-priest, by whom its blessings
ing accomplished for the are dispensed \ and also the sacrifice
to signify a cownant. The same signification our translators have af-
fixed to the word I<o:S'>3kh, as often as it occurs in the writings of the
evangelists and apostles ; except in the history of the institution of the
supper, and In 2 Cor. ill. 6. and Heb. vii. 22. and In the passage under
consideration : in v/hlch places, copying the Vulgate version, they have
rendered 5<«^jj;c*? by the word testament. — Eeza, following the Syriac
version, translates '^iu^n^n every where by the words ftedus^ pactum, ex-
cept in the 16^ 17. and 20. verses of this chapter, where likewise, fol-
lowing the Syriiic version, he hath, testarnentum. Now if y.oum ^lu^^xr^
(he new testament^ in the passages above mentioned, means the gospel
covenant, as all interpreters acknowledge, xuXxta ^ichB/^kyi the o/d tesia-
tnent, 2 Cor. Hi. 14. — and tt^mt^ dix%KVi, the first testament, Heb.ix. 15.
must certainly be the Sinaitic covenant, or la%v of Moses, as is evident
also from Heb.ix. 20.— On this supposition it may be asked, 1. Inwhac
sense the Sinaitic covenant or law of Moses, which required perfect
obedience to all its precepts under the penalty of death, and allowed no
mercy to any sinner however penitent, can be called, a testament, which
is a deed conferring something valuable on a person, who may accepter
refuse It as he thinks fit. Besides, the transaction at Sinai In which
God promised to continue the Israelites in Canaan, on condition they
refrained from the wicked practices of the Canaanltes and observed his
statutes. Lev. xviii. can in no sense be called a testament.— 2, If the
law of Moses is a testament, and if to render that testament yalid the
death of the testator is necessary, as the English translators have taught
us, ver. 16. I ask, Who was it that made the testament of the law ?
was It God or Moses ? And did either of them die to render it valid >
— 3. I observe, that even the gospel covenant is improperly called i;<
testament ; because, /lotwlthstanding all its blessings were procured by
the death of Christ, and are most freely bestowed, it lost any validity
which as a testament it is thought to have received by the death of
Christ, when he revived again on the third day.---4. The things af-
firmed in the common translation of ver. 15. concerning the new testa^
ment, namely, that It hath a mediator ; that that mediator is the testator
himself J that there were transgressions of a former testafnent, for the
redemption of which the mediator of the new testament died \ and ver.
19. that the first testament was made by sprinkling the people in whose
favour it was made with blood j are all things quite foreign to a testa-
ment. For was it ever known In the practice of any nation, that a
testament needed a mediator ? Or that the testator was the mediator of
his own testament ? Or that it was necessary, the testator of a new
testament, should die to redeem the transgressions of a former testament \
Or that any testament was ever made by sprinkling the legatees with
blood ? These things however were usual In covenants. They had
mediators, who assisted at the making of them, and were sureties for
the performance of them : They were commonly ratified by sacrifices,
the blood of which was sprinkled on the parties : Withal, if any former
€:ovenant was Infringed by the parties, satisfaction w^as given at the
maklns
476 nFjREWS. Chap. IX.
redemption (ver 12.) of by which it is procured and ratified ;
the transgressions {-m that /lis death being accomplished for
186. 2.) cf the first cove- obtaining the pardon of the transgres-
nant^ the called maj re- sions of the first covenatit^ believers of
ceive the promise of the all ages and nations, as the called seed
eternal inheritance, ^ of Abraham, (Rom. viii. 43. note.)
maij receive the promised eternal inherit
tance,
making of a second covenant.— 5. By calling Christ the 77iediator of thf
new te^tatnent^ our thoughts are turned away entirely trom the view
which the scriptures give us o^ his death as a sacrince for sin : Where-
as, it he is called///^ Mediator of the new covenant, which is the true
translation oi ^tx^rtr-n <,xxivr,q ^£ff-<T>j$, that appellation directly suggests to
us, that the new covenant was procured and ratified by his death as a
sacrifice for sin. Accordingly Jesus, on account of his being made a
priest by the oath of God, is said to be the Pnest or Mediator of a bet-
ter covenant than that of which the Leviiical priests were the mediators.
— I acknowledge that in classical Greek, ^i^-V-*) commonly signifies ^?
testament. Yet since the LXX. have uniformly translated the Hebrew
word berith^ which properly signifies a covenant, by the word };x^/iKr,, in
writing Greek the Jews naturally used ^ix!}r)y.Yi for o-w^nX'Ti, as cur trans-
lators have acknovvledged by their version of Heb. x. 16. — To conclude,
seeing in the verses under consideration ^<«,%)c>j mcjy be translated a co-
venant, and seeing w'hen so translated these verses make better sense,
and ao-ree better with the scope of the apostle's reasoning, than if it
were translated a testament^ we can be at no loss to know which trans-
lation of dtx^Kvi in these verses ought to be preferred. Nevertheless,
the absurdity of a phraseology to which readers have been long accus-
tomed, without attending distinctly to its meaning, I am sensible dees
not soon aopear.
2. He is the mediator. Here it is remarkable, that Jesus is not cal-
led }iici^i(A,ivoi, the Tesiator, but fiariTr^i.. the Mediator of the new cove-
nant : First, because lie procured the new covenant for mankind, in
which the pardon of sin is promised : for as the apostle tells us, his .
death as a sacrifice for sin, is the consideration on account of which the
pardon of the transgressions of the first covenant is granted.--Secondly.
because the new covenant having been ratified as well as procured by
the death of Christ, he is fitly called the Mediator of that covenant, in
the same sense that God's oath is called, Heb. vi. J7. the mediator, or
confrmer cf his />ro//;/j-f.— 'I'hirdly. Jesus who died to procure the new
covenant, being appointed by God the High priest thereof to dispense
its blessings, he is on that account also called, Heb. viii. o. the Mediator
c/that better covenant,
3. Of the first covenant. See Heb. viii. 7. note 2. where this verse h
explained.
Ver. 16.— 1. For where a covenant. This elliptical expression must
be completed as in the commenriry, if. as is probable, the apostle had
now in his eye the covenants ' ' 'r - God made with Noah and with
Abraham. His covenant with Noah is recorded. Gen, \iii. 20. where
Chap. IX. HEBREWS. 477
16 For where a cove- 16 For to shew the propriety of
na-nty^ THERE IS a necessity Christ's dying to ratify the new co-
that th: death (t» J<«e.5>g^sv») venant, I observe that ivJiere a cove-
of the appointed'^ SACRI- nant is made by sacrifice, there is a
EICE be brought in. ^ necessity that the death of the appointed
sacrifice be produced.
17 For a covenant is 17 For^ according to the practice
firm (iTTi, 191. 3.) ever both of God and man, a covenant is
dcad^ SACRIFICES, seeitig imdefirjn over dead sacrifices; see-
we are told, that on coming out of the ark, Noah offered a burnt offering
«f every clean beast and fowl. And the Lord smelled a sweet savour.
And the Lord said in his hearty I will not a^ain curse the ground., neither
will I again smite any more every liviiig thing as I have done. 1'his pro-
mise or declaration, God called his covenant with men, and with every
living creature, Gen. ix. 9. 10.— In like manner God made a covenant
with Abraham by sacrifice, Gen. xv. 9. 18. and with the Israeliles at
Sinai, Eitod. xxiv. S.— S>:e also Psal. 1. 5. — By making his covenants
with men in this manner, God taught them, that his intercourses with
them were all founded on an expiation afterv/ards to be made for their sins,
by the sacrifice of the seed of ihe v^'oman, the bruising of whose heel, or
death, was foretold at the fall.— On the authority of these examples,
the practice of making covenants by sacrifice prevailed among the Jews,
Jerera. xxxiv. 18. Zech. ix. 11. and even among the heathens : for ihey
had the knowledge of these examples by tradition. Slabant, et ccesa
jungebant fadera porca, Virgil. Eneid. viii. 641. hence the phrases,
fcedus ferire and percutere.
2. There is a necessity thai the death, t» oict^nuiv^, of the appointed.
Here we may supply, either the word ^y^iaro;, sacrfice, or ^o^a, animal ;
which might be, either a calf, a goat, a bull, or any other animal which
the parties, making the covenant, cho.dsed.— :l<a:^;,«,e)/«, is the participle
of the second aorisc of the middle voice, of the verb ^.x'>{B-r,/m, constiiuo^
I appoint. Wherefore, its primary ?.nd literal signification is, of the
appointed. Our translators have given the word this sense, Luke xxii.
29. I'^ocya OiuriB^if.'.xi v/LCtv, Ku^aq oixti^'.to f^ot 9 TrmrYif jM-y, j^aa- I'htief.v '. And
I appoint to you a kingdom, as my Father hath appointed to me a kingdom.
3. Be brought in. @xvaroy xvayy,^ ^i^ia-^xi ra ^is^S^f^sv??.— Eisner, vol,
2. p. 361. hath shewed, that the word, ^i^,o-^ai, is sometimes used in a
forensic sense, for ■vvhat is produced and proved, or made apparent in a
court of judicature. Wherefore, the apostle's meaning is, that it is ne-
cessary the death of the appointed sacrifice.be brought in, or produced,
at the making of the covenant. In the margin of our Bibles, this
clause is rightly translated, he brought in. See Acts xxv. 7. where
(pi^6VTig is used in the forensic sense. ■*
Ver. 17.— t. A covenant is firm, over dead sacrifices. Ett* vw^o/?.-—
Nix-^otg being an adjective, it must have a substantive agreeing with it,
either expressed or understood. The substantive understood in this
place, I think is ^vy.stoi sacrifices ; for which reason I have sup-
plied, it in the translation. Perhaps the word, ^uoiq, animals, -may
be equally proper *, especially as in the following clause, ha^tfiive?,
V©L. III. 3 Q^ is
473 HEBREWS. Chap. IX.
it never hath force wLilst ing it never hath force nvhilst the goat,
the appointed SACRIFICE calf, or bullock, appointed as the J^r/-
livetli. •* crifice of ratification, liveth.
18 Hence not even the ]8 Because from the beginnlnsj,
first COFENA^T"- (see God ratified his covenants by sacri-
chrip. viii. 7. note 2.) fice, to preserve among men the ex>-
was dedicated^ without pectation of the sacrifice of his Son,
blood. Hence not even the covenant at Sinai
ivas made ivithout sacrifice.
19 For when Moses had 19 For when Moses had read every
spoken every precept, ' precept in the bock of the lawy to ail
is in the gender of tne animals appointed for the sacrifice.--Our tran-
slators have supplied the word, «v5^»7r©i5, and have translated, g^*
vg;£^«<« afier men are dead ; contrary to the propriety of the phrase.
2 It never hath force whilst the appointed liveth. *Ore i^jj o ^iu^i^i\t>'^ :
supply iuoa-x,og, OF Tga^o?, or rccv^o", 'y whilst the calf or goat^ or bull^
appointed for the sacrifice of ratjication^ liveth. The apostle having in
ver. 15. shewed that Christ's death was necessary as o |tt£(rn>;5 the
Mediator^ that is the procurer and ratifier of the new covenant, he, in
the 16th and nth verses observes, that since God's covenants with
men were all ratified by sacrifice to shew that his intercourses with
them are founded on the, sacrifice of his Son, it was necessary that the
new covenant itself should be ratified ty his Son's actually dying as a
sacrifice.
The faultiness of the common translation of the 15th, 16th, 17th,
ISih and 20th verses of this chapter, having been shewed in note 1.
on ver. I5ih, nothing needs be added here, except to call the reader's
attention to the propriety and strength of the apostle's reasoning, as it
appears in the traiisiation of these verses which I have given,- compared
with his reasoning, as represented in the common version.— Ihe learned
reader needs not to be infoimed, that I have foUo\\ed Peircein tran-
slating %i(/,^y,iffi^ in these verses, by the word covenant : and that in every
other respect, I differ from him, both in translating, and in explaining
this difficult, and, if I may be permitted to say it, this hitherto ill un-
derstood passage.
Ver. 18. — 1. Not even the first covenant. In the original, the word
covenant is wanting : and our translators, by supplying the word testa-
ment., have made the Sinaitic covenant, or law of Moses of which the
apostle is speaking, a testament^ than which nothing can be more incon-
gruous. See chap. ix. 15. note 1.— The word to be supplied, is not
testament^ but covenant.
2. Was dedicated. Eyy-iKUiVifxi, literally, was renewed. See Heb.
X. 20. note 1. By using this word, the apostle perhaps intended to
signify, that the Sinaitic covenant was a renewal of the covenant under
which our first parents vere placed at their creation. See Heb. viii. 7.
note 2. However, as the common translation is sufficiently literal, I
have retained it j though some, perhaps, may prefer Chrysostom's in-
terpretation, /3i'«a:<« yiyoviv, ixv^u.%.
Ver. 19. — 1. Every precept^ (b'c. The precepts of the law which
Moses
Chap. IX. HEBREWS. 479
'(x;«T«, 232.) m the laiv^ tJie people, taking tJie blood of the calves
to all the i->eoplc, taking and goats, which had been offered as
the blood of calves and of the sacrifices of r.itification, luith iua~
goats,* with water, and ter, and scarlet nuool, and hyssop, he
scarlet wool, and hyssop, ' sprinkled both the book of the law itself
he sprinkled both the as representing God, and all the peo-
book'^ itself and all the pie, in token of the consent of both
people,^ parties to the covenant.
20 Saying, This is the 20 Saying, while he sprinkled the
blood of the covenant, ' people, This is the blood whereby the
which God hath conitnand- covenant, which God hath commanded
Moses read to the people on tni'i; occanon, were those contained, Exod.
XX, xxi, xxii, xxiii. as Is evident from Exod. xxiv. 3
2. The blood of calve?, and goats. That calves and goats were sa-
crificed at the making of the Sinaitic covenant, may be gathered from
Exod. xxiv. 5. where it is said, they ofcred burnt oferin^s, and peace-
ffferirigs of oxen, (LXX. f^axct^^ix, calves) unto the Lord. For cattle
of that sort, in their second year, may be called calves, or oxen, in-
differently. See chap, ix, 12. note 1. — And with respect to the ^o^7/r,
though they are not mentioned by Moses, yet as these animals were
used in the annual atonements, the apostle may have inferred that they
were offered on this occasion, as well as calves. Or he may have been
informed of It by tradition.
3. With %vater, and scarlet wooL and hyssop. Because much blord
was needed to sprinkle the people, It is supposed, that water was mixed
with it to increase i,ts quantity, and that the apostle learned this, with
the other particulars here mentioned, from tradition.— Wool tied on
hyssop, which in the eastern countries Is a shrub, rendered the dis-
persion more easy. Besides, on other occaslqns, the blood of the
■sacrifices was ordered to be sprinkled in that manner, Levlt. xlv.
4.6.
4. He sprinkled both the book itself I suppose the book contained
the precepts which Moses read in the audience of the people, Exod.
xxiv. 7. and that it was laid on the altar and sprinkled, to represent
God as a party to the covenant. This not being mentioned In the
history, the apostle must have learned it either from tradition or from
inspiration.
5. And all the people. In Exodus it Is the people. Neither of these
expressions, however, means, that every individual Israelite was sprink-
led ', but that those who stood round the altar, and nearest to Moses,
were sprinkled, and that this was considered as a sprinkling of the
whole.— Or, since we are told, Jerem. xxxiv. IS. that when covenants
wel'fe made, they cut the calf in twain, and passed between the parts there-
of we may suppose the covenant at Sinai was made In the same man-
ner j and that the people, or some of each tribe, passed between the
parts of the sacrifices, and were sprinkled as they passed, in token that
they all consented to the covenant.
Ver. 20. This is the blood of the covenant. In allusion to these words
M Moses, when our Lord instituted his sunper to preserve the memory
of
480 HEBREWS. Chap. IX,
ed ME 10 MAKE iviih me to make ivith yotiy is ratified, both
you. on his part and on yours. See ver.
15. note 1.
21 (A;, 104.) More- 21 T^fc/Tc-u^r, to prefigure the effi-
over, both the tabernacle, cacy of the sacrifice^ of Chrigt to ren-
and all the vessels of the der our acts of worship acceptable,
ministry, he in like manner both the tabernacle^ and the altar, and
sprinkled v/ith blood. ' mercy-seat, and all the vessels used in
the Ivor ship of God^ Moses in like man-
ner sprinkled with bloody after they
were made and set in order.
22 And almost' ail 22 Afid^ for the same reason, al-
things, (xara) according to most all things , according to the law,
the law. Tire clea7ised w\xh. are ^nnu'jWy Jit ted for the iv or ship of
blood ; (see ver. 23. note GW, by sprinkling them ivith blood.
1.) and without the shed- See Lev xvi. 16."l9. 33. /// short,
ding of blood there is no to shew that pardon is procured
remission. * through the blood of Christ, without
the sliedding of blood there is no remis--_
sion of sin granted by the law,
of his dying as the sacrifice by which the new covenant is ratified,
he said. This is my blood of the new cwjenan! which is shed for mamj^
for the remission of sins, Matth. xxvi. 28. Wherefore, in representing
Christ's death as a sacrifice, for procuring the remission of sins, and
for ratifying the new covenant, Paul followed his Master, when he
called Christ's blood, Jrlth. x. 29. The b/ood of the covenant, w/ie?'ewit/z
ive are sanctified, or fitted to appear in the presence of God as pardoned
persons.
Ver. 21. He in like manner sprinkled with blood. The apostle
speaks here of the sprinkling of the tabernacle and vessels of the min-
istry, when they were first consecrated : the order for which Vv'e have
ILxod. xl 9. And though there, it is only appointed that they should
be anointed with oil, yet Levit. vjii. 15. where the execution of the
order is related, seeing we are told, that ^lo^^'i pur fed the altar hy
putting blood on its horns, and by sprinkling it round about with blood,
ver. 24. we may believe all the other vessels were purified in like man-
ner. Besides, Josephus, who was himself a priest, and who no doubt
was informed by his predecessors, says expresslv, Antiq. lib. iii. c. 8.
Huds. edit. " Moses consecrated for God's service, the tabernacle
*' and all the vessels of it, anointing them with oil, and the blood of
*' bulls and rams."
Ver. 22. — 1. Almost all things. This qualified expression is used,
because some things were cleansed with water, and some with fiee,
Numb. xxxi. 23. and sorne with the ashes of the red heifer, Numb.
3iix. 2.— 10.
2. And without the shedding of blood there is no remission. The apo-
stle means, no remission granted t.n the day of atonement.
Because some, who do not understand the nature of the law o£
Moses.
Chap. IX. HEBREWS. 4 81
23 There was a neces- 23 Seeing God would not admit
sity therefore, that (-ii C4?w sinners into heaven without shedding
v%-ch::-iU,i<.rA) the represen- the blood of his Son, to make the
tations mdeed of the HOLT Israehtes sensible of this, // was nc-
PLACES (from ver. 24.) cessary that the tabernacles, the re~
in the heavens, should be presentations of the holy places in the
sleanscd^ by these SACRL- heavens , (See chap. ix. 1. note 2.)
Moses, fancy that a real pardon of sin was obtained by \ls atonements,
it will be proper to enquire into that matter. The atonements on the
lOlh of the 7th month, were made for th people^ and for the holij places.
And the effect of the atonement then made for the people, is thus de-
scribed, Levit. xvi. 30. On that day, shall the priest mahe an atonement
for you, to cleanse you, that ye may be clean from all your sins before the
Lord. But this cleansing of the people from all their sins, could not
possibly have any reference to the punishments of the life to come, be-
cause the atonement was made for all the people of the congregation, ver,
33. indiscriminately, whether penitent or not ; consequently, it could
not be a cleansing of the people's conscience, but of their body •, re-
deeming them from those civil penalties, which God in the character
of their chief magistrate, would have inflicted on them for breaking the
laws of the state, unless these atonements had been made. A remission
of that kind, ail the people of the congregation might receive ; and it
was the only remission which in a body they could receive through the
sacrifices mentioned. — Besides, the shedding of the blood of beasts,
could have no influence in procuring an eternal pardon for sinners, in
the way either of sabsti.ution or of example. Being void of reason,
beasts are not capable of being punished j and far less of being punish-
ed in the room of mankind. In like manner, beasts being incapable of
sinning, their sufferings can never be considered as examples of punish-
ment. The apos le, therefore, had good reason to say, Heb. x. 4. // is
impossible that the blood of bulls and of goats should take away sins. Yet,
the shedding of their blood was fitly prescribed in the Levitical ritual,
as il prefigured the real atonement through which God was to forgive
mankind their transgressions. — From the ineflicacy of the annual atone-
ments, made on the 10th of the Ith month by the high-priest, to pro-
cure for the people the eternal pardon of their sins, it follows that the
daily atonements made by the ordinary priests had no greater efficacy
in procuring the pardon of sins.--The efficacy which the annual atone-
ments had in cleansing the holy places, is described, ver. 23. See note
1. on that verse.
Ver. 23.— 1. Should be cleansed. The apostle speaks of the annual
cleansing of the tabernacles, which was performed in the foUov/ing
manner : The high priest carried the blood of the appointed sacrifice
into the inward tabernacle, where he sprinkled it on the mercy-seafc
seven times, and seven times before the mercy seat on the floor. This
is termed, Levit. xvi. 16. a making atonement for the holy place, because
(f the uTiclcanness of the children of Israel. By the same rites, the ta-
bernacle of the congregation was cleansed, and the altar, ver. 16, 18.
^iit^ the tabernacles and altar, being incapable of moral pollution, their
uncleannesik.
iS'2 HEBREWS. Chap. IX
F ICES J but the heavenly should be annually cleansed, that is,
HOLT PLACES (from ver. opened to the priests and people, hi^
24*. ) themselves, by sacri- the sacrifices of bulls and goats as types
fices'^ better than these. of the sacrifice of Christ ; But the
heavenly holy places themselves^ by a
sacrifice more effectual than these,
24^ [Ov 7«eg, 93.) There- 24 Therefore C/iWj-/ our High-priest
fore Christ hath not en- hath not entered with the sacrifice of
tered into the holy places his crucified body, Heb. x. 1 0. into
made with hands, (^vriTv- the holy places made luith the liands of
5r«) the images^ of the mQWy the images of the true holy places ;
uncleanness must have been of a ceremonial kind, contracted, as it is
expressed, ver. 16. hy their remaining among the people^ in the midst of
their uncleanness ; that is, contracted by the worship performed in them
by the priests, during the preceding year. Wherefore, the cleansing
and reconciling of these things imported their being fitted anew for the
worship of God: And in particular, that the tabernacles were opened
to the prayers, and other acts of religious worship, to be performed by
the priests and people, during the course of the succeeding year. — In
these cleansings thus understood, there was the greatest propriety. For
agreeably to God's general design in giving the law. by purifying with
blood these copies of the holy places in heaven, men were taught, that
heaven itself is opened to them through the blood of Christ ; that on ac-
count of the shedding of his blood, God hath from the beginning ac-
cepted, and will to the end of the world accept, the worship \vhich
pious men, any where on earth offer to him j and that he will receive
ihem into heaven after the general judgment.
2. But the heavenhj holy places themselves^ hy sacrifices better than these.
The one sacrifice of Christ, by which heaven is opened, (see v^r. 22.
note 2. at the end) being here meant, to give dignity to that sacrifice,
the plural is used instead of the singular \ for the apostle hath every
where taught, that Christ offered but one sacrifice, chap. x. 12.
Ver. 24. — 1. The images of the true holy places. Avrnvn-u,, the anli-
.types. See 1 Pet. iii. 21. note 2. — In the mount, Moses had rywc^, the
type or model of the tabernacles and of the services, to be performed in
them, snevred to him. Hence, the tabernacles with their services which
he formed according to that model, are called antitypes^ or images of
that m^odel j consequently images of heaven itself, and of the services to
be performed by Christ as the high-priest of the heavenly holy places j
of iill which the model shewed to Moses in the mount, was a shadow or
dark representation.
2. A^oiu to appear before the face of God on our account. That Christ's
appearing in the body in which he suffered death, before the manifesta-
tion of the divine presence in heaven, was a real offering of himself a
sacrifice for us, is evident from the apostle's adding, in the foUo^ving
Terse, that it was not necessary that he should offer hi??iself ohtw, as the
'high priest entered into the holy places annually. Wherefore, accord-
ing to St Paul, the ministration of the Jewish high-priest in the Mosaic
tabernacles from year to year, was a continued emblem of Christ's en-
tering
Chap. IX. ' HEBREWS. , 4S3
true HOLT PLACES; but but into heaven itself ^ noiu to appear
into liea^en itself, now to with tliat sacrifice, before the tnanifes-'
appear before the face of tation of the divine presence^ to oiFici-
God, on our account.'^ ate as the high-prie9t of these holy
places on our account.
25 {Ov h, lOa.) Not 25 Though it was necessary, thi^t
however, thdt he should Christ should open heaven to us by
offer himself often," as offering the sacrifice of himself, it
the high-priest entereth iuqs not necessary that lie should offer
into the I'^oXj places every himself often in the heavenly holy
year with other blood ; places for that purpose, as the higl^
priest entereth into the earthly holif
places every year with other blood than
his own j
26 For then lie must 26 For then he must often have suf
t)ften have suffered since fired death on earth, since the begin-
the foundation of the ning of the world. But^ that this was
world :^ But now once, not necessary appeareth from the fict
tering once for all into heaven with the sacrifice of himself j and of hLs
continually officiating there for us, by virtue of that sacrifice ^ and of
his procuring us access to worship God acceptably while on earth, to-
gether with the pardon of our sins and admission into heaven after the
general judgment.
Ver. 25. Not however that he should offer himself often. The atone-
ment made by Christ being founded on the sovereign pleasure of God,
Pleb. ii. 10. note, it was to be made according to the appointment of
God. Wherefore, Christ having made that atonement only once, it
follows that no more atonement was required by God, in order to his
pardoning the sanctified. In all ages and nations. See the following
note. — That Christ offered himself a sacrifice, not on the cross, but in
heaven by presenting his crucified body there, before the manitestation
of the divine presence, see proved, Heb. viii. 3. note \ and ver. 5. of
that chapter, note 5. at the end.
Ver. 2G.--1. For then he must often have siffcred since the foundation
of the world. He^je the apostle supports his affirmation, that it is not
necessary to the pardoning of sinners, and to their admission into hea-
ven, that Christ should otler himself in heaven, often^ that is, annually^
as the high-priest entered every year into the holy places on earth with
the blood of bulls and of goats to make atonement for the people j be-
cause, saith he, in that case, Christ must often^ that is, every year, have
sufl^red death since the foundation of the world, which is absurd.— This
reasoning merits the reader's particular attention, because it supposeth
two facts which are of great importance. The first is, that from the
fall of Adam to the end of the world, no man will be pardoned but
through Christ's having offered himself to God a sacrifice for sin. The
apo^de's reasoning evidently implies this. For if sinners may be par-
doned without Christ's offering himself a sacrifice, his offering himself
so much as once would not have been necessary j and far less his of-
fering
4Si< HEBREWS'. Chap. IX.
at tJie conclusion {rmv ett»}vxv) itself ; for noiv once^ at the conclusion
of the ages, he hath been of tJie Mosaic dispensation^ Christ hath
manifested to abolish sin- been manifested in the flesh, to abolish
offering'' by the sacrifice the Levitical sin-offerings hj the sacri-
of him sel f . fee of himself
27 hr\.diifor as much as 27 And^ for as much as it is ap-
it is appointed to men pointed oy God, that men shall die but
once ' to die, and after onccy as the punishm.ent of the sin of
that, the judgment, tae first man, arid that after death,
tVQYj one shall be judged and punish-
ed but once for his own sins,
fering Limself often, as the apostle affirms. — The second fact Implied in
the apostle's reasoning is, That although Christ offered himself only
once, and that at the conclusion of the Mosaic dispensation, that one
offering is in itself so meritorious, and of such efficacy in procuring par-
don for the penitent, that its induence reacheth backwards to the be-
ginning of the Vv'orld, and forwards to the end of time j on which ac-
count Christ is wnth great propriety termed, Rev. xiii. 8. A lamb slain
from the founduiion of the world. The phrase, j9-6m the fumiation of
the worlds la this passage is not to be tctkeu strictly, because the necei-
sity of Christ's offering himself a sacrifice for sin, did not take place
immediately at the creation, but at the fall. Besides, we have ths
phrase in this limited sense, Luke xi. 50.
2. To abolish sin offering. E:5 cx.^iTr,7iy. Beza sailh, this Greek
word is used to denote the removing of laws after they are abrogated,
— AittflJ^T«a5, sin^ in this verse signifies sin offering, as it doth Hkewise,
ver. 28. See 2 Cor. v. 21. note 1. After Christ ofter-cd the sacri-
iice of himself, the typical sin-offerings of the law being no longer of
any use, were abolished. This great event was expressly foretold,
Dan. ix. 24.
Ver. 27. It is appointed to men once to die. 1 he apostle does not
say, appointed to all men once to die : Because such as are alive at
the coming of Chiist to judgment, arc net to die, but to be changed.
—Besides^ Enoch and Elijah did not die, but v.'ere translated in the
body to heaven. — In this passage of scripture, as in m;iny others, though
the expressions are universal, ihty describe only the general course of
things.
Ver. 28.— ]. To carry away the sins of many. So I translate avtvz-
7xs<i>, supposing that the aposiie al''r.des to the scape-goai, which bare
all the iniquities of the congregation unto a land not inhabited. — If unnyKU*^
is translated bear the sins as it is 1 Pet. ii. 2r. the meaning will be the
same in effect ', namely, that Christ was once offered to make atonement
for the sins of many. See I Pet. il. 24. note 1.
2. Will to them who wait for h^m, appear a second time. The return
of Christ from heaven to the earth at ihe last day, is here compared to,
and was typified by the return of the high priest from the inward taber-
tiacle. For after appearing there in the presence cf God, and making
atonement for the people in the plain dress of an orduiary priest, LeviL
*vi. 23, 24. he came out, arrayed in his m;-ignificeRt robes, to bless the
I people
Chap. IX. HEBREWS. 485
28 Even so Christ being 28 Even so Christ being once ojfer-
once offered, (clrap. viii. ecl^ iti order to carry aiuaij the guilt of
3. note) i?i order to carry the sins of majiy^ justice required no
aivay the sins of many, ' more sin-offering for them : And
nvill^ to them luho tvait fir therefore he luilly to them ivho ivait
Jiiniy appear ^ a second for him^ appear a second time on earth,
^ime, without sifi-Ojfcrin^y ivilJiout dying as a sin-offering, in or-
171 order to salvation. der, as their king and judge, to be-
stow on them salvation.
people who waited for him in tile court of the tabernacle of the congre-
gation. Now, as Doddridge observes, no image, for expressing the
grand idea which the apostle Intended to convey, could be presented
more suitable than this would be to a Jew, whc* Vv-eli knew the solemni-
ty to which it referred. But there will be this difl'erence, between the
relum of Christ to bless his people, and the return of the high-priest to
bless the congregation. The latter, after coming out of the most holy
place, made a new atonement, in his pontifical robes, for himself and for
the people, Levit. xvi. 24. which shewed, that the former atonement
Ivas not real, but only typical. Whereas Jesus, after having made
atonement in heaven with his own blood, will not retiu-n to the earth
for the purpose of making himself a sacrifice a second time. But ha-
ving procured an eternal redemption for his people by the sacrifice of
himself once offered, he will return for the purpose of declaring to them
who wait for him, that they are pardoned, and of bestowing on them
the great blessing of eternal life. Which absolution and reward, he
being surrounded with the glory of his Father, Pvlatth. xvi. 27. will
give them in the presence of the assembled universe, both as their king
and their priest. And this is the great sdhation, which Christ himself
began to preach, and which was confiimed to the world, by them who
heard hira, Heb. ii. 3.
The form in which the high priest and the ordinary priests were
to ble^s the people after burning the incense in the tabernacles. Is pre-
scribed, Numb. vi. 23. — 26. And that they were in use to bless the
people after they burned the incense, we learn from Luke i. 8. where
it is said, while Zacharias executed the priest's office before God in the
order of his vourse, *^. According to the custom uf the priest'' s office^ his lot
was to burn incense when he went into the temple of the Lord. 10. And
the whole multitude of the people were praying without at the t??ne of in~
cense.' --21. And the people waited for 'Lacharias^ and niarvelled that lie
tarried so long in the temple ; they waited to receive from him the pre-
scribed blessing.
Vol. III. S R CHAP.
486 View. HEBREWS. Chap. X,
CHAPTER X.
Vieiv a?id lllustraiion of the Discoveries and Exhortations contained
in tliis Chiijjter.
IN the preceding chapter, the npostle, for displaying Christ's
dignity as ?<n High-priest, havhig illustrated his afhrmation,
chap. Viii. 7. That the Levitical priest worshipped God in the
tabernacle, with the representations of the services to be perform-
ed by Christ in heaven : Also, having contrasted the ineffectual
services performed by these priests in the jtabernacle on earth,
with the effectual services performed by Christ in heaven ; and
the covenant of which they were the mediators^ with the cove-
nant of which Christ is the Mediator ; and the blessings procur-
ed by the services of the Levitical priests in the earthly taberna-
cles, with the blessings procured by the services performed by
Christ in heaven •, he in the beginning of this tenth chapter, as
the necessary consequence of these things, infers, That since the
law containeth nothing but a shadow, or emblematical represent-
ation, of the blessings to com.e through the services of the great-
er and more perfect heavenly tabernacle, and not these blessings
themselves, it never can with the same emblematical sacrifices,
which were offered annually for ever by the high-priests on the'
day of atonement, make those who came ta these sacrifices per-
fect in respect of pardon, ver. L — ^This important conclusion the
apostle established still more strongly by observing, that if these
sacrifices had made the worshippers perfect in respect of pardon
they would have ceased to be offered ; because the worshippers
being once cleansed, that is, pardoned, would no longer have
been distressed with the consciousness of their sins, and with the
fear of punishm.ent, ver. 2. — Nevertheless, that the consciousness-
of their sins as unpardoned, still remained, even after these sacri-
fices were offered, is evident from this, that in the annual re-
petition of these sacrifices, the people's sins for which atonement
had formerly been made, were remembered -, that is, confessed
as still unpardoned, ver. 3. — Moreover,in farther proof of his con-
clusion, the apostle afHrmed it to be impossible in the nature of
things, that the shedding of the blood of bulls and of goats, crea-
tures not capable of sinning, should, either as substitutions, or as
examples of punishment (See Heb. ix. 22. note 2.) take away the
sins of moral agents, ver. 4. — Wherefore, after the Israelite.^ be-
lieved that the sacrifice of beasts were real atonements, the Dei-
ty, to shew them the folly of that notion, inspired the writer of
Psalm xl. to foretel what his Son was to say to him, when com-
ing into the world to make a real atonement for the sins of men ;
namely this, The sacrifices of bulls and of goats, and tlie offer-
ings
Chap. X. HEBREWS. View. 487
ings of the fruits of tlie earth, though of thme own appointment,
TJiou dost not command any longer, on account of their ineiiica-
cy, and on account of the superstitious use which hath been made
of them. But thou hast prepared me a body, that I may die a
real sacrifice for sin, ver. 5. — Whole burnt-olferings and sin-of-
ferings thou hast no pleasure in now, ver. 6. — Wherefore I said,
Behold I come into the world, to do, O God, thy vrili, in brui-
sing the head of the serpent, which is written concerning me in
the^ be«>innirifT of the book of the law, ver. 7. — On these words
of Messiah, the apostle remarks, That having first said to God,
Sacrifice, and offering, and whole burnt-offerings, and sin-offer-
ings, which are oiiered according to the law, thou dost not com-
mand, neither art thou pleased with them, ver. 8. — And next,
seeing he hath said. Behold I come to do, O God, thy will, by
dying as a sin-ofiering, it is evident that God hath taken away
his first command appointing the sacrifices of the law ; anti hath
abolished these sacrifices, that he might establish his second com-
mandi, appointing his Son to die in the human nature as a sm-oi-
fering, to render the malicious purpose of the devil abortive,
ver. 9. — By which second command, therefore, we are sanctified
through the offering of the bodv of Jesus Christ once, ver. 10. —
From this m.emorable passage of the xlth Psalm, we learn, that
tlie only real expiation for sin which God ever appointed, is the
sacrifice of his Son in the human nature ; that all the sacrifices
which' he appointed to the Israelites, were nothing but emblems
of the sacrifice of Christ j and that the sacrifice of Christ being
offered, the emblems of it are now fitly laid aside, that under the
gospel-dispensation there might remain in the view of mankind,
no sr.crifice having any pretension to take away sin, but the sa-
crifice of Christ, expressly established by God himself, as the me-
ritorious cause of our pardon.
In what follows, the apostle applied to the sacrifices offered by
the ordinary priests daily in the outward tabernacle, the argument
by which he had proved the inefficacy of the sacrifices offered
annually by the high-priest in the most holy place ^ namely,
that the repetition of them shewed their inefncacy, ver. II. —
Vv' hereas Christ through the whole of l\is life, having offered but
one sacrifice for sin, sat down at the right hand of God, as liaving
completely finished the expiation, and as taking possession of the
government of the universe, ver. 12, 13. — Wherefore, by the one
sacrifice of himself, Clmst hath perfected for ever the sanctified ;
that is, hath obtained an eternal pardon, together with ad-
mission into heaven, for all them who have an interest in that
sacrifice by faith and repentance, ver. 14. — This the Holy Ghost
testifies, in the before-mentioned account of the covenant of
which Christ is the Mediator, ver. 15. — where, among other
things, God promises, that the sins and the iniquities of his peo-
ple,
488 YiEvw HEBREWS. Chap. X.
pie, he will remember no more, ver. 17. — Now, where a com-
plete pardon is granted, certainly no more offering for sin is need-
ed, ver. 18.
Here the apostle concludes his admirable reasonings concern-
ing the priesthood and sacrifice of Christ. But, before we dis-
miss the subject, it may be proper to remark, that although the
apostle's arguments are formed principally to shew the inefhcacy
of the sacrifices of Judaism, yet being equally applicable to the
sacrifices of heathenism, they must have been of great use for
convincing the Gentiles, that those atonements on wdiich they
had hitherto relied, were utterly ineffectual for procuring the
favour of the Deity. — Moreover, the apostle having proved, that
the Levitical sacrifices and services were instituted to be repre-
sentations of the sacrifice which Christ was to offer, and of the
services which he was to perform in heaven, may we not inferj,
that the sacrifices of beasts were instituted by God, at the begin-
ning of the world for the same purpose ^ See Heb. xi. 4. note 4.
And therefore, although these sacrifices could not take away sin,
the appointment of them at the beginning, and the regulation of
them afterwards in the Levitical ritual, were matters not unwor-
thy of God. Being shadows of the priesthood, sacrifice, and in^
tercession of Christ, they preserved the knovv^ledge and expecta-
tion of these great subjects among mankind, and more especially
among the Israelites. Besides, wdien Christ, the High-priest ap-
pointed by the oath of God, actually cam.e, a great lustre of evi-
dence was thrown on his character and ministrations, by their
having been prefigured in the Levitical institutions. — In short,
though the apostle hath denied that the sacrifices of the law were
real atonements, yet by shewing the Jewish institutions in their
true light, he hath preserved to them their whole importance ;
and by comparing them wdth the better institutions of the gos-
pel, he hath 'made us sensible, how preferable the substance is to
the shadow, which therefore was with propriety done away under
the gospel.
The apostle having finished the doctrinal part of his letter,
proceeds, in the remaining part, to shew what influence the be-
lief of Christ's dignity and power as the Son of God, and of the
efficacy of his mediation as the apostle aYid High-priest of our con-
fession, ought to have on our temper and conduct. Having by
the sacrifice of himself, not only made a sufficient atonement for
our sins, but procured for us the new covenant, we have, through
the blood of Jesus, boldness in death, which is now become the
entrance into the true holy places wdiere God dwells, ver. 19. —
This entrance, Jesus hath made for us a way new and living into
the holy place, the habitation of God, through the vail of his
flesh : so that death, instead of leading us av/ay for ever from the
presence cf Gocl, as it was originally intended to do^ carries us
into
Chap. X. HEBREWS. View. 489
into his presence to live with him eternally in unspeakable hap-
piness. Wherefore, being a new and living way into the pre-
sence of God, death is stript of all its terrors j and believere need
not be afraid to die, ver. 20. — Also having now a great Priest
always residing in heaven, the true liouse or temple of God, to
present the prayers and other acts of worship wdiich we offer
on earth, ver. 21. — we ought to approach God with a truly de-
vout heart, in the full assurance of being accepted through the
mediation of Christ, so be our hearts are cleansed by repentance
from an evil conscience, ver. 22. — Besides, our bodies having been
washed with the pure water of baptism, we ought to hold fast
that confession of the hope of pardon through Christ, which we
then so solemnly made, without regarding the evils which such a
confession may bring oh us, ver. 23. — And when in danger of
being drawn away from the profession of the gospel, by the false
reasonings and corrupt example of unbelievers, we should consi-
der attentively the behaviour of our brethren, who have suffered
for their faith, and for their love to Christ and to his people, that
we may excite one another to love and to good works, ver. 24. —
and should not, through the fear of our persecutors, leave oft' the
assembling of ourselves together for the worship of God, as the
custom of some is : but rather exhort one another to persevere in
the profession of the gospel : the rather, because we see the day
of our deliverance from our persecutors approaching, ver. 25. —
The apostle was tiie more earnest in this exhortation, because if
one wilfully renounces the gospel, after having openly professed
it, there remaineth no sacrifice by which that sin can be pardon-
ed, ver. 26. — To such apostates there remaineth nothing but a
dreadful expectation of the judgment and fiery indignation of
God, which will devour them as his adversaries, ver. 27. — For
if the despisers of Moses' law were put to death without mercy,
although it was only a political law, ver. 28. — Of how much
sorer punishment, think ye, shall he be counted worthy, who, bv
renouncing the gospel, tramples under foot the Son of God ^.
^V. ver. 29. — The punishment of such an apostate will be heavy
and inevitable : For we know the irresistible power of him who
hath said, The punishment of the wicked belongeth to me ; I
will repay them according to their deeds. Moreover, God having
promised to avenge his people of their oppressors, he will certain-
ly punish severely those who have insulted his Son and Spirit,
ver. 30. — And it is a terrible thing to fall into the hands of the
living God as an enraged enemy, ver. 31.
This exhortation to beware of renouncing the gospel, the
apostle with great propriety pressed on the Hebrews in this part
of his epistle, notvv'ithstancling in the preceding sixth chapter he
bad displayed the heinous nature and dangerous conseq^iiences of
apostasy. For after that display, having at great length described
the
490 ViEv/. HEBREWS. Chap. X.
the efRcacy of Christ's death, as a propitiation, in procuring the
pardon of sin^ and explained the gracious nature of the new co-
venant procured by Christ's death, he naturally supposed that the
Hebrews were sensible of the guilt which they would contract,
if they renounced the gospel in which these great blessings
were made known and ottered to mankind. Withal, having de-
scribed the terrible punishment which awaits apostates, he could
^ot doubt of their being sensible of their danger. Wherefore, to
strengthen the good impressions which he charitably supposed his
discourse had made on them, he desired them to call to mind the
joy which they felt when they first believed the gospel : the cou-
rage and constancy with v/liich they then suffered for their faith j
the kindness which they shewed to their persecuted brethren ;
their sympathizing Vvdth him in his bonds ; and the heavenly
temper with which they took the spoiling of their goods, ver. 32,
1>3, 34. — and exhorted them, after having suffered so much for
their faith, not to cast away their courage, which, he told them,
would secure to them a great reward in heaven, ver. 35. — pro-
vided they continued to suffer patiently, while they were doing
the will of God by maintaining their Christian profession,, ver. 36.
— Besides, their troubles would not be of long continuance. For
Christ, according to his promise, would in a little time come and
destroy the Jewish state, whereby the power of their persecutors
would be broken, vsr. 37. — And, to give his exhortation the
greater weight, he put them in mind of what God had said by
Habakkuk, namely. The just by faith shall live : But if he draiif
backy my soul loill not be well j)!eased ivith him^ ver. 38, — Lest,
however, the Hebrews might have inferred from the earnestness
of his exhortation, that he suspected they were about to aposta-
tize, he expressed his hope that they would not be of the num-
ber of those who draw back to their eternal perdition, but of the
number of those who would continue to believe, to the saving of
their soul, ver. 39.
New Translation. CcmmentaPvY.
Chap. X. 1 (r^i^, 93.) 1 IVhereforey since tlic law^ in the
Wherefore^ * the law con^ services of the high-priests in the in-
taining a shadow^ ONLY ward tabernacle, contains a shadoiv-
Ver, 1.— 1. Wherefore. As the things mentioned in this verse are
no proof at all of the doctrine contained in the preceding chapter, hut
nn irtference from that doctrine, our translators, by giving the pariicle
y«^, in the beginning of the verse, its casual signification, have entirely
altered the scheme of the apostle's discourse, and have led the reader
away from its true meaning. See the ihustration.
2. The law containmg a shadow. The word ckio. shadoiVy sometimes
dtuotes the outlines of a picture rudely draivn with chalk j such as
painters
CiTAP. X. HEBREWS. 491
of the good tilings to cnlij of the blessings ivhich \^qyq to ccine
come, AND not the very through the services of Christ in the
(uKwvjimageofMc'Xc^ things, heavenly tabernacle, <3;;^ wo/ the verij
never can with the same substance of these hless'ingSyiX. never can
sacrifices which they o^cr ivith the same kind of sacrifice luhich
yearly'' for ever, inake tJie high-priests offer yearly for ever^
(rj<j '7t^^ri7ii%of/Av)ic^ those luho male those luho come to these sacrifices
come to THEM perfect. perfect in respect of pardon.
painters make before they apply the pencil to produce an exact resem-
blance, called here ay-ovx. the image, of what they intend to represent.
But others more justly tiiink the word sliadoiv, is used in the sense
which it has, Col.ii. 17. which are (^ctkix) a shadow of tl dugs to come.
But '{(^ufAx) the bodij is Christ^s. According to this sense of the word,
« shadow is that obscure resemblance or any body, which it makes by
the interruption of the rays of the sun. Whereas ukuv image, denotes
the substance or body itself which occasions the shadow. Wherefore,
uvTYiv rr,v HKcvx the very image, in the subsequent clause, denotes the
things themselves which are to come through the ministration of Christ.
Accordingly in the Syrlac version it is, Et non substantia ipsarum re-
rum. This also is the interpretation which Chrysostom and Theo-
phyiact have given of the passage.- -The ^oofl'//2///^"x, of which the lav/
contained only a shadow, were, 1. 'i'he cleansing of the mind of be-
lievers from evil dispositions, by the doctrines of the gospel, and by the
influences of the Spirit of God. Of this, the washings and purifications
of the bodies of the Israelites enjoined in the law were a shadow.--2.
That real atonement for sin which was made by the oiFering of the
body of Jesus Christ in heaven, Heb. x. 10. Of this, the Levitical
atonements made by the offering of beasts were a shadow.— 3. The
eternal pardon of sin procured for believers by the atonement which
Christ made by the sacrifice of himself. Of this, the political pardon
obtained for the Israelites by the atonement-which the priests made by
the sacrifice of beasts, was a shadow. — 4. Access to worship God on
earth through the blood of Christ, with the hope of acceptance. Of
this, the drawing nigh of the Israelites to Vvorship in the court oi the
tabernacle of the congregation through the blood of the Levitical sa-
crifices, was a shadow.— 5. The eternal possession of the heavenly
country, through believing and obeying the gospel. Of this, the con-
tinued possession of Canaan secured to the Israelites by their obedience
to the law^ was a shadow. Wherefore, the good things which Christ
hath obtained for believers through his mhustrations in the heavenly
tabernacle, being not procured but only typified by the rainistrallons of
the high-priests in the tabernacle on earth, it was fit that the-e shadows
should be done away after the things of which they vv'ere the shadows
were accomplished.
3. Same sacrifices which theif oficr yearly. The circumstance of their
offering these sacrifices yeariii, shews that the apostle had in his eye^
the sacrifices which the high-priest offered annually on the tenth of the
seventh month.
Ver. 4i
492 HEBREWS.
2 Siace being offered^
luouidtheynot have ceased P '
because the worshippers ^
being once cleans edy should
have had no longer con-
science of sins.
Chap. Xw
3 (AAA^,, 81.) Never-
iheless in these a remem-
brance of sins IS MADE
yearly, (Seever. 17.)
4 (r«^, 91.) Besides,
IT IS impossible that the
blood of bulls and of goats,
should take away sins. *
(See chap. ix. 22. note 2.)
5 (A/e) Wherefore^ when
coming into the world, '
2 Since, if these sacrifices could
have made the worshippers perfect in
respect of pardon, bei?ig once offered,
ivould thcij fiot have ceased from being
again offered ? because the nvorshippers
being once pardonedy should have had no
longer any uneasiness in their conscience
on 'account of xhe sijis iov which the a-
tonement was made.
3 Nevertheless, in these sacrifices
annually repeated, and in the confes-
sion of sins made over the scape-goat,
a remembrance of all the sins of the
people, is tnade yearly^ as not pardon-
ed. Lev. xvi. 21.
4 Besides, it is impossible, in the
nature of things, that the blood of bulls
and of goats, should procure the pardon
of sins, either in the way of substitu-
tion, or by example. See Ess. vii.
Sect. 1. art. 2, 3. and Whitby's noto
on Heb. x. 14.
5 Wherefore, to shew this, ivhen
coming into our ivorld, Messiah saith
Ver. 2. — 1. Would they not have ceased^ That this is the proper
translation of the clause, Mill has shewed j in which he fallows Oecu-
menius, and Theophylact, who affirm that it ought to be translated
interrogatively. — The Syriac and Vulgate want the negative particle
here.
2. Because the worshippers, Ty? Xur^ivo-nuq. These were the people,
who came to the tabernacle to worship on the fast of the seventh month,'
called TK<; T^oc-i^^o/u.ivag, ver. 1.
Ver. 4. li is impossible that the blood of bulls and of goats should tal-e
aiuay sins. Micah formerly taught the Jews the same doctrine, and
even insinuated to them, that the heathens being sensible of the
impossibility of making atonement for sins by shedding the blood of
beasts, had recourse to human sacrifices, in the imagination that thev
were more meritorious. Micah vi. 7. Will the Lord be pleased with
thousands of rams ^ or with ten thousands of rivers of oil ? shall I give
my first horn for my transgression, the fruit of nuj body for the sin of my
soul?
Ver. 5. — 1. When coming into the world, he saith. Because the apo-
stle here affirms, that Messiah when coming into the world spake the
6th and the following verses of Psal. xl. and because David could in
no sense say, that God did not desire sacrifice and offering from him,
it is the general opinion, that the Psalm is a prophecy of Christ, and
that it cannot be applied to David at all. For though it be said, ver.
12. Mine iniquities have taken hold of me, these iniquities may be the
2 iniquities
Chap. X. HEBREWS. 493
he saith, (Psal. xl. 6.) Sa- to God, The sacrifice of bulls and
crifice and ofi^ering («« of goats, atid the offering of the fruits
j95iiA»!7«5, 1 Tim. ii. 4. note) of the earth, thou dost ?iot now com-
thou dost not command ; mand^ hut a body thou hast prepared
but a body tJmi hast pre- me, that by dying I might make the
pared me.^ atonement prefigured by these sacri-
fices.
6 Whole burnt oHer- 6 The nvhole hirnt-offerings^ and
ings' and sin-offerrngs^ the si?i-offerings appointed in the
thou art fioi pleased with, law, having become the occasion of
superstition, thou art not pleased ivith
them.
7 Tlien / saidy Behold, 7 Then I said, Behold I come into
i come to do, O God, thy the world, to do, 0 God, thy will, with
\vill (supply o) WHICH is respect to the bruising of the head of
iniquities of us all, laid on him by the Lord, Isa. liiii 6. So that they
became his by imputation. Or, by a metonymy of the cause for the
effect, they may be the sufferings which Christ bare for the sins of the
•world. To this sfense the precedent and subsequent expressions in the
Psalm naturally lead us, ver. 12. Innumerable evils have compassed me
about.— Therefore my heart faileth me. --'I'hat Messiah's coming into the
vjorld, means his coming trom heaven into our world, we learn from
himself, John xvi. 28. / came forth from the Father, and am come into
the ivorld. Also he hath told us for what end he came into our world,
Matth. xviii. 11. The Son of man is come to save that which was lost ;
namely, by giving himself to die for lost sinners j as is insinuated like-
wise in the passage under consideration.
2. But a hodij thoii hast prepared me. 'Za/^.x ^i Kocrn^Ticrci) uoi. This
is the LXX. translation : but in die Hebrew it is, mine ears thou hast
vfiened : Thou hast made me perfectly obedient to thee. So the phi. se
signifies, Isa. 1. 5. The Lord hath opened mine ears, and I was not re-
bellious, neither turned awaij back. And seeing the Son of Gcd, by
being made tle>h, took' on him the form ^aXa of a slave, (Philip, ii. 7.) or
obedient servant, the expression, Thou hast prepared me a hody^ is
equivalent to mine ears thou hast opened : and both phrases signify,
'ihou hast ?nade me thy obedient servant. This reconciliation of the
passages, is founded on the ancient phraseology in which slaves were
called Y:,ufixtXy bodies^ because they were as implicitly directed by the
will of their masters, as the body is directed by the mind. See Rev.
xviii. 1:5. The LXX. therefoie, have given the true sense of Psal.
xl. 6. in what may be called a free translation, ivhich the apostle hath
adopted, for the sake of perspicuity. If this solution is not admitted,
we must suppose, that the Hebrew copies, wh'ch the LXX. and the
apostle used, had a reading in this passage, different from that found iu
the copies now existing.
Ver. 6. Whole burnt ojf rings. These were such sacrifices as were
tvholly consumed by fire on the altar, without the priests receiving any
share thereof.
Vol. III. 3 S Ver. 7.
494.
HEBREWS.
Chap. X/
written concernir.g me/ in
the volume of the book. *
8 (Ayft^5?ov) Above,
having said^ {on, 260.)
Csrtainhj sacrifice, and of-
ferins^, and ivhole biirnt-
ofterings, and sin-offerings,
(which are otTered accord-
ing to the law, ' ) thou dost
Hut ivilli neither art pleased
fioith :.
9 (ToTi) iVc-^/, (supp.
o}c),SEh:iNG he //rzM said,
Beiiold I come to do, O
God, thy will; He taketh
away the first JVlLL,
(from ver. 10.) thit he
may establish the second.
the serpent by dying as a sin-offering,
ivhich is written concerning me in the
"oolume of the booh of the law. Gen,
iii, \o.
8 On the foregoing remarkable
passage I reason thus : The only be-
gotten, who knew the will of his
Father (Joimi. IS,) on coming into
the world, First having said, Cer"
tainly sacrifice^ and offering, and ivhole '
burnt offerings, and sin offerings .^ not-
v/ithstanding they are offered according
to the iaiu, thou dost not now <ivill,
neither art pleased with, being abused
to the purposes of superstition.
9 Next, seeing he hath said, Behold
I come into the world, to do 0 God thy
will, by offering myself a s:^crifice for
sin, he hath shewed, that God hath
abolished his former will or command
concerning the Levitical sacrifices,
that he may establish his second V7\\\ or
command concerning the sacriiice of
his Son.
Ver. 7.— 1. Which is '{Vrittcn concerning me. It was written concern-
ino- Christ in the book of the law, Gen. iii. 15. The seed of the v:oman
shall bruise thu head : the Serpent's head. It was also written, And in
thy seed shall all the notions of the earth he blessed.
2. In the volume of the book, tv y-iVaXiOi. The word Ki^xXi^. pro-
perly signifies the head or to[) of a pillar ; and sometimes /Z/^^/)///^/' it-
self, as Wetstein has shewe'd on this verse. Hence it was used by
the LXX. to denote a volume, or roll of a book, on account of its
cylindrical form. In the common translation of this verse, Messiah
is represented as saying, In the volume of the booh it is written of
me. Behold 1 come to do thij will 0 God. But as thfs speech is no
vvhere- written in the book of the law -, the translation which I have
given, arising from the right construction of the words should be
adopted •, namely. Then I said. Behold I come to do, 0 God, thy will
(supply o) which is written concerning me., in the volume, (or as others
translate, sr xsip«A<o<, in the top or beginning) of the booh, namely, ot
the law.
Ver. 8. Which are offered according to the law. Tliis clause is n®t
in the Psalm •, but it is added by the apostle to shew that, notwithstand-
ing these oiferings were originally of divine appointment, they were all
to be laid aside when Messiah came into the world and offered himself
^;s a sin-offering. Wherefore, that the reader may be sensible that
they are the apostle's words, and not the words of the Psalm, they must
be read in a parenthesis, before the clause, thou dost not vjill, to shew-
that
Chap. X. HEBREWS. 495
10 Bij ivhich will (.•-* 10 Bij establishing luhkh second
v.yix<Tu,ivo'. i<Tf/Av) we are luill of God, ive are persons who
the sanctified^ through the being pardoned are fitted for n.vor-
oifering of the body ' shipping God here, and for entering
(ver. 5.) of Jesus Christ, heaven hereafter, through the offering
once. "■ of the body of Jesus Christ once. That
being sufficient to procure us an eter-
nal pardon. See Heb. ix. 26. note 1.
1 1 And indeed every 1 1 ^nd indeed every ordinary
priest standeth daily mi- priest^ standeth morning and evening
nistring and offering often ministring and offering the same sacri-
t he same sacrifices, which fices^ ivJuch she weth that these sacri-
never can take away sins, fices never can take away sins.
(See ver. 2. 4.)
12 But he"^ having of- 12 Whereas Christ having offered
fered ONLY one sacrifice onhj one sacrifice for sins through his
for sins,, through his ivlwle ivJioIe life^ sat doivn at the right hand
i:fe,'- sat dowa (a;) at the of God " a priest upon his throne,"
right hand of God ; Zech. vi. 13. to whose glory as High-
priest in heaven, that of royal dignity
and certain conquest was added.
tliat that clause refers to the four kinds of offerings mendoned in the
Psalm.
Ver. 10.— 1. Sanctified bij the offering of the body. The Levitical
sanctincaiions were made, by the frequent ctferiiig or sprinkling
of the blood of the. sacrifices in the holy places, iiut the sancti-
fication of believers, is made by the offering, or presenting of^ the
crucified body of Jesus Christ in heaven once, whereby his death
on earth was manifested. See chap. viii. 5. note 5. last part of the
nole.
2, Of Jesus- Christ once. Thus, by the express testimony of the
Jewish scriptures, the apostle hath proved, that as the Levidcal sacri-
fices were at first established by divine aud^ority, so they are now abo-
lished by the same authority. Also, that by the express will of God,
the sacrifice of Christ was appointed from the beginning, the only pro-
pitiation for the sins of men. And it must ever be remembered, that
the will of God is the true foundation, on which any propitiation for
sjn can be established. Wherefore since the death of Christ is by God
made the propitiation for the sin of the world, it rests on the foiaadataon
of his will, secure from all the objections raised against it, either by er-
ring Christians or by obstinate Infidels, on account of our not being
able to explain the reasons which determined God to save sinueis in
that method, rather than in any other. See Heb. ii. 1 0. note 4.
Ver. 12.---1. But he. AvTog h. answers to Ta$ i^iv, in verse 11.
2. Through his whole life. E/5 to ^cyivnai. See Heb. vii. 3. note 4.
This clause may be joined \vith what goes before, as I have done, to
ejcpress the elhcacy of Christ's sacrifice. Or, it may be joined, as our
translators have done, with what follows, so as to express his sitting for
^ver at thp right hand of God.
Ver. 18.
496
HEBREWS.
Chap. X.
13 (t» >.ot'rov) Thence-
forth waiting f till his ene
mies be made the footstool
of his feet.
14 [Va^. 93.) Where-
fore^ by one offering, he
hath perfected (see Heb.
V. 9. note 1.) for ever, the
sanctified. (53.)
\o And even the Hol^
Ghost testifeth THIS to us,
(a45t« yci.0^ 94.) 'according
indeed to luhat ivas before
mentioned : (Chap. viii. 1 0.
•12.)
16 This IS the cove-
nant luhich I will make
with them after these days,
saith the Lord, I will put
my laws in their hearts,
and write them upon their
minds ;
17 And their sins and
their iniquities, / will re-
member no more.
IS Now, where remis-
sion of these is, no more
offering for sin IS :nleb-
13 Thenceforth waiting till his mi-
nistry as High-priest, and govern-
ment as King, shall issue, according
to God's promise, Ps. ex. 1. in the
utter destruction of his enemies.
14 Wherefore it is evident, that by
one offering of himself, Christ hathpro^
cured an everlasting pardon for them
who by faith and repentance are sanc-
tified ; that is, prepared to receive the
benefit of that offering.
15 And even the Holy Ghost testi-
fieth this to us, according ifideed to
what was before cltedy chap. viii. 1 0.
12. nameb
v>
1 6 This is the covenant, which I
will fuake with my people, the spiritual
Israel of all nations, /;; the latter daijs,
saith the Lord ; I will give them a
strong love to my laws, and a clear
hwwledge of them, (See Heb. viii. 10,
— 12. notes.)
17 And their sins, and their ini-
quities, I will never more call to re-
membrance, as I did under my former
covenant, by the repetition of the
annual expiation.
18 Now, where God forgives ini-
quities, so as never to remember
them more, no farther atonement is
needed : Thus hath the Holy Ghost
testified that by one offering, Jesus
has perfected for ever the sanctified,
ver. 14.
Ver. IS. No more ofiertTig for sin is needed. If after remission is
granted to the sinner there is no need of any more sacrifice for sin, as
the apostle here afhrnis ; and, if Christ by oifering himself once hath
perfected for ever the sanctified^ as is observed, ver. J 4. the sacrifice ol
the mass, as it is called, about vvhich the Romish clergy employ them-
selves so incessantly, and to which the Papists trust for the pardon of
their sins, in proportion to the number of the masses which, either by
favour, or money, or legr^cies, they procure to be said for them after
their death, hath no foundation in scripture. Nay it is an evident im-
piety, as it proceeds on the supposition, that the offering of the body oF
Christ once, is not si^cient to procure the pardon of sin, but must he
• ' ' frequently
Chap.^X. HEBREWS. 479
19 ?FV// /Zt;/, brethren, 19 Well then brethren^ as the im-
hrxving (Trcig^^^T^xv m tav provement of the doctrme of Christ's
t,5-o^ov) boldness' in the priesthood, all behevers having bold-
entrance of the holij places y"^ ness in death, the entrance into the
by the blood of Jesus, habitation of God, by the blood of Jesus :
frequently repeated.- If they reply, that their mass is only the repre-
sentation and commemoration of the sacrifice of Christ, they give up
the cause, and renounce an article of their faith estabHshed by the
Council of Trent, which in Sess. xxii. Can. 1. 3. decXaiXtd the sacrfce
of the mass, to be a true and proper propitiatory sacrifice for sin. i say
gi\fe up the cause : For the representation and commemoration of a
sacri6ce, is not a sacrifice.— Farther, it cannot be affirmed that the
body of Christ is offered in the mass, unless, as Whitby observes, it
be said that as often as it is offered Christ hath suffered death. For
the apostle saith expressly, Heb. ix. 25. 26. that if Christ offered
himself often, he must often have suffered since the foundation of the
•world,
Theodoret, who has divided this epistle into three sections, ends his
second section with this verse very properly, as it is the conclusion of
the doctrinal part of the epistle.
Ver. 19. — 1. Having boldness. The word w««^^n7<«v properly signi-
fies freedom of speech ; and by an easy figure, boldness. Here it signi-
fies boldness arising from a firm persuasion of our title to appear before
God, as pardoned persons through the blood of Christ.
2. In the entrance of the holij places.— '£.i<r oh ov, properly signifies a
lueij into a place. By the holy places here mentioned, the apostle does
not mean the Jewish holy places j for into the outward tabernaclfe none
but priests were allowed to enter j and into the inward, the high-priest
alone went ', and that but one day in the year. The holy places there-
fore of ivhich the apostle speaks, is heaven itself the true holy place
where the Deity dvvells or manifests his presence. And the entrance
into that holy place, is not a figurative but a real entrance. The
figurative entrance by prayer and other acts of worship was enjoyed by
believers from the beginning of the world. But actual admission into
heaven, none can have till the general judgment, Heb. ix. 8. And as
it is by dying that we ent<?r into the invisible world, Death^ which
brings believers Into that world, It fitly called the entrance ov passage
into the heavenly holy places ; in which entrance we have obtained
boldness through the blood of Jesus. — Boldness through the blood oj Je-
sus is an allusion to the boldness which the high-priest had in the en-
trance of the inward tabernacle, through the blood of the sacrifices
which he carried in his hand. — Death considered as the way which
leadeth us into the presence of God infinitely holy, to whom ive must
give an account of all our actions, would be very terrible to \is indeed,
did we not know that Jesus by shedding his blood hath procured the
pardon of our sins. For to use the Spectator's words, No. 513. " I
" must confess that I think there is no scheme of religion besides that
" of Christianity which can possibly support the most virtuous person
*' under this thought, (the thought of the judgment.) Let a man's in-
nocence
498 HEBREWS. Chap. X.
20 Which MNTJRJNCE 20 TFhich entrance {mKxtvurev) Christ
(from ver. 19.) he hath hath dedicated for us Jews and Gen-
dedicated^ for us^ a %vay tiles, by making .it a ivay neiv and
new and iivingy^ through life-giving into the true hciy place,
the vail, that isy his through the vaii, that is, through his
flesh J ^ fleshy by the rending of which he
hath opened to us this new way *,
'' nocence be what it will, let his virtues rise to the highest pitch of
" perfection attainable in this life, there will be still in him so many
*' secret sins, so many human frailties, so many offences of ignorance,
*' passion, and prejudice, so many unguarded ^yords and thoughts, and in
*' short so many defects in his best actions, that, without the advantage
*' of such an expiation and atonement as Christianity has revealed to us,
*^ it is impossible that he should be cleared before his Sovereign
*' Judge, or that he should be able to stand in his sight. Our
*' holy religion suggests to us the only means whereby our guilt may be
*' taken avvay, and oar imperfect obedience accepted."
Ver. 20.--.1. Which entrance he hath dedicated. EvrKxtviTi-j. This
word is used, Heb. ix. 18. to express the solemn ratincation of the
Sinaitic covenant by sacrifice. Estius, following the Greek commen-
tators says, it denotes the action of one who first applies to its use th^t
which is new and just finished ', or who restores it to its use. Accord-
ingly he translates it, Initiare, Dcdicare ; and supposes the apostle's
meaning to be, That Christ first passed this way in the body into
the presence of God. But, since Christ passed into the presence
of God with his body, how could he so pass through the vaii
of his flesh. I therefore think the apostle's meaning is, that by
rending the vail of his flesh Christ opened a way, not for himself
but for believers, to go into the presence of God after the general
judgment.
2. A ivaij nezv and living : 'O^dv Tr^nr^xr^v xxi ^V7xv. The word
TPHT^ccTot;^ signifies, nevj/y slain. Here applied to a way it signifies
newhj made; consequently a way whiQh no person had trodden till
Christ prepared it. Death, as reformed by Christ, is with great
propriety called a new wai/ into the presence of God -, because
originally, it was a way which led as from, the presence of God
for ever. It is also called a ihing way, because its nature is utterly
altered, being made by Christ, the way to eternal life, instead of
the way to eternal death. Astonishing I Death is become a living
way ; that is, a life-giving ^^^^':j^ a '^'^'^y vvhich leads to a never ending
life.
3. Through the vail, that is hisfesh. T\itfesh or body of Christ is
called the vaii, in allusion I suppose to the emblematical meaning of
the vail, whereby the inward tabernacle, which represented heaven
the habitation of the Deity was sepnrated from the outward tabernacle
xvith its court, which represented; the earth the habitation of men.
For, as by that vail all who frequented the outward tabernacle and
its court, were excluded from the inward tabernacle, so by their body
or flesh, all w'ho live on earth are excluded from the habitation of the
Deity.
Chap. X. HEBREWS. 499
21 yliso HAYING a great 21 A/so having a. great priest o^~
priest [iTTi^ lcS8.) in^ the ciating in heaveiij the true house of
house of Go J, God, who presents our addresses to
.the Father, and is able to help us
when tempted ;
22 [UpoTi^x.'^t.ti^x) Let 22 Let us worship God ivith asi?!-
us draw w/^/i, with a true cere heart, i7i full assurance of zcqq'^-
heart, in full assurance of tance through faith in Christ's death
faith„ bei?}g sprijikled IN as ati effectual sin-offering, beinir
hearts from an evil con- cleansed not in body by the legal
science. ' sprinklings, but in hearts from the
terrors of an evil conscience by re-
pentance and by the blood of Christ.
23 And being washed"- 23 And being washed i7i body with
IN body with clean water, the clean water of baptism whereby
let us hold fast the confes- we professed our faith in Christ as
sion of the hope^ unmoved; our only High-priest, Let us hold fast
■Deity. Now, since it is by virtue of our Lord's death that we in the
body shall be admitted into the presence of God as sanctified and par-
doned ]iersons, the apostle had good reason to say that Christ hath 77iade
a 7ieio and living vjciy for us into the holy places^ through the vail, that is,
his fesh.-—li the miraculous rending of the vail of the temple when
cur Lord expired on the cross, Matth. xxvii. 51. was intended to signi-
fy that heaven was opened to his people through the rending of his
body, that circumstance likewise, might lead tlie apostle to call Christ's
body, or flesh, the vail.
Ver. 21. Priest in the house of God. Our translators have rendered
this over the house, tO mark Christ's power over the church as king.
But the translation I have adopted, agrees better v/ith the context, in
which we are exhorted to draw nigh to God, from the consideration of
our having a great Priest in heaven the true house of God, to present
our prayers, and to intercede for us.
Ver. 22. Being sprinkled in hearts frojn an evil conscience. When the
bodies of the Israelites v/ere ceremonially polluted, they were to be
cleansed by sprinkling them with the water of separation described
Numb. xix. 2.^—10. But the sprinkling or cleansing, here recom-
mended by the apostle, is not of the body from ceremonial pollution,
but of the heart from the terrors of a guilty conscience. This cleans-
ing is effected, neither by water nor by the blood of beasts, but by
Christ's blood shed as a sin-offering, whereby the repenting sinner hath
a full assurance of pardon.
Ver. 23.— -1. Being washed. AiX^f^ivoi. This word is commonly
applied to the washing of the whole body j but vi-pxc-i^at, to the wash-
ing of a part, such as the hands or feet. See John xiii. 10. Greek.
This is an allusion to the high priest's washing his body with water be-
fore he entered the inward tabernacle, Levit. xvi. 4. In that manner
also the Levites were purified, Numb. viii. 7.
2. Confession of t/ie hote. The Engliih translators, on the authority
of
500
HEBREWS.
Chap. X»
for faithful IS he ivho hath
promised.
24- And let us atteii-
iively consider one an^jther,
in order' to the quickening of
love and good works 5
25 Not leaving off the
assembling of ourselves to-
gether, as the custom of
some IS, but exhorting
ONE ANOTHER ; and so
much the more, as ye see
the day' approaching.
26 For if we sin wil-
fullv,^ after havitig re-
ceived the knowledge of
the truth, there remaineth
no more sacrifice* for
sins.
the cofifession of our hope of salvation
through his ministrations, unmoved
by the threats of our persecutors :
for faithful is he who hath proinised us
pardon through Christ.
24? And, when in danger of being
seduced, by the arguments, examples,
and threatenings of unbelievers. Let
us attentively consider one anothers
virtues, and failings, and circumstan-
ces, that by proper motives ive mmj
excite one another to love
vid
lUOrtiS ;
25 Not leaving off the assejnbling of
ourselves together for worshipping
God, as the custom of some is who are
afraid of persecution from unbe-
lievers ; but exhorting one another :
and this so much the more^ as from
the signs of the times ye see the day
ajjproaching, in which the power of
your unbelieving brethren will be
broken.
26 For, if terrified by the evils
which attend the profession of the
gospel, lue renounce it contrary to our
conscience, after having attainted to the
knowledge and belief of the gQSptl^ there
remaineth to such persons no more sa-
crifice for sins ;
of one MS. only, read liere •ri^-aus, filth. See Mill. — The apostle
in this exhortatio.i referred to that confession of their hope of salva-
tion through Christ, which the primitive Christians made at b.jptism.
Ver. 23. As ye see the day approaching. The article in the Greek,
added to the word day^ shews that some illustrious day is meant 5
generally supposed to be the day of the destruction of the Jewish
state. That day the Hebrews saw approaching, by the appearing ot
those signs which our Lord had mentioned in his prophecy of the de-
struction of Jerusalem.
Ver. 26. — 1. If we sin wilfully after having received the knowledge
of the truth, <b'c. Many pious but weak Christians have been greatly
terrified by this text, not knowing that the apostle speaks not of wilful
sin in general, but of deliberate apostasy manifested by the apostate's
forsaking the Christian assemblies. For the description which the
apostle hath given ver. 29. of the wilful sin of which he speaks, agrees
only to deliberate apostasy, which, in the first age, v\as of so heinous a
2 nature
bHAP. X;
HEBREWS.
501
27 But some dreadful
expectation of 'yidgment, '
and a fiery a/iger which
shall devour the adversa-
28 (T/j) ^/ii/ one luJio
disregarded the laiu of Mo-
sesy died without mercy,
(Numb. XV. 30.) bi/ two
or three witnesses, Deut.
xvii. 6.)
29 Of how much sorer
i)unishment, * think ye,
shall he be counted worthy,
who hath trampled under
foot* the Son of God,
and reckoned the blood of
tlie covenant wherewitli
27 But some dreadful apprehension
of the judgment remaineth, and a
punishment by fire the effect of
God's anzer to devour all the adver-
ts
saries of God, whether secret or
open.
28 The justice of never pardon-
ing them who wilfully apostatize
from the gospel, will appear to you
Hebrews from this, That any one
ivho presumptuously disregarded the
law of Moses, though but a political
law, luas put to death luithout mercy^
if convicted by two or three ivit-^
nesses.
29 If so. Of hotv much sorer
punishment think ye shall he he counted
worthy^ ivhoy by wilfully renouncing
the gospel, hath trampled under foot
the Son of God as an impostor, and
reckoned his blood whereby the new
covenant was ratified^ and tlie apostate
nature that Christ declared he will deny the person before his Father,
who hath denied him before men, Matt x. 33.
2. There remaineth no more sacrifice for sins. As the apostle, in the
former part of the epistle, had proved that the sacrifices of the law were
all abolished, and that the only sacrifice for sin remaining is the sacri-
lice of Christ, it follows, as Pelrce justly observes, that apostates^ who
wilfully renounce the benefit of that sacrifice, have no sacrifice for sin
whatever remaining to them.
Ver. 27. — 1. But some dreadful expectation of judgment. Here, the
apostle lays it dov^n as certain, that God will not pardon sinners, with-
out some sacrifice or satisfaiction. For otherwise, it would not follow
from there remaining to apostates no more sacrifice for sin, that there
must remain to them a dreadful expectation of judgment. See Heb.
ix. 26. note 1.
2. And a fiery anger which shall devour the adversaries. This is an
allusion to the fire, that came out from the Lord, and consumed the
250 men, who in the rebellion of Korah, intruded themselves Into
the priest's office, Numb. xvi. 35. and whose destruction, is an em-
blem of tlie destruction of the wicked by fire, at the day of judgment,
2 Thess. i. 7, S.
Ver. 2D. — 1. Of JiQiv much sorer punishnient. The sorer punishment
which God will count apostates worthy of, is eternal death.
2. Trampled under foot. Trampling under foot is an expression of
the greatest contempt \ and also of rage and fury, Dan. vlii. 10. Isa.
Ixi'i. 3. LXX.
Vol. IlL 3 r 3,
502 . HEBREWS. Chap. X.
he wns sanctified, ^ an himself was separated to the worship
unclean thing, and hath of God, tJie blood of one justly cruci-
insulted the Spirit of fied ; and hath maliciously opjjosed the
Grace ? '^ Spirit, the author of the jniraculous
gifts.
30 For we know him " 30 The character of God makes
nvho hath said, (Deut. the punishment of apostates certain,
xxxii. 35.) Vengeance BE- For lue }e\KS knoiu how po-iuerful and
LONGETH to me, I will terrible he is, who hath said, Punisli-
repay ^ ' saith the Lord. * ment belongs to me, I will repay saith
3. The blood of the co\)cTiant^ wherewith he was sanctified. See Ess.
iv, 53. The covenant at Sinai, was made by sprinkling the book of
the lasv, and all the people, with the blood of the sacrifices which were
offered for its radfication. When thus sprinkled, the Israelites were
sancdfied, or separated from idolaters, to worship the true God. h\
hke manner, the new covejiant is made on our part, by our drinking
the symbol of the blood of Christ in the supper, which therefore he cal-
led his blood of the new covenant, Mark xiv. 24. and with that blood
Christians are sanctified, or separated to the worship of God. Of this
outward sanctification, or separation from heathens and infidels to be
the visible church of God, the apostate had partaken equally with
others. — Some commentators, however, not understanding In what
sense apostates are sanctified by the blood of the covenant, think the
apostle speaks here of Christ, ^vho they say was sanctified or separated
to his mediatorial offices by his own blood or death. But in this
I think they are mistaken. For Christ was made a priest after the
similitude of Melchizedec by the oath of God, long before he died,
that by offering himself as a sacrifice he might make atonement for
the sins of the world. Farther, as Christ was not made a priest by
his death, so neither was he made the mediator of the new covenant
by his death. That honour was not the necessary consequence of
his death j but it was bestowed on him by God as the reward of his
dying to procure the new^ covenant.— To conclude, there are some
who think the apostk in this passage speaks of the sanctification of
believers by their baptism, the water of which they say represents
the blood of Christ. But to this it may be replied, that no where else
in scripture is the water of baptism spoken of as an emblem of Christ's
blood.
4. Hath insulted the Spirit of Grace. The apostle means the Holij
Spirit, whose gifts were bestowed, in the first age, on believers for
the confirmation of the gospel. See Heb. vi. 4. — 6. Wherefore If
one apostatized in the first age, after having been witness to the mira-
culous gifts, much more after having possessed them himself, he
must, like the Scribes and Pharisees, have ascribed them to evil spirits :
than which a greater Indignity could not be done to the Spirit of
God.
Ver. 30. — 1. Vengeance belongeth to me, I will repay. Though
this was originally said of the idolatrous nations who oppressed the
Israelites, it was very properly applied by the apostle to apo-
states,
Chap. X. HEBREWS. 503
And again, (ver. 36.) The the Lord, And again, The Lord will
Lord [K^mi) Will judge * avenge his people of their oppressors,
his people. If so, will he not avenge his Son,
and Spirit, and the disciples of his
Son, of those who insult them ?
31 It is a dreadful 31 To fall into the hands of an
thing to fall into the enraged enemy is dreadful ; but // is
hands of the living God.' far more dreadful to fall i?ito the hands
of the living God^ whose power no
enemy can resist.
32 But call to remem- 32 Be not terrified by your per-
brance the former days, secutors ; but, to encourage your-
in which, being enlighten- selves, call to rememhrxince the former
ed, ye sustained a great dai/s, in which, being newly enlightened
combat^ of afflictions •, with the gospel, j/^ courageously j-«j--
tained, with God's assistance, a grie^
vous persecution from your unbelieving
brethren ;
33 Partly indeed, whilst 33 Partlij indeed, whilst ye were
states, being a (general maxim of God's government, according to
which he will act in all cases vvhere vengeance or punishment is
due.
2. Sailh the Lord. These words are neither in the Hebrew text, nor
in the LXX. translation : But they are added by the apostle, to shew
that they were spoken by God.— -Examples, of this method of quoting
the scriptures, we have Rom. xiv. 11. 2 Cor. vi. 17.
3. The Lord will judge his people. The context in the old testament,
leads to the explanation given in the commentary, ver. 3o. The Lord
shall judge his people^ and repent himself for his servants^ when he seetk
that their power is gone. Besides, in other passages, to judge, signifies
to avenge. Thus, when Rachel bare Dan, she said, Gen. xxx. 6. God
hath judged me. In like manner David : Psal. xUii. 1. Judge me 0 God,
and plead my cause against an ungodly nation.
Ver. 31 Hands of the living God. Commentators observe, that the
epithet of living, is given to God in this passage where his vengeance is
spoken of, to shew that as he lives for ever he can punish for ever ; a
consideration which adds to the terribleness of his vengeance.
Ver. 32. A great combat of afflictions. There were various persecu-
tions of the Christians in Judea •, particularly the great persecution
after the death of Stephen, Acts viii. 1. and Herod's persecution,
Actsxii. 1. Perhaps the apostle here refers to the persecution men-
tioned, 1 Thess, ii. 14. in which the Hebrews shewed great love to
their suffering brethren, Heb. vi. 10. — Their enduring this persecu-
tion with fortitude and patience, the apostle calls ttoXX/.v xBxYtanv, a
great combat ; to signify that the combat, which the disciples ol .Tesus
maintained against their persecutors, was more difficult and dangerous,
aud at the same time more honourablcj than any of the combats in the
games.
Ver. 34.
504
HEBREWS.
Chap. X.
ye were made a spectacle
both by reproaches aiid
afflictions ; and partly
whilst ye became compa
nions of
so treated.
them, who were
34 For ye even suffered
"with ME in my bonds/
and the spoiling of your
goods ye took ivith joy^
knowing in yourselves ^
that ye have a better sub-
stance in heaven, eveji a
permanent SUBSTANCE.
35 Wherefore, cast not
away your boldness, which
hath a great retribution.
made a public spectacle, (See 1 Cor.
iv. 9. note 2.) as malefactors in a
theatre, both by the reproaches cast on
you as atheists for deserting the in-
stitutions of Moses, and by the
afflictions which befel you on that
account ; and partly, ivhilst ye kept
company with and comforted them, lulio
ivere treated in the same cruel majifier.
34 For ye even suffered ivith me in
my bonds, both at Jerusalem and at
Csesarea, and the loss of your goods ye
took ivith joy, because ye - "were in-
ivardly persuaded that ye have a better
substance laid up fo'* you in heaven,
even a permanent substance which can-
not be taken from you either by force
or by fraud.
35 Wherefore, having formerly be-
haved so bravely, cast not aivay your
boldness now, as cowardly soldiers
cast away their shields, and run in the
day of battle ; which courage main-
tained to the end, will have a great
reward in heaven.
Ver. 34. — 1. Te even suffered ivith me in fmj bonds. To suffer with
others, is to feel grief on account of their sufferings, and to expose one's
self to trouble in relieving them. These charitable offices the Je'>vibh
believers perforrned to the apostle, during his two years imprisonmei.t
in Jerusalem, and in Caesarea. — The Alexandrian and Clermont MSS.
two of Stephen's MSS. and the St. Germ. Lat. read here to<; ^g5-«<o«5
ivith the prisoners. The Syriac version, hath Kt doluit "vohis propter eos
qui viiicti erant. Also the Vulgate, £"/ vinctis conipassi estis. This
reading Estius, Grotius, ^^'etstein, Mill, Bengelius, and others approve.
Nevertheless, as the common reading is supported by the greatest
number of ancient MSS. the other reading, though found in the MSS,
and versions above mentioned, is of the less authority that the Alex-
andrian, St. German, and some other copies, n-ere very early corrected
by the Vulsiate version, as was shewed, Gen. Pref. p. 3, 4. — For these
reasons I think the common reading is genuine, and ought to be re-
tained j especially as the other reading may have been introduced into
the Vulgate and other versions by some one in the early ages, who
thought St Paul was not the author of the epistle to the Hebrews.
2. Knowiiig in yourselves. This may be explained by Rom. viii.
16, n. — Or the translation may run thus: Knowing that ye have
for yourselves a^ better substance ; better goods and possessions, in
heaven.
Ver. 37.
Chap. X. HEBREWS. 5G5
36 Ye have need hoW" 36 Te must Jioivever have perse-*,
ever, of perseverance, (see verance as well as couragCj that ivhen
1 Thess. i. 3. note) that ye have done tJte nvill of God by en-
luhen ye have done the during to the end, ye may receive the
will of God. ye may re- accomplishment of Christ's promise^
ceive the promise. Matth. xxiv. 13. to save you from
your enemies.
37 For yet a very little 37 The persecution will not last
while, and he luho is com- long. For, to use the words of Ha-
ing^ will come, and will bakkukii. 3. in a very short time , he
not tarry. ivho is coming, nvill come and destroy
the Jewish state, and will not tarry ;.
and then your brethren shall cease
from persecuting you.
38 Now the just hy 38 Live in the firm belief of
faith, shall live,"- (K^ci these things, for (Hab. ii. 4.) The
Ver. 37. He who is coming will come. Tliougli the apostle In this
verse uses some words of the prophet Habakkuk, chap. ii. 3. he
doth not introduce them as a quotation from him containing a? pro-
phecy of any coming of Christ. This being the case, the commen-
tators might have spared the pains they have taken to shew that
these words, as they stand In Habakkuk, may be interpreted of
Christ's coming to destroy Jerusalem. In the passage where they
are found, the prophet exhorted the Jews to trust in God for de-
liverance from the Chaldeans, by putting them In mind of the faith-
fulness of God in performing his promises concerning the continu-
ance of their nation, and of his power to preserve them during
the Babylonish captivity, and to restore them to their own land.
Wherefore, as the faithfulness and power of God are a source of conso-
lation, to w^hich good men at all times may have recourse in their
distresses, the apostle might with great propriety apply Habakkuk's
words, by way of accommodation, to Christ's corning to destroy
Jerusalem and the Jewish state. Christ had promised to come for
that purpose before the generation then living went off the stage.
Now as the believing Hebrews could entertain no doubt of his
faithfulness and power to perform his promise, the apostle to en-
courage them to bear their afflictions with patience, very fitly put
them in mind of that event, in the words of the prophet Habakkuk,
because it assured them that the power of their persecutors would
soon be at an end. — It Is observed by commentators, that o sg^o-
|t6iy«?, he who is coming, is the appellation given by the Jews to Messiah,
Matth. xi. 3. art thou he o i^y^oMvoq who should come .^ or look we for
another .? --Matth. xxi. 9. Blessed is he o i^Z'^tavo^, ivho cometh in the
name of the Lord.
Ver. 38. — 1. iVoiu the jusl hy faith shall live, &c. See Rom. I. 17.
note 3. — In Habakkuk the ^z'i^^g&is, Hinne gnuphla lojasher naphsho
ho, vet%addick bee?jiunatho jihje ; which our translators have rendered
thus : Behold the soul which is lifted up, is not upriglu within him ; hut
the
506 HEBREWS. Chap. X.
txv) But if he draw hach^ just by faith shall live. But if he
iTiV soul ludl not be well draw back^ if he loseth his faith,
pleased with him.* God's soul will not be we/ pleased with
him.
39 But we are not of 39 But I am persuaded, we are
them who draw back un- not of the number of those who dranxr
to destruction, but of faith back from Christ, unta their own
(:<? 7ri^i7coiy)a-iv -^vx^g) to the destruction ; but of those who hve
salvation of the soul, by faith so as to obtain the salvation of
Matth. X. 39. the souK
the just shall live hij his faith. Pocock however affirms, that the apostle
hath given the true translation of the passage j for one of the senses
of gnuphla is, he who faints. Thus Jonah iv. 8. vejathgnole/jh^ signifies;,
he fainted^ or his spirit witlidrew. — Isaiah li. 20. My sons (gnullepha)
have fainted. Farther, he observes that Jashnr, among other things,
signifies to please ; and that the LXX. have translated it by the word
a^'i<ryMv, to please, Numb, xxiii. 27. and elsewhere. See Kircher's Con-
cord. According to these remarks, the passage may be translated as
the apostle hath done: Behold he who faints^ (So vTroT-iXr^ruk signifies.
Scapula) shall net please his (God's) soul. But the just by his faith shall
live.'—iw this passage, the prophet, as well as the apostle, speaks of the
efficacy of faith to support and comfort a man under temptations and
afflictions, in such a manner that he neither faints in the combat, nor
withdraws from it. See Rom. i. 17. note 3.
2. My soul will not he well pleased with him. In Habakkuk's pro-
phecy this clause stands before the clause, The just by faith shall live.
But the apostle altered the order of the clauses for the sake of sub-
joining the observation in ver. 39.
CHAPTER XI.
View and Illustration of the Matters contained in this Chapter,
'"pHE apostle in the end of the foregoing chapter, after men-
tioning the persecutions to which the Hebrews were expo-
sed, had comforted them by suggesting a remarkable saying of
^he prophet Hubakkuk : The just by faith, shall Hve. In this
chapter he illustrates that saying, by bringing into the view of
the Hebrews examples from their own scriptures, of persons who
by a strong faith in God and irt his promises, resisted the great-
est temptations, sustained the heaviest persecutions, were preserv-
ed in imminent dangers, performed the most dilficult acts of obe-
dience, and at length obtained a distinguished reward. This
beautiful discourse, therefore, m.ay be considered as an animated
display
Chap. XL HEBREWS. View. 507
display of the triumphs of faith over the allurements and terrors
of the v/orld.
And ilrst of all, to shew that this noble grace of faith Is at-
tainable by men in every age and country, the apostle tells us
that it consists in such a firm persuasion of the things which God
hath declared and promised, as clothes them with an evidence
equal to that of sense, ver. 1 . — and as examples of this faith in
the declarations of God, Abel^ Enochs and Noah are mentioned,
who were all so firmly persuaded of the truth of the things made
known to them by God, that they regulated the whole tenor of
their lives by them, ver. 3. — 7. — ^-Next, as an illustrious exc'.mple
of faith in the promises of God, the apostle mentions Ahrahamy
who left his native country and kindred at God's command, and
set out for a land v/hich he was afterwards to inherit, not know-
ing whither he was going. And being come into the promised
country, he lived there ail his life, with his children Isaac and
Jacob, the joint heirs of the same promise, as in a land be-
longing to other people, because he knew that it was pro-
mised to him chiefly as the type and pledge of a better
country, ver. 9, 10. — In like manner Sarah, Abraham's wife, to
whom God promised, that she should be the mother of nations^
lived long in the faith of that promise, though it was not per-
foHTied to her till she was ninety years old, when she brought
forth Isaac, who became the father of children innumerable, ver.
11, 12. — All these patriarchs died, without receiving the country
that was promised to them, yet they died in the faith that
they should receive it ; and by confessing themselves strangers
and pilgrims on the earth, they declared that in the promise they
looked for a better country than Canaan, even an heavenly coun-
try : consequently that they expected to be raised from the
dead, to enjoy that better country. See Essay v. Section S.
art. 4. vpr. 13. — 16. — Moreover, Abraham when tried by the
command to offer up Isaac, the very son for whom he had v/ait-
ed so long, and by whom he was to have the numerous seed,
obeyed without hesitation, firmly believing that after his son
was burnt to ashes on the altar, God would raise him from
the dead, ver. 17. — 19. — The same Isaac, and his son Jacob,
and his grandson Joseph, when dying expressed the strongest
faith in the promise of God. Particularly Joseph did so. For be-
fore his death, he commanded the Israelites at their departure
from Egypt, to carry his bones with them into Canaan, ver. 20,
—'22.
Farther, the apostle describes tlie faith of the Israelites in
Egypt ; and especially of Moses, who, although educated in the
court of Egypt, when he came of age, through the faith which
he had in God's promises to Abraham and to his seed, refused to
be
508 View. HEBREWS. Chap. Xl"',
be called any longer the son of Pharaoh's daughter, and thereby
at once renounced all the grandeur and pleasures of the court
of Egypt, which as the son of Pharaoh's daughter he might have
enjoyed ; chusing rather to be evil treated with the people of
God, than to enjoy the temporary pleasures bf sin, ver. 23. — 26.
By faith, Moses carried the Israelites out of Egypt, not afraid of.
the wrath of Pharaoh, who pursued them with the armies of
Egypt, ver. 27. 28. — By the same principle, the Israelites were
emboldened to pass through the Red Sea, which the Egyptians
essaying to do, were drowned, ver. 29. — And with respect to
^ the Israelites who entered into Canaan, although their fathers
disbeheved and disobeyed God in the v/ilderness, they went
round Jericho sounding their trumpets, in the firm faith that the
walls thereof would fall down by miracle, according to God's
promise, ver. 30. — By faith also, RaJiab received the Israelitish
bpies in peace, and did not perish with the unbelievers, when
Jericho was sacked, ver. 31.
Many likewise of the Israelitish judges^ prophets^ and k'uigs
were most remarkable for their faith. But because to speak of
every individual separately, would have been tedious, the apos-
tle introduces them in one group -, and in a noble strain of elo-
quence, celebrates their fortitude, their victories, and their re-
wards, all obtained through the influence of their faith, ver. 32.
— 34. — ^Not forgetting to mention some wometi whose faith was
honoured with particular marks of the divine approbation, ver.
35. — And having thus praised the ancient worthies, for the great
actions which they performed through faith in God and in his
promises, and for the signal deliverances which they obtained,
the apostle speaks with equal rapture, of the reproaches, afRic-
tions, persecutions, tortures, and deaths, which others, in later
times, endured for the sake of religion ♦, so that they were as il-
lustrious for their passive, as the former were for their active
virtues, ver. 35. — 38.
His animated description St. Paul finishes, with observing that
the patriarchs, and kings, and prophets, and righteous men,
whose heroic actions, and suffering virtues, and great deliverances,
he had celebrated, have not yet obtained the promised inherit-
ance. But he accounts for the delay, by informing us that it is
God's intention to reward the whole spiritual seed of Abraham
at once, by introducing them all in a body into tlie heavenly
country, after the resurrection and judgment ; because in this
open manner to put them in possession of the inheritance, in
the fiiith of which they lived and died, will render the dispensa-
tions of God to mankind, and his power and veracity in the per-
formance of his promises, most illustrious in the eyes of the whole
universe, ver. 39, 40.
This admirable discourse, though more immediately designed
for
Chap. X. HEBREWS. View. 509
for the instruction and consolation of the Hebrews, is most valu-
able on account of its use to the church in every age. For in the
first place, By putting us in mind, that Abel was declared a righ^
teous person by God himself, that Enoch pleased God, and that
Noah became an heir of the righteousness ivJiich is hy faith, we are
taught that the justification of mankind by faith, did not begin
in Abraham ; but was the method appointed for the salvation of
sinners, from the beginning of the world. — Secondly, By shew-
ing that faith hath for its object, not the discoveries of revela-
tion alone, but the manifestations also of the will of God, made
by reason and conscience, the apostle hath displayed the Catholic
nature and influence of faith, and hath taught us, that men of
all ages and countries, and under all dispensations, may obtain
sucii a degree of faith as is pleasing to God. This instruction
.was very necessary to those of the Hebrews, who were unwilling
to allow that the Gentiles might be saved by faith, without obedi-
ence to the law of Moses. — ^Thirdly, by celebrating the great
actions and sufi'erings of the ancients, the apostle hath taught us,
that faith is by no means an inoperative speculative belief of the
doctrines, whether of natural or of revealed religion, but an ac-
tive principle, which leads to the greatest fortitude in doing,
and patience in suffering every thing which God commands : in
which account of faith, Paul is supported by James, who hath
in so many words taught that Faith without ivorks is dead. —
Fourthly, By calling faith the confidence of things hoped for, and
the evidence of things not seen, we are taught, that it is faith which
gives to the invisible and distant things of the life to come, set
forthin the promises of God, the power of operating upon our mind,
as if they were actually present to our senses. — Lastly, From the
account here given of the faith of Abraham, and of his immedi-
ate descendants, we learn, that these ancient patriarchs knew
that the promise of giving to Abraham a7id to his seed all tlu land
of Canaan for an everlasting possession, was a promise, not of the
earthly country alone, but of a far better country, even an hea-
venly, of which the earthly country was only a type and pledge ;
and that as they ail died in the firm expectation of inheriting that
better country, they died in the belief of their resurrection from
the dead. Wherefore the views and expectations of the people
of God, even in the most ancient times, though not so full and
clear, were not in substance different from the views and expec-
tations, which believers now entertain through the more perfect
revelation of the gospel.
Vol. III. 5 IT NE^y
510 HEBREWS. Chap. XI.
New Translation. Commentary.
CHAP. XI. 1 Now 1 Now the faith of the ]ust who
faith is the (y^res-ao-/?) con- shall live, is the firm j)er suasion
Jidence^ of things hoped of the reality of the blessifigs hoped
for,* AND (5A^v;^i(t^) the y^r in consequence of God's promise,
evidence' of things not and tJie evidence of the matters of fact
seen."*^ not seen^ which revelation informs us
have happened, or are yet to happen
in the world.
2 (rǤ, 97.) And for 1 And for this faith the ancients,
this (7rg£cr€uT5^o<) the anci- namely Abel, Enoch, Noah, Abra-
ents'^ ivere horn witness to ham, and the rest, were born witness
BT God. to hy God, as justified and accepted
persons.
Ver. 3. — 1. Faith is the corijrdence. So our translators have rendered
the word vTco'^attrn;, Heb.iii. 14. But the Greek commentators ta kin cr
the word in its etymological meaning, explain the clause thus :
Faith gives a present subsi'-tence to the future things which are hoped
for.
2. Things hoped for ; nam.ely, the immortality of the soul, tue
resurrection of the body, the creation of the new heavens and the
new earth, the introduction of believers into the heavenly country, and
their possessing its joys for ever.— Here it is proper to remark, that
hope hath for its object only the things promised. Whereas besides
these, faith hath fpr its objects all the declarations of God concerning
things not seen.
3. And the evidetice. The word zXiy^o^ denotes a strict proof or
demonstration ; a proof which thoroughly convinces the understanding,
and determines the will. The apostle's meaning is that faith answers
all the purposes of a demonstration, because beinp- founded on the
veracity and power of God, these perfections are to the believer com-
plete evidence of the things which God declares have h:^ppened, or are
to happen, houever much they may be out of the ordinary course of
nature.
4. Of things not seen. These, as distinguished, from the things hoped
for, are the creation of the world without any prcrexisting matter to
form It of J the destruction of the old world by the deluge, ver. "7.
The glory which Christ had with the Father before the world began,
hi? miraculous conception in the womb of his mother, his resurrection
from the dead, his exaltation in the human nature to the government
of the universe ; the sin and punishments of the angels, &c. All
which we believe, on the testimony of God, as firmly as if they were
set before us by the evidence of sense.
Ver. 2. The elders. U^^i^'lvn^et here, doth not denote an office, as
in some other places of scripture, but merely persons who lived in
ancient times. In this sense the Avord is used, Matth. xv. 2. Mark
vii. 3.5,
^ Ver. 3.
Chap. XL HEBREWS. 5 1 1
3 By faith we ttnder- 3 By faith in the divine revela-
stand that the worlds* tions lue understand that the ivorlds
were jwror/ziff^:'^* by the ivere produced by the command of God
command^ of God, so that from nothing, so that the things
the thinp-s which are seen, luhich are seen ; the things which
were not made of things compose this visible world ; ivere not
which ^//V/ appear.'^ made of things luhich then did exist y
but without any pre-existent matter
to form them of.
Ver. 3. — 1. We understand that the worlds. Ta? a^&'v^?, literally, j-^-
tuia^ the age?. See Eplies. ii. 2. note 1. But the subsequent clause,
JO ij^at the things which are seen were not made of things which did ap-
pear^ determines its signification to the material fabric of the worlds,
comprehending the sun, moon, stars, and earth, (called by Moses the
heaven and the earth, Gen. i. i.) by whose duration and revolutions,
time, consisting of days, and months, and years, and ages, is mea-
sured.
2. Were produced. K5er»}^r((7Si«<. Although jiosTrf^T/^siy properly
signifies to place the parts of any body or machine in their right order,
Ephes. iv. V2. note 1. it also signifies /(/ make ox produce mxv^Vj . Thus,
Heb. X. 5. S^Mift KciTVi^Ti7u ^oiy Thou hast made a body for //2£'.— Matth,
xxi. 1(5. Out ot the mouths of babes and sucklings >cxrn^ri7M cuvov^ thou
hast produced praise^ That in the passas^e under consideration this
word is used to express, not the orderly disposition of the parts of the
universe but their production, is plain from what follows in the versj?.
See note 4.
;-]. By the command of God. VAuxn Bm, See Luke v. 5. Malth. iv. 4.
where ^»««, a word spoken, signifies a command. Farther, g>!,4tjs is no
where in scripture used to denote the Son of God. His proper tiulo is,
'O Asyo^, the word. — That the worlds were made by the command of
God, is one of ihe unseen things which cannot be known but by re-
velation. It is therefore supposed that the apostle refers here to Gen.
i. 3. 6". where God said, Let there be light and there was light, &c. and
to Psal. xxxiii. 0.9.
4. So that the things which are seen were not made of things which did
appear. 'I'his is a literal translation of the original, which ini con-
struction stands thus : s<j t« xoc fiXi7roui'./cc f/y/i yjyoi^yat £« (potiyofAivuv. But
Hnllet, in his additions to Peirce's notes on the Hebrevv's, thinks the
passage should be translated, to tlie end that tiie things which are seen
ijmy not ha^ue .heen^ that is, may not seem to have been, of t lungs that
do appear. The two translations differ chiefly in this, tliat the second
one represents the ivorlds as produced by the word of God for the pur-
pose of shewing that the tilings which are seen^ were not made of tJungs
which do appear ; that is, were not made of matter which existed beiore
the worlds were produced by the word of God : Whereas, the transla-
tion which I have given, represents the same truth as following from
the worlds being produced by the word of God j but ^vith this advan-
tage, that it does not require the elliptical supplement to the words fAA
yiy^vivAi found in Hidlel's tr^nshtion. Bciides, it is equally literal with
his.
512 HEBREWS. Chap. XL
4 By faith' AbelofFer- 4 Bt/ fa'itli^ by rightly under-
ed to God more sacrifice'^ standing and beheving what was
his. For n<; to with an infinitive doth not always mark the end for
which a thing is done, but sometimes expresses the consequence of a
thing's being done.— And with respect to the word (pxtv6f,'Avay, seeing it
is the participle both of the present and of the imperfect of the indica-
tive, it signifies, w/n'ch did appear : and should be so translated in this
verse, because it clearly represents the apostle's meaning to be as fol-
lows. By revelation we understand that the worlds^ namely, the Sun
Moon and Stars with the earth and its appurtenances, were brought inio
being by the word of God. So that the things which are seen, the worlds,
ivere not made of things which did appear before they ivere made j that
is, the worlds which we see were not made of matter which had e lifted
from eternity, but of matter which God created and form.ed into the
things which we see ) and having formed them, he placed them in the
beautiful order which they now hold, and impressed on them the mo-
tions proper to each, which they have retained ever since. -This ac-
count of the origin of things given by revelation, is very different from
the cosmogony of the heathen philosophers, who generally held
that the matter of which the worlds are composed is uncreated and
eternal : consequently being independent of God and not obedient to
his will, they supposed it to be the occasion of all the evil that is
in the world. But revelation, which teaches us that the things which .
are seen were not made of matter which did appear before they were
made, but of matter which God then brought into existence, by thus
establishing the sovereignty of God over matter hath enlarged our
ideas of his power, and strengthened our faith in his promises concern-
ing the felicity of good men in the life to come. For the creation of
the new heavens and the new earth, and the glories of the city of the,
living God, do not to their formation require more power, than the
creation of the present universe j and therefore, if we believe that the
worlds were formed by the word of God from nothing, every other ex-
ercise of faith will be easy to us.
Ver. 4. — 1. By faith Abel offered. The apostle's afErmalion that
Abel offered his sacrifice by faith, implies that he offered it by divine
appointment : and being a sacrifice of the firstlings of his fioch, it was
not, like Cain's a eucharistical sacrifice, but a sacrifice for sin j the sa-
crifices of beasts being commonly offered as sin offering^;.
2. Offered to God TrXnovoi ^va-twj more socrifce. In this translation I
have followed the critics, who tell us that TrMicm in the comparative
degree signifies ?7iQ?-e in number, rather than more in value. x\ccording-
ly they observe, that notwithstanding Cain ought to have offered a sin-
offering, he brought only of the fruit of the ground an offering to the
Lord, which was no proper sacrifice. But Abel, he also brought of the
frstlings of his floch, and of the fat thereof ^ that is, besides the fruit of
the ground which was one of his gifts mentioned in the following verse,
he also brought the fattest of the firstlings of his flock : So that he of-
fered a sin-offering as well as a meat-offering : and thereby shev.ed both
his sense of the divine goodness and of his own sinfulness. Whereas,
Cain having no sense of sin, thought himself obliged to offer nothing
bet
Chap. XI. HEBREWS. 513
than Cain, on account of said, concerning the seed of the wo-
which he luas testified to he man's bruising the head of the ser-
righteous. ^ God testify- pent, Abel offered to God more sacri-
ing THIS upon his gifts •/ fice than Cain : For with an humble
{>ccc(,2l2.) and so by it, penitent heart he oitered a sin-offer-
{ccTTo^xviuv^ \6-)tJiough6.ii?id, ing, on account of luhich lie zu as de-
he Still speaketh. ^ c/ared to be righteous ; God testifying
this upon his gifts ^ and so by that sacri^
fice^ though dead^ Abel still speaketh
recommending to us repentance, hu-
mihty, and faith.
5 By faith' Enoch was 5 By faith Enoch having Uved in
translated, that he might a continued course of piety, ivas
not see death, and was translated in the body, from this
but a meat-offering j and made it perhaps not of the first fruits, or of
the best of the fruits.
3. Testified to he riglitesius. In this character of Abel Paul had our
Lord's expression in his eye, Matth. xxiii. 35. the blood of righteous
Abs/.
4. God testiffing this upon Ins gifts. V7e are told, Gen.iv. 4. That
the Lord had respect to Abel^ and to his offering. 5. But to Cain^ and
to his offering he had not respect. And Cain zvas very wroth. Moses
does not say, in what manner God testified his respect to Abel
and to his offering ; but from Cain's being very wroth, we may
believe it was by some outward visible sign. Wherefore, as in
after times God testified his acceptance of particular sacrifices, by
sending down fire upon -them, Gen. xv. 17. Levit. ix. 24. Judg.
vi. 21. we may suppose it was In that manner, he testified Abel's
righteousness upon his offering.— God's acceptance of Abel's sin-
offering, is a proof that propitiatory sacrifice was of divine appoint-
ment, otherwise his offering being luill worship, must have been of-
fensive to God, and rejected. Besides, as Hallet observes, flesh not
being permitted to men till after the flood, Abel must have thought It
unlawful to kill any animal, unless God had ordered it to be killed as a
sacrifice.
5. He still speaketh. Hallet thinks the apostle alludes to Gen Iv.
10. where God saltb to Criin, The voice of thy brother'' s blood crieth unto
mtfrom the ground. And that the meaning Is, Abel's blood still crieth
for vengeance against all murderers, and especially against those
who persecute good men to death for righteousness sake : which
was Cain's sin. But 5<' <ttyT»^ cannot stand for »if/,xr6;, which is a
neuter word, but for ^uvia^ ; by that sacrifice Abel though dead still
speaketh.
Ver. 5.— 1. By faith Enoch. Moses, by telling us that Enoch walk-
ed with God^ shews us that his faith consisted in an habitual recollection
of the being and perfections of God, and in a constant sense of the di-
vine presence. See ver. 27.
2. And was not found. This implies, that Enoch was privately
translated
514 HEBREWS. Chap. XL
not found,* because God earth the habitation of sinners, to
had translated him ; for heaven, that he might ?jot see deathy
before his translation it and ivas not found because God had
'zurtj-^^/Zz/fa/ that he pleased translated him on account of his sin-
God. ^ gular virtue. For before- his tratisla-
tion it luas testified by Moses that he
walked luith God.
6 But without faith ' it 6 But without faith it is impossible,
translated, as Elijah afterwards was, 2 Kings ii. 17. and that his re-
lations and friends searched for him, but did not find him.-- -The place
to which these good men were translated, is not told. But their
translation in the body is recorded for an example, to assure believers
that in due time they also shall liv^e in the heavenly country, in the
body.— Enoch's translation by faith is mentioned by the apostle, not to
raise in believers an expectation of being translated into heaven, as
he was, without dying, but to excite them to imitate his faith,
in the assurance of being admitted into heaven in the body after the
resurrection.
3. For before his translation it was test fed that he pleased God.
The apostle's account of Enoch is formed on Gen. v. 24. Enoch
walked with God, and he was not, for God took him, which the LXX.
have thus rendered, Kxi ivYi^i^ri^iv Ey<y;y^ tw 3-ia kxi hk Iv^nDciTc, otort
t(.iTiBr,x.-iV xvTcv 0 ^iog : And Enoch pleased God and was not found, be-
cause God had tratislated him. This rendering the apostle hath
adopted, because although it be not literal it is sufficiently exact.
For 1. The Hebrews expressed that virtuous conduct in men Avhich
is pleasing to God by the phrase of their walking with God ; as we
learn from the account which Moses hath given of Noah's walk-
ing with God, Gen. vi. 9. Noah was a just man and perfect in his
generations, and Noah ivalked with God. Wherefore, when the
apostle tells us it was testified of Enoch before his translation that he
pleased God, he in eflfect repeated Moses's testimony, that before his
translation Enoch walked with God.—-!. The LXX. by saying,
Enoch was iiot found because God had translated Iwn, have only com-
pleted the elliptical expression, he was not, which Moses hath used :
he was not found on earth.— 3. Moses by saying God took hm, plainly
means that God took Enoch away from the earth in the bofiy. This
the LXX. and the apostle have very properly expressed by the
phrase, translated him. — To fit Enoch for his new state, his body,
no doubt, was changed in the manner the bodies of the right-
eous will be, who at the second coming of Christ are alive on the
earth.
Ver. 6.— 1. But without faith, h'c. The apostle, after his account
of Enoch's pleasing God, adds, But without faith it is impossible to please
God, to shew, that though no particular revelation is mentioned, which
Enoch is said to have believed, yet from Pvloses telling us that he ^valk-
ed with, OT pleased God, it is certain that his faith in the doctrines of re-
ligion discoverable by the light of nature,- and which are mentioned
in this verse, must have been very strong, since it led him habitually to
walk with God so as to please him.
2. Must
Chap. XL HEBREWS. 515
IS impossible to please in any dispensation of religion, to
God. For he luho luor- please God. For he luJw %vcrshippeth
shippeth God, must believe God acceptably, must believe that he
that he is, and that he exists, and that he will reward all
is a reward er of them who them ivho sincerely nvorship and obey
diligently seek him. * him, and who persevere in piety and
obedience to the end of their life.
7 By faith Noah, when 7 Bij faith Noah, when he received
he received a revelation (see a revelation, concerning the destruc-
Heb. viii. 5. note 2.) con- tion of the world by a deluge, a
cerning things not at all thing which no man had ever seen^
seen, (ver. ].) being seized being seized with religious fear, pre-
with religious fear, pre- pared an ark, according to God's
pared an ark * for the sal- command, for the saving of his fa-
vaticn^ of Ills family, by mily, by which religious fear he con-
which'^ he condemned demned the inhabitants of the old
the world, "^ and became world, to whom, without success,
2. Must believe that he is, and that lie is a reward er of them who dili-
genthj seek him. By representing the existence of God, and his govern-
ment of the world as objects of faith, the apostle hath taught us, that
the truths of natural religion, are equally the objects of faith, with the
truths of revelation. And his doctrine is just. For the evidence by
which the truths of natural religion are supported, being of the
same kind with the evidence which supports the truths of revela-
tion, namely, not demonstrative but probable evidence, the persua-
sion produced by that kind of evidence in matters of natural religion,
is as really faith as the persuasion which the same evidence pro-
duces in matters of revelatio,n.— Farther, the faith or persuasion of
the truths of natural religion, which men attain, being as much the
effect of attention, impartial search, and prayer, as the faith which
they attain of the truths of revelation, it is as much a matter of
duty and as, pleasing to God, as the faith of the truths of revela-
tion. See the View prefixed to Rom. ii. paragr. 10. and Essay vi.
sect. 3.
Ver. 7.— 1. Prepared an ark. Hallet thinks the ark, whose bottom
was flat and which had no helm, was conducted by the same extraordi-
nary providence which sent the deluge ; and perhaps by the ministry of
angels.
2, For the sahotioti of his family, u^ c^t^sxv. Here sakation, de-
notes a temporal deliverance.
3. By which, Ai *sg. 'J'he gender of the relative, permits It to stand
either tor Noah's j(</////, or for the ark which he prepared. Estlus, fol-
lowing Erasmus and the Greek commentators, understands it of the
ark : By which ark, he not only saved his family, but condemned the
world. But 1 rather suppose jjj, refers to gyA«/?;/aj, the noun included
iu the verb 6t;Xrt/3<5s<?.
, 4. He condemned the world. Persons are said to condemn those
against whom they furnish matter of accusation, and condemnation. See
Tit.
516 HEBREWS., Chap. XL
an heir' of the righteous- he preached the revelation which
ness which is by faith. had been made to himself, (2 Pet.
ii. 5.) and became an heir of the rights
eousness of faith ; of which his tem-
poral deliverance was a pledge. See
Ess. vi. sect. 3. ,
8 By faith Abraham, 8 By faith in the divine promises
ivhen called^ to go out Abraham when called to go out from
into a place which he his kindred and country, namely Ur
should afterwards receive of the Chaldees, into a land which
as an inheritance, obeyed, he should afterwards receive as an in-
and went out, * not know- heritancCf obei/edy and relying on the
ing wliither he was going, power and veracity of God went
Guti although he did not knoiu the
country to which he uas going; nor
vxdiether it was a good or bad
country.
9 By faith he sojourn- 9 By believing that Canaan was
ed in the land of promise, promised to him and to his seed only
Bj belonging to others, dwel- as the type of a better country, he
ling in tents ^ with Isaac acquired no possessions in Canaan,
Tit. ill. 11. It seems the antediluvians, to vrhom Noah preached the
revelation which had been made to him concerning the destruction of
the world by a deluge, 2 Pet. ii. 5. instead of being moved with fear,
turned the whole into ridicule.
5. And heco.?ne an heir of the righteousness v:hich is hi/ faith. This I
think shews that A<' j^j, in the former clause, does not mean bi/ which
ark : For the apostle would hardly say that Noah h/ the ark, became an
heir of the righteousness which is by faith. He became an heir of
that righteousness by his religious fear, which led him to build the ark.
— H^/r here, s\gnmts possessor of the righteousness by faith. — The faith
of Noah is proposed for our imitation, to as-ure us that they who be-
lieve and obey God, shall be safe in the midst of a fallen world, while
the wicked shall be condemned and destroyed.
Ver. 8. — 1. Abraham when called. This call is not irientioned in
the'history. Yet it is certain that Abraham left Chaldea by the call
of God. For God said to him, Gen. xv. 7. I am the Lord that brought
theeoutofUroftheChaldees. Wherefore, our translation of Gf n. xii.
1. is just y Now the Lord had said to Abraham, (b'c.
2. Obeyed and went out. The obedience of Abraham teaches us to
be willing to depart from this world at God's command, though igno-
rent of the world we are going to ; j 'edging it sullxcient that we know
it is a countrv, which God has promised as the inheritance of his peo-
pie.
Ver. 9. Dwelling in tents with Isaac and Jacob. 1 he apostle does
not mean, that Abraham, Isaac and Jacob, dwelt together in one fa-
mily and one place, all the time they were in Canaan ^ for at the time
Jacob was born, Abraham and Isaac had separate habitations. But he
2 means
Chap. XL HEBREWS. 517
and Jacob, the joint heirs except a burying place, and built
of the same promise : no houses there, but sojourned in the
land nvhich nvas promised to him as
in a country belonging to others^ dnvel-
ling in moveable tents nvith Isaac and
Jacob, the joint heirs cf the same iwo-
mise :
10 For he expected the 10 For he expected the city having
xity ' having foundations, firm foundations ; of luhich city the
(vii) of luhich CITT the builder and lawgiver is God : conse-
builder and Q/^^m^yoq) quently a city more magnificent and
ruler'- is God.' happy than any city on earth.
means that, while in Canaan, they all dwelt in tents. — By applying
this observation to Isaac and Jacob, as well as to Abraham, the apo-
stle praises their faith likewise. For since Canaan belonged to them
as joint heirs with their father, by dwelling there in tents as sojourners,
they shewed, that they also knew the true meaning of the promise, and
looked for a better country than Canaan.
Ver. 10.— 1. He expecied the citij. The city which Abraham ex-
pected, was that promised Gen. xxii. 17. Thy seed shall possess the gale
(the city) of his enemies. Now, as the promises had all a figurative, as
well as a literal meaning, the enemies of Abraham's seed, were not the
Canaanites alone, the enemies of his natural seed, whose cities were
given to them by this promise *, but the enemies of his spiritual seed,
the evil angels, by whose temptations sin and death have been introdu-
ced and continued among mankind. If so, the gate or city of their ene-
mies, which Abraham's spiritual seed is to possess, stript ot the meta-
phor, is the state and felicity from which the evil angels fell. This
city4fijnentioned, Heb. xii. 22. under the name of the heavenly Jerusa-
lem : and by the description there given of it, we learn that believers,
after the judgment, shall all be joined in one society or communiiy
with the angels, called a city which hath fir m foundations , because it is
a community which is never to be dissolved.
2. Of ti)h}cli city the builder and ruler. The word ■z-£;^ii'/Ti}?, translated.
builder, denotes one who constructs any house or machine \ an ar-
chitect. . But the other word ^>i^.<a§70?, signifies one who forms a peo-
ple by institutions and laws. Hence the expression in Aristot. Polit. 2.
^ym^m^yoi tuv vcunv. Or, because they were called ^Yi^inQyoi, by the
Greeks, who were set over the people, and managed their affairs, the
apostle joins this term to the other, to shew that God is both the found-
er and the ruler of that great community, of which the spiritual seed
of Abraham is to make a part.
3. Is God. From God's being both the founder and ruler oi the city,
which the seed of Abraham are to possess, it may justly be inferred
that the glory, security, privileges, and pleasures of their state, are such
that in comparison of them, the advantages and security found in any
city or commonwealth on earth are nothing, and but of a moment's
duration.
Vol. III. 3X Vcr. II.
518 . HEBREWS. Chap. XT.
11 i>j/ fdith f 7 Yv; Sarah 11 Bij faitJi In God's promise,
herself' received strength even Sarah herself^ though at first
for the. conception of seedy'' she thought the matter impossible,
and brought forth ivJicn received strength for the conception of
jjast tJie time of age^ be- seedy and brought forth a son luhen
cause she judged him past the age of child bearing j because
faithful who had pro- she at length attained the strongest per-
mised. suasiony of the faithfulness and power
of him u ho had promised her a son. .
12 ^/7 J therefore ///^r^ 12 And thereforcy by her, there
sprang from one, (t<x;, sprang from oncy namely Abraham,
219.) ivho luas dead'- TO %-Jio on account of his great age ixas
Ver. il.--I. Bif faith even Sarah herself h-'c. Though Sarah,
standing behind the Lent door, laughed when she heard the angel, whoni
she took to be a man, say she should bear a son, as thinking the thing
impossible at her time ot life : Yet when he made her sensible he was
an angel, by discover'ng what she had said within herself on thai oc-
casion, and by promising to return to her according to the time of life,
she no longer doubted, but firmly believed God's promise. Hence the
propriety of the expression, By faith even Sarah herself
2. Strength for the conception of seed. Etc >ti«T«/3oAg» crTrggttarfic. The
Greeks used the word Ko(.^et.^6M^ to denote the throwing of seed on the
earth, or of stones into the foundation of a building. Hence the phrase,
Hcb. iv. 3. ctTTo xxrx^oX/ii; K07f^ii,from the foundation or formation of the
world. Sarah obtained strength for receiving and nourishing seed,
thrown into her v.omb. Wherefore, the phrase •<; Kxrcc^oXv.v ffTn^^y^aTCi,
which literally signifies, j^r throwing in of seed, is properly translate J,
received strength for the conception of seedy Vulg. In conceptione seminis.
Ver. 12. Of one who was dead to these matters. K«/ luvret,, is an At-
ticism which m.ust be resolved by supplying the preposition tt^o?. See
2 Cor. ii, 16. — To the apostle's account of Abraham, it is objected,
that he had many children after this by Keturah. But we may sup-
pose with'Hallet, that in giving the history of Keturah, Moses, as in
other instances, and as is often done by the best historians, did not ob-
serve the order of time j but gave an account of Sarah and Isaac
as the principal persons, and finished his account of them before he
spake of Keturah and her sons. On this supposition, Hallet thinks
Abraham took Keturah as his concubine before he left Haran ; and
that her children are the souls, which it is said. Gen. xii. 5. he had got-
ten in Haran ; and that the eldest of these sons was the one born in hu
house, whom he considered as his heir. Gen. xv. 3. before he had any
children by Sarah. Hallet "-^Js, that Sarah did not look on Keturah's
sons as her's because she vras Abraham's slave j and therefore, when
she despaired of having children of her own, she gave Abraham her
slave Hagar. whose children, according 1o the m.anners of those times,
she would regard as her own, Gen. xvi. 2. / fji'ay thee go in unto wj
maid ; it may be that I may obtain children by //(?r,— And with respect
to what is said. Gen. xxv. !. which in our translation runs thus : Then
again Abraham took m wife^ and her name was Keturah, Hallet saith in
• th«
Chap. XI. HEBREWS. 519
these matters^ A RACE as ah sol at ely unfit for procreating cluldr en,
the stars of heaven in mul- a race as the stars of heaven in midt'i'
titiide, and as the sand tude^ and as the sand upon the sea-
which is on the sea shore, shore, which is innumerable, agree-
vjhich JS innumerable, ably to God's promises to him, re-
('See Ess. v. sect. 2.) corded Gen. xv. 5. xxii. 17.
13 All these' died in 13 All these died in faith, though
faith,* (u.n XuZoynq, 16) tJiey did not receive the blessings pro-
though they did not receive mised : For descrying them afar off,
the things promised.'^ [xXXcc^ and being persuaded of tJieir certainty,
VS.) For seeing them . and embracing them with ardent de-
afar off/ and being per- sire, they confessed that they ^cu^re
ihe Hebrew text it is, ^nd Abraham added and took a wfe, and her
name was Ketitroh ; and tiiat the meaning is, Abraham added Keturah
as a concubine to his wfe Sarah, either in Ur, or in H«ran. x\ccord-
ing to this supposition bis grandchildren by Keturah might be born
vvlille he was alive, as they are said to have been, Gen. xxv. 2,— 6.
This method of accounting for Abraham's having children by Keturah,
Hallet thinks preferable to the common supposition, that Abrah>im's
body being miraculously renewed in order to his procreating Isaac, re-
tained its vigour so long as to enable him to have the children by Ke-
turah, mentioned Gen. xxv. 2, 3, 4. For if that had been the case,
why did not the renewal of Sarah's vigour enable her also to have
children after she bare Isaac ?
Ver. 13.— 1. All these i namely, Abraham and Sarah, with their
children Isaac and Jacob. That the apostle speaks of them only, and
not of Abel, Enoch, and Noah, is plain from ver. l5. and from his
adding here, fiot having received the promises, that is, the blessings pro-
mised. For the promise of inheriting Canaan was not made to the
Antediluvian believers, though the country typified by Canaan certain-
ly belonged to them. See ver. 39. note 2.
2. Died KccTx Trt^sv in faith. This is to be limited to the persons to
whom the promises were made. And even if it were extended to the
Antediluvians, there would be no Impropriety in the general expression,
sll these died, although Enoch was translated : because it is common in
Scripture to attribute to the whole, what agi-ees to the greatest part.
Thus our Lord said to the twelve, Judas being one of them, Matt. xlx.
28. Te shall sit on twelve thrones, judi^ing the twelve tribes of Israel.
3. Did not receive the things p^-o mised. So lac iTotyyi'Ktxi; must be
translated in this verse *, the promises, by an usual metonymy, being put
for the things promised. For the promises being macfe to Abraham
personally, and to his immediate descendants, the apostle could not say
of them that they died not havino- received the promises. But he might
justly say they died not having received the things promised. For they
neither received the possession of Canaan before their death : nor the
possession of the heavenly country of which Canaan was the type and
|)ledge. See ver. 39.
A. For seeing them afar o^. Chrysostom thiiiks this is an allusion to
jailors,
520 HEBREWS.. CiiAi*. XI.
suaded of THEM, and em- strangers and pilgrims in the land of
bracing them,^ (jca/, Canaan, and on the earth itself. See
219.) //z^j/ confessed that Gen. xxiii. 4. xlvii. 9.
they were strangers and
pilgrims on the earth. *^
14< (r«g, 97.) A^(5w they \^ Noiu persons ivho sp)ake in this
ivho speak such things, manner^ plainly declared that they
plainly declare, that (ttos- did not consider Canaan as the coun-
Tg<§« 8x<(^)}rao-/) they ear- try principally meant in God's pro-
nestly seek THEIR father's mise, but that they earnestly sought to
country.* go to their fathers country; the
country which God promised to their
fathers.
15 (K«;, 207.) For tru- 15 And they by no means wished
ly, if they had remembered to go back to Chaldea : For truly if
that from ivhich they came they had longed after that country
out,^ they might have from ivhich they came out, they might
sailors, who after a long voyage, descry at a great distance with much
joy their intended port. — The clause, and were persuaded of thein^ is
omitted In many MSS. and in all the ancient versions and commenta-
tors.
5. A?id embracing them. The word ua-'Traivai.iLiivoi denotes the affec-
tionate salutations and embracings of friends, after a long separation.
6. Theif confessed that they were strangers^ and pilgrims (jtt/ tjj? '/jj?}
QU the earth. These good men, knowing well that a better country than
any country on earth was promised to them under the figure of Canaan^
considered their abode in Canaan and on the earth as a pilgrimage, at a
distance from their native country : and to shew what their expectations
were, always spake of themselves as strangers and pilgrims. Sc: espe-
cially David's confession, 1 Chron. xxix. 15.
Ver. 14. That they earnestly seek their fa ther'^s country. David like-
wise shewed his earnest desire of that country, by speaking the same
things with his ancestors, Psal. xxxix. 12. I am a stranger with thee and
a sojourner, as all my fathers were. For, by this he declared his belief,
that the country promised to Abraham and to his seed, was chiefly an
heavenly country. This too was the belief of the pious Israelites in
every age. — ^y their father'' s country somt understand their heavenly
father's country.
Ver. 15. — 1. For tj'uly if they had remembered that from ivhich they
eame out. The apostle does not me?in a bare remembrance of that coun-
try, but a wishful remembrance, or a longing after it. Such a longing
none of these pious men ever indulged. Abraham in particular, consi-
dered the very thought of returning Into Chaldea, as a renunciation oi
his Interest In the promises of God. And therefore, he made his steward
JELlIezer swear that on no pretence whatever, he would carry Isaac into
Chaldea, Gen. xxlv. 5. — 8. This absolute renunciation of Chaldea,
notwithstanding God gave Abraham none inheritance in Canaan, no not
so much as to set his foot on. Acts vii. 5. is a strong proof of bis know-
ledge of the true meaning of the promises, and of his faith in them.
2. Therj^
Chap. XL HEBREWS. 521
had an opportunity'^ to have had an opportunity to have return^
have returned TO IT. ed to it.
16 (Nyvi ^«) But in- 16 But indeed^ [o^iyovrxt, see 1
dft'd (o^:yovT«<) they strongly Tim. iii. 1. note 1.) they longed after
desired a better country, a better country than Chaldea, even
that is, an heavenly, an heavenly country which God had
Therefore God is not promised to them : Therefore God
ashamed of them to be luas 7iot ashamed of them (Abraham
called their God,* (y^*^, Isaac, and Jacob) to he called their
90.) because he hath pre- God^ long after they were dead, not-
pared for them a city, withstanding he gave them no pos-
(See ver. 10.) session in Canaan, Because he hath
prepared for them a city, even the new
Jerusalem.
17 By faith Abraham \1 By 2. great exercise of faith,
when triedy ^ offered up Abraham ivhen tried offered up Isaac ;
2. They might have had an oppartunity to have returned. The Cler-
mont MS. widi the Syriac and Vulgate versions, read here nxfiv xxi^ov
they had an opportunity. What is said in this verse shews that the apo-
stle in ver. 13. does not speak of the antediluvian believers, but of Abra-
ham and his immediate descendants.
Ver. 15. Is not asliamed of t/ietn, to be called their God. Sykes thinks
the clause, hk mucry^wirxi «WT«$, should be translated, does not make them
ashamed in being called their God. According to either translation this
passage is a beautiful illustration of our Lord's reasoning with the Sad-
ducees, and an allusion to it. Mat. xxii. 31. But as touching the re-
surrection of the dead^ have ye not read tliat which iims spoken to you by
God^ sayings I am the God of Abraham, &c. In the covenant with Abra-
ham, the promise on which all the rest were built, was this, Gen. xvii.
7. / will establish my covenant, ^c. to be a God unto thee and to thy seed
after thee. 8. And I will give to thee, and to thy seed after thee, the land
-wherein thou art a stranger, &c. V/herefore, at the bush, when God
took to himself the name of the God of Abraham, &.c. and added,
Exod. iii. 15. This is mi/ name for ever., and my memorial unto all genera-
tions. He might have been ashamed of the name, if Abraham, Isaac, and
Jacob, to whom as their God he had promised Canaan, but who had
died without receiving the possession of it, are not to be raised from
the dead to enjoy the country promised under the emblem of Canaan.
Tlie reason is, in the sense which the name Go// bears in the covenant,
God cannot be the God of the dead ; he can neither bestow the posses-
sion of Canaan nor of the country prefigured by Canaan, on persons who
are dead. But he is the God of the living ; he can bestow that country
on living persons, who by the reunion of soul and body are capable of
enjoying it. And that he can restore to Abraham and to his seed their
bodies, to enable them to enjoy Canaan, is undeniable ', because all who
now live in the body, live merely by his will and power : All live by htm.
See Essay v. Sect. 3. No. 3.
Ver. 17. — 1, Abraham when tried. In this trial of Abraham's faith,
there
532 HEBREWS. Chap. XI,
Isaac;* he ivJio had re- laid him on the altar to sacrifice him ;
ceived the promises, of- He nvho had received the promises that
fered up even liis only he^ his seed should be as t^ie sand on the
gotten^ * sea-shore innumerable, and should in-
herit Canaan, and that the nations
should be blessed in his seed, offered
up even his only begotten,
18 (n§05 ov) Concerning 18 Concerning whom it ivas ex-
whom it was said, («t<, pressly saidy Surely by Isaac a seed
26.) Surely by Isaac a seed shall be to thee, in whom all the pro-
[KX-^-^^nToii, 36.) shall be to mises which I have made to thy seed,
thee ; ' shall be fulfilled.
19 {.\oyiTxfA-v6i) Rea- 19 Yet notwithstanding the ap-
soning that God was able parent contradiction in the divine
(30.) to raise him even revelations, Abraham laid Isaac on
from the dead, from the altar, Reasoning that, although
whence he received ' him, he were burnt to ashes, God was
there v/as the highest wisdom. For God, to whom all his creatures be-
long, and who may justly take away the life of any of them by what-
ever means or instruments he thinks fit, ordered Abraham with his own
hand, to sacrifice his 9nly son Isaac, in whom all the promises were to
be fulfilled •, that, as was hinted, Ess, v. Sect. 2. at the end, the great-
ness of Abraham's understanding, and faith and piety, becoming con-
spicuous, future generations might know with what propriety God made
him the p;attern of the justification of mankind, and the father of all be-
lievers, for the purpose of their receiving the promises in him. — The sa-
crifice of Isaac was commanded also for the purpose of being a type of
the sacrifice of Christ. See ver. 19. note 2.
2. Offered up Isaac. Isaac indeed was not sacrificed. But Abraham,
in the full resolution of obeying God's command, proceeded so far as to
shew that he would actually have obeyed it. For he bound Isaar, laid
him on the altar, stretched forth his hand^ and took the knife to slay his
son, Gen. xx.ii. 10. Now, though Abraham was restrained from killing
Isaac, his firm purpose to offer him was considered by God as equivalent
to the actual offering of him, Gen. xxii. 16. Because thou hast done this
thing, and hast not withheld thi/ son, thine only son. In like manner, the
aposrle in this verse, He who had received the promises, offered up his on-
ly begotten. -^'But If Abraham, at God's command, was willing himself
to slay his only son, how much more willing should we be, to part with
our beloved children and friends v.hen God himself takes them from us
by death. '"
3- His only begotten. Isaac is called Abraham's only son, because he
had no other son by Sarah.
Ver. 18. Surely by Isaac a seed shall be to thee. This is a more just
translation of the clause 'Ot< iv \axxx. y.M^r,'mxi coi crTn^f^x than the com-
mon version which I have adopted, Rom. ix. 7. For, to call, in the
Hebrew phraseology, sii^nifies sometimes, to be, simply.
Ver. 19. — 1. Raise him, even from the dead, from whence he received
hin%u
Chap. XI. HEBREWS. 525
even (sv Trx^xtoM) fir a able to raise him, and would raise
^inrable.^ him even from the dead : from luhence
on this occasion Jie received him by -
being hindered from slaying him,
even in order to his being a type of
Christ.
him. The word iKounroe,r9 is more properly translated he received^ than
he had received. Abraham's action, on this occasion, being considered
by God as a real offering up of Isaac, he might with propriety be said
to receive him from the dead, when he was stopped from slaying hini.
It is more natural therefore to interpret the receiving of Isaac from the
dead, of his receiving and bringing him away from the great danger of
death, which he had escaped, than of his receiving him at his birth,
which was not a receiving him from the dead at all. Add to this, ihat
the miraculous birth of Isaac, was not so proper a type of a resurrection,
as his deliverance from death was j being rather an image of a creation^
than of a resurrection.
2. For a parable. Ev Tru^mZoX^. The preposition <iy.for, often denotes
ihe purpose for which a thing is done. See Ess. I v. 164. We may
therefore believe, with Warburton, that the expression for a parable^
means that this transaction was designed as an emblem of the sacrifice
of the only begotten Son of God. See Heb. ix. 9. where Trx^v.ZoX-n a
parable, signifies a type or figurative representation •, being used, as Wolf
observes, in the latitude of the Hebrew word Mashai, which denotes
any similitude whatever. Wherefore, it is probable that God command-
ed Abraham to offer Isaac as a burnt offering, fqf the purpose of giving
mankind a Hvely and striking type of the sacrifice which his only begot-
ten Son was to make of himselt after he became the seed of Abraham,
as well as the seed of the womsm, of whom it was foretold, that he should
bruise the head of the serpent. The truth Is, when all the circumstan-
ces of this extraordinary transaction are considered. It will appear to be
a most apt emblem of that great sacrifice. Isaac Avas Abraham's jttevo-
7JVJJ5, only begotten. I'his only begotten son Abraham voluntarily gave
vmto death, at the commandment of God : Isaac bare the wood on which
he was to be burnt as a sacrifice, and consented to be offered up j for he
made no resistance when his father bound him, which shews that Abra-
ham had made known to him the divine command : Three days having
passed, between God's order to sacrifice Isaac and the revoking of that
order, Isaac may be said to have been dead three days : Lastly, his deliver-
ance when on the point of being slain, was, as the apostle obseives,
equal to a resurrection. In all these respects, this transaction was a fit
emblem of the death of the Son of God as a sacrifice, and of his resur-
rection from the dead on the third day. And thqugh it be not record-
ed, it is reasonable to suppose, that after Isaac was offered when God
confirmed all his promises to Abraham by an oath, he shelved him that
his seed, in whom all the nations of the earth were to be blessed, was
to die as a sacrifice for the sin of the world ^ also that he had command-
ed him to ofter up Isaac, to prefigure that great event, and to raise in
mankind an expectation of it. How otherwise can we understand our
Lord's
o24< HEBREWS. Chap. XL
20 By faith Isaac bles- 20 By faith in the divine revela-
sed Jacob and Esau, * with tions, Isaac foretold to Jacob and
respect to things to come. Esau the blessings which were to be be-
stowed on them and their posterity.
Lord's v.'ords to the Jews ? John vHi. 5o. Your father Abraham rejoiced
' to see my day, and he saw it and was glad. For, as War burton ob-
serves, Christ"^ s day^ denotes the things done by Christ in his day ; and
especially his dying as a sacrifice for sin. Besides, that in ancient times
it was common by symbolical actions, to convey instruction, we learn
from what Stephen says concerning Moses killing the Egyptian, iVcts
vii. 24. He avenged him that was oppressed, and smote the Egyptian ; 25.
for he supposed his brethren would have understood, how that God by his
hand would deliver them^ hut they understood not. See Ess. v. paragr,
10. ab initio.
Ver. 29. By faith Isaac blessed Jacob and Esau. Here the apostle
discovers a fact which may also be gathered from the circumstances
mentioned in the history j namely, that in blessing his two sons Isaac
was moved by a divi»e impulse. — Before these children were born, God
had determined to make the younger of them the root of his visible
church and people. And in prosecution of this resolution, \vlien the
younger son feigning himself to be the elder, came and asked the bles-
sing, Isaac in giving it was inspired by God to foretel that the person
to whom he spake should enjoy all the blessings belonging to the first-
born. And as in foretelling these blessings he felt himself inspired, (see
Gen. xxvii. 33.) he trembled very exceedingly whtn he discovered his
mistake, being greatly distressed. ior Esau, wiiom he knew God had de-
prived of his birth-right. But he would not retract what he had been
moved by the Spirit to foretel, although Esau besought him with tears
to do it. On tlie contrary, knowing that he had spoken the blessing
by inspiration, he confirmed it, Gen. xxvii. 33. I have blessed him Tea
and he shall be blessed. — Moreover, Isaac being absolutely certain that the
bles5.ings which he had foretold by inspiration to Esau as well as to Jacob
Tvould be bestowed on them., the apostle was warranted to aflirm that
Isaac blessed Jacob and Esau by faith.
The guile which Jacob used to procure the blessing, has been greatly
condemned, and indeed hardly admits of an excuse. But the blame
thrown on God by the Deists for ratifying that blessing to Jacob, is
certainly groundless, unless it can be shewed that God ought not to
bestow temporal blessings on any person who has committed a sin to
procure them. Before these clnldren were born, or had done either
good or evil, God had determined to make the younger twin the root
of his visible church and people: And for so doing there were good
reasons, which Paul hath explained, Rom. ix. 10,— 16. Also, having
communicated his determination to Rebecca when she enquired con-
cerniiig the struggling of the children in her womb, no doubt she
thought it her duty to hinder her husband from attempting to counter-
act the divine determination ; Wherefore, she counselled Jacob to as-
sume the appearance of Esau, perhaps by representing to him, the re-
velation which was made to her, and which it is probable she had con-
1 cealed
Chap. XL HEBREWS. 525
21 By faith Jacob, 21 B^ the like fair /i Jacohynvlun
Vflien dj/ingy^ blessed eac/i near his deaths Gen.ylvn. '■19, blessed
of the sons of Joseph, * each of the sons of Joseph ,• and, in
and worshipped, leaning token of his faith in the promises
on the top of his staff. ^ concerning their possessing Canaan,
Ivor shipped God leaning on the top of
his staff.
cealed from Isaac. In all this however she acted contrary to her duty.
For which reason Jacob fearing the deceit, if discovfered, might provoke
his father to curse him, refused to do what his mother desired, and was
not persuaded till she took the curse upon herself, Gen. xxvii. 13. On
me be thij curse my son^ &c. See Heb. xii. 16. note 3.
Ver. i21.— 1. By faith Jaceb when duing ; that is, when near his
death : For though he was sick ivhen he blessed the sons of Joseph,
Gen.xlviii. 1. he did not die then, but lived to call all his sons to-
gether, to tell them what should happen to them in the last days, Gen.
xlix.
2. Blessed each of the sons of Joseph ; namely, by foretelling that two
tribes should spring from these two sons: And that the tribe of E-
pliraim should be more powerful than the tribe of Manasseh.
3. And worshipped leaning on the top of his staff. In the history which
Moses hath given of Jacob''s requiring Joseph to swear that he would
bury him in Canaan, Gen. xlvii. 31. the circumstance of his worshipping
on the top of his staft' is mentioned. The same circumstance is said
by the apostle, in this verse, to have happened, after Jacob !)less'^d the
Swus of Joseph, Gen. xlviii. Irj. Wberefore, as Moses hath introduced
thie histoiy of Jacob's blessing the sons of Joseph after his history c. the
oath, v;e must suppose that Jacob worshipped twice leaning on the top
of his staff, which I think is probable considering his great faith and
piety ', and that in giving an account of Jacob's blessing the sons of Jo-
seph, Moses may have omitted that circumstance, as thinking it need-
less to mention it twice.
In the common translation of Gen. xlvii. 31. where Joseph's swear-
ing that he would bury his father in Canaan is recorded, it is said, He
sware unto him, and Israel bowed himself upon the bed'^s head. But as
Estius and other critics have observed, the Hebiew word Mitlah, signify*-
ing a bed, differs from Matteh, signifying a staff, only in the punctuation,
which being a modern invention, either word may be adopted agreeably
to the scope of the passage. Wherefore, though Joseph sware the oath
when the time drew n'gh that hratl must die yet as there is no circum-
stance in the history leading us to think, that Israel was then either sick
or in his bedj but, on the contrary, his falling sick is related in the
next chapter, as an event posterior to the oath, I agree ^vlth Hallet in
his opinion that the apostle's translation, which is that of the LXX.
likewise, namely. He worshipped leaning on the top of his staff, is more
just than the common translation, he bowed himself upon the bed''s heed.
Besides, as Hallet hath shewed in opposition to Le Clerc, the word
wiiich our translators have rendered to bow, in many other passsges o£
Scripture, signifies to worship. Israel, having received his son's oath,
Vol. III. S Y worshipped
526 HEBREW^. Chaf. XL
22 By fiuth Joseph, 22 By faith in God's promise of
when ending^ HIS LiFEy giving Canaan to Abraham and to
made mention concerning his seed, Joseph ivhen ending his llfe^
the departing of the chil- made jnentlon of the departing of the
dren of Israel, and gave children of Israel out of Egypt, as a
commandment concern- thing certain ; and to preserve the
ing his o'wn bones. (Gen. knowledge and expectation thereof
1. 2 J. Exod. xiii. 19.) among the Israelites, he commanded
them to carry his bones with them into
Canaan.
23 By /aith Moses, 23 By faith in the promises of
when born^ was hid three God, Moses ivhen born^ being cir-
months by his parents, ' cumcised, luas hid three months by his
because they saw the child parents till he was recovered, because
beaut if uly^ and ivere not they saiv the child beautiful ^ and pre-
afraid of the king's con>- saged he might be the person ap-
manJment. pointed to deliver them : And were
not afraid of the kings commandment
to give up their children to be killed,
Exod. i. 22.
2-1- By faith Moses, 24 By faith in the promises of
when he vr:{s grown up y' God made known to him by hi:^
worshipped God in token of his thankfulness for the assurance given
him that he should be buried in Canaan, and of his faith in God's pro-
mise concerning the possession of Canaan : And when he stood up to
worship, being old and feeble, he supported himself while vrorshipping,
by leaning^ on the top of his staif.
Ver. 22. Joseph when ending his life. So riMvTccv should be supplied
and translated : for the phrase is elliptical, Parkh. Diction, voce j and
what is here related, did not happen when Joseph was dying, but to-
wards the end of his life.
Ver. 23. — 1. Was hid by his parents. The word Tran^uv is fitly trans-
lated parents, for both Moses's father and mother were engaged in the
work of concealing him, although his mother only is mentioned, Exod.
ii. 2.
2. Because they saw the child beautiful. Antov. Moses's beauty is
mentioned by Stephen, Acts vii. 20. and by Josephus, Anliq Lib. :i.
c. 9. ^5 —7. Nay, the fame of Moses's beauty reached even the hea-
thens, Justin Hist. Lib. 36. c. 2.— Josephus says, God appeared to Am-
ram in a dream, and promised him a son, Avho was to deliver the Israel-
ites from the Egyptian bondage ; and that Amram told this dream to
his wife, and that they were led by it to hide their son. I'hose pioui
persons being at length obliged to expose their son, he was taken up
by Phar?oh's daughter, who gave him to his mother to nurse : and she
haying nursed him, brought him to the princess, who adopted him,
Exod. ii. 10. and no doubt had him educated in all the learning of the
Egyptians, Acts vii, 22.
Ver. 24.-1. When he ivas grown up. M-yeeg yin-^^iio<;, in allusion to
E.vod.
Chap. XL HEBREWS. 5^7
refused* to be called the brethren, Moses when he ivas groiutt
son of Pharaoh's daugh- //jc, resolving to join himself to his
ter ; people, refused to be called any longer
the son of PharaoUs daughter :
25 Choosing rather to 25 Choosing rather to suffer perse^
suffer evil with the peo- cution ivilh the people of Gody than as
pie of God, ' than to have the son of Pharaoh's daughter to
th€ temporary fruition of have the temporary fruition of the
sin ; ^ pleasures of sin in the court of
Egypt ;
26 Esteeming the re- 26 Esteeming the scoff's cast on the
proach of Christ, greater Israelites for expecting the Christ to
riches ihan the treasures ' arise among them, in whom all the
f Egypt ; [uTri^XiTi yu^) nations of the earth should De bles-
ior he looked of FROM sed, greater riches than the treasures
THEM to the retribution,^ of Egypt ; for he looked off from them
to the reivard which he expected in
the life to come.
Exod. ii. 11. In those days vjhen Moses was groivn^ &c. Stephen says,
Moses left the court of Egypt after he becaiTit; learned in all the wis-
dom .of the Egyptians, and when he was full forty years old, Acts vii.
2'o. For, at the time Moses stood before Pharaoh, he was fourscore
years old, Exod. vii. 7. and Stephen tells us, he sojourned in Midian
forty years. Acts vii. 30.
2. Refused to be called the son of Phoraoh''s daughter. It is not said
in tlie iiistory, that Moses made this refusal formally. But he did it in
eftect, by his actions ; and particularly, by killing the Egyptian xvho
smole an Hebrew, and by leaving the court and fleeing into Midian.
And though he afterwards returned to Egypt, 'he did not reside with
Pharaoh's daughter as formerly, but went among his afflicted brethren,
and never afterwards forsook them.
Ver. 25. — 1. Choosing rather to suffer evil with the people of Gad. To
account for this exercise of faith in Moses, we must suppose that in his
childhood and youth he had often conversed \\\i\\ his parents, and with
the Israeli fes of whom he knew himself to be one by his circumcision ^
and that they had given him the knowledge of the irue God, the God
of their fathers, and of the promises which God had made to their na-
tion as his people.
2. Than to ha\}e the t-etvporary fruition rf sin. In that light Moses
viewed the pleasures of the court of Egypt : because they could not be
enjoyed by him ^vithout renouncing the people of God, and joii-ing in
the established idolatry.
Ver. 2(i.— 1. Greater riches than the treasures of Egypt. It is here
insinuated, that if Moses had continued in the court of Egypt as the
son of Pharaoh''s daughter, he might have had the free use of th'^ king's
treasures, and therewith m.ight have procured to himself every sen^iual
enjoyment.
2. To the retribution. So the word u.Kr^et%o^o7iotv signifies, being used
to
528
27 By faith, he left
Egypt/ not be'utg afraid
of the wrath of the king.
For he courageotisly jperse-
njered, as perc
visible'^ GoD.
HEBREWS.
Chap. Xt.
eiviug the in-
2^ By faith he appoint^
ed the passover, and (tdv
9r^oTj^jvT<v) the dashing of
the blood, that he ivho de-
stroyed the first-born,
might not touch theirs. ^
29 By faith they passed
through the Red sea, as
27 By believing that God ivould de^
liver his people ^ notwithstanding the
number and power of their oppres-
sors, Moses left Egypt with the
Israehtes, not being afraid of the
lurath of Pharaoh who he knew
would pursue them : For he coura^
geoiisly persevered in his purpose, as
expecting aid from the invisible God.
2S By faith in the promise of
God, that the first born of the
Egyptians should be destroyed but
those of the Israelites spared, Moses
appointed the passover^ and the dashing
of the blood of the paschal lamb on
the door posts of the Israelites,
Exod. xii. 7. that the angel who de-
stroyed the first born of the Egyptians, ,
fniglit not touch theirs.
29 And although the Israelites
were terrified by the pursuit of the
to denote either reward or punishment, Heb. ii. 2. Here it signifies,
reward ; not however the possession of Canaan, whither Moses was g©-
ing with the Israelites, nor any pleasures he could enjoy in Canaan j for
every thing of that sort, he might have had in much greater perfec-
tion in Egypt : But it was the joys of the heavenly country, of which
the possesbion of Canaan promised to Abraham and to his seed was only
a type.
Ver. £7.— 1. Bij faith he left Egypt, &c. The circumstance of his
not being afraid of the wTath of the king at his leaving Egypt, shews
that the apostle does not speak of Moses's departure into Midi an, (for
then he was in great fear, Exod. ii. 14, 15.) but of his departure with
the Israelites : which he mentions before he speaks of the institution
of the passover, because his design being to illustrate the power of
faith by examples, it was not necessary to propose these in the exact
order of time.
2. The invisible God. By this epithet the true God, whom the
Israelites worshipped, was distinguished 'by the apostle from the visible
gods of the Egyptians.
Ver. 23. He who destroyed the first horn might not touch theirs. That
the sacrifice of the passover, was an emblem of the sacrificis of Christ,
we learn from John, -ivho tells us, chap. xix. 36. that the injunction, Exod.
xii. 46. neither shall ye break a bone thereof, wjr, given to prefigure, that
when Christ should be put to death, none of his bones should be broken.
If so, the eflFect of the passover, mentioned in this verse, was an emblem
of the salvation of the people of God through the shedding of Christ's
blood. Hence Christ is called our passover, and is said to be sacrificed
Jor us, 1 Cor. v. 7. See note 2, on that verse.
Ver. ^9.
Chap. XI. HEBREWS. 529
by dry LAND, which the Egyptians, and spake against Moses
Egyptians essaying to do, before they came to the sea, (Exod.
were drowned.^ xiv. 10.) yet on his exhortation, they
went forward, and when the waters
of the sea were miraculously di-
vided, Bij faith they passed through
the Red Sea as hy dry landy ivhich the
Egyptians essaying to do were drowned.
30 By faith the walls 30 By faith m God's promise thf
of Jericho fell down, hav- avails of Jericho fell down agreeably
ing been encoinpassed seven to that promise, after having been
days. * encompassed seven days by the Israel-
ites in obedience to God's com-
mand.
31 By fliith Rahab the 31 By faith in the true God, of
harlot,* was not destroyed whose miracles she had heard, (Josh.
with the unbelievers ^having ii. 10.) Rahab the harlot was fiot de-
received the spies /;; peace, stroyed, at the sacking of Jericho,
(See James ii. 25. note.) with the unbelieving inhabitants^ hav-
ing entertained and concealed the spies
in a friendly manner,
Ver. 29. Were drowned. If, as is probable from the history, Exod,
xiv. 23. — 29. the sea returned, and overwhelmed the Egyptians, while
the Israelites were passing, and before they arrived at the opposite
§hore, it would require no small degree of faith, to support them under
the noise of the rushing waters, and the dreadful cries of the Egyptians
while drowning. ^
Ver. 30. Having been ejicompassed seven days. As the land of Canaan
belonged to the Israelites by a grant from God the possessor of heaven
and earth, it was proper that the first city which resisted them, should be
taken in such a manner as to demonstrate the truth of their title. And
therefore, God did not order them to attack Jericho with engines of
war ; but he ordered the priests, his Immediate ministers, to carry the ark,
containing the tables of his covetrant, round the city daily for seven days,
josh. vl. 13. and to sound trumpets of rams horns, as summoning the in-
habitants in the name of the God of Israel to surrender •, the armed men
going before, and the rereward following. And on the seventh day,
having surrounded Jericho seven times, they raised a great shout, upon
ivhich the wall fell down fat ^ so that the people went up into the citij^ every
i?ian straight before him^ ver. 20.— Thus were the inhabitants of Jericho,
and all the Canaanites, made to know the supremacy and power of the
God of Israel, and how vain it was to make any resistance.
Ver. 31. Raliab the harlot. Rahab is called a harlot on account of
her former way of life. But after she believed in the true God, it is
reasonable to think she amended her manners, as well as repented of
the lie, by which she deceived the king of Jericho's messengers. For
that faith In the true God, which made her hazard her life in receiving
and concealing the spies, must, when she attained to more knowledge,
have
530 HEBREWS. Chap. XL
32 And what shall I 32 And nvJiat need is there to pro-
say more ? for the time duce more examples of the power and
would fail me to speak of efiicacy of faith ? For the tirn.e ivould
Gideon, ' and Barak, and fail me^ to speak of the great actions
Samson^ and Jepthah,^ and performed by Joshua and those who
David also, and Samuel, came after him, namely Gideon^ and
and the prophets, Barak, and Samson, and JeptJiah,
and D/ivid also, and Samuel, and the
prophets Elijah, Elisha, Daniel, and
the rest j
S3 Who through faith 33 Who firmly believing that God
subdued kingdoms, ^ would maintain the Israelites in the
have wrought in her a thorough reformation. Accordingly, it is ex-
pressly affirmed, James ii. 23. that she vv:is justified by her works of
receiving and sending the spies away in saiety St-e Es.s. vi. sect. 3.
paragr. 5.
Ver, 32. ---1. Speak of Gideon. Gideon's faith in demolidiing the al-
tar of Baal and cutting down his groxx in obedience to God's com-
mand, is recorded, Judg. vi. 27 *, also his faith in going forth in obedience
to God, with three hundred men to fight against a prodigious host of
Midianites, is recorded, Judg. vii. And, as Gideon continued to wor-
ship the true God all his life, and restrained the Israelites from idolatrv,
Judg. viii. 33. Haliet supposes that the golden ephod which he made of
the ear-rings of the Midianites, and put up in Ophrah, Judg. viii. 27.
was not intended as an object of worship, but only as a memorial of his
victory. For notwithstanding it is said, this became a snare to Gideon
and to his house, he thinks the meaning is, that becoming the occasion
of the Israelites falling into idolatry, it occasioned great misfortunes to
him by alienating the affections of the Israelites from him and from his
family, as the history sheweth.
2. And Barak, and Seimson and Jeptliah. Barak lived before Gideon,
and Jepthah before Samson, and Samuel before David. But for the
reason mentioned, ver. 27. note 1. the apostle does not observe the or-
der of time in giving the catalogue of the Israelitish judges.- -Barak's
faith consisted in his beheving the revelation made to Deborah, and In
his obeying the command which she delivered to him from God, to go
out against Jabin's numerous army, as narrated, Judg. iv. 6.— Samson's
faith consisted in his believing and obeying the divine impulses which
were made upon his mind from time to time for the purpose of exciting
him to avenge the Israelites of the Philistines, as mentioned, Judg. xiii.
25. xiv. 4.— In like manner, Jepthah's faith consisted in his believing
God's promise to Abraham that his children should possess the land of
Canaan, as is plain from his message to the king of the Ammonites, re-
corded Judg. xi. 24. and in his obeying the impulse of the Spirit of the
Lord which moved him to figbt against the Ammonites, as mentioned
Judg. xi. 29. Compare Numb. xxiv. 2. 1 Sam. xl. 6.
Ver. 33.— 1. Who through faith subdued kingdoms. From the apos-
tle's ascribing the great actions of the celebrated Israelitish captains
and Judges to the influence of their faith, some commentators have in-
considerateW
Chap. XL HEBREWS. 53l
' wrought righteousness, ^ possession cfCcmaan^ subdued tlie neigh-
obtained promises,^ stop- bouring idolatrous kitigdcms, per-
ped the mouths of lions/ formed the righteous actions com-
manded them by God, and in re-
ward obtained promises^ and stopped
, the mouths of lions,
considerately inferred that they were all justified by their fail,]]. I say,
inconsuleratehj inferred, because it is evident that the aposlle doth not
praise them tor their behaviour in general, but for the particular valiant
actions v/hich they performed through their belief of the revelations and
promises made to them concerning these actions, and for their obedience
to the divine commands. And doubtless it is an high commendation
of faith, to observe that it intluenced these valiant men to perform the
heroic actions which were commanded them of God, although after-
wards in other instances, they failed in their duty through the want ot"
an abiding principle of faith ; even as the Israelites who by failh passed,
through the red sea, lost their faith, rebelled, and were slam in the wil-
derness. 8ee ver. 39. note 1.-— In mentioning the subduing of kingdom<r^
the apostle had Joshua in his eye, who through a strong faith in the di-
vine promises, subdued the seven kingdoms of the Canaanites : Also
David who by faith overcame Goliah, and afterwards subdued the king-
doms of the Moabites, Syrians, Ammonites, and Edomites, 2 Sam. viii.
l.-~6.— And with respect to Samuel, he on one occasion, through faith
obtained a miraculous victory over the Philistines, j God in answer to his
prayer thur.dering with a great thunder on them j so that they were smit-
ten and subdued all the days of Samuel, 1 Sara. vii. 3. 10. 13.
2. IVrouglit righteousness. According to some commentators, thi?
means, that these valiant captains and judges wrought deliverance for
the Israelites from their heathen oppressors, a sense which righteousness
sometimes has in the Jewish scripture. But acccrviing to others it means,
that as judges they acted righteously. Hallet interprets it, of their
working out for themselves an evangelical righteousness acceptable to
God. I rather think the meaning is, that they did the righteous things
which God commanded them to do. Yet from these particular acts of
obedience, it doth not follow that they were righteous persons. See the
preceding note, and ver. 39. note 1.
3. Ohtained promises. This relates to Caleb and to Joshua, w-ho for
their righteousness, in giving a true report of the land which they had
spied, and in exhorting the people to go up, were excepted out of the
oath of God whereby the whole congrsgation were doomed to fall in
the wilderness. It relates also to Phinehas, who for slaying Zimri and
Cosbi obtained the promise of the everlasting priesthood : And to David,
who for his faith and obedience, was rewarded, first with the promise of
the kingdom, and next wdth the far greater promise, that Messiah should
spring from him.
4. Stopped the mouths of lions. Daniel, for worshipping God con-
trary to Darius's commandment, w-as cast into a den of lions. But God
in reward of his piety and faith, sent an angel, who shut the mouths of
the lions, so that he was brought out unhurt, Dan. vi. 2.1. Samson
likewise
532
HEBREWS.
Chap. XL
34? Quenched the
strength of fire, escaped
the edges of the sword,
nvaxed strong from sickness ^
became valiant in battle^
overturned the camjjs of the
aliens.
35 "Women received
their dead (t|) by a resur-
rection ^^ and others were
beaten,^ not accepting de-
liverance, that they might
obtain a better resurrec-
tion. J
36 And others had
trial of j?iockingSf and
scourgings, and moreover
of bonds and imprison-
ment. '
S4< JVere unhurt by the strongest
fire. He means Shadrach and his
companions, whose faith is recorded,
Dan.iii. 17. Escaped the edges of the
sword : Closes escaped the sword of
Pharaoh, Exod. xviii. 4. Elijah that
of Jezebel, and ^David that of Saul,
Waxed strong from sickness ^ as did
Hezekiah, Isa. xxxviii. 21. Became
valiant in battky and overturned the
camps of the enemies: Gideon over-
turned the camp of the Midianites,
and Jonathan that of the Philistines.
35 IVomen received their dead chil-
dren alive by a resurrection : as did
the widow of Zarephath, 1 Kings
xvii. 21. and the Shunamite, 2 Kings
iv. S4:. Others ivere beaten to death,
not accepting deliverance on the con-
dition offered, that they might obtain
a better resurrection.
36 And others, like Jeremiah,
(Jer. XX. 7.) had experience of mockings,
and scourgings, and moreover they
were fettered, and imprisoned in filthy
dungeofJS.
likewise as he went to Timnath rent a Hon as he would have rent a kid,
Judg. xiv. 6^
Ver. 35.— 1. Women receizrdf h'c. The Syiisc hath here restored
to women their dead.
2. Others were beaten. Erv/xTrunF^nTxv. According to Perizonius,
the meaning is, that their body being violently stretched, was beaten
with clubs, so as to occasion extreme pain. But Estius thinks, the word
signifies simply to be beaten^ because it is used to denote striking whh
great force, Ci Sam. xxi. 13. LXX. kxi irviu,7rxi/tl^iv jtt* rong ^v^nii ivi';
-TioMug). This punishment Eleazar suffered, 2 Mac. vi. 19. ivhxi^iT6;?
iTTt TO tVIUCTTCtViV 7r^07Vtyi.
3. Not accepting deliverance, that they f night obtain a better resurrection^
Perhaps, the persons here meant, are those whose history we have,
2 Mac. vii.— The better resurrection, which they expected, was a resur-
rection to a better lite, than the children obtained, who in the former
part of the verse, are said to have been raised from the dead. For that
the Jews believed in the resurrection of the body, is evident from 2 Mac.
vii. 9. 11. 14. 23.
Ver. 36. Mockings, and scouigings, and moreover of bonds and impri-
sonments. Isaac was mocked by Ishmael, and Elisha by the children
from Bethel. See also 2 Chron. xxxvi. 16.-- Jeremiah was beaten by
Pashur, Jerem. xx. 2. and by the princes, chap, xxxvil. l5.--Scourg-
ing
Chap. XI. HEBREWS. 533
37 They were stdned, 37 Others were stofied to death, as
they were sawn asunder,' Zechariah, (2 Chron. xxiv. 21.) they
they were tempted, * they luere sawn asunder^ they were tempted^
died by the slaughter af the They died by the slaughter of the sword^
sword, they went about m (1 Sam. xxii. 18. 1 Kings xix. 10.)
sheeps skins, ' ^W in goats They wandered about in sheeps skins,
skins, being destitute, af- and in goats shins , being destitute^ af-
flicted, [x.aK.iix,^fAiyoi) mal- Jlicted, maltreated by those to whom
treated ; they delivered the messages of God.
38 ( £2y 67.) Of these ^S Of these the world was not
the workl was not wor- worthy. Yet they wandered by day,
thy : They wandered in /';/ deserts and mountains y and by night
deserts, and mountains^ and lodged /;/ caves and holes of the earth,
IN caves and holes of the as EHjah, and the hundred prophets
earth. hid by Obadiah, and David, 1 Sam.
xxiv. 3.
ing in the synagogue, was a very common punishment. And with res-
pect to impiisonment, Joseph was cast into prison, Jeremiah was let
down into a dungeon full of mire, chap, xxxvii. 16. xxxviii.fi. And
the prophet Micaiah was imprisoned by Ahab, 1 Kings xxii. 27.
Ver. 37.— 1. Sawn asunder. This punishment is mentioned, 2 Sam.
xii. 31. as then in use. And Suetonius teils us the emperor Cahgula
used it, Calig. cap. 27. Moreover, Jerome on Isa. Ivil, 2. speaks of it
as a certain tradition, that Isaiah was sawn asunder with a wooden saw :
a punishment which, according to the Talmud, was intlicted on him by
Manasseh, who was a cruel as well as an idolatrous prince.
2. T/iei/ were te7npted. Alberli thinks, that instead of £;rg<^«(75j5<rejv,
they were tempted^ the apostle wrote i(T7:n^u.<j''^Y^Ta.v, they were strafigledy
Observ. Philol. p. 436. Others think the true reading is, i7i-v^Ma-%<T»v
they were burnt, namely, with red hot irons ; or burnt alive. Others
propose other readings. But alterations of the sacred text on conjecture,
without the authority of any MS. or version, deserve no regard. — Whit-
by contends, that the clause they were tempted \s an interpolation. But
Hallet in his note on the ver?e defends it at great length, and declares
himself of Mill's opinion, that there is no reason whatever for altering
the present reading.-~Among the sufferings of good men, are reckoned
the fen/ darts of the wicked one, Ephes. vi. 16. that is, peculiarly strong
temptations of the Devil, arising from the wrong thoughts which he sug-
gests, and, therefore, they well deserved in this place, to be ranked
among the heavy sufferings of the people of God.
3. In sheeps skins. MviXwraiii. Of this sort Vvas Elijah's mantle,
which afterwards Ehsha wore. For the LXX. call it expressly MdA*-
Tuv, a sheep'^s skin, 2 Kings ii. 8. 13. Hence Elijah is called, an hairy
man, 2 Kings i. 8. not so much on account of his beard, as on account
of his wearing a mantle of sheep's skin with the wool on it. The an-
cient prophets commonly went about in such garments, being mortified
to all the luxuries of life j arid from Zech. xiii. 4. it appears that the
false prophets imitated them in their dress to gain the more credit.
Vol. III. 3 Z Ver. 39,
534 HEBREWS. Chap. XL
39 Now all these, 39 Now all these ^ though they have
though borne witness to on justly obtained the highest renown among
account of faith j * have not men, along with the better approba-
received the promise,* tion of God, on account of their faith
and great actions, have not yet re-
ceived ///£- heavenly country, promised
to Abraham and to his seed.
Ver. 39.— 1. All these ^ though borne witness to on account of fait h^ havi'
7tot received the promise. Because it is added in the following verse,
That they without us should not be made pet feet ^ Hallet contends, that
the expression, borne witness to on account of faith ^ or as it is in the
common translalion, having obtained a good report through faith, implies,
that all the Israelitish judges and captains mentioned in this chapter, as
well as the ancients, were justified by their faith, and made heirs of eter=
nal salvation. But this by no means follows from the expression fza^-
rv^Yj^nrig ^ix tjjs •^niMg. For the apostle's design in this part of his
epistle being to shew, by examples from the Jewish Scriptures, the in-
fluence which faith in the divine revelations and promises hath to ex-
cite men to perform those difficult and dangerous enterprises, which he
assigns to them in particular, the witness which was borne to them on ac-
count offaith^ means only the praise which was given to them in Scrip-
ture, on account of the faith which they shewed in performing these
particular great actions.— Next, with respect to the apostle's saying,
All these— have not received the proinise— That they without us should not
he made perfect^ though it implies that many of them shall receive the
promised inheritance at the time it'is bestowed on the rest of the chil-
dren of God, we cannot from these expressions infer, that all the per-
sons without exception, whom the apostle hath mentioned, are to re-
ceive the inheritance. For it is well known that the sacred writers
often use the word all to denote the greatest part only. See Ess. iv.
31. And that it is so used in this place 1 think must be allowed, when
it is considered, that the general characters of some of the Israeliti>h
judges and captains mentioned in this chapter, was far from being good.
Yet they are very properly praised along with the rest, for the great
actions which they performed through their faith in the revelations and
promises which God made to them in particular j because on these oc-
casions, the influence of faith was as real in them as in the others who
were of a better character, though it was not so permanent.- -Besides,
ver. 29, 30. the whole of the Israelites who passed through the Red Sea,
and who encompassed Jericho, are said to have done these things by faith.
Yet no one imagines that they, or even the greatest part ot them,
though borne witness to on account of their faith in these instances, are
to be rewarded with eternal life.
2. Have not received the promise ; that is, the promised country^ ^sh
plain from ver. 13, 14, 15, 16. See ver. 13. note 2.— To the Antedilu-
vians, no promise was made concerning the possession of the earthly
Canaan. Yet it is said of them here, as w^ell as of the rest, that they
diedy not having received the promised country^ which implies that they
had a right to that country according to its spiritual meaning. It is
truCe.
Chap. XL HEBREWS. 535
40 God having foreseen 40 The reason is, God having fore-
some better things ^^;/r^;v;- seen that by the gospel he would be-
ing uSy that they («}j %m^i'; stow some better means of faith on its
K^cov nXnco^a^i) without in order to our becoming Abraham's
us^ should not be made spiritual seed, resolved that the an-
perfect.* dents without us should not be made
jmfect by receiving the promised
heavenly country. For he deter-
mined that the whole spiritual seed
' of Abraham, raised from the dead,
shall be introduced into that country
in a body at one and the same time ;
namely after the general judgment.
true, Abraham was the first person to whom the promise of reward in
a future life was confirmed by a formal covenant. Nevertheless, it was
virtually promised at the fall, and was known and expected by good
men from the beginning of the world. So the apostle tells us, ver. 6.
He who VLsorshippeth God must believe that he is, and that he is a reward^
er of them who diligently seek hitn.
Ver. 40. — 1. That they without us. The persons of whom the apo-
stle speaks here, are not all the individuals without exception, whom he
hath mentioned in this chapter as praised in the Scriptures on account
of their faith j for some are praised whose faith was only temporary.
See ver. 39. note 1. But he speaks of those only who persevered in
tlijeir faith and obedience : Such as Abel, who was testified by God
himself to be righteous ; and Enoch, who is said to have walked with
God ; and Noah, who became an heir of the righteousness which is by
faith y and Abraham, who believed the Lord, and it was counted to him
for righteousness ; and Moses, who persevered as seeing the invisible
God J and all the rest who died in faith.
2. Should not be made perfect. TiXna^mTi.-- Made perfect, here sig-
nifies, made complete, by receiving the whole of the blessings promised
to believers, (see Heb. v. 9, note 1.) the expectation of which animated
the ancients, whose great actions are celebrated in the preceding part of
this chapter. These blessings are the resurrection of the body, the
everlasting possession of the heavenly country, and the full enjoyment
of God as their exceeding great reward. See chap. xil. 22. note 2. —
l^he apostle's doctrine, that believers are all to be rewarded together,
and at the same time, is agreeable to Christ's decbraiion, who told his
disciples that they were not to come to the place he was going away to
prepare for them, till he returned from heaven to carry them to it.
John xiv. 3. If I go and prepare a place for you, I will come again and re-
ceive you unto myself, that where I am, there ye maybealso.—-Y^r\her,
that the righteous are not to be rewarded till the end of the world, is
evident from Christ's words, Matth. xiii. 40. 43.— In like manner, St
Peter hath told us, that the righteous are to be made glad with their re-
ward, at the revelation of Christ, 1 Pet iv. 13. when they are to re-i
celve a crown of glory, that fadeth not away, 1 Pet v, 4. — John also
tells us, That when he shall appear, we shall he made like him^ for xve
shall
52.6 HEBREWS. Chap. XL
t/ia// see hltn as he is^ 1 John iii. 2. See Whitby's note on 2 Tim. iv. 8.
---This determination, not to reward the ancients without us, is highly-
proper ^ because the power and veracity of God will be more illustri-
ously displayed in the view of angels and men, by raising the wliole of
Abraham's seed from the dead at ovice, and by introducing them into
the heavenly country in a body, after a public acquittal at the judg-
ment, than if each were made perfect separately at their death.
Hallet, in interpreting this 40th verse, gives it as his opinion, that
the ancients before the coming of Christ, iell into a stale of insensibili-
ty at death j that the better things provided for us, means, that good
Christians at death enter into a state of thought, sensibility, and happi-
ness \ and that the meaning of the ancients not being made perfect with-
out us, is, that they were not, excepting Enoch and Elijah, admitted
into heaven till Christ's death, (whereby that better stale w-as purcha-
sed :) from which time Christians, as fast as they leave this world, are
admitted thither also. But in opposition to these conjectures, nothing
needs be said, but that they are unsupported by Scripture. It may be
proper however, to put the reader in mind, that Moses, wko was not
translated like Enoch and Elijah, but died, appeared at our Lord's
transfiguration , because that lact is a proof that he was in a state of
thought and sensibility before Christ's death •, consequently that he did,
not fall into a state of insensibility when he died, as Hallet supposeth.
CHAPTER XIL
Vieio titid Illustration of the Exhortations contained in thus Chapter,
"pY a bold but beautiful rhetorical figure, the apostle, in the be-
-*-^^ ginning of this chapter, represents the patriarchs, judges,
kings, prophets, and righteous men, whose faith he had celebra-
ted in the preceding chapter, after having finished their own
combats with honour, as standing round and looking on the He-
brews while running in the Christian race. He therefore ex-
horted them to exert themselves strenuously in the presence of
such spectators. But above all to fix their attention on Jesus,
whom also he represents as 'looking on •, because his virtues and
sufferings w^ere far more remarkable, and far more worthy of
imitation, than those of the ancients, whose great actions he had
celebrated, ver. 1. — 4.
Next, for the consolation of such of the Hebrews as were in
aftliction, the apostle put them in mind of the view which their
own scriptures gave them of the afHictions allotted to the people
of God. They are chastisements which God, from love, adminis-
ters to his children to improve their virtues. And, from that
consideration he exhorted them meekly and courageously to bear
all the evils to which they were exposed on account of the gospel,
ver. ^o
Chap. XII. HEBREWS. View. 5SV
ver, 5 — 13. — And to pursue peace with all men, and holiness, be-
cause without holiness no man shall see and live with the Lord
in the heavenly country, ver. 14. — and to be careful to preserve
each other from sin, especially the sin of apostasy, by admonish-
ing such as were in danger of falling away j or v/ho shewed a
disposition to sensuality and profanity, like Esau, who despi-
sing his birth-riglit, sold it for one meal, ver. 15, 16, 17.
Having mentioned Esau's selling his birth-right^ to prevent the
Hebrews from parting v/ith their birth-rights as the spiritual seed
of Abraham, whether from the love of pleasure or from the fear
of persecution, the apostle explained to them the privileges be-
longing to their birth-right. They were entitled to inherit,
not an earthly country after death, but an heavenly country ;
and were to become inhabitants of the city of the living God,
the city which Abraham expected, Heb. xi. 40. and were there
to live with God forever ; expressed ver. 14th of this chapter By
their seeing God ; and were to associate with angels and with the spi-
rits of just men made perfect, and with Jesus the Mediator of
the new covenant ; and to enjoy all the blessings procured by
the shedding of his blood, ver. 1 8. — 24.
In the beginning of this epistle the apostle had affirmed, that
tlie same God ivho spake to the fathers by tJie prophets^ hath in these
last days spokefi to us by his Son Jesus. And this affirmation he
had established, in the progress of the epistle, by removing all
the objections which the unbelieving Jews brought to set aside
the claim of Jesus to be the Son of God. In this pktce, there-
fore, as the improvement of his Jioctrine concerning the son-
ship of Jesus, the apostle exhorted the Hebrews to beware of
disobeying God, who was speaking to them by his Son, and
commanding them to obey his gospel. And to enforce this ex-
hortation, the apostle put them in mind of what befell their fa-
thers in the wilderness, when they refused to obey God's coutx-
mand to go into Canaan. If, said he, the Israehtes did not es-
cape unpunished, who in Kadesh disobeyed the oracle which Mo-
ses delivered to them from God, ordering them to go up imme-
diately and take possession of the promised inheritance, we who
have that example of disobedience^ and punishment before our
eyes, shall much less escape unpunished, if we turn away from
God speaking the gospel -to us from heaven by Jesus, who now
sits at his right hand as the governor of the world, ver .^25. — But
because to embrace the gospel was in effect to relinquish the law,
and because the unbelieving Hebrews were greatly prejudiced a-
gainst the gospel on that account, the apostle, to persuade them
to forsake the law and embrace the gospel, quoted a prophecy of
Haggai, in which God, who gave the law, declared that he
would set it aside, and put an end to the kingdom of the Jewish,
princes who supported it -, and also destroy »the heathen idolatry
and,
538 View. HEBREWS. Chap. XIL
and the kingdoms of the heathen rulers by whom it was upheld:
His voice then shook the earth : but now he hath promised sayings
Tet once I shah not the earth only^ hut also the heaven^ ver. 26. —
Haggai adds, chap. ii. 6. and the sea and the dry land. 7. And I
luill shake all nations, and the desire of all nations shall come. That
this is a prophecy of the abrogation of the law of Moses, and of
the destruction of the heathen idolatry, we learn from God him-
self, who thus explains what he meant h^ the shaking of the heavens
and the earthy Hag. ii. 21. ^peak to Zorohahel governor of J udah^ say-
ings I 'Lvill shake the heavens and the earth. 22. And I will overthrow
the thrdne of kifigdojns , and I will destroy the strength of the king-
doms of the heathen: For, from this it is plain, First, That the shaking
of the heavensy at the coming of the desire of all nations, mean^
that at his coming, the throne of the kingdom of the Jewish
princes who supported the law of Moses, was to be overthrown.
Next, That the shaking of the earth means, that the strength of
the kingdoms of the heathen princes who upheld idolatry, v>ras
to be destroyed by the preaching of the gospel. — Farther, seeing
in the expression. Hag. ii. 6. Tet once it is a little while and I
will shake the heavens and the earthy there is a reference to a for-
mer shaking of the earth, namely, that which happened at the
giving of the law, the interpretation given, Hag. ii. 21, 22, of
the shaking of the heavens and the earthy by the preaching of the
gospel after the coming of the desire of all nations, leads us to
consider the shaking of mount Sinai, at giving of the law, as em-
blematical of the destruction of the heathen idolatry, by the in-
troduction of the law of Moses. — The apostle for the farther in-
formation of the Hebrews, told them that the promise, Tet once
I will shake the heavens and the earthy implied that the things
shaken and overthrown, were to be removed, in order that the
things not to be shaken, the christian church and gospel-form of
worship, may remain firmly established to the end of time : so
that there are to be no more changes made in the religion of the
world, ver. 27.
Having finished his address to the unbelieving Hebrews, the
apostle directed his discourse to such of the nation as professed
the gospel, Saying, Wherefore, we having received a dlspensatioi^
of religion which is never to be altered, ought to hold fast the
gift of that most excellent dispensation, whereby we can worship
God acceptably with reverence and religious fear, ver. 28. — For
under the gaspel, God is as much a consuming fire to them who
disobey him by infidelity, or who affront him by apostasy, as h^
was to the rebellious Israelites, under the law, ver. 29.
Chap. XII. HEBREWS, 539
New Translation. Commentary.
CHAP. XII. 1 Where- 1 Wherefore^ even ive, like the
fore, even lue having so combatants in the Grecian gumes,
great a cloud* of wit- having so great an assembly of luiiiiesses
nesses* placed around us, placed around usy layuig aside every
laying aside every weight, iveight of worldly hopes, and fears,
and the sin easily commit^ and cares, and friendships, which in-
ted^^ Let us run (§/) with cumber us in running, and the sin of
perseverafice the race set apostasy which is so easily committed^
before us \^ Let us run with perseverance the race
appointed us.
2 Looking off to Jesus, 2 Looking off from the ancients to
{o('^X,nyov Kxi TiMiaJTyiy) the Jesus the leader and rewarder of the
Captain and perfect er of faithful ^ who for the joy of bringing
the faith ; * who for the many sons into glory, ivhich was set
Ver. 1.— 1. Having so great a cloud. Both the Greeks and tne Ro-
mans used the word cloudy to express a great number of people. See
1 Thess. iv. 17. note 4. Capel thinks the metaphor is taken from flocks
of birds flying in the air like clouds \ Isa. Ix. 8. Who are these thatjly
as a cloudy and as the doves to their windoius ^ See also Ezek. xxxviii.
9.
2. Of witnesses. Because at the celebration of the games, the victors
in the morning combats did not receive the prizes till the evening, but
looked at those who engaged in the succeeding combats, the apostle, in
allusion to that custom, by an high rhetorical figure, represents the an-
cient patriarchs, and prophets, and judges, and kings, and captains, and
righteous men, mentioned in the preceding chapter, who had been vic-
torious in their own combats, as standing round the Hebrews and obser-
ving how they acquitted tliemselves in the Christian race. By using thi^
figure, however, the apostle did not mean to insinur-te that the saints in
the other world know what we are doing in this : but to teach us to
think of them often, that by the recollection of their trials and virtues,
we may stir ourselves up to greater diligence in our Christian course.
3. The sin easily committed. Ev'7rs^i?aT0¥, literally, which stands con-
veniently arouTid onty to allure him : Or, the well circumstanced sin i the
sin which is well adapted to one's circumstances and inclinations j con-
sequently is easily committed j in opposiiion to «^£^<rs:Toy, that which
hath no recommending circumstance j or which is destiiute of orna-
ment.
4. Let us run with perseverance the race set before us. If it is thought
that the Hebrews were not acquainted Avith the Olympic and other sa-
cred games of the Greeks, we may suppose the apostle alludes to the
games which Herod instituted in imitation of the Greeks, in some of
the cities which he built in .Tudea, or repaired.
Ver. 2.— 1. The Captain and perfect er of the faith. A^y/Ytyov the Cap-
tain. For this signification of Ag;^^*)^*? see chap. ii. 10. note 3. — Kxt
rihuuTViVy and perfecter. See Heb. v. <>. note 1. J "he apostle having ex-
horted
MO HEBREWS. Chap. XIL
joy which was set before ifefore him, endured the lingering
him/ endured the cross, ' agonies of the cross, despisifig the
despising the shame, ajid shame of suffering- as a malefactor,
sat down at the right-hand and sat down at the right-hand of the
of the throne of God. throne of God, See chap. viii. 1.
note 3.
3 (r«^, 93.) Wherefore, 3 Wherefore, attentively consider
tittentiveli) consider^ him the dignity of Jesus your leader,
who endured such con- who before he was thus rewarded,
tradiction from sinners patiently endured such calumny, opj^^^-
iagainst [o^vrov) himself, sition^ and persecution from sinners
that ye may not he weary^ against himself, that ye may not he
being faint in your souls. iveary, being dispirited in your minds
through the continuance of the per-
secution.
4 "Not ijei unto hlood 4- Your sufferings are far short of
have ye resisted, combating^ those which Christ endured. For
against sin. 7tot yet hath the blood of any of you
been shed in combating against your
wicked persecutors. See Pref. sect. 2.
paragr. 4*.
horted the Hebrews to run the race set before tltem, compares Jesus to
the judge of the games, whose office it was to determine who were the
conquerors, and to make them perfect as combatants, by bestowing on
them the prizes for which they had contended^
2. Who for the'jay which was set before him. The phrase avri t-/j; y^ec-
.^flt?, is by sdme translated who instead of the joy ; understanding thereby,
the joy of governing the world, which the Son possessed from, the be-
ginniiig by right of creation \ or according to others, the joy of his hu-
man state, which he parted with, choosing to endure the cross. But in
my opinion bolh glosses are improper, because the apostle speaks of a
joy which Jesus was not in possession of, but which was set before him
as the reward of his sufferings.— I'/^^- joy set before him is contrasted wirh
the race set before us, ver. 1 .
3. Endured the cross. The example of Christ's sufferings and re-
ward, is of powerful efficacy to -animate his disciples to imitate him in
suffering, that like him they may be rewarded.
Ver. 3. Attentivehj consider him. Erasmus Schmidius observes, that
the word AvxXoyt^ofAui being used to denote the accurate observation of
Arithmetical and Geometrical proportions, it signifies, to consider
Christ wiih the greatest accuracy of observadon. This the Hebrew??
were to do, that they might understand the difference between Christ
and them. For by attending to what the Son of God endured from
sinners, they would not think much of the calumnies, the scoffmg
speeches, and the persecutions, which they endured from their unbelie-
ving brethren ; nor be so disheartened by them, as to faint, or re-
nounce the gospel.
I""- Ver. 4. Combating against sin. Here the allu^iop i^ rh-^nged from run-
ning to fighting with the cestus, or to wrestling.
I Ver. 5,
Chap. XII.
HEBREWS.
'Al
5 {Kuiy 224.) BfsidfSy
have ye forgotten the ex-
hortation, which (JiaAs-ys-
T«<) reasoneth^ ivith you
as luith children, (Prov.
iii. 11.) My son, do not
think lightly of the Lord^s
chastisement^ neither faint
when thou art rebuked
(vw') of him.
6 For whom the Lord
ioveth he chastiseth^"^ and
scourgeth'' every son
whom he receiveth. (See
Rom. iii. 19.)
7, If ye endure chastise-
me? it, God behaveth to-
luards you as HIS children.
For what son is there
whom HIS father doth not
chastise ?
8 But if ye be with-
out chastisement, ' ofivhich
5 Besides, have ye forgotten the ex-
liortation, in which God reasoneth
ivith you as ivith his children : My
Son do not think lightly of the Lord's
chastisement, as they do who regard
afflictions as things accidental ; nei-
ther through too quick a feeling of
the chastisement, nor by considering
it as a token of God's anger, fall
into despair luhen thou art rebuked of
him.
6 Instead of being tokens of God's
anger, afflictions are proofs of his
love. For whom the Lord Ioveth he
chastiseth, and sharply corrects for his
faults, every son whom he adopt eth.
7 If then ye endure affliction^ know
that God behaveth towards you as his
children, giving you such correction
as must be of great advantage to
you. For what legitimate son is
there .^ ivhom his father never j^u^ishes
for his faults ?
8 But if ye live without that chas-
tisement whereof all the sons of God
Ver. 5. Reasoneth. So oiuXiyirxi properly signiEes : and so it is
translated, Acts xviii. 19 He hinisef entering into the synagogue^ ^tihi^^n
rotq I'd^xioic, reasoned with the Jews.
Ver. 6.-1. IVhom the Lord Ioveth^ he chastiseth. This passage of
Scripture,, by placing the dispensations of providence in a just hght,
banishes that gloom, which the disorders and miseries prevailing in the
world .ire apt to occasion. We are here in a state of education, under
the tuition or God, who performs to us the offices of a prudent, and
affectionate Father. By the various afflictions of life, he teaches us
the virtues necessary to fit us for discharging the duties, and tor en-
joying the pleasures of heaven. May every afflicted person firmly be- '
lieve this I
2. And scourgeth every son wliom he receiveth. This is the LXX.
translation of Prov. iii. 12. which Hallet thinks more just than the com-
mon version, Kven as a father the son in whom he deligliteth. For he
saith Ukeab^ signifies either, and as a father., or and scourgeth ; in which
latter sense it is translated in the Arabic, Syriac, and Chaldee versions :
And thaty/rf/'Zfl//, signifies either, lie deligliteth in or he receiveth. He^
adds, " There is sufficient reason to determine in favour of the tran-
" slation given by. the LXX. and the apostle *, since, according to their
" rendering the Hebrew text is complete, whereas, according to the
" other translation, the word, beasher, in wliOfUj must be supplied as
" omitted."
Vol. III. 4 A Ver. 8
5^2
HEBREWS
Chap. XII.
ail S0i\S are parti.kers,
certainly ye are bastards,
and not sons.
9 (E<T./) Farther, we
have had fathers of our
flesh/ vxho chastised us,
and we gave them reve-
rence : shall we not much
rather be in subjection to
the father of OUH spirits,
and live ?'
10 For they verily
(7r,eflc, 295.) during a few
days chastised us according
to their own pleasure, but
he for OUJi advantage^ [a?
TO fiiTxXccZiiv^ in order to
OUR jjariaking of his ho-
liness.
1 1 Now no chastisement
indeed, for the present
seemeth to be matter
of joy, but of sorrow. Ne-
vertheless, afterwards it
returns the peactful^ fruit
are j^^f^^kers, certainly ye are treated
as bastards whose education is no
object of their father's care, and 7iot
as the genuine sons of God.
9 Farther, we hai^e had fathers of
cur bodies who chastised us for our
faults, and yet we kited and obeyed
them. Shall we not much rather from
affection and gratitude be in subjec-
tion to the Father of our spirits, when
he corrects us for our faults toft us
for living with him for ever P
10 This submission is due to the
Father of our spirits, because he cor-
rects us with more prudence and
affection than our earthly fathers.
For they verily during the few days of
our childhood chastised us according to
their own wift governed by passion,
but he ahvays for cur advantage, that
we might partake of his holiness j it
being necessary to our living with
him eternally, that we be holy.
1 1 Now no chastisement indeed
whether from God or man, at the
time it is inflicted, is the cause of joy,
but of sorrow to the chastised. Ne-
vertheless afterwmrds, it gives as a re-
ward the ^^d'(7i-^^// fruit of righteous-
Ver. 8. If ye be ivithout chartisement. If ye pass your lives without
experiencing sickness of any kind, or worldly losses, or affliction in your
families, or death of children, or injuries from your neighbours, or any
of the other troubles to which the children of God are exposed, certain-
ly ye are treated by your heavenly Father as bastards, and not as sons.
Ver. 9.— 1. We have had fathers of ourfesh. By distinguishing be-
tween the fathers of our fle^h^ and the father of our spirits, the apostle
teaches us, that we derive only our flesh from our parents, but our spi-
rit from God. Eccles. xii. 7. Isa. Ivii. 16. Zech. xii. 1.
2. Be in subjection to the father of our spirits, and live. The apostle
seems to have had Deut. xxi. 18. in his eye, where the son that was
disobedient to his father, was ordered to be put to death. This is one of
the many instances, in which the apostle conveys the most forcible rea-
son, in a single word.
Ver. 11.- J. // returns the peaceful fruit of righteousness : that is, the
peaceful fruit, which is righteousness. — Eos thinks a^my-ov sccx^-nov, should
be U?.m\^itd the pleasant ox joyful fruit : because the Hebrevs com-
monly express //t'^j/.'r^:' or happiness by peace.— Kight-rousncsss is deno-
minated
Ckap. XII.
HEBREWS.
54S
of righteousness, to them
ivJio are t rawed hi) it, '''
i 2 Wherefore, hr'mg to
their right j)osit'iony^ the
(inns which h.mg down,
and the lueaheued knees.
(Isa. XXXV.3.)
13 And make snijoth
paths ^ for your feet, that
that whicli is lame, ma^'
not be put out of joints hut
rather healed.
11 Pursue^ peace with
all men, and hoHnesSj*
nessy to them who are 2^roperlij disci-
plined by it :
1 2 JV'herefore /bring into the posture
of action J 7/our arms which hang down,
and your weahened knees, that is, vi-
gorously exert your Vvhole faculties,
in the conflict with aiHiction.
13 And by removing every temp-
tation, mahe smooth paths for your
feet, that if ye are iniirm in aiiy
part, that which is lame may not he
■u holly dislocated by your falling, but
rather strengthened by proper exer-
cise.
14 Earnestly cultivate pcact witJi
all meny with the Gentiles as well
rti\x\'A.\.t^ peaceful^ because it is prodacUve of inward peace to the afflict-
ed person himself : and of oatward peace to tho^e with whom he lives.
Also it is called the fruit of Goi's ch.isLisemenls, because affiicdons have
a natural influence to produce virtues in the chastised, which are the
occasion of joy far greater than the pain arising from the chastisement.
Psal. cxix. G7. 71.75.
2. To -them that are trained thereby. FiyvU'tcia-f^.ivoii. 'J'his word de-
notes those who per^T)rrned the exercises preparatory to the real com-
bat, naked in the palseslra. It is, therefore, properly translated, trained
persons.
Ver. 12. Bring to their right position, %Lc. Here the aposde aUudes
to pugilists, whose sLrcngih being exhausted in the fighl, their i.rms
hang dow^n and their knees shake. His meaning is, do not succumb
under your afflictions, but renew your exertions.
Ver. 13. Make smooth or even paths i So T-^ox,is:; cc'i^ui must be tran-
slated, because a windii^g path may be as smoodi and easy to ;vaik in, as
one that is straight— Theophylact sai t h, t^oy,**; signifeih both the track
made by the w^ieel of a chariot, and that which is made by men's feet :
A foot path.-'-'By 7naking smooth paths for their feet, the apostle meant
their removing every obsLacle which might impede them in running'the
• Christian race j such as immoderate love of sensual pleasures, slavish
fear of their enemies, &:c.
Ver. 14.— 1. Pursue. t^iuxiTt. This metaphor is taken from the
chace, in which hunters exert their utn)ost vigour iii pursuins^ their prey.
Hence in the Syraic version it is, Currite post paee?n. See Rom. xii. 1:5.
Perhaps the apostle had an eye to our Lord's saying, Blessed are the
peace niahers.
2. And holiness. The word ky.otcucv I Thcss. iv. 1. is translated
sanctifcation, which properly consists in being free, both from those
lusts which are gratified by means of the senses, and from those bad
passions which are of a more spiritual nature, such as anger, m^Hce, re-
venge, envy, &;c. Where these carnal lusts and bad passions are in-
dulged.
5U HEBREWS. Chap. XII.
without which no one shall as with the Jews, and even with
see the Lord ;^ your enemies : But at the same time
maintain holiness^ luitJiout luhich no
one shall see the Lord.
dulged, they render the person who indulges them detestable in the
sight of God. Hence they are termed ?l pollution of the Jlesh and of the
spirit^ 2 Cot. vW. I. —-Holiness, the word adopted by our translators,
hath a more extensive meaning *, for besides freedom from lusts and pas-
sions, it comprehends all those pious and virtuous dispositioi.s which
constitute a religious and moral character.
3. Without which no one shall see the Lord. Although in the New Tes-
tament Jesus is commonly called the Lord, that title in this place de-
notes God the Father, because our coming to him after death is men-
tioned, ver. 23. and because in other passages the felicity of the righte-
ous in heaven is said to consist in the vision of God, Matt. v. 8. 1 Cor.
xiii. J2. Rev. xxii. 4. — The apostle exhorts us to be at great pains in
cleansing ourselves from vicious inclinations, and in acquiring virtuous
habits, from this most important of all considerations, that no one who
is polluted with vice and destitute of virtue, can be admitted into hea-
ven. To illustrate this sentiment, I will transcribe the following pas-
sage from the Spectator, who thus writeth, No. 447. " The last use
" which I shall make of this remarkable property in human nature, of
*' being delighted with those actions to which it is accustomed, is to
" shew how- absolutely necessary it is to gain habits of virtue in this
*' life, if we w^ould enjoy the pleasures of the next. The state of bliss
" we call heaven, will not be capable of affecting those minds which
" are not qualified for it : we must in this world gain a relish of truth
" and virtue, if we would be able to taste that knowledge and perfec-
*' tion which are to make us happy in the next. The seeds of those
" spiritual joys and raptures, which are to rise up and flourish in the
*' soul to all eternity, must be planted in her during this her present
" state of probation. In short, heaven is not be looked upon only as
*' the reward, but as the natural effect of a religious hfe.
*'• On the other hand, those evil spirits who by long custom have
*' contracted in the body habits of lust and sensuality, malice, and re-
*' venge, an aversion to every thing that is good, just or laudable, are
*' naturally seasoned and prepared for pain and misery. Their torments
*' have already taken root in them, they cannot be happy when divested
*' of the body, unless we may suppose, that Providence will in a man-
*' ner create them anew, and work a miracle in the ratification of their
*' faculties. They may, indeed, taste a kind of malignant pleasure in
*' those actions to which they are accustomed whilst in this lite : But
*' when they are removed from all those objects which are here apt to
** gratify them, they will naturally become their own tormentors, and
*' cherish in themselves those painful habits of mind v.hich are called in
*' Scripture phrase, the worm which never dies. This notion of hea-
** ven and hell is so very conformable to the light of nature, that it was
*' discovered by some of the most exalied heathens. It has been im-
••' proved by many eminent divines of the last age. — But there is none
" who
Chap. XII. HEBREWS. 54^r.
1 5 Carefully observing^ ^ 1 5 Carefully observing your own
lest a-ny one come short of behaviour, and that of your bre-
the grace of God, lest thren, lest any one^ through gross sins
some bitter roof^ springing continued in, come short of the re-
up, trouble' you, and by ward God has graciously promised to
it many be polluted ; the faithful ; lest some apostate arising
trouble you, and by his errors and
bad example, many of you be cor-
rupted.
16 Lest there be any 16 Also, Lest there be among you,
fornicator,' or profane any fornicator ; any one addicted to
person,* as Esau,^ who his appetites j or any profane per^
*' who has raised such noble notions on it as Dr Scot, in the first book
*' of his Christian Life."
Ver. 15.— 1. Carefully observing ■ETn^KOTr^vng. This vrord, 1 Pet.
V. 2. is used to denote the exercise of the bishop's office in the church.
Eat as this epistle was directed not to the clergy, but to the laity among
the Hebrew Christians, it must here be taken in iis literal signification •,
carefully observing or looking to a thim^.-^ln this precept the apostle en-
joins those who are more advanced in knowledge and virtue, to admo-
nish the less perfect, when they fall into sin, or shew any disposition to
apostatize from the gospel.
2. Lest some hitter i^oot. Literally some root of bitterness. In Scrip-
ture bitterness signifies gross sin : Acts viii. 23.' / perceive thou art in
the' gall of bitterness and bond of iniquity. In particular, apostasy ox ido-
latry is called, Deut. \xix. 18. « root which beareth gall and wormwood.
In the margin of our Bible, ^<7// is rendered a poisonous herb, an herb
which taints the plants growing beside it. Wherefore, a root of bitter-
ness or bitter root, is a person utterly corrupted, and who by his errors
and vices corrupts others. The metaphor shews that sin is of an infec-
tious nature, and that its consequences are deadly in the highest degree.
3. Trouble you. Evoy^Xvt. /This verb being derived from e;tAo; a
crowd, signifies to hurry one along. Here it denotes the influence which
false reasoning and evil example have to lead men to renounce religion.
Grotius and others think the true reading of this passage is, £» x>^M,
which by mistake was written evo;^iA»;. But as Hallet saith, " There is
" no reason to alter this text in conformity to the LXX. translation of
" Deuteronomy, since the apostle does not cite it, but only uses so much
" of the language of that Scripture as was to his present purpose. — In
*' this way do all Christians unblameably mingle some expressions of
'• the Scripture among their own, with some variation of words."
Ver. 16. — 1. Lest there be any fornicator. ITo^v^. For the signifi-
cation of this word, see w^hat is said of -zo^-tnot, 1 Cor. v. 1. note 1. —
The propensity of mankind to fornication, made it proper for the apo-
stle to mention that vice as a chief instance, of the vicious sensuality
which excludes men from heaven.
2. Or profane person. — A profane person Is one who treats sacred
things with contempt, who despises spiritual blessings, aud who in the
\vUale 0^ his behaviour shews, that he has no sense of God nor of reli-
gion i
546 HEBREWS. Chap. XIL
for one meal gave away his son^ who despising spiritual blessings
hirth-rights."' renounces them for the sake of pre-
sent pleasures^ as Esau did, luho for
one meal gave away his birfh-rights.
1 7 And ye know that 1 7 And his folly ye know from the
{««<, 211.) although after- scripture by this, that although after-
ward iie wished to inherit ward he ivished to inherit the blessings
the blessing, he was repro he was reprobated by his fathefr, who
bated' : for he found durst not retract words which he
no place of repentance, felt himself moved by inspiration to
though he earnestly sought utter ; (See ver. 20. note.) fir he
the BLESSING with, te^rs.^ found no place of repentance in his
father, though he earnestly sought the
blessing with tears. Instead of re-
penting, his father confirmed the
blessing to Jacob, Gen. xxvii. 33.
gion ; and therefore is ranked among the most flagiuous sinners, 1 Tim.
'i. 9.
3. As Erau. We do not read that Esau was a fornicator ; nor does
the apostle say that he was addicted to that vice. By putting a comma
after the word fornicator, and by connecting the words, or profane per -
son, with what follon'S, Esau will be called only a profane person. This
he shewed himself to be, by selling his birth-rights to his brother Jacob,
for a mess of pottage. It is true Jacob proposed to him to sell these ;
not, however, as taking advantage of his necessity, but because he had
heard him on former occasions, speak contempmously of his birth-righLs.
For what else could put it Into Jacob's mind, to make the proposition ?
Therefore, when instead of going into his father's tent where be might
have got food, Esau sold his birth-rights for a Jiiess of pottage, he shew-
ed xv^t only sensuality, but the greatest profanity. In the family of
Abraham, the birth- right entitled the eldest, to spiritual as well as tem-
poral privileges ; (see the next note) all which Esau despised j as we
learn from Moses, who after relating his contemptuous speech, Behold I
am at the point to die, and what prof t shall this birth-right do to me, adds.
Thus Esau despised his birth right, Gen. xxv. 32. 34.
4. Gave awaij his birth-rights. Before the law was given, the first-
born in the family of Abraham had a right to the priesthood, Exod. xix.
*22. And to a double portion, Deut. xxl. 17. And in the family of
Isaac, he was lord over liis brethren, Gen. xxvii. 29. 37. xlix. 3. Far-
ther, in that family the first-born, as the root of the people of God, con-
veyed to his posterity all the blessings promised in the covenant : such
as a right to possess the land of Canaan, and to be the father of him In
whom all nations were to be blessed, and to explain and confirm these
promises to his children, in his dying blessing to them j of which we
have a remarkable example in Jacob, Gen. xlix.
Ver. 17.— 1. He was reprobated, not by God, but by his father, who
when he knew that he had given the blessing to Jacob, refused to re-
tract it, being sensible from his inward feelings, that he had spoken
prophetlcallv, and that God willed him to give the blessing to Jacob.
2. Though
Chap. XII. HEBREWS. 547
18 Now ye shall not 18 Now that ye may understand
come' toatafigible moun- the value of your birth- rights as
tain (h;«(, 219.) which Abraham's seed, (Gal. iii. 18.) which
burned with fire, and to 1 am exhorting you not to throw
blackness, and to darkness, away, know that Te shall noty like
and to tempest^ ^ your fathers, come to a tangible moun-
tain which burned with fire^ to shew
that God is a consuming fire to the
impeniteiit, and to blackness^ and to
darkness, which was an emblem of
the obscurity of the Mosaic dispen-
satiun^ an'l to ^nnpesty
1. Though he earnestly sought (^avr^v it J mt biessmg with tears. The
relative pronoun //, in Jjis passage, stands for the blessings ibe remote
antecedent. For Esau did not se.Q}c^ repentance, but the blessing with
tears, Gen. xxyii. ^54.— This example, as Jieza well observes, the apostle
set before the Hebrews tO shew them, that It, for the sake of present
pleasures, any of them hke Esau profanely cast away their heavenly
birth-rights by apostasy, they never should regain them.
Ver. 18.--!. Xe shall not come. Ou yxa 7r^oc-ihyiXvB\^Ti, literaiiy, _^'?
have not come. But here, ai>d in ver. 22. the past time is put for tiie
future : as is plain from this, that in the latter part of his discourse, the
apostle mentions particulars which cannot be applied to believers in
the present life ; such as their being come to myriads of angels, and to
the spirits of just men made perfect. See Ess. iv. 10.— Farther, that the
aposlle doth not speak of what was present, but of something future,
will appear if we consider that he here contrasteth the birth-rights of
the spiritual seed of Abraham with those of his natural progeny. The
natural seed had a right to possess the earthly Canaan : and to prepare
them for that inheritance, they were brought to Sinai to receive the
law which they were tc observe in Canaan. But their spiritual seed by
their birth-right being heirs of the heavenly country, shall be prepared
for it and brought into II in a different manner.
2. To a tangible mountain {^/.'hct^wfAi))^) a inoiuitain capable of being
handled ox: touched ; but which ye will be prohibited to approach. The
meaning is, believers, Abraham's spiritual seed, in their way to the
heavenly country are not, like his natural seed In their way to Canaan,
to be brought to a tangible mountain such as Hinai was, to hear the law
by which they are to be governed in the heavenly country, declared in
the terrible manner in which the law of the earthly country was pro-
claimed. But they are to be brought directly to the heavenly mount
ZIon, where God by some visible manifcotation will reside \ and to the
city of the living God, hrc.
3. And to tempest, josephus, Antiq. lib. 3. c. 5. tells us, that at the
giving of the law, strong winds came down, and manifested the pre-
sence of God. Perhaps this prefigured what happened when the new
law, the gospel was given. For, previous to the descent of the Holy
Ghost, There came a sound from heaven, as of a mighty rushing wind.
Actsii. 2.
Ver. ] 9
54.S
HEBREWS.
Chap. XII,
1 9 And to the noise of a
trumpet, and to the sound
of words/ the hearers of
which earnestly int rented
that there might not be ad-
ded to them a luord,
20 (yx/>, 98.) although
they could not bear that
which was strictly com-
manded, (Exod. xix. 13.)
Even if a beast touch the
mountain, it shall be
stoned, or shot through
with an arro^v. ^
2 1 And so terrible was
that nvhich appear ed^ THAT
Moses said, I am exceed-
ingly afraid and quake. '
19 And to. the noise of a trumpet,
like that by which the angels called
the Israelites together 'to hear the
law, and which by waxing louder
and louder terrified the Israelites ex-
ceedingly, and to the sound of nvords
uttered by God himself, the hearers
cf whichi strongly impipessed with
the holiness and power of their law-
giver and judge, earnestly iiitrcated to
hear not a word more, Exod. xx. 1 8,
19.
20 Although, before they were af-
frighted by the voice of God, they
could not bear that luliich was strictly
commanded, Even if a beast touch the
mount ai7i while the symbol of the
divine presence rests on it, it shall
be stoned, or shot through ivith a?i
arrow. It seems they expected, by
drawing near, to see God without
being terrified.
21 And so terrible luas that mani-
festation of the divine presence
which appeared, that Moses cried to
God, / am exceedingly afraid, and
quake^
Ver. 19. And to the sound f words. The words of the ten command-
raents, were pronounced by the angel who personated God, (see Heb.
ii. 2. note 2.) wilh a voice so loud and terrible, that the whole six hun-
dred thousand, who were able to go to war, with the women and chil-
dren, and old men, heard them, DeUt. v. 22. and were exceedingly
frightened.
Ver. 20. Or shot through with an arrow. This clause is wanting in
many ancient MSS. and in the Syriac, Vulgate, Coptic, Arabic, and
Ediiopic versions. — If it is an addidon to, the text, it is taken from
Exod. xix. 13.
Ver. 21. Moses said I am exceedingly afraid and quake. There is
no mention of this circumstance in the history. But seeing the apo-
stle speaks of it in a letter to the Hebiews as a thing known to them,
some commentators are of opinion that they had it from tradition ', or
that it was recorded in some Jewish writing then extant.— I think that
something like this speech is insinuated in the account which Moses
himself hath given of the matter. It is said, Exod. xix. 16. On the
third day in the morning., there were thunders and lightnings^ and a thich
cloud upon the mount, so that all the people that was in the camp trembUd.
— 18. And mount Sinai was altogether on asmoke, because the Lord
descended upon it in fire : and the smoke thereof ascended as the smoke of
Chap. XII. HEBREWS. 549
22 But ye shall come 22 But ye shall come to a place
(see note I. on ver. 18.) which I call Mount Zion, because
to Mount Zion/ and to there God will appear to you, not
the city of the living God, in the terribleness of his greatness
the heavenly Jerusalem,^ as on Sinai, but in the beauties of
a furnace^ and the whole mount quaked greatly. 19. Arid when the voice
of the trumpet sounded long and vaxed louder and louder^ Moses spake,
and God answered hif?i by a voice. What follows in the history is an
amplification of the preceding narration, according to the manner of
the sacred historians, and not an accomit of things which happened af-
terwards. This the attentive reader will easily perceive,- who compares
the amplification with the former narration. Ver, 20. And the Lord
came down upon mount Sinai, (This is mentioned ver. 18.; on the top of
the moufit i And the Lord called Moses up to the top of the mount, and
Moses went up. It was then Moses spake and God answered him by a
'uoice, as related, ver. 19. It seems when he drew near to the thick dark-
ness, out of which issued the thunders, and lightnings, and the great
fire which burned up to the midst of heaven, his courage failing him,
he spake the words mentioned Heb. xii. 21. / am exceedingly afraid
end tremble, and God answered Imn by a voice encouraging him to lay
aside his fears. Wherefore taking courage, he became so composed
as to hold that conversation with God which is recorded, Exod. xlx. 21.
—24.
Ver. 22. — 1. Xe shall come to Mount Zion. Mount Zion being op-
posed to Sinai, the tangible mountain, is no mountain on earth j but is
the heavenly Mount Zion : as the Jerusalem mentioned in the subsequent
clause, is the haavenly Jerusalem. — When David took the strong hold
of Zion he called it the city of David, 2 Sam. v. 7. And put the ark
of the Lord in the city of David, 2 Sam. vi. 12. 17. in his place in the
midst of the tabernacle which he had pitched for it. From this time God
is said to have dwelt in Zion, which on that account was called his holy
hill of Zion, Psal. ii. 6. and to love the gates of Zion fnore than all the
dwellings of Jacob, Psal. Ixxxvii. 2. Wherefore Mount Zion being the
residence of the manifestation of the divine presence on earth among the
natural seed of Abraham before the temple was built, it was fitly made
the type of that place in the heavenly country w^here the manifestation
of the divine presence among the spiritual seed is to be made through
all eternity. See Heb. ix. 5. note.
2. The city of the living God^ the heavenly Jerusalem. This is the city
\vhich Abraham expected, and of which the builder and ruler is God.
It is called. Gal. iv. 2G. Jerusalem which is above, and Rev. iii. 12.
iVt-iu Jerusalem which cometh down out of heaven from God^ and Rev. xxi.
2. The holy city new Jerusalem. These names the apostles were directed
by the Spirit to give to this city, to shew that Jerusalem in Canaan was
a type or emblem of it. See 2 Cor. v. 1 . note 2.— The intelligent rea-
der no doubt has remarked that here the happiness of the just, after the
resurrection, is represented as in part arising from the nature of the place
of iheir abcde. The saine idea is suggested by the obvious meaning of
the accounts givea by Christ and his apostles of the felicity of good men
' Vol. in. 4 B in
550 HEBREWS. Chaf. XIL
i;iid to ten thousands of his goodness. Atid instead of being
angels *, brought to any earthly city to wor-
ship, ye shall be brought to the city
of the living God, the heavenly Jeru-
salem^ and in your worship shall as-
sociate with ten thousands of angels ;
23 To the general as- 2^^ To the general assembly and church
sembly^ and church of of the first-horn ^ brought from the
in the life to come, John xiv. 2. In t?iy father'' s house of the universe are
?nany ?nansions. — / go to prepare a place for you. — 2 Pet. iii. 13. Ac-
cording to his promise we expect new heavens and a Jiew earth wherein
dwelleth righteousness. And St John, who in vision had the state of
the church set before him in its various stages till its consummation, saw
the new heaven and the new earth appear after the present fabric had
passed away, Rev. xxi. 1. — That these accounts of the future felicity of
the righteous are not to be interpreted metaphorically, may be gathered
from the gospel-doctrine of the resurrection, whereby we are assured
that we shall be united to a real body consisting of organs of sensation
and of members fitted for action. See 1 Cor. jiv. 44;. note. For if our
raised bodies are to have members and organs of sensation, we must also
have a material habitalion, where we can have the use of these members
and organs, and derive enjoyment from objects suited to them. The
reason is plain : as a body without members and senses would be no be-
nefit, so members and senses without objects would be uselesSc Hence
the redemption of the body from corruption^ is called Rom. viii. 19. /^^
manifestation of the sons of God : and ver. 21. Tlieir glorious liberty : and
ver. 23. Their adoption.
Farther, as the gospel speaks consistently when, together with the re-
surrection of the body, it promises a new heaven and a new earth, so it
•speaks agreeably to the ancient revelations, which promised to the spiri-
tual seed of Abraham the eternal possession of an heavenly country, un-
der the figure and pledge of giving his natural seed the everlasting pos-
session of Canaan. And, though in these revelations little is said con-
cerning the nature of the new heaven and new earth, we may believe,
as was observed. Ess. v. sect. 4. last paragraph, that it will be perfectly
suited to the 4iature of our glorious bodies, and that the pleasures which
we shall derive from the bea.uty and conveniency of our future habita-
tion, will be as much superior to the pleasures of this earth, as the mem-
bers and senses of our glorious bodies shall be more perfect than our pre-
s&nt fleshly members and '-cn.ses. In a word, seeing God himself is to
dwell with the righteous in the heavenly country, it will, as becometh
the residence of God, be magtuficent, and ^/or/oz/j-, and full oj pleasures.
See Spectat. vol. 8. No. 580.
Ver. 23. — 1. To the general assembly. Uxn-r/v^u. This word signi-
fies a great concourse rf people, drawn together from all quarters oir some
public and joyful occasion, such as a religious festi\jal ; annual game ? ; a
great market ox fair ; from which la&i occasion, the Greek word is deriv-
ed. If the allusion to the transactions at Sinai is continued here, this
first general assembly, or concourse of the subjects of God, cailed from
Chap. XII. HEBREWS. 551
the first-born "^ luhoareen- different parts of the universe to
rolled in heaven,^ and to worship God. These are enrolled in
God the Judge "^ of all, heaven as citizens. And^^ instead of
and to the spirits of just standing afar off as your fathers did
men [nriMicfiivaiv, Heb. at Sinai, ye shall come near to God
xi. 40. note) made per- the supreme ruler of the ivhole urii-
fect,^ verse i and to the spirits of just men
made perfect by their union with
their glorified bodies, and their in-
troduction into heaven,
24 And to Jesus the '24 And to Jesus the Mediator of
mediator' of the new co- the new covenant^ and to his blood
his dominions every wliere, will be held for tlie purpose of hearing
the lau^s of tlie heavenly country, Tvliich they are to inhabit, promulga-
ted.
2. And church of the first -h or u. The first-born of man and beast, be-
ing reckoned more excellent than the subsequent birtlis, were appropria-
ted to God. Hence the Israelites had the name of God'' s first-born givew
them, to show that they belonged to God, and were more excellent than
the rest of the nations. Wherefore, the general assembly and church of
the first born, as distinguished from the spirits of just men made perfect ^
mentioned afterwards, means the pious Israelites of all ages, who having
l4nitaLed Abraham in his faith and obedience are heirs of the heavenly
country. Whereas the spirits of just men made perfect, are all in every
age and nation who have feared God and wrought righteousness.
3. V/ho are enrolled in heaven. See Philip, iv. 3. note 4. This sig-
niftes that they are denizens of heaven, entiiled to live there, and to en-
joy its privileges.
4. And to God the Judge of all. As the Son, after the judgment, will
deliver up the kingdom to the Father, tlie Father is fitly styled ths
Judge of all, or universal mo?iarch, agreeably to the phraseology oi the
Hebrews, who called those -^trsovs judges, vA\o exercised sovereign rule
in Israel.
5. And to the spirits of just men tnade perfect. In this enumeration,
the particulars are not placed according to their dignity, o\ving, perhaps,
to the apostle's being greatly affected by the contemplation of these grand
objects. For, in such cases people neglect to arrange their discourse
methodically. Or, the spirits of just rnen made perfect, mloht be men-
tioned after God the judge of all, and before Jesus the Mediator of the
new' covenant, to shew that on account of the severity of the trial which
the just have sustained, they are more the objects of the love of God
a-nd of Christ than the angels -, and even more excellent in respect of
their virtues. Hence they are called, James i. 1 S. <7 hind of first fruits of
hit creatures.
Ver. 24.— 1. And to Jesus the Mediator of the new covenant. Jesus is
called the Mediator of the new covenant, not because he exercises the of-
fice of Mediator after he hath delivered up the mediatorial kingdom to
the Father, for at that period his office of Mediator will cease ; but be-
cause he exercised that office before he delivered up the kingdom and
552 HEBREWS. Chap. XII.
venant, and to the blood which is the true hlood of sprinklitig
of sprinkling 'w/z/V/z speak- typified by the Levitical sprinklings,
in the exercise of that office, he hath brought the people of God into
heaven.
2. And to the blood of sprinhling. This is an allusion both to the
spnnkling of the Israelites with blood, when the covenant was made at
Sinai, and to the sprinkling of the blood of the sin-offerings before the
vail, and on the mercy-seat. For the former sprinkling typified the effi-
cacy of Christ's blood in procuring the new covenant, and the latter.
Its efficacy in procuring the pardon of sin for all them who believe and
obey God. — The blood of sprinklings by an usual figure, is put here for
the. effect of the blood of sprinkling. The saints, when admitted into
heaven, shall come to the full enjoyment of the blessings procured by
the sprinkling of Christ's blood.
In this latter part of the description of the joys of heaven, we are
taught that they will arise chietiy from our seeing and conversing with
the virtuous of our own kind \ and not with them alone, but with the
different orders of angels, and with Jesus, and even with God himself,
who will manifest his presence there in a much more glorious manner
than he does here by his works. And, that the scheme of our salva-
tion, by the shedding of Christ's blood, will afford matter of delightful
contemplation to the redeemed, and be recollected by them with trans-
ports of gratitude through all eternity. Farther, seeing the pot with
the manna, and Aaron's rod which budded, and the tables of the cove-
nant w^ere, by God's command, placed in the inward tabernacle which
represented heaven, to intimate, as was observed, Heb. ix. 4. note 3.
that in heaven the people of God will recollect the particular interpo-
sitions of providence by which, while on earth, they were prepared for
the employments and enjoyments of heaven, and that they will be
greatly delighted Avith the recollection of these interpositions \ may w^e
not suppose, that our happiness in heaven will arise also from our search-
ing into the works qf creation, by which God hath so illustriously dis-
played his perfections ? For if our feeble pursuit, and imperfect acquisi-
tion of knowledge in the present life, afford us such exquisite pleasure,
how great must the entertainment of the saints in heaven be, when the
works of God are fully laid open to their view, and their faculties are
strengthened to examine them I The pleasures which the blessed derive
from this source must be unspeakable, not only because they will be
enhanced by the charm of novelty, but because every new acquisition
will stimulate them to proceed in the search, and because, although it
be continued through eternity, the immense subject will never be ex-
hausted by them. The ^esire of knowledge is so deeply engraved in
the human mind, and the pleasure flowing from its acquisition, is so ex-
quisite, that to use the words of the Spectator, No. Q2Q. " I cannot
*' thiak he detracts from the state of the blessed, who conceives them
" to be perpetually employed in fresh searches into nature, and to eter-
" nity, advancing into the fathomless depths of the divine perfections.
" In this thought there is nothing but w-hat doth honour to these glori-
" lied spirits, provided still it be remembered^ that their desire of more
" proceeds
Chap. XII. HEBREWS. 55S
eth better things than and iv/iicli, by crying for mercy to
THAT OF Abel.^ ' penitents, speaketh better things than
the blood of Abely which cried for ven-
geance on his murderer.
25 Take care that ye 25 Take care that ye disobey not GuJ
refuse not * him speaking. * who is now speaking to you from
For if they did not escape heaven by his Son. For, if the
who refused (tov ;^o>j^otT/- Israelites did not escape punishment
^ovj-of) him delivering an luho disobeyed God delivering an oracle
oracle'^ on earth, much on earth by Moses, commanding
" proceeds not from their disrelishing what they possess j and the plea
" sure of a new enjoyment is not with them measured by its novelty,
*' (which is a thing merely foreign and accidental,) but by its real in-
*' trinsic value. After an acquaintance of many thousand years with
" the works of God, the beauty and ma^nilncence of the creation fills
" them with the same pleasing wonder and profound awe, which Adam
" felt himself seized with as be first opened his eyes upon this glorious
" scene."
The grand description of the heavenly country, the inheritance of the
spiritual seed of Abraham, found in ver. 22. and of its joys in vcr. 2],
24. the apostle gave, to make the Hebrews sensible how foolish it
would be in them, for the sake either of the pleasures or of the pains of
this transitory life, profanely to cast a^vay their birth-right, whereby
t'hey were entitled to inherit the heavenly country.
3. Speaketh better things^ tto^^bc tov A,<3'5;\, than that of Abel. The mas-
culine article tov, cannot agree with ki^fx. understood, which is a neuter
word. Wherefore, we must adopt the reading of the MSS. mentioned
by Mill, which have ro, here in place of tov, and which seems to have
been followed by the Syraic translator. Or, we must supply either,
Aflyev ra aiuxroq^ the speech of the blood of Abel y or ^^avTia-^nn rs kiuocra^,
the sprinkling of the blood of Abely namely, on the ground, in allusion
to Gen.iv. 10. where God saith, the voice of thy hrother\- blood crieth
unto 77ie from the ground.
Ver. 25.— 1. Take care that ye refuse not. Here the apostle turned
his discourse to the unbelieving Hebrews ^ and by calling to their re-
membrance the sin and punishment of their forefathers, who refused to
obey God, when he commanded them to go into Canaan, and who for-
that sin were all destroyed in the wilderness, he shewed them the dan-
ger of disobeying God, who commanded them by his Son to receive
the gospel.
2.* Him speaking. Tcv A<55A»vt«. In this expression, there is a refer-
ence to Heb. i. I. where we are told, that God — o AasAjjaa?, Who spake
to the fathers by the prophets ^ gA«Ano-s, hath in these last days spoken to u.^
by his Son. Wherefore, the Him speaking, whom the Hebrews ^vere
not to refuse, was God the Father, who at that time was actually speak-
ing to them the gospel from heaven by his Son. For, having commis
sioned his Son to make the gospel revelation, and having given him the
apostles as his assistants, John xvii. 6. and, according to his promise,
having sent down the Holy Ghost from heaven upon them, whatever
they spake by inspiration, was really spoken of God by his Son.
3. For
55% HEBREWS. Chap. XIL
more 'we SHuiLL NOT them to go into Canaan, much more
ESCAPE (from the prece- ive shall not escape punishment, nvJiQ
ding clause) ivho turn turn aivay from God speaking to ids
away from him SPEAK- the gospel /rcw heaven by his Son.
ING from heaven.'''
26 ('Oy, 61.) His 26 Goers voice at the givi?ig of the
voice' then shook the law slrjok ///^ mr/// in token that ido-
3. For f they riid not escape vjho r fused him drli\)ei~ing an oracle on
earth. That y^^v^om^yty^ signifies to deliver an oracle, see proved, Heb.
viii. 5. note 3. — Although lov XxX-iivTot. in the preceding clause denotes
God's speaking the gospel from heaven by bis Son, «» t;n 7-4? 7555 x^^y^x-
TifflfTflf, does not signify God speaking the law from Sinai. For on that
occasion ihe Israelites did not refuse either God or Moses ; neither was
there any punishment inflicted on them, to escape from. I therefore
think the oracle which the Israelites refused to obey, was that which
God delivered to them by Moses in Kadesh, after they left Horeh,
2md had gone forward three or four days journey, Heb. iii. S. note 2.
For on that occasion, being commanded In the name of God to go up
directly and take possession of Canaan, their refusal provoked God so
exceedingly, as to make Him swear that none of the grown up persons
who had come out of Egypt should enter Canaan, but that all of them
should fail in the wilderness. And since all of them did actually fall
there, except Caleb and Joshua who were not engaged In the rebellion j
the apostle had good reason, from their not escaping, to caution the
Hebrews against turning away from God, who w^as then speaking to
them from heaven by his Son.— He had given them a caution of the
same kind, Heb. 11. 1,-4. by putting them In mind of the punishments
which were Inflicted on their fathers, from time to time, for their vari-
ous transgressions of the words spoken hy angels ; that is, their transgres-
sions of the law^ of Moses.
4. Much more we shall not escape, who turned away from him spcah-
ing fr/im heaven. The words, shall not escape, are necessarily supplied
here from the clause immediately preceding. And with respect to the
word speaking, it is taken from the first clause of the verse : and being
followed in this place with the words, otTr' ov^ccvKv^from heaven, it is rea-
sonable to think that the same w'ords ought to be supplied in the first
clause, thus. Take care that ye refuse not him speaking from heaven.
Ver. 26.— 1. His voice then shook the earth. His voice, does not
mean Moses'' s voice ; for when he spake the oracle, or divine command
to the Israelites to go into Canaan, his voice was not accompanied with
any earthquake. Neither does it mean the Son's voice j for he did not
speak the law. See Heb. i. 2. note 2. But the meaning is, that God's
\'oice shook the earth at? the giving of the law. Accordingly w^e are
told, Exod. xlx. IS. That the whole mount quacked greatly, before God
spake the ten commandments. Now as the promise, let otice I shake
rtot the earth only, but also the heaven, is a declaration of God's resolu-
tion to remove both the Idolatrous worship of the heathens, and the ce-
remonial worship of the Jews, by the introduction of the gospel-dispen-
sation, (see ver. 27. note 1.) may we not suppose, that the foriner
shaking
Chap. XII. HEBREWS. 555
earth. But now he hath latry was to be shaken in Canaan by
promised/ saying, Yet the law of Moses. But miv con-
««r^ I shake ^ not the earth ccrning his speaking by his Son i/ip
only, but also ///^ heaven/ hath promised, Snj/ing, Tet once I
shake not the earth only ; the heathen
idolatry and the powers which sup-
port it •, but also the heaven ; the Mo-
saic worship and Jewish state.
shaking of the earth, that is, of Mount Sinai alluded to In the clause,
Tet once I shake not the earth onli/, and ir.entioned in the next verse, was
emblematical of the removing of the idolatrous worship of the Canaan-
ites by the introduction of the law^ of Moses into Canaan ?
2. But now he haih promised. As the word, tots then, in the first
clause refers to the shaking of the earth at the giving of the law, the
word, vv!/ noix), in this clause which stands opposed to it, must refer to
the introduction of the new dispenpalion, and to the alteration which
was to be made in the religious and pohtical state of the world, by the
preaching of the gospel.
3. Saying, let once, I shake not the earth onlij, &:c.— The unbelicvlnf^-
Jews were violently preiudiced against the gospel, because it abolished
the law of Moses. Wherefore, to reconcile them to that event, the
apostle quoted this prophecy of Haggai, in which not only the destruc-
tion of the heathen idolatry, but the removal of the Mosaic institutions,
together with the alteration which was to be made in the political state
of the nations of the earth, are foretold under the idea of God's shaking
the heavens and the earth, &:c. Haggai ii. (3. Thus saith the Lord of hosts,
Tet once, it is a little while and I will shake the heavens, and the earthy
end the sea, and the dry land. 7. Ajid I will shake all nations : For tlie
desire of all nations sluill come, and I will fill this house with glory.
hi quoting this prophecy, the apcslle hath mentioned only the first
Avords of it ; and even these he hath not given completely, nor in the
order in which they stand in the Hebrew text. For he hath omitted
the clause, // is a Utile while ; and hath mentioned the shaking of the
earth before the shaking of the heavens. But, with respect to the apo-
stle's mentioning only the first words of this prophecy, it is sufficient to
reply that Paul, in quoting passages from the Jewish Scriptures, men-
tions only the first words of these passages, because the persons to whom
he wrote were well acquainted with them, and would naturally recollect
the whole. Besides, in the Instance under consideration, his argument
being founded on the whole of the prophecy, he knew that that circum-
stan^ would lead the Hebreivs to recollect the whole.--Next, with re-
spect to the clause. It is a little while, which the apostle hath omitted,
seeing the LXX. have likewise omitted it, Peirce thinks the omission
was occasioned, either by the carelessness of transcribers, or by the offi-
ciousness of some ignorant Christians, v,ho wished to make the LXX.
version agree with the apostle's quotation. But be that as it may, since
the apostle's omission of the clause, and his mentioning the shaking of
the earth before the shaking of the heaven, make no change in the
sense of the prophecy, these alteratioq* are of little consequence, espe-
cially
556 HEBREWS. Chap. XII.
27 Now this SPEECH^ 27 Now this speechy Yet once,
Yet once, signifieth the signifieth the removing of the things
removing of the things shaken ; the abolition of the former
shaktriy^ as of things rehgions, and the destruction of the
cially as they may have been occasioned by the apostle's quoting the
prophecy from memory.
4. But also the heaven. In the prophetic writings, the Jewish state
and worship are called the heaven, either, because they were appointed
by heaven, or, because the Jewish church assembled round the taber-
nacle to worship, was an emblem of the church of the first born assem-
bled round the symbol of the divine presence in heaven, to worship.-—
Here it is proper to observe, that in Haggai's prophecy, where the
alteration which was to be made in the religious and political state of
the world is foretold, by calling it, a shaking of the heaven, and the
earth, and the sea, and the dry land, and a shaking of all nations, God
alluded to mount Sinai's quaking greatly, before he spake the ten com-
mandments, Exod. xix. 18. consequently by this allusion he hath taught
us, that his shaking of the earth, before he spake the law, was emble-
matical of his shaking the heathen idolatry by the introduction of the
law of Moses into Canaan.— Next, it is to be observed that Haggai,
after foretelling the alteration which was to be made in the religious and
political state of the world, under the idea of shaking all nations, adds.
For, (so the Hebrew particle vau in this passage must be translated )
the desire of all nations shall come. This God mentioned to shew, that
the great alteration in the state of the world which he foretold, was to
be effected by the coming of the person whom he calls, the desire of all
nations. And to this the fact agrees. For the destruction of the hea-
then idolatry, and the abolition of the Mosaic worship, and the change
which took place in the political state of the nations of the earth, have
all been brought to pass by the coming of Christ, and the setting up ot
his kingdom, through the preaching of the gospel.
That the destruction of the heathen idolatry, the abolition of the
Levitical worship, and an alteration in the political state of the world,
were foretold by Haggai, under tbe idea of shaking the heavens and the
earth, &c. the apostle hath taught us in his comment on the speech,
yet once, &c. See ver. 27. note 1.
Ver. 27. — 1. Now this speech. Yet once, (see note 3. on this verse),
signifieth the removing of the things shaken. 1 he ellipsis in the begin-
ning of this verse is supplied by our translators as follows : This word
yet once. But it is so supplied improperly, because it leads the reader to
fancy that the word yet once, signiffieth the removing of the things
shaken. Whereas, that idea is signified, not by the word, yet once, but
by the whole clause, of which the word yet once, is the beginning :
namely, yet once I shake not the earth only, but also the heavens. Where-
fore, to suggest this idea, the translation should run in the following
manner : Now this speech, yet once, signifieth the removing of the things
shaken.— ^uXivov.imv shaken, is a metaphor taken from ships, which are
tossed baokwards and forwards by the winds and waves, till they are
sunk or beaten to pieces. — That the Jewish worship, and the heathen
idolatrv
Chap. Xll. HEBREWS.. 557
WHICH WERE, made, ' pov/ers which uphold tliem, as of
that the things not to be t Jungs ivhicfi luere made witli hands j
shaken may remain, ^ things of un inferior and imperfect
nature j that the things not to he
shaken; the gospel-church and wor-
ship ; may remain to the end of the
world.
28 Wherefore, we ha- 28 Wherefore, ive the disciples of
mng received a kingdom God's Son having, in the gospei-dis-
not to be shaken, ' Let us pensaticn, received the kingdom fore-
idolatry, and the powers which supported these forms of worship, arc
the things foreLold here to be shaken, and that they axe to be removed,
is evident from God himself, who tiius ei:plains the shaking of the hea-
vens and the earth i Hag. ii. 21. Speak to Zerubbahel governor of Judah^
saymg^ I will shake the heavens and the earth. 22. And I will over-
throw the throne of kingdoms^ and I will destroy the strength of tjie king-
doms of the heathen, and I will overthrow the chariots^ &c. For, th^
throne of kingdoms, as disdnguished from the kingdoms of the heathen, is
the throne of the kingdom of the Jewish princes, the overthrowing of
which is foretold by the shaking of the heavens. See ver. 26. note 4.
And the kingdoms of the heathen are the kingdoms of the worshippers of
idols, tlie destruction of which is foretold by tlia shaking of the earth.
Wherefore, all these kingdoms being to be destroyed, the forms of
W'oiship which were upheld by theui, were of course to be remo-
ved.
2. As of things that were made. '12? ^g^^cnrusyas'. Because the word
jT«<jty sometimes signifies to appoint, (See Heb. iii. 2. noLe j .) Peirce
thinks the apostle's argument is, that the Jewish church and worslhp ^
having been appointed by God, might be set aside when God saw fit.
Eut since the heathen worship is hkewise said to be shaken, I think the
expression, things that were ??iade, is an ellipsis for things that were
made with hands, which according to the Hebrew idiom denotes, thmgs
of an inferior and Qvtn imperfect nature; consequently might be ap-
pHed, not only to the heathen rites, but to the Mosaic form of w^orship,
which was inferior to the Christian.
3. That the things not to be shaken niay remain. This the apostle
rightly infers from die expression, Tet once. For as it imphes, that
God would make but one alteration more in the religious worship of
the wprid, it certainly follows, that the form to be substiluLed in the
room of the things to' be shaken and removed, shall be permanent. The
gospel therefore will remain to the end of the world, as the only form
of religion acceptable to God.
Ver. 23. Wherefore, we having received, fl kingdom not to be shaken,
/i«5 i^ctc-iXuxv acraXivTov '^upo(.XotyJ^oi\>ov'{i<;. This is an allusion to r>an. vii.
IS. The saints of the Most High, cT«^«;:v)%^ovTfl{i Tr/x /3i4ff<A?<«v j-W/ /^z^-tf
the kingdom, and possess the kingdom for ever, even for ever and ever.
in this allusion, the aposile followed Christ, who often called the gos^
pel dispensation, the kingdom of heaven.
Vol. ill. 4C 2. let
558 HEBREWS. Chap. XII.
hold fast [zoce^n) a gift * told by Daniel to be given to the
whereby we can luorship saints, and which is never to be sha-
God acceptably, with re- ken^ Let us holdfast that gift, that ex-
verence ' and religious fear, cellent dispensation of religion, by
ivhich lue can ivorsh'ip God acceptably^
if we do it luitli rtverence atid relirri-
Oils fear.
29 For even our God 29 For even under the gospel, our
is a consuming fire.* God is as much a consuming fire to
infidels and apostates, as under the
law.
2. Let us holdfast a gift. So -x^u^iv is translated, 2 Cor. viii. 4. and
should be translated here, as that sense of the ^vord agrees well ^vith
the apostle's purpose in this exhortation.
3. With reverence. Mirx «/^aj, literally with modestij. The word is
used by heathen authors, for that reverence with which men approach
their princes or superiors. Now, modesty being a fear of doing
something unbecoming, it is properly used to denote the fear with
which one, who is sensible of his own unvvorthiness, approaches the
Deity in acts of worship.
Ver. 29. Kven our God is a consuming f re. The apostle had now
in his eye, Deut. iv. 24. where, by tehing the Israelites, The Lord thy
God is a consutning fire., Moses put them in mind of the destruction of
Korah and his companions. Wherefore, by adopting Moses's words,
the apostle brings the same instance of vengeance to our remembrance,
that we may be deterred from apostasy, disobedience, and all irreve-
rence in the worship of God, who, though he appears full of mercy in
the gospel, is as much determined to punish the rebellious as ever.
CHAPTER XIII. ^
View and Illustration,
T^HIS chapter begins with an exhortation to the Hebrews to
exercise love to the brethren, hospitality to strangers, and
compassion to the imprisoned and afflicted : chastity likewise is
recommended, together with disinterestedness, and a careful imi-
tation of their teachers, whose trial w^as ended, and who had
shewed great fortitude in suffering for their faith, ver. 1. —
S.
Next, the Hebrews were desired to beware of being tossed a-
bout with those discordant doctrines, which were introduced by
foreign^, that is^ unauthorized teachers ; especially those pernici-
ous
Ghap. XIII. HEBREWS. View. 559
ous doctrines, concerning the efficacy of the Levitical sacrifices
to procure the pardon of sin, which the Judaizing teachers in-
culcated with great earnestness. Their giving heed to these er-
rors the apostle was anxious to prevent, because, if they trusted
to the Levitical atonements for pardon, they would lose the bene-
fit of the sacrifice of Christ. This, the apostle told them their
own law taught them figuratively, by prohibiting the priests and
people to eat of those sacrifices, whose blood was carried into
the holy places to make atonement. And being unwilling to
quit the subject, he added, that because the carcases of the sin-
offerings were ordered to be burnt without the camp as things
unclean, ver. 11. — so Jesus, who sanctified the people with his
own blood, suffered as a malefactor or unclean person without
the gates of Jerusalem, ver 12. — These particulars the apostle
mentioned to shew that all the Levitical sin-offerings were types
of Christ, whose example in suflering ignominy and punishment
for men, he desired the Llebrews to imitate from gratitude, by
willingly suffering reproach and persecution, for his sake, ver.
13. — And this they might do the more easily as they knew they
had no continuing city here, but were seeking one in the life to
come, ver. 14<. — In the mean time, he exhorted them to wor-
iship God, not in the Jewish but in the Christian manner, by of-
fering through Christ, the sacrifice of praise to God continually,
ver. 15. — and to be zealous m doing good works, because wor-
ship accompanied with such works, are sacrifices far more pleas-
ing to God than the sacrifices of beasts, ver. 16.
Again, because the Hebrews, through the prejudices of their
education, were in danger of not hearkening to their teachers
when they inculcated the true doctrines of the gospel, he order-
ed them to be obedient to their spiritual guides, and to esteem
them highly as persons who v/atched for their souls, ver. 17. —
And requested them to pray for him, because he assured them
that he had maintained a good conscience in all the things he
had written to them, ver. 18. — Then gave them his apostolical
benediction in a most elegant form, ver. 20, ^l.-«and besought
them to take in good part, the instruction contained in this
letter, which he acknowledged was a short one, considering the
variety and importance of the subjects he had handled in it, ver.
22.
Having thlis finished his exhortations, the apostle informed the
Hebrews that he had sent away Timothy on some important bu-
siness, but promised, if he returned in time, to bring him with
him when he visited them, ver. 23. — In the mean while, he de-
sired them to present his salutation to all the rulers of their church;
meaning, I suppose, the apostles and elders at Jerusalem. Also,
in his name, to salute all the brethren and saints ; and sent them
the
$so-
HEBREWS.
Chap. XIIL
th^ salutation of the brethren in Italy, ver. 2-k— Then concluded
■with giving them his apostolical benediction in a more short form,
ver. 25.
New Translation.
Chap. XIII. 1 Let
brotherly love (see Keb.
vi. 10.) continue.
2 Be not forgetful to
entertain strangers, for
thereby some have en-
tertained angels, •without
k?ioiving THEM. ^
3 Remember them ivho
are in bonds, as jointly
boundy ANB them who suf-
jer evily as being your-
selves also in the body. '
Af Let m.arriage i?^^
honourable among all, and
the bed unpolliued. (pg^
105.) For for ti I cat or s ^
Commentary.
1 het that brotherly lovey for which
I commended you, cojit'inue to be ex--
ercised by you to all the disciples of
Christ, whether they be Jews or Gen-
tiles.
2 Do not neglect to entertain stran-
gers, though unacquainted with them,
Jor thereby sowe have had the happiness
to entertain angels^ Hvithout knoiving.
they entertained angels.
3 By your prayers and good of-
fices ^j.^/j-/ //.w« W/o are in bonds tor
thieir religion, as equally liable to be
bound for that good cause *, and them
ivho suffer any kind of evil, as being
yourselves also in the body^ subject to
adversity.
4 In opposition to the notions of
the Essenes, Let marriage be esteemed
an Jionourable state among all ranks ^
and let adultery be avoided. For for--
Ver. 2. Without kmwing it. The Greek word Xa.'j'rjctvM, with a par-
ticiple, signifies that the thing expressed by the participle, ^vas done or
suffered by one without his knowing it. The apostle had Abraham
and Lot in his eye, who happening to see angels in the form of men,
supposed them to be men on a journey ; and though unacquainted with
them Invited them and entertained them with the greatest hospitality,
without knowing them to be angels. This is mentioned, not to raise in
us the "Expectation of entertaining airgels, but to make us sensible that
the unknown persons, to whom we shew kindness, may be persons of
the greatest worthy and may to us, as the angels were to Abraham and
Lot, be the occasion of great blessings.
Ver. 3. Being uour selves also- in the bodi}. The precepts contained in
this and in the following verses, but especially the precept in this verse,
on account of the simplicity, brevity, and beauty of the language, and
the strength of the reasons added to support them, may be compared
with the most elegant of the precepts of Epictelus, or of any of the
most famed heathen philosophers, and on the comparison they will be
found by persons of taste to excel them all.
Ver. 4.— 1. Let marriage he Jionourabie. I have supplied the sub-
stantive verb €5-iy, here, to make this verse run, as the preceding and
following verses, in the imperative mood.
2. For
Chap. XIII. HEBREWS. 56i
and adulterers God will nlcators and adult ei'ersy thongli not
judge. punished by men, God nvill severely
punish, as invaders of thpir neigh-
bour's dearest rights.
5 Let your behaviour'' 5 However poor ye may be, sheiu
HE without the love of fno- no immoderate love of money in your
fieyy being contented with dealings j being co?itented luith ivhat
the things ye have. ^ For things ye- have. In every difhculty re-
2. For fornicators. This is the Vulgate translation ^ Fornicatores
enim.
Ver. 5. — 1. Let your hehai}iour. The voord t^otto?, is used likewise
by Plato, and other Greek writers, to denote one's manner of living.
2. Being contented with the things ye have. The apostle did not mean
by this to preclude the Hebrews or any person from using lawful
means for bettering their circumstances : But that having used such
means, they were to be contented although God did not make them
successful.— This advice was peculiarly suited to the Hebrew Christians
in their then persecuted state, see ver. 6. It is also proper for persons
in thie most prosperous situations ; because by forbidding the immoder-
ate love of money, and enjoining contentment with the things we have,
it teaches us to derive our happiness from the possession and exercise of
virtuous dispositions, rather than from the enjoyment of riches. — The
argument,, ver. 6. by which the apostle enforces his precept, leads us to
think that he means contentment with our lot whatever it may be.
In this large sense, the following passa'^e from the Spectator, No. 5'74*
is an excellent illustration of the apostle's precept : Says he, " There
** never was any system besides that of Christianity, which could effcct-
** ually produce in the mind of man the virtue I have been hitherto
** speaking of. In order to piake us content with cur present condition,
" many of the ancient philosophers tell us that our discontent only hurts
** ourselves, without being able to make any alteration in our circum-
*' stances •, others, that whatever evil befals us is derived to us by a fatal
" necessity, to which the gods themselves are subject *, while others
** very gravely tell the man who is miserable, that it is necessary he
" should be so to keep up the harmony of the universe, and that the
*' scheme of providence would be troubled and perverted, were he
** otherwise. These, and the like considerations, rather silence than
*' satisfy a man. They may shew him that his discontent is unreason-
*' able, but are by no means sul^cient to relieve it. They rather give
** despair than consolation. In a word, a man might reply to one of
*' these comforters as Augustus did to his friend who advised him not
*' to grieve for the death of a person whom lie loved, because his grief
*' could not fetch him again. It is for that very reason^ said the em-
" peror, thai /^/7V=z^^.— Religion bears a more tender regard to human
" nature. It prescribes to a very miserable man the means of bettering
" his condition •, nay it shews him, that the bearing of his afflictions as
*' he ought to do, will naturally end in the removal of them. It makes
" him easy here, because it can make him happy hereafter. — U^on the
*' whole, a contented mind is the greatest blessing a man can enjoy \\\
*' the
562 HEBREWS. Chap. XIII.
(xvTo^f 65.) himself hath ly on God. For^ r/hen he ordered
said, ^ I will never leave Joshua to conduct the Israelites, he
thee, ncitJier luill I ever himself saidj (Josh. i. 5.) " As I was
utterlij forsake thee. ^ *« with Moses, so I \yill be with
" thee," / w/// not fail thee nor fov-
sahe thee.
6 So that tahing cou- 6 8o that when afflicted, but espe-
rage^ ive may say, ^ The cialiy when persecuted, taking couragey
Lord IS my helper, and I n.ue may say with the Psalmist, (Psal.
will not fear what man cxviii. 6. LXX.) The Lord is my help-
can do to me. ^ er, and 1 luill not be afraid of any evil
that man can do to me in opposition to
him.
*' the present world \ and, If In the present life his happiness arises
" from the subduing of his desires, It will arise In the next from the
*' gratification of them." The same author in the same essay, as a
proper means of acquiring the virtue of contentment, advises a man, 1.
To set the good tilings which he possesses in opposition to those which
he doth not possess. For thus he will be sensible that the things -tvhich
he enjoys are many more In number, and of much greater value, than
those which he wants j and for the want of which he is unhappy.--- 2.
Under affliction, to reflect how much more unhappy he might be than
he really is. The former consideration belongs to those who are in easy
circumstances : this regards those who are under the pressure of some
misfortune. To such it will be an alleviation of their sufferings to com-
pare them with those of others. Hr adds, That Bishop Fell wlio wrote
the life of Dr Hammond saith, that good man, who laboured under a
complication of distempers, used when he had the gout upon him to
thank God that it xvas not the stone, and when he had the stone that
he had not both these distempers upon him at the same time.
3. Himself hath said. Avt^j ya^ ii^Ax.iv. This cx-vrcn; i!^-Ax.iv, is of
much greater authority than the ccvrt^ z(Dn of the Pythagoreans. And
by quoting it on this occasion, the apostle teaches us that every faith-
ful servant of God, In those difficulties to which he is exposed, may ap-
ply to himself God's promise to Joshua, while he endeavours to do his
duty.
4. Utterly forsahe thee. The multitude of the negative particles, and
their position in the original, render this passage exceedingly emphati-
cal and beautiful. — This promise David repeated to Solomon, 1 Chron.
xxviii. 20. See also Isa. xli. 10. 17.
Ver. 6. — 1. Tahing courage we may say. God's promises to Joshua
and to David, and their expressions of trust In God, being applied by
the apostle to the Hebrews, It teaches us that God's promises to indi-
viduals, and their exercises of faith and trust built thereon, are record-
ed in Scripture, for the encouragement of the people of God In every
2. I will not far vjhat man can do to 77ie. As a remedy agamst the
Immoderate fear of evil from men, besides the promise here suggested
by
Chap. XIL HEBREWS. 563
7 Remember your ru- 7 Remember your teachers who have
lers ^ who have spoken to preached to you the word of God ; of
yoii the word of God : of whose conversation attentively consider-
ivJiose conversation atte?i^ ing the ending, imitate their faith in
tively considering the end- the doctrines, and precepts, and pro-
ingy^ imitate THEIR faith, mises of the gospel, that when ye
end your conversation ye may be
supported as they were.
8 Jesus Christ, yester- 8 Jesus Christ yesterday, and t$'
day, and to-day, IS the day, is the same powerful, gracious,
same^ and for ever. ^ and faithful Saviour, and will conti-
nue to be ^o for ever.
by the apostle, wliich every good man may apply to himself, namely,
that the Lord is his helper, the Spectator, No. 615. advises the timo--
rous to consider, " First, that what he fears may not come to pass.
*' No human scheme can be so accurately projected, but some little cir-
" cumstance intervening may spoil it. He who directs the heart of
" man at his pleasure, and understands the thoughts long before, may
" by ten thousand accidents, or an immediate change in the inclinations
" of men, disconcert the most subtle project, and turn it to the benefjt
" of his own servants.— hi the next place, we should consider, though
" the evil we imagine should come to pass, it may be much more
" supportable than it appeared to be. As there is no prosperous slate
" of life without its calamities, so there is no adversity without its be-
" nefit.— The evils of this life appear like rocks and precipices, rugged
*' and barren at a distance, but at our nearer approach we find little
** fruitful spots and refreshing springs, mixed Avith the harshness and de-
*' formities of nature. — hi the last place, we may comfort ourselves with
*' this consideration, that as the thing feared may not reach us, so we
" may not reach what we fear.- Our lives may not extend to that dread-
*' ful point which we have in view. He avIio knows all our failings, and
" will not suiTer us to be tempted beyond our si rengUi, is often pleased,
" in his tender severity, to separate the soul from its body atid miseries
" together."
Ver. 7. — 1. Keniemhcr your rulers. Who they were, see preface,
sect. 2. Art. 1. paragr. 3. — Though the word viyiifA,ivo<i properly signi-
fies a ruler or commander^ we should recollect, that the authority of
Christian Bishops and Pastors^ of whom the apostle is speaking, is not ot
the same kind wnlh that of civil rulers, 1 Pet. v. 3. being founded, not on
force, but in the fidelity with w^hich they discharge the duties of their
function, and in the esteem and affection of their flock.
2. Of %v hose conversation attentively/ considering the ending. See ver.
17. note 1. — This remembrance of the dead saints, v.-rth admiration of
their virtues, and with a desire to imitate them, is the oiVly worship
which is due to them from the living.
Ver. 8. Jesus Clirist^ yesterday, and to day, is the same. Because
Jesus Christ, sometimes dei¥)tes the doctrine of Christy (Acts v. 42.
1 Cor. i. 24. 2 Cor. iv. 5.) the Socinians think this is a declaration that
the doctrine of the gospel, wheu the apostle wrote, was the same as at
■ ■ the
o6i^ HEBREWS. Chap, XIIL
9 Be not tossed about 9 Be net tossed about lulth discor-
with various and foreign dant and foreign doctrines ^ taught by
doctrines,' (see Ephes. iv. unauthorized teacherSj concerning the
^.) for IT IS good that the efficacy of the Levitical sacrifices,
heart be estabhshed hij For it is good that your courage in suf-
grace, not hy meats, * ferings and death, be established on
through ivhich they have God's free jjardon of sin through the
not been prof tedj who walk sacrifice of Christ, and not on the he-
jy THEM, ^ vitipal s<:icrifices made of animals de-
signed for meats, by which they have
not been j)rofted in respect of pardon,
who continually offer them.
the beginning, and will continue to be so for ever, williout any altera-
tion j and that, if men either add to, or take from it, they are greatly
culpable. According to this interpretation, the verse connects with the
following, ver. 9. Be not tossed about, &c. But though their inter-
pretation contains an excellent sentiment, others, more justly in my
opinion, understand this of the nature, rather than of the doctrine, of
Christ, especially as 'O «vto$, the phrase here used, is that by which the
immutability of the Son is expressed, Heb. i. 12. But thou arj, a uvrcg
the same. Semper sui simiiis, invar iabiiis, et immutabilis. — According
to this interpretation, the verse connects with verse 7.
_Ver. 9. — 1. IVith various and foreign doctrines. Ai^a^xti 7F0ix.i>,xii.
Various doctrines, are doctrines inconsistent vvith each ciher j discordant
doctrines. But ^i'jx.n; 'h^ha.y^tn; foreign doctrines, are doctrines introduced
into the church by unauthorized teachers. — The doctrines concerning
the eilicacy of the Levitical sacrifices to procure the pardon of sin, and
their necessity to salvation, were discordant with the gospel doctrine of
pardon through the death of Christ ; and were taught by the unbelie-
ving Jews and Judaizing Christians, who had no authority to inculcate
such doctrines.
2. That the heart be established by grace, and nqt by 7neats. Hcic
•the apostle had in his eye the Levitical burnt-olTerings and peace of-
ferings which were made of animals fit for meal \ and on which the of-
ferers feasted in the court of the tabernacle. Lev. vii. 11, — 15'. Deut.
xii. 6. 11, 12. in token of their being pardoned and at peace with God.
That this was signified by the worshippers being allowed to eat of their
own peace-oiferings, we learn from ver. 10. w^here by eating- of the sa~
cnfce, the apostle, who was well acquainted with the sentiments and
language of the Jews, evidently means the partaking of the blessings
procured by the sacrifice. See 1 Cor. x. 16. note 2. Wherefore, as
the offering of the burnt and peace ofi"erings is \.e.xva.e.di a worshipping
with meats, lieb. ix. 9, 10. ([\q est ab In hing the heart by meats, certainly
means the hoping for pardon through these sacrifices j consequently lis
opposite, t/ie establishing of the heart by grace, must mean, as in the com-
mentary, the hoping for pardon through the sacrifices of Christ, called
grace, because the pardon obtained through that sacrifice, is the free
gift of God.
r^ 3, Through ivhich they have not been profited who walk in them.
This
Chap. XIII. HEBREWS. 56S
10 We have an altar, 10 That ye must not seek the par-
of luh/ck they have no don of sin through the sacrifices of
right to eat, * iv/io worshijy animals appointed for meat, ye may
m the tabernacle. ^ know by this, that we have a sacrifice
for sin of ivJiich they have ?io right to
eat, luho^ to obtain pardon, worship in
the tahernacle with the sacrifices of
eatable animals appointed for sin-of-
ferings.
1 1 For of those animals, 1 1 This was shewed figuratively in
whose blood is brought the law. For of those afiimals^ whose
AS a si72-offering into the hlood is brought as a si7i~offering into
holij places by the high- the holy places by the high priest, the
This circumstance shews that the apostle is not speaking of ordinary
meats, but of meats offered in sacrifice ; concerning which the apostle
affirms, that those who were in the habit of offering these meats, did
not obtain an eternal pardon thereby. And he had good reason to say
this : For these sacrifices being offered to God as king in Israel, and
not as moral governor of the world, the pardon which was sealed to the
offerers, by their being permitted to feast on these sacrifices in the court
of the tabernacle, as persons in peace with God their king, w^as not a
real but a political pardon, consisting in the remission of those civil pe-
nalties which God^ as the head of their commonwealth, might have in-
flicted on them for transgressing the laws of the state. That the Israel-
ites did not obtain a remission of the moial guilt of any of their sins
by their burnt-offerings and peace-offerings, the apostle in the lltli
verse proves from the inefficacy of all the sacrifices for sin which were
offered by the higli-priest on the day of expiation in the tabernacle, to
God as the moral governor of the world.
Ver. 10. — 1. IVe have an altar of which they have no right to eat.
Here by an usual metonymy, the ahar is put for the sacrifice^ as is plain
from the apostle's adding, of which they have no right to eat. The sa-
crifice belonging to those who believe, is the sacrifice of himself which
Christ offered to God in heaven for the sin of the world : and the eat-
ing of that sacrifice, doth not mean the corporal eating thereof, but the
partaking of the pardon which Christ hath procured for sinners by
that sacrifice. See ver. 9. note 2.
2. Who worship in the tahernacle. The worship in the outward ta-
b.ernacle was performed by the ordinary priests, carrying into it the
blood of the animals appointed for sin offerings, and sprinkling it be-
fore the vail. The worship in the inward tabernacle was performed
by the high-priest's carrying into it the blood of the animals appointed
to be offered on the tenih of the seveiith month, and sprinkling it seven
times on the floor before the mercy seat. — Now that neither the high-
priests who thus worshipped in the inward tabernacle, nor the persons
for whom they performed that worship, had any right to eat of the
Christian altar, the apostle proves in the following 11th verse.
Ver. 11. The bodies are burnt without the caf?ip. This law, concern-
ing the bodies of the animals whose blood the high priest carried into
Vol. III. 4 D ihe
569 HEBREWS. Chap. XIIL
priest, the bodies are burnt bodies are burnt without the camp as
without the camp. ' things unclean, of which neither the
priests nor the people were allowed
to eat.
12 Therefore ]QS\is,7!i\sOy 12 Therefore Jesus also who was
that he might sanctify (see typified by these sin-offerings, that
Heb. X. 10.) the people he might be known to satictify the peo-
Qiei) 119.) with his own pie oi God with his own blood pre-
blood, suffered without sented before the throne of God in
the gate. ' heaven as a sin-offering, suffered with-
out the gate of Jerusalem, as the bo-
dies of the sin-offerings were burnt
without the camp.
13 Well theny Let us go 13 Well then. Let us goforthy after
forth {7r^o<;y 294.) with him his example, from the citij of our habi-
out of the camp, . bearing tation, to the place of our punish-
liis reproach. ment, bearing the reproach laid on
him ; the reproach of being male-
factors.
the holy places, we have Levlt. xvi. 27. The same law is given con-
cerning all the proper sin-offerings, Levit. vi. 30. From which it ap-
pears, that neither the priest who offered the sin offerings, nor the peo-
ple for whom they offered them, were to eat of them. Wherefore if
the eating of the burnt offerings and peace offerings was permitted to
shew that the offerers were at peace with God as their political ruler,
(See ver. 9. note 2.) it may fairly be presumed that the prohibition to
cat any part of the bodies of the animals whose blood was brought in-
to the holy places as an atonement, was Intended to make the Israelites
sensible that their sins against God as moral governor of the world were
not pardoned through these atonements j not even by the sacrifice*
which were offered by the high-priest on the tenth of the seventh
month, which hke the rest were to be wlioUy burnt. Unless this was
the intention of the la^v, the apostle could not from that prohibition have
argued with truth that they who Avorshlpped in the tabernacles with
the sin-offerings had no right to eat of the Christian altar. Whereas,
if by forbidding the priests and people to eat the sin-offerings, the law
declared that their offences against God as moral governor of the world
were not pardoned thereby, it was in effect a declaration, as the apostle
affirms, that they had no right to eat of the Christian altar, that is, to
share in the pardon which Christ hath procured for sinners by his death,
who trusted in the Levitical sacrifices for pardon and acceptance with
God.
Ver.. 12. Suffered without the gate. The Israelites having cities to
live in at the time our Lord saffered, without the gate was the same as
without the camp in the wilderness. Wherefore, criminals being
regarded as unclean, were always put to death without the gates of
their cities. In that manner our Lord, . and his martyr Stephen suf-
fered.
Ver. 14,
Chap. XIII.
HEBREWS.
ml
1 4f For lue have not here
an abiding city,* but we
earnestly seek one to come,
(chap. xi. 10.)
15 (O.., 262.) And
through him let us offer up
the sacrifice of praise con-
tinually to God, namely
the fruit of our. lips, *
confessing to his name. *
16 But to do good, and
to communicate, forget
not, for with such sacri-
fices God is well pleased.
17 Obey your rulers^
(aee ver. 7. note 1.) and
submit yourselves, * for
14 The leaving our habitation,
kindred, and friends, need not dis-
tress us ; For ive have not here an
abiding city^ but ive earnestly seek one
to come ; namely^ the city of the li-
ving God of which I spake to you,
chap. xii. 22.
1 5 And though persecuted by our
unbelieving brethren, through him as
our High-priest, Let us offer up the
sacrifice of praise continually to God
for his goodness in our redemption,
namely y the fruit of cur lipsy by confes-
sing openly our hope of pardon
through Christ, to the glory of God's
perfections.
16 But, at the same time, td do
(rood v/orks, and to communicate of
your substance to the poor, do not
forget : for with such sacrifices, God is
especially delighted. , See Philip, iv.
18. note 3.
1 7 Follow the directions of ijour spi-
ritual guides, and submit yourselves to
their admonitions, j^r they luatch over
Ver. 14. We have fiat here an abiding city. In this, It is thought by
some that the apostle had the destruction of Jerusalem in his eye,
which happened A. D. 70, about nine years after this episLle was writ-
ten.
Ver. 15. — 1. The fruit of our lips. Pocock, cited by Whitby, say?,
y.xe^TToq is here put for Kxi^Tta^ct, a word by which tUe LXX. denote a
Holocaust : and these being usually made of young bullocks, the holo-
caust of our lips, is equivalent to, the cahes of our lips, Hos. xivf 2.
But Estius more justly thinks, that the praises of God uttered with
our lips, may be called the fruit of our lips, just as the good works
of the virtuous woman, are called, Prov. xxxi. 31. The fruit of her
hands.
2. Confessing to his name. The word c^uXo'^/atTm is used by the
LXX. to denote the praisitig of God pub lie I ij ; because to praise God, is
to confess or declare his perfections and benefits.
Ver. 17. — 1. Obey your rulers., and submit yourselves. See preface,
sect. 2. paragr. 3.— As the apostle James who presided in the church
at Jerusalem, had been lately put to death, the writer of this epistle,
once and again, exhorted the Hebrews, to obey the college of presby-
ters, who then ministered in holy things at Jerusalem and directed the
affairs t>f the church there, because if at any time, there was occasion
for the brethren to be closely united to their pastors, it was when this
ktter was writtei^? the rage of the Jews being then great against the
disciples
668
HEBREWS.
Chap. XIII.
they watch for your souls,
as those who must give ac-
count. Obet them that
they may do this with joy, ^
and not with mourning :
for that WOULD BE un-
profitable for you.
1 8 Pray £br us ; for we
are confident that we have
a good conscience, willing
in all things,* to behave
ivell.
19 And I the more ear-
nestly beseech you to do
this, that I may be resto-
red to you the sooner.
20 Now may the God
of peace," who brought
hack from the dead our
Lord Jesus the great Shep-
herd ^ of the sheep, ^ [i,)
your behaviour for the good of ijour
souls^ as those who must give account
to God. Obey thern therefore, that
tJieu may do this with joy, as having
promoted your salvation, and not with
mourning on account of your fro-
wardness ; for that would be u?iprofit-
able for you, ending in your condem-
nation.
1 8 Pray for me. For though ye
may dislike my doctrine set forth in
this letter, / am certain^ in teaching
it, / have maintained a good conscience,
having delivered it to you faithfully j
willing in all things to behave suit-
ably to my character as an inspired
teacher.
1 9 And I the more earnestly beseech
you to pray for me, that through the
help of God, / may be restored to you
the sooner.
20 Now may God the author of all
happiness^ who to save mankind
brought back from the dead our Lord
Jesus the great Shepherd of the sheep,
may he through the blessings procured
disciples of Christ. See Mill's Proleg. No. 83. Besides, 23 some of
the common people in the church at Jerusalem, entertained different
sentiments from their teachers, with respect to the obligation of the law
of Moses, and the eilicacy of the Levitical institutions, it was the more
proper to enjoin them, to pay respect to their teachers.
2. That they tnoy do this with joy. Because the perverseness of the
people, will not hinder the reward of faithful ministers at the day
of judgment, some think this clause is not connected with their giving
an account of their ministry, but with their w/itching for .the souls of
their ilock. Nevertheless, as the apostle in other passages of his epis-
tles, speaks of his converts as his crozvn and his joy, at the day of
judgment, 1 Thess. ii. 19. the sense given in the commentary may be
admitted.
Ver. 18. Willing in all things. The words vj Tvxai may signify, among-
all men, among the Jews, as well as among the Gentiles.
Ver. 20.— 1. May the God of peace. This is a title of the Deity, no
where found but in Paul's writings. See Lord of peace, 2 Thess. iii. 1L>.
note.
2- The great Shepherd. The Lord Jesus hath this title given him
here, because he was foretold under the character of a shepherd^ Ezek.
tlUixiv. 23, and because he took tQ himself the title of the good shepherd,
John
Chap. XIU. HEBREWS. 569
through the blcod of the by the blcod ivhereby tJte new covenant ,
everlasting covenant, ''■ ivh'ich is never to be changedy was rati-
fied,
21 Make yQii fit ^ for 21 Prepare you for every good ivork^
every good work, to do to do •what he has commanded, produ-
his will, producing in you ci?ig in you every disposition acceptable
ivhat is acceptable in his /";/ his sight, through the doctrine and
sight through Jesus Christ, assistance of Jesus Christ, to whom be
John X. 11. and because all who are employed in feeding the flock, are
but inferior shepherds, under him. See 1 Pet. ii. 23. note.
3. Of the sheep. Christ's sheefi are all those, whether in the visible
church or out of it, who from faith in God, and in Christ when he is
made known to them, live sober, righteous, and godly lives. For all
such are guided, protected, and fed by Christ. So Christ himseh" hath
told us, John x. 16. Other sheep I have who are not of this fold.
4. Blood of the everlasting covenant : In allusion to Matth. xxvi. 28.
This IS my blood of the new covenant^ my blood by which the new cove-
nant wfis procured and ratified. — It is uncertain whether the words,
through the blood of the everlasting covenant, should be connected with
what goes before, or what follows. If it is connected with ^vhat
goes before, the meaning is either, that God biuught back our
Lmd .lesus from the dead on account of his having shed his Idood to
procure the everlasting covenant : Or, that the Lord Jesus became the
great Shepherd and Saviour of the sheep, by shedding his blood to pro-
cure and ratify the everlasting covenant. This latter sense seems to be
supported by Acts xx. 2S, where Christ is said to have purchased the
church with his own blood. — But if the clause is connected with what
follows, the meaning is, may God make you perfect in every good work,
through the assistance" of his Spirit promised in the everlasting covenant.
—Now seeing these senses are all good, any of them may be adopted,
as it is uncertain which of them was intended by the apostle.
Ver. 21. — 1. Make you ft. So KJir^g-.c-fie;, signifies. See Heb. xi. 3.
note 2. Estius explains the word thus : t*erfcere non qiiomodocunque, sed
apt a dispositione partium. See Heb. x. 3.
2. Christ, to whom be g/orij for ever and ever. Here eternal glory
is ascribed to Christ, as it is likewise, 2 Pet.iii. 18. Rev. v, 12, 13.
Ver. 23.- -I. Timothy is sent away. The word ocTiroXiXvuvjog, may
either be translated, is set at liberty, or is sent away on some errand,
Matth. xiv. 15. a-roXvcrov ra:, o^Xm-, send the inultUudes away, that they
may go into the villages, h'c. Euthalius anion^^ the ancients, and Mill,
who is followed by Lardner, among the moderns, understand the word
in the latter signification j first because it appears from Philip, ii. 19.—
24. that Paul, about this time, purposed to send Timothy into Mace-
donia, with an order to return and bring him an account of the affairs
of the brethren in that country ; secondly, because in none of Paul's
epistles, written during his confinement in Rome, does he give the least
intimation of Timothy's having been imprisoned, although he was with
Paul the greatest part of the time, Philip, i. 1. Col. i. 1. Philem. ver. 1,
2. /
570
to whom BE the glory for
ever and ever.* Amen.
22 Now I beseech you
brethren, suffer this word
of exhortation, for indeed
I have luritten to you i^iu.
Q^x^icov) hriejii).
23 Knonx) that our bro-
ther Timothy is sent a-
ivay^ ^ with whom, *if he
come soon^ I will see you. -
24 Salute all your ru-
lersy (see ver. 7. 17.) and
all the saints. They of
Italy salute you. '
25 Grace be with you
all. Amen.
HEBREWS.
Chap. XIII.
ascribed the glory of our salvation, for
ever atid ever. Amen.
22 Nozuy fearing ye may be pre-
judiced against me, I beseech you^ bre-
thren y take in good part the instructions
I have given you concerning the law
and the Levitical institutions, and
judge candidly of them j the rather,
because I have written to you but brief-
ly concerning these subjects, consi-
dering their importance.
23 Know that my much respected
brother Timothy is sent away by me
into Macedonia, Tjith whom, if hi
come back soon, I will pay you a visit.
For I have ordered him to return to
this place.
24? In my namey wish health to all
your spiritual guides, and to all the
Christians in Judea. The Christians
of Italy, in token of their commu-
nion with you, wish you health.
25 May the favour of Gody and tlkt
assistance of his Spirit be ivith you all.
And in testimony of my sincerity in
this wish, and in all the doctrines de-
livered in this letter, I say, Amen.
2. / will see you. From this it is evident, that the apostle, when lie
wrote this epistle, ivas set at liberty.
Ver. 24. They of Italy salute you. The salutations from the Christ-
ians of Italy, shew that the writer of this letter, was either in Italy, or
had some of the brethren of Italy with him when he wrote it : which
agrees with the supposition, that Paul was the author of it. For he
had been two years a prisoner at Rome, but had now obtained his liber-
ty, ver. 23. by means, as is supposed, of the persons he had converted,
ih the emperot's family, Philip, iv. 22.
EPILOGUE
TO
St PAUL'S EPISTLES
HAVING now finished the translation and explanation of all
the apostle Paul's epistles, I presume my readers will not
be displeased with me for transcribing a passage from the con-
clusion of Archdeacon Paley's Horae Paulinse, where, after giving a
short but comprehensive view of the evidences by which tli? au-
thenticity of St Paul's epistles is established beyond all possi^
bility of doubt, he thus proceeds : " If it be true that we are in
<« possession of the very letters which St Paul wrote, let us consi-
<' der what confirmation they afford to the Christian history. In
" my opinion, they substantiate the whole transaction. The great
<« object of modern research is, to come at the epistolary corre-
<« spondence of the times. Amidst the obscurities, the silence, or
« the contradictions of history, if a letter can be found, we re-
's gard it as the discpvery of a land-mark ; as tliat by which we
« can correct, adjust or supply the imperfections and uncertain-
*< ties of other accounts. One cause of the superior credit which
« is attributed to letters is this, that the facts which they disclose
" generally come out incidc?itall2j^ and therefore without design tO
*« mislead the public by false or exaggerated accounts. This rca-
«« son may be, applied to St Paul's epistles with as much justice as
" to any letters whatever. Nothing could be farther from the
" intention of the writer, than to record any part of his history.
" That his history was m fact made publle by these letters, and
" has by the same means been transmitted to future ages, is a se-
" condary and unthought of effect. The sincerity therefore of
" the apostle's declarations^ cannot reasonably be disputed ; at
«• leas?>
572 EPILOGUE TO
<« least we are sure that it was not vitiated by any desire of set-
« ting himself off to the public at large. But these letters form
«« a part of the muniments of Christianity, as much to be valued
<« for their contents, as for their originality. A more inestimable
<« treasure, the care of antiquity could not have sent down to us.
♦< Beside the proof they afford of the general reality of St Paul's
«« history, of the knowledge which the author of the Acts of the
" Apostles had obtained of that history, and the consequent pro-
« bability that he was what he professes himself to have been, a
«« companion of the apostles ; beside the support they lend to
<« these important inferences, they meet specifically some of the
«« principal objections upon which the adversaries of Christianity
*' have thought proper to rely. In particular, they shew,
I. « That Christianity was not a story set on foot amidst the
" confusions whicli attended and immediately preceded the de-
« struction of Jerusalem ; when many extravagant reports were
*< circulated, when mens minds were broken by terror and dis-
«' tress, when amidst the tumults that surrounded them inquiry
« was impracticable. These letters shew incontestably that the
« rehgion had fixed and established itself before this state of
« things took place.
II. " Whereas it hath been insinuated, that our Gospels muy
« have been made up of reports and stories which were current
« at the time, we may observe that, with respect to the Epistles,
" this is impossible. A man cannot v.'rite the history of his own
« life from reports •, nor, what is the same thing, be led by re-
" ports to refer to passages and transactions in which he states
« himself to have been immediately present and active. I do
«' not. allow that this insinuation is applied to the historical part
« of the New Testament with any colour of justice or pro-
<« bability ; but I say that to the Epistles it is not applicable iit
«« all.
III. " These letters .prove that the converts to Christianity were
" not drawn from the barbarous, the mean, or the ignorant set of
^' men, which the representations of infidelity would sometimes
** make them. We learn from letters the character not only of
«' the
ST PAUL'S EPIStLES. 573
*f the writers, but, in some measure, of the persons to tvhom they
<« are written. To suppose that these letters were addressed to a
<f rude tribe, incapable of thought or reflection, is just as reason-
«« able as to suppose Locke's Essay on the Human Understanding
** to have been written for the instruction of savages. What-
" ever may be thought of these letters in other respects, either
** of diction or argument, they are certainly removed as far as
<* possible from the habits and comprehension of a barbarous pco,
«« pie.
IV. " St Paul's history, I mean so much of it as may be coU
*' lected from his letters, is so implicated with that of the other
** apostles, and with the substance indeed of the Christian history
*« itself, that I apprehend it will be found impossible to admit St
<« Paul's story (I do not speak of the miraculous part of it) to be
** true, and yet to reject the rest as fabulous. For instance, can
'« any one believe that there was such a man as Paul, a preacher
«« of Christianity in the age which we assign to him, and not be-
« lieve that there were also at the same time such men as Petei*
<« and James, and other apostles, who had been companions of
«< Christ during his life, and who after his death published and
<< avowed the same things concerning him which Paul taught ?
<« Judea, and especially Jerusalem, was the scene of Christ's mini-
« stry. The witnesses of his miracles lived there. St Paul, by
«^ his own account as well as that of his historian, appears to ha\ e
« frequently visited this city ; to have carried on a communica-
« tion with the church there ; to have associated with the rulers
«< and elders of that church, who were some of them apostles ;
'« to have acted, as occasions offered, in correspondence, and
« sometimes in conjunction with them. Can it, after this, be
« doubted, but that the religion, and the general facts relating to
« it, which St Paul appears by his letters to have delivered to the
« several churches which he established at a distance, were at the
". same time taught and published at Jerusalem itself, the place
<« where the business was transacted, and taught and published
« by those who had attended the founder of the institution in his
*^ miraculous, or pretended miraculous ministry ?
« It is observable, for so it appears both in the Epistles, and
*« from the Acts of the Apostles, that Jerusalem, and the society
Vol. III. 4 E "of
574 EPILOGUE TO
«« of believers in that city, long continued the centre from whiclt
<« the missionaries of the religion issued, with which all other
«' churches maintained a correspondence and connection, to which
«« they referred their doubts, and to whose relief, in times of pu-
« blic distress, they remitted tlieir charitable assistance. This ob"*-
«' servation I think material, because it proves that this was not
<« the case of giving out accounts in one country of what is trans-
«« acted in another, without affording the hearers an opportunity
<« of knowing whether the things related were credited by any,
" or even published in the place where they are reported to have
<* passed.
V. " St Paul's letters furnish evidence (arid what better evi*
" dence than a man's own letters can be desired ?) of the sound-
** ness and sobriety of his judgment. His caution in distlnguish-
<* ing between the occasional suggestions of inspiration, and the
*< ordinary exercise of his natural understanding, is without ex-
" ample in the history of human enthusiasm. His morality is
<« every where calm, pure and rational y adapted to the condition,
«' the activity, and the business of social life, and of its various
** relations ; free from the over scrupulousness and austerities of
« superstition, and from (what was more perhaps to be appre-
<« hended) the abstractions of quietism, and the soarings or ex-
<« travagancies of fanaticism. His judgment concerning a hesl-
<« tating conscience ; his opinion of the moral indlfferency of
<< many actions, yet of the prudence and even duty of compll-
•' ancC) where non-compliance would produce evil effects upon
<^ the minds of the persons who observed It, is as correct and just
<« as the most liberal and enlightened moralist could form at this
<« day. The accuracy of modern ethics has found nothing to
<« amend in these determinations.
« What Lord Lyttleton has remarked of the preference ascri-
** bed by St Paul to inward rectitude of principle above every
" other religious accomplishment, is very material to our present
** purpose. '< /// his first epistle to the Corinthians^ chap. xili. 1, —
*« 3. ^t Paul has these luordsy Though I speak with the tongues
" of men and of angels, and have not charity, I am become as
« sounding brass, or a tinkling cymbal. And though I have the
« gift of prophecy, and understand all mysteries and all know-
« ledge
ST PAUL'S EPISTLES. 575
« ledge, and though I have all faith, so that I could remove
<^ mountains, and have not charity, I am nothing. And though
^f I bestow all my goods to feed the poor, and though I give my
<' body to be burned, and have not charity, it profiteth me no-
*f thing. Is this the language of e?ithustasrn P Did ever an enthu-
*' siast prefer that universal betievoletjce which comprehendeth all mo-
f^ ral virtues, and which, as ajypeareth by the foUo'wing verses, is
'* meant by charity here ? Did ever enthusiast, I say, prefer that be-
" nevoknce (which we may add is attainable by every man) to
'•''faith and to miracles, to those religious opinions which he had em-
*' braced, and to those supernatural graces and gifts which he ima-
*^ gined he had acquired ; nay, even to the merit of martyrdom ? Is
*''' it 7iot the genitts of enthusiasm to set moral virtues infinitely below
*' the merit of faith ,- and of all moral virtues, to value that least
'* which is most particularly enforced by St Paul, a spirit of candour,
*^ moderation, and peace F Certainly tieither the temper nor the opi-
'^ nions of a man subject to fa?iatic delusions are to be found in this
'^ passage." — Considerations on the Conversion, &c.
*■' I see no reason therefore to question the integrity of his un-
*' derstanding. To call him a visionary, because he appealed to
'> visions, or an enthusiast, because he pretended to inspiration, is
'^ to take the question for granted. It is to take for granted that
^* no such visions or inspirations existed ; at least, it is to assume,
'* contrary to his own assertions, that he had no other proofs
*' than these to offer of his mission, or of the truth of his rela-
»' tions.
*' One thing I allow, that his letters every where discover great
^' zeal and earnestness in the cause in which he was engaged ^
** that is to say, he was convinced pf the truth of what he
'' taught *, he was deeply impressed, but not more so than the oc-
*''' casion merited, with a sense of its importance. This produces
" a corresponding animation and solicitude in the exercise of his
^* ministry. But would not these considerations, supposing them
'• to be well-founded, have holden the same place, and pro-
^' duced the same effect, in a mind the strongest and the most
^^ sedate ?
VL " These letters are decisive as to the sufferings of the au-
^* thor ; also as to the distresse4 state. of the Cliristian church,
'*and
576 EPILOGUE TO
'* and the dangers "vvhich attended the preaching of the gospel.
" See Col. i. 24. 1 Cor. xv. 19. 30, 31, 32. Rom. viii. 17, 18. 35,
" 36. 1 Cor. vii. 25,26. Philip, i. 29, 30. Gal. vi. 14. 17. iThes.
" i. 6. 2 Thes. i. 4.
''' We may seem to have accumulated texts unnecessarily ; but
" beside that the point which they are brought to prove is of
*' great importance, there is this also to be remarked in every one
'^ of the passages cited, that the allusion is drawn from the writer
'^ by the argument on the occasion *, that the notice which is ta-
*' ken of his sufferings, and of the suffering condition of Chri-
'* stianity, is perfectly incidental, and is dictated by no design of
" stating the facts themselves. Indeed they are not stated at all;
*•'• they may rather be said to be assumed. This is a distinction
*' upon which we have relied a good deal in the former part of
" this treatise ; and where the writer's information cannot be
" doubted, it always, in my opinion, adds greatly to the value and
*' credit of the testimony," &c.
" In the following quotations, the reference to the author's
'^ sufferings is accompanied with a specification of time and place,
*' and with an appeal for the truth of what he declares, to the
^' knowledge of the persons whom he addresses, 1 Thess. ii. 2.
" 2 Tim. iii. 10, 11.
^' I apprehend that to this point, as far as the testimony of St
"• Paul is credited, the evidence from his letters is complete and
" full. It appears under every form in which it could appear, by
'' occasional allusions, and by direct assertions, by general decla-
t' rations and by specific examples."
VII. " St Paul in these letters asserts, in positive and unequl-
^^ vocal terms, his performance of miracles, strictly and properly
" so called, Gal. iii. 5. 1 Cor. ii. 4, 5. 1 Thess. i. 5. Heb. ii. 4.
^' Rom. XV. 15. 18, 19. 2 Cor. xii. 12. Truly the signs of an ajjo-
'* stie were ivrouglit among youy in all patience^ hy signs and njuon-
'' ders and mighty deeds. These words, signsy wonders^ and migh-
'^ ty deeds, [a-utuu^ y.cti n^xrx, kui ^vmu,ug), are the specific appropri-
" ate terms throughout the New Testament, employed when pu-
'' blic sensible miracles are intended to be expressed. This will
'^ appear by consulting amongst other places the following
" texts, Markxvi. 20. Luke xxiii. 8. Johnii. 11. 23. iii. 2. iv.
" 48.
ST PAUL'S EPISTLES. 577
*' 48. 54. xi. 49. Acts ii. 22. iv. 30. v. 12. vi. 8. vli. 16. xiv.
*' 3. XV. 12. And it cannot be shewn, that they are ever em-
'^ ployed to express any thing else. Farther, these words not
" only denote miracles as opposed to natural effects, but they de-
*^ note visible, and what may be called external miracles, as dis-
" tinguished, First, from inspiration. M St Paul had meant to
*' refer only to secret illuminations of his understanding, or secret
*' influences upon his will or affections, he could not with truth
*' have represented them as signs and wonders, wrought by ///w,
*' or signs, and ivonders^ and mighty deeds wrought amongst them.
^' Secondly, from visions. These would not by any means, satisfy
*' the force of the terms, signs, wonders, and mighty deeds ; still
" less could they be said to be wrought by hitn, or wrought amongst
'' them s nor are these terms and expressions any where applied
*' to visions. When our author alludes to the supernatural com-
*' munications which he had received, either by vision or other-
*' wise, he uses expressions suited to the nature of the subject, but
*' very different from the words which we quoted. He calls them
*' revelations, but never signs, wonders, or mighty deeds. / will
*' come, says he, to visions and revelations of the Lord ; and then
*' proceeds to describe a particular instance, and afterwards adds,
^' lest I should be exalted above measure, through the abutidance of the
" revelations, there was given me a thorn in thejlesh.
*' Upon the whole, the matter admits of no softening qualili-
" cation or ambiguity whatever. If St Paul did not work actual,
*' sensible, public miracles, he has knowingly, in these letters,
" borne his testimony to a falsehood. I need not add, that, in
" two also of his quotations, he has advanced his assertion in the
'' face of those persons amongst whom he declares the miracles
" to have been wrought.
'' Let it be remembered, that the Acts of the Apostles describe
" various particular miracles, wrought by St Paul, which in their
" nature answer to the terms and expressions, which we have
^* seen to be used by St Paul himself."
« Here
57S, EPILOGUE TO
" Here then tve have a man of liberal attainments, and in other
" points of sound judgment, who had addicted his Ufe to the ser-
'' vice of the gospel. We see him in the prosecution of his pur-
'' pose, travelling from country to country, enduring every spe-
*' cies of hardship, encountering every extremity of danger, as-
" saulted by the populace, punished by the magistrates, scourged,
*' beat, stoned, left for dead ; expecting, wherever he came, a re-
*• newal of the same treatment, and the same dangers, yet when
*' driven from one city, preaching in the next ; spending his whole
'^ time in the employment, sacrificing to it his pleasures, his ease,
*' his safety, persisting in this course to old age, unaltered by the
*' experience of perverseness, ingratitude, prejudice, desertion;
'^ unsubdued by anxiety, want, labour, persecutions ; unwearied
*' by long confinement, undismayed by the prospect of death.
*-'' Such was St Paul. We have his letters iA our hands ; we have
*' also a history purporting to be written by one of his feliow-
*' travellers, and appearing by a comparison with these letters,
'' certainly to have been written by some person well aci^uainted
*' with the transactions of his life. From the letter?, as well as
'' from the history, we gather not only the account which we
'^ have stated of /ww, but that he was one out of many who act-
*^. ed and suffered in the same manner, and that of those who
*' did so, several had been the companions of Christ's ministry,
'' the ocular witnesses, or pretending to be such, of his miracli^s
^■^ and of his resurrection. We moreover find this same person
** referring in his letters to his supernatural conversion, the parti-
*' culars and accompanying circumstances of which are related in
*' the history, and which accompanying circumstances, if all or
*' any of them be true, render it impossible to have been a delu-
'• sion. We also find him positively, and in appropriated terms,
*•' asserting that he himself worked miracles strictly and properly
'' so called, in support of the mission which he executed ; the
^' history meanwhile recording various passages of his ministry
'' which come up to the extent of this assertion. The question
*' is.
ST PAUL'S EPISTLES. . 579
" Is, whether falsehood was ever attested by evidence like this.
" Falsehoods, we know, have found their way into reports, into
'* tradition, into books ; but is an example to be met with, of a
*' man voluntarily undertaking a life of want and pain, of inces-
" sant fatigue, of continual peril ; submitting to the loss of his
*' home and country, to stripes and stoning, to tedious imprison-
" ment, and the constant expectation of a violent death, for the
" sake of carrying about a story of what was false, and of what,
" if false, he must have known to be so V'-^Hora Paulifia^ chap,
xvi. p. 405,— 426,
END OF VOLUME III.
PRINTED BY J. RITCHIE, EDINBURGH,
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