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IN MEMORIAM JOHANNIS MS CAUL
UNIVERSITATIS COLLEGI!APUD TORONTONENSES PRAESIDIS PRIMI
AB AN:DOM:MDCCCXL AD AN:DOM: MDCCCLXXxX:
ET OB DOLOREM COLLEGI! CUM BIBLIOTHECA SUA
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INCENDIO COMBUSTI:
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ERANT UNIVERSITATIS COLLEGIO DONO DEDERUNT HEREDES EJUS
SCILICET UT BIBLIOTHECAM,
QUAM MAGNA EX PARTE IPSE OLIM VIVUS INSTITUISSET
EANDEM ETIAM MORTUUS ALIQUA TAMEN EX PARTE RESTITUERET
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CRITICAL
COMMENTARY AND PARAPHRASE
OLD AND NEW TESTAMENT
APOCRY PHA.
PATRICK, LOWTH, ARNALD, WHITBY, AND LOWMAN.
A NEW EDITION:
CORRECTED BY THE
REV. J. R. PITMAN, M.A.
ALTERNATE EVENING PREACHER AT THE FOUNDLING AND MAGDALEN HOSPITALS.
IN SIX VOLUMES, eriay
VOL. VI. ea |
nh
CONTENTS :
I. CORINTHIANS, COLOSSIANS, TITUS, Il. PETER,
Ii. CORINTHIANS, I. THESSALONIANS, PHILEMON, I. JOHN,
GALATIANS, Il, THESSALONIANS, HEBREWS, Il, JOHN,
EPHESIANS, I, TIMOTHY, JAMES, III. JOHN,
PHILIPPIANS, Il. TIMOTHY, I, PETER, JUDE, anp REVELATION.
owdoww;
PRINTED BY J. F. DOVE, ST. JOHN’S SQUARE;
FOR RICHARD PRIESTLEY, 143, HIGH HOLBORN.
MDCCCXXII.
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~ PARAPHRASE AND COMMENTARY
ON
THE FIRST EPISTLE
TO
THE CORINTHIANS.
een
PREFACE.
Gm
§.1. Tar this was an Epistle written by St. Paul the
apostle, as is asserted, i. 1. was never doubted in the
church of God; but whether this was the first Epistle of
St.Paul to the Corinthians, hath been a matter of dispute;
because he saith in it, I have written to you in an epistle,
(v. 9.) which seemeth plainly to relate to some epistle for-
merly by him writ to them: for this, saith Pseud-Ambro-
sius, was spoken de preterita epistola quam ante hanc,
que prima dicitur, scripserat. But, as I have observed in
the note upon that verse, no fathers ever ascribed to St.
Paul more than fourteen epistles, including that to the He-
brews. Eusebius never mentions any third epistle to the Co-
rinthians, amongst the true, controverted, or spurious writ-
ings which pass under his name: no Christian writer ever
cited any thing from this supposed epistle: all the Greek
scholiasts declare the apostle speaketh in those words, not
of another, but of this very Epistle, which is sufficient to
justify the version I have given of those words, I had writ-
ten, or was writing, in this Epistle. Moreover, bis sup-
posed epistle to Laodicea is cited as a book exploded by
St. Jerome ;* his epistles to Seneca are in like manner
cited by St. Jerome and St. Austin; + the Acts of Paul are
cited and rejected by Origen and Eusebius, } but none of
them makes any mention of more than two Epistles to the
church of Corinth.
§. 2. That this Epistle was written by St. Paul whilst he
was at Ephesus, and before he went thence to Macedonia,
is clear from the very words of this Epistle: for, xvi. 8.
he saith, Iwill tarry still at Ephesus till Pentecost; and
adds, ver. 19. The churches of Asia (of which Ephesus was
the metropolis) salute you; Aquila and Priscilla salute
you, with the church which is in their house. Now that
they dwelt at Ephesus, we read Acts xviii. 25. that it was
writ before he went thence into Macedonia, these words
inform us, xvi. 5. I will come to you when I pass through
Macedonia; for I do pass through Macedonia. It is there-
fore generally agreed, that it was written in the fifty-seventh,
* V. Paulus in Catal. Script. Eocl.
¥V. Seneca, ibid. et St. Aug. Ep. ad Maced. 54. p. 254. B.
t e mtg dexay, lib. 1. cap. 2. F.114, D. Easeb. Eccles. Hist. lib, iii, cap, 5. et
VOL. VI.
”
as Dr. Pearson, or in the fifty-fifth year of Christ, as Dr.
Lightfoot hath it.. As also may be probably concluded thus:
In the ninth year of Claudius, saith Orosius, in the tenth, say
others, in the twelfth, saith Dr. Pearson, the Jews were ba-
nished from Rome, and St. Paul, coming into Corinth, finds
Aquila and Priscilla newly come from thence to Corinth,
upon that occasion: (Acts xviii..2.) he stays there a year
and a half, (ver. 11.) thatis, till the eleventh of Claudius, at
Ephesus three years ; (Acts xx. 31.) and at the close of these
three years he writes this Epistle. If then you begin this
banishment of the Jews from Rome, as Valesius doth, in
the tenth of Claudius, these five years that Paul continued
at Corinth and Ephesus will end in the first of Nero, A. D.
55.: if, with Dr. Pearson, you begin them only at the twelfth
of Claudius, they will end in the third of Nero, A.D. 57.
§. 3. That the persons to whom it was written were
chiefly gentiles, is evident from these words, Ye know that
ye were gentiles, carried away to these dumb idols, even
as ye were led: (xii. 2.) that it was also written to the
Jewish converts then at Corinth, Esthius conjectures, be-
cause he saith, (x. 1.) that all our fathers were under
the cloud. But it is not necessary that should relate to
their fathers according to the flesh, but only to the preceding
church of God called before them out of Egypt, and par-
taking of like privileges with them: for the apostle declares,
that not they who are the children of the flesh are counted
for the seed, but they who are the children of the promise ;
(Rom. ix. 8.) and that the promise belonged not only to
the seed according to the law, but according to the faith of
Abraham, who is the father of us all, Rom. iv. 16. (See
Gal. iii. 14. 29, iv. 28.)
§. 4. The occasions of writing this Epistle we may best
learn from the ancients, and from the Epistle itself.
First, then, the ancients inform us of this city, that ‘ Co-
rinth was full of rhetoricians * and philosophers, and that
they gave occasion to most of those miscarriages which
the apostle reprehends in this Epistle.”
Secondly, That there were + ‘‘ Judaizers crept in among
7H, 38 ual pyrdgay arornraiv Eamreng h morig ual pirocrdpons Enos yadg abréiv ob opéden Emi-
ortvey dvdoracw elvar copdrav, Th Tig EAAnuntig pawgag Ext vorodyres, nat yee &mavra
rata amd rig nara viv irocoplay hy HaSev dvolas erlurero, nal arn hy vay maxdiv hy pat-
ang. Chrysost. et Theoph. Preef. in hanc Epist.
t Kal yig Ticav wag’ airote EE tovdalmv pabya qppovodivrec, xal Mabrov SiaBadrovrec, ae
andLova nat oddevd¢ Sfiov Atyov. Chrys. Preefat. in secundam Epist. Trig ray "tovdaiav
~ B
° PREFACE TO
them, who magnified themselves, and debased the apostle
as a great boaster, but of little worth, styling him an apo-
state from the law, and commanding the observation of it
to them.”
Thirdly, They add, that the “city of Corinth was very
rich, * and that some of them chose themselves teachers out
of the rich, as being most able to support them, as others
did out of the philosophers, as being most able to teach
them more than the apostle could do.”
Fourthly, They say, that “the Corinthians sent ques-
tions to St. Paul, + concerning marriage and virginity, by
Stephanas, Fortunatus, and Achaicus, by whom the apo-
stle more fully was informed of the state of their church;
and therefore sent his answer to them concerning these se-
veral heads.”
And, suitable to these things mentioned by the ancients,
we find,
First, That the apostle spends the latter part of the first
chapter, from ver. 20, to the end, in shewing the vanity of
the wisdom which the philosophers pretended to, in com-
parison to the wisdom discovered by the gospel preached
by the apostles. And, chapter the second, he shews the
impossibility of knowing or assenting to the things deli-
vered by the gospel, by those who, depending on philoso-
phy and human reason, rejected what was taught purely
by revelation, and consequently the necessity of admitting
that revelation of the Spirit they challenged to themselves,
that the doctrine of the gospel, might be made known to the
world. And against both the rhetoricians and philoso-
phers, he shews the necessity of preaching the gospel, not
in the words of human wisdom, i. ¥7—19, ii. 1. iii. 18, 19.
28. iv. 20.
Secondly, Because on the account of those philosophers
and rhetoricians, as well as of the Judaizers, they broke
out into parties and factions, he reminds them of those
factions, beseeching them carefully to avoid them, i. 10.
as tending to the dividing of Christ’s body, ver. 13. and
as indications that they were yet carnal, iii. 4." pursuing
this under his own name, and that of Apollos, through
the whole third chapter; shewing that they ought not’to
glory in men, or be puffed up for one against another, what-
ever were their gifts or eloquence, but give the glory of their
labours unto God alone. (See iv. 8.)
Thirdly, Because they, who declared they were of Ce-
phas, seem to be those Judaizers who looked on the apo-
stle as unfaithful in his office, for rejecting the circumci-
sion and the law; he declares that he found no occasion
thus to charge himself, nor was he much ‘concerned for
their censures of him in that kind, iv.4, 5. shewing, ‘by
his sufferings, how great an evidence he had given of his
fidelity in the discharge of his office, from ver. 9. to the
14th, and that he had begotten them to that faith in which
wemoriuntrey viv vont domaliutin wodsrilay marroce wepiverouyric Thy darorrohuniy B-
Sarnariay hiBadrov, dmrorrarny nat magdvo.ev viv Stowiciy Mavacy dronadourres, xal pu-
adrrew Aeracs thy vino erapeyyviwres. Theod. Priefat. in secundam Epist.
* 'H Kégebeg oronna @rdoite xal copia xopiica, boriorsuce pode tes Xgiors. Sire
corsicies Wing cupsproplag kwoicarro, ual ol copel al 13 ac. Chrysost. Theodor, Theoph.
Magarxsval a rivds be ray eapd oplcs ardouclay nal giroripay abroysigorovh tous meorra-
wily roi Onyact by reig mmyparincis mpayuacwy, dog Aewwiy TOU Aaod aroddods Tobe priv roig
mrovelag dos luvarcis mporxmgiicas, rod Bb rele piroriars dg waloy BIdoxssy Svvapstvors erapd
why ro “Amorrinou U8axfr. Theod. apud Gicum,
+ Tee) ydou nai mwagSeviag, wegh tiv eldwroSiran, weg) tiv mUBaTINiN KagiTpaTON ,
aa) Avorly wee dvarréctwg, Qcum. Theodoret.
they ought to stand, and follow his example, from ver. 14.
to the 17th: and because, he having sent Timothy to them,
they imagined he either durst not or would not come to
them himself, he declares he would both come and use his
apostolical authority amongst them, and try the power of
them who were thus puffed up against him by reason of
their human wisdom. :
Fourthly, Because one of these eloquent persons had
been guilty of a very heinous crime, he commands them to
punish him by removing him from their society, and deli-
vering him up to Satan. And,
Fifthly, Because, being rich and wealthy, (iv. 8.) they
were unwilling to part with their wealth, and therefore went
to law, for preservation of it, before heathen judges, to the
scandal of Christianity, he reprehends this vice in them,
chap. vi. from ver. 1. to the 10th; and having said all this
by way of preface, he begins, chap. vii. to return his an-
swer to the questions they had sent unto him.
§. 5. There is one farther observation useful for, and
worthy to be pondered by, the licentious persons of our age,
that because fornication and lasciviousness were yices to
which the heathens were generally addicted, and their phi-
losophers, and perhaps some heretics, viz. the Nicholai-
tans, which were amongst them, maintained this was a'thing
indifferent, therefore the apostle, both in the Epistles to the
Corinthians, and to most other churches, is very copious
in shewing the destructive nature of this sin. Ttis to be
observed, that Corinth was, above all other cities, even to
a proverb, infamous for fornication and lasciviousness, so
that KopwSia yun, a Corinthian woman, is, in the language
of the ancients, a whorish woman, according to the pro-
verb, & Kopivbia toxac xoporwAhoey, * ut Corinthia videris
corpore questum factura: and KopwaZav, KopwSaZeoSa,
is érapetew, scortationibus indulgere. (Hesych. Phavor.)
There was, saith Strabo, + in it a temple dedicated to Ve-
nus, which Aeovg 4} yAlag ‘TepodobXove: tkkernro trafpac.
These vices also reigned in Galatia, the worshippers of
the mother of the gods ; in Ephesus, (see note on Eph. vy.
5.) Thessalonica, Crete, (Athenzeus, lib. xii. p. 527. A.
528. C.) and generally in all heathen nations. Hence the
apostle is so frequent and express in his condemning
this vice: i (
First, As a sin contrary to nature, as being against our
own body: (1 Cor. vi. 18.) a sin of unrighteousness, to
which God gave them up for their idolatry ; (Rom. i. 28.)
and a sin, which they who committed, were given up to a
reprobate mind, and knew they did things worthy of death;
(ver. 29. 32.) a sin contrary to the moral law, or to the law
of nature; for he declares that law was given for the con-
demning fornicators. (1 Tim. i. 10.) :
Secondly, As a sin contrary to the Christian faith, and
inconsistent with it. Know ye not (saith he) that your
bodies are the members of Christ ; shall I then take the mem-
bers of Christ, and make them the members of a hav'lot?
God forbid! (1 Cor. vi. 15.) And again, But fornication,
and all uncleanness, let it not be once named among you, as
becometh saints ; (Eph. v. 3.) for God hath not called us to
uncleanness, but unto holiness. He therefore that despiseth
this his call, despiseth not man but God, who also hath given
us of his Spirit. (1 Thess. iy. 7, 8.) Hence he declares it
* Vide Eras. Adag, Cent. 7. p. 633. 720. t Lib, viii, p. 378. D.
q
‘
-
THE FIRST EPISTLE TO THE CORINTHIANS. 3
to be contrary to the sound doctrine of the gospel, (1 Tim,
i..10, 11.) and forbids Christians to eat with any brother
who,is.a fornicator, (1. Cor. v.11.)
Thirdly, As being a sin which will exclude the fornica-
~ tor from the kingdom of God. Be not deceived (saith he),
no fornicator shall inherit the kingdom of God. (Gal. vi. 10,
31.) To the Galatians he speaks thus, The works of the
flesh are manifest ; adultery, fornication, uncleanness, lasci-
viousness: of which I tell you again, that they who do such
things, shall not inherit the kingdom of God. (Gal. v. 19—
21.) To the Ephesians thus, This know ye, that no forni-
cator, or undfean person, hath any inheritance in the king-
dom of Christ, or of God. (John vy. 5.) They, saith St. John,
shall be excluded from the New Jerusalem. (Rey. xxii. 15.)
Fourthly, As that which will assuredly expose them to
the wrath of God. For thus he speaks to the Colossians:
Mortify your earthly members, fornication and uncleanness ;
for which things cometh the wrath of God upon the children
of disobedience. (Col. iii.5,6.) To the Ephesians thus, Be
not deceived with vain words, for because of these things
cometh the wrath of God upon the children of disobedience.
(Eph. v. 6.) : f
_ Fifthly, As that which will subject them to eternal pu-
nishment. For whoremongers and adulterers xpiveé 6 Ode,
God will adjudgeto condemnation: (Heb. xiii. 4.) the por-
tion of the whoremonger shall be assigned him in the lake
that burns with fire and brimstone, (Rev. xxi. 8.)
§. 6. And this is all that I at first intended by way of
“preface to this Epistle, But finding that the doctrine of
the resurrection of the same body which dieth, is now
either questioned, or thought unnecessary to be believed,
though anciently the very heathens looked upon it as a
fundamental doctrine of Christianity, and the ground of
their most raised hopes; and upon this account they burnt
. the very bones of Christian martyrs, and reduced them to
ashes, and then threw those ashes into the river Rhodanus,
or Roan, that so they might defeat the hope of a resurrec-
tion, which enabled the Christians to suffer death with ala-
crity, and to endure all kinds of torments for their religion ;*
which sure had been a vain attempt, had not the Christian
doctrine promised, as the foundation of their hopes, the
resurrection of the same body thus consumed, but only of
some other body in its stead; and seeing the fifteenth
chapter of this Epistle is the seat of that controversy—I
shall therefore endeayour briefly to evince two things :—
1. That it was certainly the received doctrine of the
professors of the Christian faith.
2. That it is truly grounded on the Scriptures, and
therefore ought to be owned as an article of Christian
faith. And,
1. That it was certainly the ancient and received doc-
trine of the orthodox professors of the Christian faith, is
evident,
First, From the second epistle of Clemens Romanus,+
writ in the first century; for there he doth expressly cau-
tion Christians against the denial of this article, in these
words,—Let none of you say that this same flesh shall not
be judged, for.as you were called in the flesh, so shall you
come in the flesh to judgment, and.in this very flesh shall
you receive. your reward. And. in his first epistle, to
prove that God»will raise them from the dead, who have
served him in holiness, he cites those words from Job xix,
25, 26. dvacticuc tiv cépxd pov tabrnv, Thou wilt raise up
this my flesh which hath suffered all these things.
Secondly, From, Irenzus,* who in the second century
makes this one article of faith of the whole church received
from the apostles, and kept, taught, and delivered, in all
places with the greatest care and uniformity; viz. that
Christ will come from heaven in glory, avacrijca nacav —
sépxa Taone avOowréryroc, to raise up all flesh of all man-
kind. Tertullian,} in the third century, producing the Christ-
ian’s creed. as the rule of faith, which came from Christ,
and was by his companions handed downto the church, the
institution of Christ, which all nations ought to believe,
makes this one article of it, that Christ will come to judge
the quick and dead; <‘ facta. utriusque partis resuscita-
tione cum carnis. restitutione,” or ‘‘ per carnis resurrec-
tionem,” by raising and restoring of their flesh. Accord-
ingly the article of the resurrection of the flesh; or, as. the
Aquileian Symbol hath it, «‘ hujus carnis,” of this flesh ; ov,
as other confessions have it, of their bodies, hath been
received in all Christian churches. And they have been
condemned as heretics from the beginning of the second
century, who denied capkd¢ avaoracw,{ the resurrection of
the flesh ; “et carnis. salutem et regenerationem ejus, di-
centes non eam capacem esse incorruptibilitatis,Ӥ the life
and reproduction of the flesh, saying, it was incapable of
incorruption : as did the Valentinians,|| the Basilidians, and
the Marcionites, say-the fathers.
§. 7. I proceed, ‘secondly, to shew, that this doctrine
of the primitive Christians is truly grounded on the Scrip-
tures, and therefore ought to be received and owned as an
article of Christian faith. This I prove,
1. From all those places which speak of the resurrec-
tion of the body; these places I shall produce, for their
sakes who do not remember, in any place of the New Tes-
tament, any such expression as.the resurrection of the body :
v.g. He that raised Jesus from the dead, Zworouwjou «at,
shall also make alive your mortal bodies ; (Rom. viii. 11.)
that is, he shall raise them from the dead: for that Zwo-
rouiv and éycipav, to quicken and raise up, are, with rela-
tion to this matter, words of the same import, we learn
from these words: As the Father, iysipe rove vexpode, Kai
Cworori, raiseth up the dead, and quickeneth them, so the
Son Cworout quickeneth whom he will. (John y.21.) Again,
saith the apostle, How are the dead raised up? i. e. the bo-
dies of the dead; it follows, cat roiy cépart, and with what
kind of bodies do they come forth of the grave? (1 Cor. xv.
35.) So ver. 44. It is sown a natural body, it is raised
copa tvevpatior, a spiritual body. And still more evidently,
To pSaprov rovro, this corruptible (body) must put on in-
corruption, xat ro Svnrdv rovro, and this mortal (body) must
"ya (dog theyov Exsivor) pad 88 Exerlda cynic dvarraceme, bo’ F oremoSore¢——naradpo-
voliee row Yewirn, Croueos nat era yagtic Gnovres tnt iv Sévarw. Euseb. Eccles, lib.
¥- cap. 1. p. 165.
+ Kal ph reyiran cig ipadiy alten h cape ob xpiveras, 0082 dvierara:——tv rebmrov vite iv
Th caguh tunibwre, nal by rh capud tneiicseSe—nad hytts by matey Th cage amrornlop,tba
rn sod, “Clem, Ep. 2. §. 9. 56.
* Lib, i. cap. 2, 3.
+ Apol. cap. 47. de Prmscript. cap, 9. 13. de yeland. Virg, cap. 1.
$ Just, in Dial. com:Tryph. p. 307. B.
§ Iren. lib. v. cap. 2.
|| Tren. lib. i. cap. 23. 29, Tertul. de Prescript. cap. 33. Theodoret. Her. Fab.
lib. i. cap. 4, 7.
B 2
4 PREFACE TO
put on immortality, (ver. 58.) So when this corruptible
(body) shall have put on incorruption, and this mortal
(body) put on'immortality, then shall be brought to pass
the saying that is written, Death is swallowed up in victory.
If any one likes not my addition of cia, body, to the pro-
noun and adjective, four times here mentioned, I desire
him to find out, if he can, another substantive; if he can-
not, he must confess the resurrection of the body is here
mentioned four times: for the apostle argues thus, The
dead shall be raised up, Se yap, for this corruptible (body)
must put on incorruption ; and when this is done, then
death, which only happeneth to this corruptible mortal
body, shall be swallowed up in victory.
- Itis said, that “he who reads with attention this dis-
course of St. Paul, where he speaks of the resurrection,
will see that he plainly distinguisheth between the dead
that shall be raised, and the bodies of the dead; for it is
vexpol, wavrec of, which are the nominative cases to ?yefpov-
rat, ZworomPiicovra, ¢yepPhoovrar, all along, and not cwpara,
bodies, which one may in reason think would somewhere
or other have been expressed, if all this had been said to
propose it as an article of faith, that the same bodies shall
be raised.” The same manner of speaking the Spirit of
God observes all through the New Testament, where it is
said, raise the dead, quicken, or make alive the dead, the
resurrection of the dead, Matt. xxii. 27. 52. John v. 28, 29.
Rom. iv. 17. 2 Cor. i. 9. 1 Thess. iv. 16.
Ans. Thope the instances produced already are suffi-
cient to confute this observation; I shall, therefore, go on
farther to observe and prove, that the resurrection of
the dead is by the apostle used with plain relation to the
bodies of the dead : so that he even proves the resurrection
of the dead, because the body is raised, and so doth not
plainly distinguish betwixt the dead that shall be raised, and
the bodies of the dead. This is evident enough from what
I have observed already, that the apostle proves oi vexpot
tyepOicovra, the dead shall be raised, because the cor-
ruptible body must put on incorruption, &c. But it is still
more evident from these words: So is also avacracic rév
vexpov, the resurrection of the dead ; for it is sown in cor-
ruption, it is raised in incorruption, ver. 42, 43. where
I desire to know what is the nominative case to dysipera,,
it is raised, used three times here? If it be capa, body, I
have sufficiently confuted this criticism ; if it be not, why
doth the apostle so expound it in the immediate ensuing
words, if is sown a natural body, tyeiperat cGua rvevpatixoy,
it is raised a spiritual body ?
I add, that this appears almost from all the places cited,
that the of vexpot, and the wévrec amroOvijcxovrec, the dead,
and the all dying, hath relation to the body only, which
being that alone, which is by death bereft of life, must be
that only which, in propriety of speech, is said to die.
Thus, when it is said, “ these very words, urged for the
resurrection of the same body, run thus, wavre¢ of tv roic
pevnpetorc, all that are in the graves shall hear his voice, and
shall come forth; they that have done good &¢ avacraow
Zwiic, to the resurrection of life, but they that have done evil
to the resurrection of condemnation :” and is then added,
“would not a well-meaning searcher be apt to think, that
if the thing here intended by our Saviour were to teach
and propose it as an article of faith, necessary to be be-
lieved by every one, That the very same bodies of the
dead should be raised, the words should rather have been
wavra Ta odpara Ta tv Toig pvnetorc, i.e. all the bodies that
are in the graves, rather than all who are in their graves;
which must denote persons, and not precisely bodies ?”
To this I answer, (1.) that the words wrévrec¢ oi tv roic
pvnpstore, i.e. all that are in the , and ravra ra ompa-
ra Ta ty roic pvnpelore, all the bodies that are in the graves,
are plainly words of the same import. For what is laid
down in the graves or sepulchres, is it not cépyara rév Kexot-
pnutver, the bodies of them that sleep only ? (Matt. xxvii.
52.) and must it not then be these bodies that come forth
of them? May we not discern, in the passage now cited,
how the Holy Ghost passes immediately from the bodies
of the saints that slept, to their persons, saying, the bodies
of the saints that slept arose, xat 2eAOdvrec te TOV pvnustwr,
and they coming out of their graves, after his resurrection,
went into the holy city, and appeared unto many ? (ver. 53.)
(2.) When God said to Adam, what was also true of
his posterity, In sorrow shalt thou eat thy bread, until thou
return to the ground ; for out of it wast thou taken: for dust
thou art, and unto dust shalt thou return: (Gen. iii. 19.)
and the Psalmist, of man in general, His breath (or spirit)
goeth forth; he returneth to his earth : (Psal. cxlyi. 5.) will
any one be tempted, from these personal demonstrative
pronouns, thou and he, to say that these words must denote
the persons, and not precisely the bodies of men? and
thence infer, that the whole person of Adam was taken out
of the earth, and was but dust, and that the whole person
of man returneth to his earth? If not, why is it argued that
the like pronoun of, they, must here denote persons, and not
precisely bodies? Are we not told that the word person
stands for a thinking intelligent being, that has reason
and reflection, and can consider itself as itself? And can
they who are in their graves do this? If so, surely they
are not dead in them, but buried alive: if they cannot, why
must these words oi év roic uynuctore denote persons ?
But it is said, that, “according to this interpretation of
these words of ourSaviour, no other substance being raised
but what hears his voice; and no other substance hearing his
voice, but what, being called, comes out of the grave; and
no other substance coming out of the grave, but what wasin
the grave, any one must conclude, that the soul, unless it be
in the grave, will make no part of the person that is raised.”
Ans. To this I answer, that any one may reasonably
hence conclude, that the soul makes no raised part of him
that is raised, or that it is not called, or raised out of the
grave, as the body is; but by what logic can we hence con-
clude it makes no part of the raised person? For instance,
we profess in our creed to believe that Jesus Christ died,
and rose again, i. e. from the grave: and, saith St. Peter,
This Jesus hath God raised up, having loosed the pains of
death, because it was impossible he should be holden of it:
(Acts ii. 24. 32.) now because nothing can be raised
from the dead, but that which died, nothing can be raised
from the grave, but what was laid in it; shall we hence in-
fer, that the soul of the Lord Jesus, or his spirit (which he
commended into his Father’s hands, and which went to
paradise), unless it died, and was in the graye, could make
no part of the person which was dead, and was raised from
the dead, and out of the grave ? When our Lord says, (ver.
28, 29.) they that were in the graves shall come forth to the
resurrection of life ; and, (ver. 25.) the dead shall live: what
THE FIRST EPISTLE TO THE CORINTHIANS. “4 5
can live again but that which was dead? What can have
a resurrection to,life, but that which had no life; and was
not that the body only? Yea, are not these things said in
pursuance of what went before: As the Father raiseth up |
the dead, and quickeneth (or gives life to) them, even so the
Son quickeneth whom he will... Now what can be raised
from the dead, but that which was dead? What can be
quickened, or have life given to it, but that which had no
life? If then that were the body only, must not the rais-
ing of the dead and quickening them, import only the rais-
ing and quickening of the body, although this be performed
completely by the union ofthe soul to the raised body?
Secondly, That, in our Saviour’s discourse against the
sadducees, rept rij¢ avacracewe tev vexowv, touching the re-
surrection of the dead, he also speaks of raising that which
was dead, i. e. the body, is evident from this, that he saith
of them who partake of that resurrection, od« re Séivavra
aroQaveiy, they can die no more; (Matt. xxii. Mark xii.
Luke xx. 35, 36.) which can be only spoken of that body
which died before.
Thirdly, We read of God rov Cworotodvrog rove vexpodc,
quickening the dead. (Rom. iv. 7.) Now what doth he
quicken, but what was dead? What doth he give life to,
but that which ceased to have life, that is, the body?
Fourthly, St. Paul saith, We had in ourselves the sentence
of death, that we might not trust in ourselves, but in God,
7 tystpovrt Tove vexpovc, who raiseth the dead. (2 Cor. i. 9.)
Now what was this sentence of death? Did St. Paul, and
his Christian companions, believe the whole man should
be killed by their persecutors? or, as their Lord had taught
them, that they could kill the body, but could not kill the
soul? (Matt. x. 26.) Doth he not say in their names, that
that which perished, or was corrupted, was only 6 tw jer
av0owroe, our outward man, (2 Cor. iv. 16.) in opposition
to the inward man? That, whilst they lived, they were at
home in the body, and that at death they did ixdnuijoat tx rod
céiparoc, dwell out of the body, (2 Cor. iv. 16.) or, as to the
soul, were absent from it? And must not then the sentence
of death, they had in themselves, be only this, that their
bodies might die by the hands of persecutors; that their
outward man might perish by them? And must not then
their trust in God, that raiseth the dead, relate to his raising
their dead bodies?
Fifthly, The dead in Christ that shall be raised, (1'Thess.
iy. 16.) are they that sleep, (ver. 13. 15.) that is, that sleep
in the dust: (Dan. xii. 2.) now is it not ra cépara, the bodies
of the saints that thus sleep, (Matt. xxvii. 52.) and must not
then the apostle speak of them only? Is not this spoken to
comfort the Thessalonians, concerning them that were asleep?
(ver. 13. 18.) and were they troubled for the souls of them
that slept in Jesus? (ver. 14.) or doth the apostle say any
thing to comfort them, but that which relates to the body
only? And willit not hence follow, that what he there saith,
touching the resurrection of the dead, concerneth their dead
-bodies only ?—Thus have I shewed that all the places here
cited, as speaking of the resurrection of the dead, refer to
the resurrection of the bodies.
§. 8. But farther, had not the Scripture so expressly
spoken of raising our mortal bodies, of raising that a spirit-
ual body which was sown a natural body, and proved the
dead shall be raised, because this corruptible shall put on
incorruption; and could it not be proved, that raising of the
dead, and of the bodies of the dead, were in import the
same, this article might be established from other passages
of Scripture, speaking the same thing in effect; as, v. g.
First, We who have the first-fruits of the Spirit, groan
within ourselves, expecting viobectav the sonship, even the re-
demption of our body. (Rom. viii. 23.) Now what is this
redemption rov odparoc ijuev, of our body, but the delivery
of it from the bondage of corruption? (ver. 21.) What did
they groan for? It was, saith the same apostle, that mor-
tality might be swallowed up of life, (2 Cor. v. 4, 5.) which
only is to be done, when this mortal body shall put on im-
mortality, saith the same apostle; this therefore was to be
done to accomplish the redemption of the body spoken of ;
and is not then the redemption, and the resurrection of the
body, in effect the same?
' Secondly, We expect that Saviour, the Lord Jesus Christ
from heaven, who shall change 76 cpa rig raTEvdaewe Hor,
our vile body into the likeness of his glorious body. (Phil.
ili. 20, 21.) The body therefore to be changed is oda jer,
our body, the body of our humiliation, so styled, as Metho-
dius saith, because rarewvotra ard opdAparoc, it is humbled
and made mortal by the fall ; or, as Irenzeus, (lib. v. cap.18.)
** quod et humiliatur cadens in terram,” because it is hum-
bled by falling into the earth. This body is therefore to be
thus changed when our Lord cometh down from heaven, that
is, at the resurrection of it; for the Lord shall descend from
heaven, and the dead in Christ shall rise first. (1 Thess. iv.
16.) Is it not therefore manifest from these words, that our
vile mortal bodies, fallen into the earth,’ or laid in it, shall
be raised, and by or at the resurrection, shall be changed
into the likeness of Christ's glorious body ?
Now hence I argue for the resurrection of the same body
thus: If the Scripture teacheth that there shall be a quick-
ening, by raising up our mortal bodies, a redemption, by the
resurrection of our bodies, a changing of our bodies, at and
by the resurrection, into the likeness of Christ’s glorious
body, it seems sufliciently to say, there shall be a resur-
rection of the same body which before was mortal, and a
change by it, of the same body which was vile, or humble;
and a redemption by it from corruption, of the same body
which was formerly in bondage to corruption; for all this
must be said of the same body, or not of the same body: if
of the same body, then the same body must be raised; if not
of the same body, then of another: and how then is it
said of our body? How are these other bodies, ra Svnra
copara tpov, your mortal bodies; (Rom. viii. 11.) the re-
demption of them, the redemption rov cdparog jer? the
change of them, the change rov owparog raravicewe jor,
of our mortal vile bodies ?
Secondly, When the apostle saith,* this corruptible,
this mortal body, does he mean this body of ours, or does
he not? If he does mean this mortal, corruptible body of
ours, then he asserts of that, that it shall be raised im-
mortal and incorruptible; if he does not mean it of ours,
he must mean it of some other body than ours, and how
then is that raised a spiritual body, which was sown a
* « Cum dicitistud corruptivum et istad mortale, eutem ipsam tenens dicit, Certe
istad nisi de comparenti pronantiasse non potuit: demonstrationis corporalis est ver-
bum.” ‘Tertuall. de Resurrect. Carn. cap. 51.
“Ocde viv dugleay, 73 Syyrdy votre Edeke Seimrinass, tra pad BAANG voralons eupnig aver
zac. Theod, ibid.
6 PREFACE TO
natural body? How doth this mortal put on immortality?
How are we concerned in the resurrection of another body?
Or what assurance doth it give us, that we shall rise from
the dead, seeing, when any of us departs this life, it is our
body that dies, and not another's? Yea, why then doth he
say, the dead shall rise, and we, that are living, shall be
changed ?— We shall all be changed ; i.e. our vile bodies shall
be changed into the likeness of Christ’s glorious ‘body ; our
mortal bodies into immortal; our natural bodies shall be
changed by being raised spiritoal bodies. Let any man
try his utmost skill, and see if he can find any nominative
case to oreiperat, it is sown, used here four times, but capa,
body, or understand this of any other body than ours: see-
ing then the same word is the nominative case to éyeperat,
it is raised, which was so to omefperat, it is sown, the apostle
must be supposed to say, this body of ours is raised in
incorruption.
§. 9. Arg. 2. To proceed to other Scriptures of like im-
port: All that are in their graves shall come forth, saith
Christ, icropeboovrat x rv pvnuetwv, they shall come out of
the graves in which they were. (John v. 28, 29.) Shall they
come forth with the same body which was laid in the grave,
or with another? If with the same, then the same body
must be raised ; if with another, how came these graves to
be called their graves, and how are the dead, and they that
are in the graves, raised out of them, and not another?
Again, when it is said, the sea gave up the dead, iv airy
in it, and death and hades (the place of the dead) gave up
the dead in them: (Rev. xx. 13,) did they give up the
same bodies which were laid down in them, or some others?
The first is the thing contended for: if they gave up some
others, how did they give up the dead that were laid down
in them ?
To say that a great part of these dead bodies possibly may
have undergone variety of changes, and entered into other
concretions, even in the bodies of other men, is to me no ob-
jection against the raising of the same body, if God hath
engaged so to do; for then, as he is able, so is his provi-
dence concerned to prevent the entering of one body so
into the concretion of another, as to hinder it from being
the same body when raised, as it was when laid down in
the sea, or grave; and I know what he hath promised he is
able to perform.
Lastly, Even the phrase the resurrection of the dead,*
and especially the resurrection i vexpdv, from the dead,
used Col. i. 18. Rey. i. 15. where Christ is styled the first-
born of those that arise from the dead, proves this. For the
proper notion of a resurrection consists in this, that it is a
substantial change, by which that which was before, and
died, or was corrupted, is reproduced the same thing again.
I call it a change of that which died, or was corrupted dis-
junctively, because in the resurrection of our Lord, and of
Lazarus, and others whom he raised from the dead, the
body was not corrupted. Hence it follows,
(1.) That the soul, which is immortal and incorruptible,
cannot be said to rise again, resurrection implying arepro-
duction; whereas that which, after it was, never ceased to
be what it was, cannot be reproduced; and so the resur-
rection of the dead* can only sig@ify the resurrection of the
bodies of the dead, with the reunion of them to those souls
to which they were. before united, which makes this resur-
rection advance into a resurrection of life. And seeing
that which never fell, camot be said to, be raised up, that
which did never die, cannot be restored from death; men
cannot properly be said to rise again from the dead, but in
respect to that part, or that state, which had fallen and was
dead. And as for a man to be born at first signifies the
production and union of the essential parts of an individual
man, his body and his soul: s@ to be born again, or born
from the dead, implies the restitution and reunion of his
body and his soul; a man only by that becoming the same
entire person which he was before. Seeing therefore it is
acknowledged, that the same persons shall be raised, yea,
that there can be nothing plainer than that.in the Scripture
it is revealed, that the same persons shall be raised, and ap-
pear before the judgment-seat of Christ, to answer for what
they have done in the body ; and the same person cannot be
raised without the raising of his body to be united to his
soul, much less be raised from the dead, without raising
that of him which was dead, which only was his own, and
not another body, which before was not part of him; it fol-
lows, that, if the same person be raised from the dead, that
of them which was dead, or their own bodies, must be
raised; and so the meaning of the Scripture, when it saith,
the same persons shall be raised, must be this, that their bo-
dies, separated from their souls by death, shall be raised
from the dead.
Moreover, by saying that the resurrection is only of that
which died, or was corrupted, it appears, that I, with the
ancients, only assert the resurrection of that bady which
died, or was corrupted, and am not in the least concerned
for any changes that it underwent before; and so the Scrip-
ture forces me to speak, when it styles the resurrection, the
quickening of the dead ; the vivification of our mortal bodies;
the raising of those bodies which were sown in corruption ;
the coming forth of them which were in their graves; the
awakening of them that sleep in the dust of the earth ; and
saith, that then the sea, death, and hades, shall give up their
dead, allowing a resurrection only to them that shall then
be dead, and saying only of them that shall be found alive,
they shall be changed. And if this only be the true sense of
the Scripture in this matter, and this only the resurrection
there intended, it cannot be concerned in the least, in what
the philosophers say touching the change the body under-
goes whilst living, though I am far from thinking, that, to
the raising the same bodies, it can be requisite that these
bodies should be made up wholly of the same particles, which
were once vitally united to their souls in their former life,
without the mixture of any other particle of matter: for,
were this necessary to the same living body, we could not
have the same bodies for a day; and if it be not necessary
to make the body continue still the same while we live, it
cannot be necessary to make the raised body the same with
that which died.
“ “*Resurrectionis’ vocabulum non aliam rem yendicat quam que cecidit : surgere
enim potest dici, et quod omnino non cecidit, sed semper retro jacuit; resurgere au-
tem non est nisi ejas quod cecidit; iteram enim surgendo, quia cecidit, resurgere di-
citar.” Tertall, advers. Mare. lib. v. cap. 9.
*Avkeraris yp ob xadsiras rou jah wemrunéroc. Epiph. Her. 67. sect. 6.
Pavaoracss yap h dvwSev crdcic, 73 cdpen dé bore x0 pBesgiyatvoy, xart Marvbpaever Tourou
wolywy 4 ava Sey cdoraris clafowe nareires dvdoracic: rig yae 0% dSavarou buyiic obx dvarra-
Cig, GAD’ Eeravodog ylyverat mpig 73 cane, Maxglov 38 an ay al 6 Mavng, nal doo Tay copea=
roy cin BEavro dudoracw, ie adivarey mavreriic révde rir Blov EeEarxw, Theodor. Her,
Fab, lib. v. cap. 19. p. 293, A. B.
“~
THE FIRST EPISTLE TO THE CORINTHIANS. 7
That, which here seems to me of greatest moment to
be considered, is this, that the dead being raised, that they
may be judged according to their works, (Rev. xx.12.) and
that every one may receive ra dia tov odparoc, the things
done by the body, as the instrument of the soul, it is only
requisite that the dying body, which is to be raised to the
resurrection of condemnation, should be then united to a_
soul, sentenced hereafter to condemnation for the evils
done whilst in the body, and by the body as its instrument,
and not repented of, and reformed, before its separation
from the body. And, that the body should be raised to the
resurrection of life, it is only requisite that, some time or
other before its death, it should have been united to a soul
that truly repented of all its past sins, and did, from thence
forward, do that which was lawful and right whilst they
were thus united : now seeing this is the state of all bodies
which arise to the resurrection of life, or of condemnation,
it is only necessary to this last resurrection that it should
be the raising the bodies of men dying in their'sins, as in
my hypothesis it is; and that the bodies, raised to the re-
surrection of life, should be the bodies of men dying in the
favour of God; it is therefore only necessary their dying
bodies should arise. And now the argument arising from
these Scriptures, which teach that there shall be a resur-
rection of the dead, and so of their dead bodies, that every
one may receive according to what he hath done in, or by, the
body, will run thus:
Either the body is to be raised, and reunited to the
soul, to receive rewards and punishments with it, or to be
the instrument by which fhe soul shall be rewarded or pu-
nished; or itis not: if not to any of these ends, why is it
raised at all? why do good men, by the direction of the
Holy Spirit, expect the resurrection of the body? or why
is it propounded as their great encouragement, fo be stead-
fast, immoveable, always abounding in the work of the Lord?
(1 Cor. xy. 58. 1 Thess. iv. 18.) and as a comfort to them
that mourn for the dead? Why are the wicked to be pu-
nished with everlasting fire, or said to go away after the
resurrection into eternal punishment ? (Matt. xxv. 41. 46.)
Or why doth our Saviour require us, not to fear them who
can kill the body, but can do no more, in comparison of him
who can destroy both soul and body in hell-fire? (Matt. x. 28.)
and say that it is better one of thy members perish, than that
thy whole body should be cast into hell-fire? (Matt. v. 29, 30.)
If it be to be raised for these ends, it is necessary the same
body should be raised which sinned with, or was the in-
strument of the soul in doing good or evil, it being absurd
to think, that one body should sin, and another should be
punished for it; or that one body should suffer, and an-
other should be crowned for it: and, for any thing I can
discern to the contrary, we might as well appear before
Christ’s judgment-seat without any body at all, as without
that which we deposited. Let it now be remembered, that the
body, in which the impenitent is to suffer, is only the same
body which was laid down in the grave, and then the argu-
ments usually offered to invalidate his suffering in his own
body, or in the same body in which he sinned, will be almost
as strong to excuse a murderer from suffering in his body for
a murder committed twenty years ago, as to the purposes
they are used in this case: nay, I have met with nothing
said in this affair, which does not prove as strongly that
the body of our blessed Lord, born of the Virgin Mary,
after he had sucked and digested that milk into.chyle, was
not the same body which was bom of the Virgin, as not
having all the same individual particles, and then, when he
“grew in stature, he grew into another body, and so into a
body which came not from the loins of Abraham, and was
not of the seed of David according to the flesh ; and that,
when ‘the Jews destroyed his body, they destroyed not that
body of which he spake, when he said, Destroy this body,
because the body they destroyed had by perspiration lost,
and by nutrition gained, many particles.
§. 10. I come now to answer the objections against this
article; viz.
«The appellation the apostle bestows on him that enters
into this inquiry, Whether the dead shall have the same
bodies or no? seems not much to encourage him in that in-
quiry; nor will he, by the remainder of St. Paul’s answer,
find the determination of the apostle to be much in favour
of the very same body, unless.the being told, that the body
sown is not the body that shall be; that the body raised is
as different from that which was laid down, as the flesh of
aman is from the flesh of beasts, fishes, and birds ; or as
the sun, moon, and stars, are different from one another; or
as different as a corruptible, weak, natural, mortal body is
from an incorruptible, powerful, spiritual, immortal body;
and, lastly, as a body, that is flesh and blood, is from a
body that is not flesh and blood; for flesh and blood can-
not (says St. Paul, in this very place) inherit the kingdom
of God; unless, I say, all this, which is contained in St.
Paul's words, can be supposed to be the way to deliver this
as an article of faith, which is required to be believed of
every one.”
Now to this I answer:
First, That it seems to me a great mistake, to say the apo-
stle in that appellation, Thou fool, reflects upon him that
inquires, Whether the same body which was dead shall be
raised or no? He had already entirely dispatched that
question against those philosophers, who said there is no re-
surrection,* (ver. 12.) and that the resurrection of the body
was a thing impossible, (ver. 15.) He begins the inquiry,
not about the truth of the resurrection, but about the man-
ner in which it shall be made, and the qualities ;which the
raised bodies should have, asking the question of philo-
sophers,}+ rofy odéuart, with what kind of bodies, or with
what qualified bodies do they come? For they conceiving
that the body was the»prison of the soul, and that it was
her punishment to be tied to it, thought we could not be
truly happy, till, by death, we were delivered from it; they
therefore judged it an wnjust and an unworthy thing, for
God to raise these bodies to be united to the souls of good
men; and therefore Celsus saith, the hope of the resur-
rection of the flesh is the hope of worms, a filthy and abo-
minable thing, and so a thing which God neither will nor
can do. (See all this proved from their own words, in the
note upon this verse.) Now to this objection the apostle
returns a full and satisfactory answer, by shewing the
happy change which will then pass upon the raised body,
# “ Hino dicit Plinjus ne Deum quidem posse omnia, nec mortales wternitate do;
nare, nec revocare defunctos,” Hist. Nat. lib. ii. cap. 7. “ Negant heec fieri posse.
Lactant. lib. vii. cap. 22. 3 2 re
t “ Utrum sine corpore, an cum corporibus? et corporibus quibus, ipsisue, en
innoyatis resurgatur ?” Cecil. apad Min. p. 11.
8 PREFACE TO
and the excellent qualities it shall then have, and which
were wanting to it, whilst it was on earth.*
Secondly, When the apostle adds, ver. 37. That which
thou sowest (when thou sowest it) is not that body which
shall be (again produced), but bare (or naked) grain ; it is
evident he speaketh there not of the body of man, but of
the body of wheat, or of some other grain, and is there still
pursuing the same question, With what kind of bodies do
they come? answering, as it was common with the Jews to
do, by this very similitude, to a like question among them,
viz. Whether the body should arise naked, or clothed up-
on?+ and therefore saith, thou sowest not the body which
shall be, i.e. a body clothed with a shell, as in peas,
beans, and lentils; or with a hull, or chaff, as in wheat,
rye, barley; but yuuvdy xéxxov, naked grain, whereas God
raiseth it up clothed: and so, saith he, will it be with our
bodies at the resurrection; they will not be raised yuypva
naked, but ivdvedueva, clothed upon, for this corruptible
body must put on incorruption. (2 Cor. vy. 2—4.) This
being then the whole intendment of this similitude, it ought
not to be urged any farther.
Thirdly, The same is evidently the apostle’s purpose in
the following verses, which in sense run thus:
Ver. 39. (And as) all flesh is not the same (manner or
kind of) flesh, but there is one kind of flesh of men, another
(kind of) flesh of beasts, another of fishes, and another of
birds:
_ Ver. 40. (And as there is a like difference in the quali-
ties of bodies, for) there are also celestial bodies, and bodies
terrestrial; but the glory of the celestial is one, and the
glory of the terrestrial is another:
Ver. 41. (And as in the celestial bodies) there is one
glory of the sun, and another of the moon, and another of
the stars (among themselves); for one star differeth from
another star in glory:
Ver. 42. So also is (it, as to) the resurrection of the dead,
(the body raised being in qualities much different from the
body we now have, for) it is sown in corruption, (frail,
mortal, subject to putrefaction,) it is raised in incorrup-
tion, &c. Now from the words thus paraphrased, let it
be noted ;
» First, That the apostle says not, that the body raised is
as different from that whichis laid down, as the flesh of man
is from the flesh of beasts, fishes, and birds ; or, as the sun,
moon, and stars, are different from one another ; but only
as the flesh of men differs in quality from that of beasts,
fishes, and birds, and as the sun, moon, and stars, differ in
their glorious qualities from one another; so do our raised
bodies differ in quality from those earthly bodies we at pre-
sent have; as is evident from the ensuing words, in which
he mentions this difference betwixt them in SASHES,
Note,
Secondly, That in the instances of flesh of man and beasts,
and of celestial and terrestrial bodies, and of celestial bo-
dies among themselves here used by the apostle, there is
not only a difference as to qualities, but also as to the sub-
* “ Non considerat apostolus in hac similitudine diversitatem rei, sed qualitatis
et conditionis, quod et quwstio requirebat, quali corpore vesltns, Ttaque Rieter,
qui, ex his apostoli verbis, corpora non ead dam r
esse colligunt: quod qui dictint, resarrectionem revera tollant, non enim resurgit nisi
id ipsam quod cecidit.” Esthins,
t Pirk. Eliez. cap. 35. p. 80.
ject-matter, that being in them only specifically, but not
numerically the same; whereas itis not so as to our bodies
sown and raised, they differing only as to the qualities from
the body sown, but not as to the subject-matter, it being
this corruptible body which must put on incorruption. As
therefore the different qualities of divers souls, good and
bad, learned and unlearned, made glorious and miserable,
infer a difference in substance, because the subject of those
qualities is not the same; but when the same soul becomes
virtuous and learned, all this new ornament of grace and
knowledge, and even its advancement to a state of perfect
happiness and glory, makes it not cease to be the same soul
still: so it is here as to the difference of glorious qualities,
the raised body hath above the body sown. I therefore,
Thirdly, Grant that the raised body is as different from
the earthly body we at present have, as a corruptible, weak,
natural, mortal body is from an incorruptible, powerful,
spiritual, immortal body; but then the subject of these
different qualities being still the same, this difference hin-
ders not its being the same body still, since otherwise
Christ’s body, being also raised an incorruptible, power-
Sul, immortal body, could not be the same with that in
which he suffered; and if his body is still the same that
suffered, and was raised from the dead, then a like change
of our vile bodies will not hinder their being still the same.
But it is still objected, that ‘‘ the body raised is as dif-
ferent from the bodies we at present have, and lay down in
the grave, as a body, that is flesh and blood, is from a body
that is not flesh and blood; for flesh and_ blood (saith St.
Paul) cannot inherit the kingdom of God.”
Ans. To this I answer, (1.) ab absurdo, that if even this
hinder the body raised from being the same body, our Sa-
viour cannot now have the same body with that which he
suffered in, or which was raised from the dead; for doubt-
less he is entered into, and doth inherit, the kingdom of
God: if therefore flesh and blood cannot inherit the king-
dom of God, and the body which hath not flesh and blood,
cannot be the same body with that which hath flesh and
blood; our Saviour’s glorified body cannot be the same
body, " which was raised from the dead, or in wnat he
suffered.
Secondly, I answer, that flesh and blood do, i in the Scrip-
ture language, denote the weakness and the frailty of that
which is compounded of them, as when it is said, we wrestle ©
not with flesh and blood, i. e. weak frail men, Eph. vi. 12.
(See Matt. xvi. 17. Gal. i. 16. Heb. ii. 14. Ecclus. xiv. 18.)
And thus it is true, that flesh and blood, that is, such weak
frail bodies as they are, which here consist of flesh and
blood, unchanged into incorruptible bodies, or unclothed
upon with their celestial bodies, which will keep them from
mortality, or a possibility of corruption, (ver. 48. 49. 2 Cor,
v. 1, 2.) cannot inherit the kingdom of God ; and therefore
the apostle adds, that this mortal must put on immortality,
this corruptible put on incorruption, and so it shall be
changed, as to its qualities: but then I have shewed that
this change from mortal and corruptible, to an immortal
and incorruptible body, hinders not its being still the same
body, that is, the same in substance as it was before.
Thirdly, I think it is evident, from the apostle’s words,
that the bodies of good men, then living, shall have the
same qualities with the bodies of them who are raised from
the dead, for they also shall inherit the kingdom of God ;
CHAP. I.]
they shall have spiritual, powerful, immortal bodies ; their
bodies, saithhe, shall be changed ; for this Gorruptible must
put on incorruption: and yet can it be thought that this
change shall amount to the destruction of that body they
then had, and the production of another body, as it must
do, if they cease to have the same body which they had
before this change? If it do not, it is hence evident that |
| xi. 4.) Was Paul (or any other but Christ Jesus) crucified
| for you (that you should be baptized into their death, as
the body may still be the same body, notwithstanding the
great change which shall then pass upon it.
In a word, what the apostle says here, evidently concerns ©
only the bodies of good. men, and so gives us no cause to
think the bodies of the wicked shall be changed at all; and
if the wicked shall be raised with the same bodies to the
resurrection of condemnation, why not the good with ee
same ante to the resurrection of ure 2
~~
“CHAP. I.
1. Pav, catted to be an apostle (or; the called apostle)
of Jesus Christ through the will of God, and Sosthenes
our brother, § ©
2. Unto [*] the church of God which is at Corinth, to
them that are sanctified in Christ Jesus, called to be saints
(or, the saints called); [*] with all that in every place [°]
call upon the name of Jesus Christ our Lord, [*] (yea) both
theirs and ours: -
3. [°] Grace be unto you, and peace, from God our
Father, and from the Lord Jesus Christ:
4.1 thank my God always on your behalf, [°] for the
grace of God which is given you by (or, in) Jesus Christ;
5. That in every thing ye are (or, have been) enriched by
him, {"] in all- utterance (of tongues), and in all know-
ledge ( of Divine mysteries, or, in the gift of prophecy, 1 Cor.
xiv.)
6. [*] Even as ¢ by these gifts) the testimony (we gave )
of (or, doctrine concerning) Christ was confirmed in you
(or, established: among you):
7. [°| So that ye come behind (the other churches) in no
gift; waiting for the coming (or revelation) of our Lord
Jesus Christ:
_ 8. [°] Who shall confirm you to the end, that you may
be blameless in the day of our Lord Jesus Christ.
9. (For ) God is faithful, by whom ye were called to the
fellowship (or communion) of his Son Jesus Christ our
Lord. (i.e. That God, by whom ye are called, is faithful
to perform his part, in preserving you blameless to that day,
or to confer upon you the promised inheritance. )
10. Now, I beseech you, brethren, by the name of our
Lord Jesus Christ, that you all speak the same thing
(owning and teaching the same doctrine which you have re-
ceived, 1 Cor. xi. 2.xv. 1. Rom. xvi. 17. in love and unity ),
and that there be no divisions (or schisms) among you;
but (that) ye be perfectly joined ["] together in the same
mind, and in the same judgment (in the same belief, and in
the same kind affections, one towards another ).
11. For it hath been declared to me of you, my brethren,
by them that are of the house of Chloe, that there are con-
tentions among you.
12. Now this I say (or mean, by charging you with these
contentions ), that every one of you saith, (one) [**] Lam (a
VOL. VI.
A PARAPHRASE WITH ANNOTATIONS, &e. 9
| follower) of Paul; and (another), I of Apollos; and (a
third), I of Cephas; and (a fourth), ‘I [*] of Christ.
13. ( Why do you not all'say the same thing? viz. I am
of Christ, iii. 23.) Is Christ divided? (Was it one Christ
that sent, and enabled Paul; another that sent Peter to
preach the gospel to you? Is not one and the same Christ
preached to you by us all? or is his body divided? 2 Cor.
Christians are into the death of Christ)? or were you bap-
tized’in the name of Paul? (so as to be- culled the disciples
of Paul.)
14, I thank God (whose providence so ordered it) that
I baptized none of you, but Crispus and Gaius;
» 15. Lest any should say that I had baptized in my own:
name.
16. And I baptized also the household of Stephanas: be-_.
sides, [‘*] I know not whether I baptized any other.
17. For [7°] Christ (when he called me) sent me not to
baptize, but to preach the gospel (to the gentiles ; and
that) not with wisdom of words, lest the ‘cross: of Christ
(i. e. the doctrine of Christ crucified) should be made of
none effect (by that means ).
18. For the preaching of the cross (or, of a crucified Jesus,
in this plain manner ), is (only) to them that perish (by re-
jecting it, because not attended with this. human wisdom, )
foolishness: but unto us who are saved (by it) it is (evi-
dently ) the power of God; (we embracing this faith, be-
cause it is confirmed by demonstrations of the Spirit and
power, ii, 4.
19. Whereas the preaching of it, in the words of human
wisdom, would render it of none effect ;) for it is written,
I will destroy the wisdom of the wise, and will bring to
nothing the understanding of the prudent, (Isa. xxix.14. as
he hath already done: for)
20. [2°] Where is (now the wisdom of) the wise (philoso-
phers among the gentiles)? where is (the wisdom of) the
scribe (the interpreter of the law, or teacher of traditions
among the Jews)? where is the disputer of this world (or —
the searcher into the secrets of nature, or into the sense
of the Scripture)? hath not God (by this dispensation )
made (or declared to be) foolish the wisdom of this world?
21. [7] For (to begin with the philosophers ) [1*] after that,
in the wisdom of God (discernible in his works of creation
and providence), the world by (all its) wisdom knew not
(the true) God, (so as to glorify him as God, and to be
thankful to him for his blessings, Rom. i. 21.) it pleased
God by the foolishness of preaching (as they think fit to
style it) to save them that believe (in a crucified Jesus, thus
preached to them.
22. Which salvation, thus tendered, the wise-men of the
world and the Jewish doctors will not accept ;) for the Jews
require [1] a sign, and the Greeks seek after (profound )
wisdom (fo induce them to believe):
23. But (or, nevertheless) we preach Christ crucified,
(though his crucifixion be) [®] unto the Jews a stumbling-
block, and [*] to the Greeks foolishness ;
24. (For this he is to infidels only:) but unto them which
are called, both Jews and Greeks, (he is) Christ the power
of God (in the signs and wonders which are wrought by
faith in Christ for confirmation of this doctrine, and so he
gives the sign the Jews require), and the wisdom of God,
2 Cc
10 A PARAPHRASE WITH ANNOTATIONS ON
(in the manifold and Divine wisdom discovered in this dis-
pensation for the saving lost man, ver. 30. and so answers
the Greeks’ request for wisdom.
25. I say, the power and the wisdom of God ; ) because the
foolishness of God (i. e. the way of God, which is esteemed
foolishness by the Greeks ) is wiser than (all the wisdom of)
men (and much to be preferred before it); and the weak-
ness of God (i. e. that way of propagating man’s salvation,
which is weak in their eyes) is stronger than (the power
of) men: (for the weapons of our warfare are mighty
through God to the pulling down of strong holds, and con-
founding all the strength, policy, and wisdom of the world
opposed against it, 2 Cor. x. 3, 4.)
26. For you see (Gr. look upon) your calling, brethren,
(and you will discern) how (agreeably to. these things the
Divine wisdom hath so ordered it ), that [*] not many wise
men after the flesh, not many mighty, not many noble, are
(either) called (by, or made use of to propagate, the gospel):
27. But God hath chosen the foolish things of the world
(that simple way of instructing mankind which they call
foolishness, and those unlearned apostles whom they repre-
sent as fools, ) to confound the wise (philosophers, so that
they shall not be able to gainsay or resist the wisdom with
which they speak, Luke xxi. 15. Acts vi. 10.) and. God
lth chosen the weak things of the world (unarmed fisher-
men, tent-makers, assisted with. no human force,) to con-
found the things that are mighty; (to break through all the
opposition that the kings and rulers of the world do make
against them, to pull down the strong holds, cast down the
reasonings, level the heights of the philosophers, who do exalt
themselves against the knowledge of Christ, 2 Cor. x. 4, 5.)
28. And (he hath chosen the) base things of the world,
[*] and things which are despised hath God chosen, yea,
and things which are not (i. e. the gentiles who are esteemed
base, and looked upon as nothing by the Jews), to. bring to
nought (Gr. fo abolish) things that are: (to become God’s
church, and people, and so to cause the Jewish church and
economy to cease, Rom. xi. 15. 17. Phil. iii. 3.)
29. That no flesh should (have cause to) glory in his
presence (either of their wisdom, birth, or privileges.
30. Not you who are advanced to this happy state ;) for
of him are you in Christ Jesus, who of God is made unto
us [“] wisdom, ‘and righteousness, and sanctification, and
redemption :
31. That, according as it is written: (Isa. Ixv. 16. viz.)
He that glorieth, let him glory in the Lord (so it may be
done by us Christians ).
ANNOTATIONS ON CHAP. I.
(*] Ver. 2. THi tkkAncia rod Ocov, The church of God.] The
sanctified in Christ Jesus, the saints called, seem here to be
words of the same import, denoting such as are called out
of the world, and separated from others, through faith in
Christ, to be a peculiar people to God, as the Jews were
before: all Christians being, by virtue of this calling, a
chosen generation, a royal priesthood, a holy nation, a pe-
culiar people: (1 Pet. ii. 9.) though many members of the
church of Corinth, and of other churches, wanted the in-,
ward sanctification of the Holy Spirit. So that the word
saints in many places of the Acts and the Epistles, is as
large as the word Christians, and stands opposed not to
[CHAP. T.
the unsound Christians, but to the heathen world; Acts ix.
13. 32. 41. xxvi. 10. 1 Cor. vi. 1 (See here, 1 Com xiv.
33. xvi. 1. 15. 2 Cor. viii. 4. ix. ‘L. 12, xiii. 13.)
[*] With all that in every place.| Hence it appears that
St. Paul’s Epistles, though occasionally written and di-
rected to particular churches, were designed for the use of
all Christians.
[°] Tote tmucadovptvore bvona Kupiov, That call upon the
name of the Lord Jesus.| This, in the New Testament, is
the character of a Christian, that he is one that calleth on
his name, Acts ix. 14. 21. xxii. 16. Rom. x. 12, 13. 2 Tim.
ii. 22. And that these words ought not to be rendered pas-
sively, viz. All that are called by the name of Christ, is
evident from the Septuagint, who still translate the phrase
WA NI, which is active, by éricadécerat év dvdpuare Ocovd, or
év évéuart Kuptov, i.e. He shall call on the name of the Lord.
(See Gen, iv. 26. xii. 8. xiii. 4. xxi. 33. xxv. 25. Psal. xxix.
6. xcix. 6. cxvi. 4. Isa. Ixy. 1. Lam. iii. 55. Zech. xiii. 9.)
But when the phrase runs thus, N7p) TOV, that is, thy name
is called upon, or, we are called by thy name, it is rendered
thus, 7d Svopd cov éemuxékAnra eg iyac, Deut. xxviii. 10.
1 Kings viii. 43. 2 Chron. vii. 14, Isa. iv. 1. xiii. 19. Jer. xiv.
9. xv. 16. Dan. ix. 18, 19. Amos i ix. 12. (See the note on
Acts ix. 2. xxii. 16.)
Secondly, We are expressly told that the disciples were
first called Christians at Antioch, Acts xi. 26. Now, be-
fore this time, we find not only Stephen ércadoupévor,
calling upon this name, and saying, Lord Jesus, receive my
spirit, (Acts vii. 59.) and St. Paul bid to wash away his
sins, calling upon the name of the Lord, or truadoipevoc rd
bvoua tov Kuoiov; (Acts xxii. 16.) but we find this to have
been the character of a disciple, or a convert to the faith of
Christ, that he was one that called upon the name of the
Lord. Thus Ananias speaks to the Lord Jesus of St.
Paul, He is one who hath received power from the high-priest,
to bind rove tmuxadovpévove 7d dvond cov, all that called upon
thy name, (Acts ix. 14.) and of St. Paul, converted, it is
said, that he had destroyed rove értxadoupévove 7d bvopa TovTO,
them that called upon this name in Jerusalem, (ver. 21.)
Thirdly, The reverend Dr. Hammond, who here trans-
lates this phrase passively, doth elsewhere translate it ac-
tively, the context forcing him so to do. So Rom. x. 13,
Whosoever shall call upon the name of the Lord, i. e: pray
and adhere to Christ, shall be saved; and, Acts ix. 14, He
hath authority to bind all that call upon thy name, i. e.
saith he, that publicly own the worship of Christ. (Acts
xxii. 16.)
[*] Yea, both theirs and ours.] All the Greek interpret-
ers, Chrysostom, Theodoret, Gicumenius, Theophylact, .
observe, that the words, theirs and ours, are to be con-
nected with the word Lord, rd 8 abrév te kad je 7H Kupiy
ouvhipnoora; and so the sense is this, The Lord, I say, both
of me who writ, and you to whom I write.
[5] Ver. 3. Xdpre bpiv, &c.] Itis unadvisedly said by some,
that this is a wish, and not.a prayer., The full import of the
phrase is, as St. Peter, 2 Pet. i.2. and St. Jude, ver. 2. and
Polycarp* do cite it, viz. Grace and peace be multiplied to
you from. God the Father, and from the Lord Jesus Christ.
Now, is not this to desire for them grace and peace from
God the Father, and consequently to pray for it? Why,
* Procemio Epist. ad Philip.
CHAP. I.]
- therefore, is it not also to desire the same blessings from
God the Son? Are they not both the givers of grace and
peace to the church? Doth not Christ know all the neces-
sities of his church in this kind? Doth not he who searcheth
the heart and reins, (Rev. ii. 24.) know the desires of his
servants? And why. then should they only wish these
things from I know not whom, and not to pray to him
who is the giver of grace and peace for them? Especially
when they have St. Paul’s example for it in these words,
For this thing I besought the Lord (Christ) thrice, and he
said unto me, My grace is sufficient for thee. (2 Cor. xii.
8—10.) And*again, The Lord Jesus Christ, and God the
Father, who hath loved us, and given us eternal consolation,
and good hope through grace, comfort your hearts, and con-
firm you in every good word and work. (1 Thess. iii. 11,
12. 2 Thess. ii. 16.)
[9] Ver. 4. Emi rp xéorrt rov Oeov, For the grace of God.)
Here the context seems to restrain this phrase to the fa-
vour of God shewed to the Corinthians, in vouchsafing
these spiritual gifts, which is a frequent import of this
phrase in Scripture. So Rom. xii. 6. Having gifts differ-
ing according to the grace (of God) that is given to us,
whether prophecy, let us prophesy according to the pro-
portion of faith, &c. Eph.iv. 7,8. To every one of us is
given grace according to the measure of the gift of Christ.
Wherefore he saith, When he ascended up on high, he led
captivity captive, and gave gifts unto men. 1 Pet. iv. 10.
As every one hath received the gift, so minister the same one
to another, as good stewards of the manifold grace of God.
2 Cor. i. 12. Not in fleshly wisdom, but by the grace of
God, we have had our conversation in the world, and more
' abundantly to you-ward. Our’ preaching to you being not
in the words of human wisdom, but in demonstration of the
Spirit, and in power. (1 Cor. ii. 4.) Thus, to sing with
grace in the heart, (Eph. v. 19. Col. iii. 16.) is, say the an-
cients,* to sing, using the spiritual gift vouchsafed to them
by the Holy Ghost: which interpretation is confirmed
from the spiritual psalms, hymns,.and songs, there men-
tioned. (See 1 Cor. xiv. 15. Eph. vi. 18.) And this is very
suitable to the language of the Jews, who, when the He-
brew mentions “ chen,” grace, do render it, the Spirit of
prophecy: so Psal. xlv. 2. Grace is poured into thy lips.
Datus est Spiritus prophetie in labiis tuis, saith the
Chaldee.
- [7] Ver. 5. Ev ravri Adyy.] Esthius saith, this ought not
to be interpreted of the gift of tongues, because Adyog in
Scripture never bears that sense. But(1.) it is certain,
from ver. 7. that it is xapispa, a gift ; and it is joined with
faith and knowledge, which are gifts, 2 Cor. viii. 7. and
eannot well be referred to any other gift vouchsafed then
to the church. And (2.) the word yveoc relating to pro-
phecy, or the knowledge of mysteries, was usually attended
with the gift of tongues : (see Acts xix. 6.) and though we
find not the word Adyoc absolutely put in this sense, yet
Adyoe sopiac, the word of wisdom, and ASyo¢ yvwoewe, the
word of knowledge, are reckoned among spiritual gifts, 1Cor.
xii. 8. All this, indeed, with Mr. Le Clerc, passes for mere
niceties; and he saith, it is more natural to understand by
Aébyoc, the knowledge of religion, though that, as he con-
fesses, is the import of the following word yvioc, know-
* "Amd xaplcpaares 82 rig Am) Tov ayhou mreipanros BAlions dgiTOs.
THE FIRST EPISTLE TO THE CORINTHIANS.
1]
ledge: so that, according to this exposition, the apostle
thanks God here, and 2 Cor. viii. 7. commends them for
abounding in the. knowledge, and in the knowledge of reli-
gion. Besides, the knowledge of religion cannot be called
grace in the sense given of that phrase, ver. 4. nor was the
testimony of Christ confirmed to the Corinthians, (ver. 6.)
by that, but by the gifts of the Holy Spirit.
[®] Ver. 6. KaSac, Even as.] This particle signifies some-
times when, as Acts vii. 17. caSaec¢ 82 iryy:Zev 6 xpdvoc, but
when the time drew nigh.
[9] Ver. 7, 8. From these two verses it is to be ob-
served, first, that the Corinthians were abundantly reple-
nished with the gifts of the Holy Ghost, the gifts of tongues
and knowledge, (ver. 5.) that they came behind the other
churches in no gift, (ver. 7.)
Secondly, That they obtained these gifts by Jesus Christ,
and through faith in him, (ver. 4.) ;
Thirdly, That by these, the doctrine of Christ, the testi-
mony of the apostles concerning him, that he was raised
from the dead, and become the author of salvation to them
that believe, was confirmed to them, (ver. 6.)
Fourthly, That by these gifts, and by this earnest of the
Spirit, they had encouragement to expect, or wait for, the
second coming ofthe Lord.
[°] Ver. 8. BeBacioa tuac, Who shall also confirm you to
the end, &c.] These words are by the ancients thus inter-
preted, viz. Who, in that day of the Lord Jesus which you
expect, will confirm you for ever blameless. And this is
suitable to his prayer, that Christians may be unblamable
in the day of the Lord, Phil. i. 9, 10. 1 Thess. iii. 12, 13.
v. 23. for, say they, God is faithful, who hath promised
to them that obey the gospel viofeciav, the adoption, that
is, the redemption of the body, (Rom. viii. 23.) or, that they
shall be partakers of that kingdom and glory to which he
hath called them, 1 Thess. ii. 12. Others thus, He will do
all that is requisite on his part, quod suarum est partium, *
to render you unblamable to the end; so that you shall
not fail of it through any want of Divine grace necessary
to that end, or any unfaithfulness on God’s part to his pro-
mise, who hath already reconciled you to himself, through
the death of Christ, fo present you holy and unblamable,
and unreprovable in his sight ; if you continue in the faith
grounded and settled, and be not moved away from the hope
of the gospel, Col. i. 21—23. (See Phil. i. 6. Heb. iii.
6.14.) That the apostle speaks not*here of any promise
of perseverance made to the elect only among the Corin-
thians, is evident, (1.) because he plainly speaks to the
whole body of the church, to the church of God which was
in Corinth, to all that call upon the name of our Lord Jesus
Christ. And (2.) he speaks not only of their being pre-
served from falling away finally; but of their being pre-
served unblamable, whereas it is certain, the elect are not
always so preserved.
[“] Ver. 10. "Ev rq airy vol, That ye be perfectly joined
in the same mind and judgment.| + This can be no farther
the matter of an exhortation than it is in our power to
obey it; seeing then it is not in any man’s power to change
his settled judgment, or to think otherwise upon our en-
* Grotius.
+ “ Hoe ad affectus animi refertar. Sio Tvepen sumitar.” Apoc. xvii, 13. 2 Mace.
ix, 20, Grot.
C2
12.
treaty, because our exhortation gives no conviction to the
understanding, it follows, that this exhortation must only
be to do what was in the power of the Corinthians; viz.
(1.) to prevail with them to lay aside their strife, envy, and
divisions, (1 Cor. iii. 3.) and the sad consequents of them,
debate, wrath, backbiting, whispering, swelling, tumult ;
(2 Cor. xii. 20.).and to this the reason of this exhortation
leads, Be of one mind and judgment ; for I hear there be
contentions among you, (yer.11.) And (2.) to engage them
unanimously to own the doctrine they had received, and
he had preached to:'them, (1 Cor. xv. 1.) which, if they were
so minded, might easily be done, since they’ so lately had
received it, the heads of it were so few, (1 Cor. xv. 3.) and
it was so easy for them to consult the apostles in their
doubtings of the sense of what he had delivered. Butat
this distance of time from the first discovery of the Christ-
ian faith, and after it is become a system of very many,
and those disputable opinions, for the truth of which we
have now no apostle, no living and infallible judge of con-
troversies, to consult, if it be not sufficient to preserve unity
in the church, that men heartily believe all the articles of
the apostles’ creed, which are plainly delivered in Scrip-
ture, and live peaceably and quietly together, following
after peace and charity with all that call upon the Lord
Jesus out of a pure heart, (2 Tim. ii. 22.) and avoiding any
separations from their brethren, where nothing sinful >is
enjoined to be believed, or done, to hold communion with
them, I doubt there will be little union in the church of
God.
[*] Ver. 12. "Eyé ci TlatAov, I am of Paul, &c.] Of
the gentile part of the church of Corinth; some preferred
St. Paul, as being their spiritual father, who in Christ Je-
sus had begotten them through the gospel: (1 Cor. iv. 14,15.)
others preferred Apollos, as being an eloquent man, and
mighty in the Scriptures: (Acts xviii. 24.) the Jewish
Christians preferring St. Peter, as the chief apostle of the
circumcision out of the territories of Judea. That this is
here said, not by a fiction of names or persons, under
which the apostle taxed the heads of the sects among the
Corinthians; but that they really divided upon these ac-
counts, is evident, first, from St. Paul’s thanking God that
he baptized so few of them, lest they should have occasion
to say he baptized in his own name, and so made disciples
to himself; secondly, from these words, Let no man glory
in men ; for all are yours, whether Paul, or Apollos, or Ce-
phas, (iii. 21, 22.)
[8] Iam of Christ.] Epiphanius* observes of the Ebion-
ites, that they pleaded for the circumcision of Christians,
from the example of Christ, who was circumcised, because
the disciple was to be as his Master; and so the import of
these words may be this, Others say, I am for the circumci-
sion of the gentiles, that they may be like Christ.
[*] Ver. 16. Oix of8a, I know not.| Therefore his inspi-
ration, or Divine assistance in writing his Epistles, did not
reach to an information in such things as these, but only to
direct him in all the truth he was to teach unto the churches.
(See xvi.7. 1 Pet. v, 12.)
[)5] Ver. 17. Ob yap amtoreXé we Xprord¢ ParriZav, Christ
sent me not to baptize, but to preach, &c.} i. e. When he
appeared himself, and after sent Ananias to him, he ex-
* Her. 30. §. 30.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
pressly sent him to preach to the gentiles, (Acts xxii. 21.)
and (xxvi. 16, 17.) to bear his name before the gentiles:
(Acts ix. 15.) but, in that threefold rehearsal of his commis-
sion, there is no mention made of his being sent to baptize;
nor was it needful, after the general commission given to
Christ’s apostles for that end: (Matt. xxviii. 19.) that was
not, say the Greek expositors, his great business; for * to
baptize is easy to any who is admitted to sacred orders ;
but to preach the gospel requires a Divine revelation, and
great assistance of the power of God. Hence Peter him-
self preaches to Cornelius and his kinsmen, but commands
them to be baptized by others; (Acts x. 48.) and this gospel
he sent me to preach, not with the wisdom of words, lest
the cross of Christ should be-made of none effect: men not
ascribing the prevailing of it tothe power of God, but to
the persuasion of human wisdom; God not approving, (ver.
19.) and therefore not assisting the preaching of the gospel
in that way. “Iowe yap, ti «adrXoc kal imepBorjv Ppdcewe,
wg ta wap’ "EAnot Savpaldpeva, eixev 4 ypagn, drevdnoew. av
Tig ob Thy GAnSeaav Kexparynkévar tov avSewrwv, adda Ti
gupatvouevny akorovSlav, Kal rd Tig Ppaceweo Kado RWwya-
ywynktvat trode axpowpuévouc. Orig. Philocal. p. 25.
[9] Ver. 20. Tot copde;] That is, What hath been done
by the wisdom of the philosophers, or by the Jewish doc-
tors, or by the searchers into nature’s secrets, to bring men
to the true knowledge of God, and of his will? Hath not
God discovered their wisdom to be but folly, in compari-
son of this way which he hath chosen to bring men to.the
knowledge of himself? The disputer of this world is by St.
Jerome rendered, Causarum naturalium scrutator,.Com.
in Gal. iii. and so the naturalists are styled by the Jews
pn %127,+ ‘* sapientes scrutationis,” the searchers
into the secrets of nature; though I conceive the apostle.
here doth rather understand, the Midrashim, or the dis-
puters in the Jewish schools and academies, touching their
traditions. That the code, i.e. the wise man, mentioned
here, refers not to the Cochmin, or wise men of the Jews,
but to the philosophers among the gentiles, is evident; for
that the wisdom of the wise, (ver. 19.) is the wisdom of the
heathen world, appears from ver. 21. where it is said, the
world through wisdom knew not God, which is true only of
the gentiles, not of the Jews. It is therefore reasonable to
conceive the wise, in the twentieth verse, should signify the
same persons: so doth St. Paul interpret the wise in these
words, I am a debtor to the Greek, and to the barbarian ;
to the wise, and the unwise. (Rom. i.14.) So Chrysostom,
Theodoret, | GEcumenius, Theophylact, upon the place,
saying, That by the wise the apostle understands the man
adorned with the verbosity and eloquence of the Greeks.
I have not been solicitous to shew the agreement of the
words of St. Paul here, with those of Isaiah, xxxiii. 18.
because I find not that St. Paul intendeth here to cite them.
[*7] Ver. 21. Here-two things are to be learned, (1.) That
from the creation, beauty, order, and grandeur of the world,
and the direction of all things in it to an end, and the fit-
ting them with parts and instruments adapted best to the
obtaining that end, it might be known, that the Creator of
the world was God alone, and so was only fo be glorified as
* Tacw ton eleric rots ‘epmotomg Abityo. Theod. August. contra lit. Petil.
lib, iii, cap. 56.
+ Buxt, Lex. in voce “PIT. $ Tv rh BAAnnKe erapurla noopeodpesver.
>
CHAP. I.]
God, Psal. xix. 1, 2. civ. 24: cxxxvi. 5. Jer. x. 12. li. 15.
Rom. i. 19, 20. (2.) That the gospel was sent into the
world, that they, who did not know the true God accept-
ably by the true light of nature,:might do it by the light of
that revelation, which made such a bright and glorious ma-
nifestation of the power, wisdom, justice, and goodness of
~ God, which they whom Satan had | not-blinded must dis-.
cern. (2 Cor. iv. 4.). fi
[2°] Ver. 21. "Exedy yao. Ver. 22. ureda xat.] The argument
here seems to lie thus; Thé’ wise men among the Greeks,
the scribe we interpret of Scripture among the Jews, are
by this dispensation convinced of folly, and insufficiency
to give men the knowledge of saving truth; éred) ‘yap, for,
since the world by all its wisdom could not obtain the right
knowledge of God, he by this dispensation hath given this
saving knowledge to believers: And tad) nal, seeing
also the unbelieving Jews for confirmation of this.doctrine
require a sign, and the Greeks seek after human wisdom,
it is on that account a scandal to those Jews, and in the
estimation of the unbelieving Greeks is foolishness: yet is
he, and his doctrine, to the believing Greeks, Christ the
wisdom of God, they seeing in it wisdom sufficient to en-
them to believe this doctrine; and, to the believing
Jews, the power of God, they being convinced of its truth
by the signs wrought in confirmation of it, and with great
reason do they so esteem it: for what the unbelieving
Greeks deem foolishness, hath more of sound reason in it,
than all the wisdom of the Greeks, or those who are ac-
counted wise men by the Jews, have shewn; they, who by
them are deemed fools, having discovered that wisdom of
God in a mystery, which they with all their wisdom never
knew, and that, which they style weakness, is attended with
such a-visible power of God, as enables it, without human
er or wisdom, to prevail over all the strength and wis-
dom which Jew or gentile can oppose against it.
[9] Ver. 22. Snpyciov, A sign.] From heaven, such as was
that of Moses, giving them bread from heaven, (John vi.
30, 31.) that in the tinie of Joshua, when the sun stood still,
(x. 13.) or of Elijah, who brought down fire from heaven
to consume the offering, (1 Kings xviii. 38.) and to con-
sume the captains and their fifties ; (2 Kings i. 10. 12. Luke
1s. 54.) the Son of man being to come in the clouds of hea-
ven, as he did at the destruction of Jerusalem, (Dan. vii.
13. Matt. xxiv. 30.) and to give signs from heaven, (Joel ii.
30.) as he did at the day of Pentecost, (Acts ii. 2.) and as
God did by a voice from heaven at our Saviour’s baptism,
(Matt. iii. 17.) at his transfiguration, (Matt. xvii. 5.) and at
his preaching. (John xii. 28, 29.)
[%] Ver. 23. “lovdatore piv oxdvdarov, Unto the Jews a
stumbling-block.| Your Jesus (saith Trypho) having by this
fallen under the extremest curse of the law of God, we can-
not sufficiently admire how you can expect any good from
God, who place your hopes in a man that was crucified, ix’
avSpwrov cravpwStvra. (Dial. cum Just. p. 227. 249. 317.)
And again, We doubt of your Christ, who was so ignomi-
niously crucified; for our law styles every one that is cru-
cified, accursed. Hence, by way of ignominy, they still
call our Saviour Talui, * “suspensum,” one hanged upon
the tree.
["] To the Greeks foolishness.] They count us mad (saith
* Buxt. Lex. Tal. in yoce.
THE FIRST EPISTLE TO THE CORINTHIANS.
13
Justin Martyr), * that after the immutable and eternal God,
the Father of all things, we give the second place av3pany
oraupwrtvr, to aman that was crucified.—It is wicked and
abominable (saith Celsus+).—The wise men of the world in-
sult over us (saith St. Austin {), and ask, Where is your un-
derstanding, who worship him for a God who was crucified ?
So M. Felix, p. 9. Arnob. lib. i. p. 20. Lact. lib. iv. cap.
16. Euseb. lib. iii. de Vita Const. cap. 1.
[*] Ver. 26. Ob wodAoi cogot, Not many wise.| This seems
to be spoken in a direct opposition to that celebrated
maxim of the Jews, That prophecy resides not, but upon a
wise, a strong, and a rich man.
[*] Ver. 28. Kat ra x} bvra, &c.] To confirm the expli-
cation of these words given in the paraphrase, let it be
noted,
First, That the apostle in this chapter often speaks con-
junctly of the Jew and gentile, interweaving them together
in his discourse: so ver. 20. he speaks of the wise men of
the Greeks, and then of the scribes among the Jews ; ver.
22. of the Jews requiring signs, and the Greeks wisdom ;
of Christ crucified, being to. the Jews a stumbling-block,
| and to the gentiles foolishness. So here, ver. 27. he seems
to speak of the gospel, preached by the apostles in a plain
familiar way, and by them deemed weakness, and styled
foolishness, as confounding all the wisdom and the power
of the Greeks; and, ver. 28. of the gentile church succeed-
ing and abolishing that of the Jews. | Note therefore,
Secondly, That the Jews looked upon themselves as the
only evyeveic persons of true nobility, as being of the stock
of Abraham; even the poorest Israelite (saith R. Akibah)
is to be looked upon as a gentleman, as being the son of Abra-
ham, Isaac, and Jacob. But the gentiles they horribly de-
spised, as the base people of the earth, not fit to be con-
versed with by them, they being in their law styled ov« 20voc,
not a nation, Aade b rexOnodpevoc, a people that shall be born,
(Psal. xxii. 31.) 6 xriZdpevoc, that shall be created in the ge-
neration to come, (Psal..cii. 19.) and so yet had no being,
(Deut. xxxi. 21.) od Xadc, not a people. (Hos. i. 10.) And
it being said by the prophet, that all the heathens are as
nothing, and were accounted as nothing, (Isa. x}. 17.) they
still accounted them as such. Hence Mordecai is intro-
duced as praying thus, Lord, give not thy sceptre, roic pi
ovat, to them that are not : (Esth.iv. 11.) and Esdras speak-
ing to God thus, As for the people which also came of Adam,
thou hast said they are nothing, but like unto spittle, and
hast likened the abundance of them to a drop that falleth
from a vessel. And now, O Lord, these heathens, who have
ever been reputed as nothing, have begun to be lords over us.
(2 Esd. vi. 56, 57.) Thus Abraham is said to be the father
of the gentiles, before that God who calleth things which
§are not as if they were: (Rom. iv. 17.) and Clemens Ro-
manus|| saith of the gentiles, He called us who were not,
and would that of no being we should have a being. So fitly
are the gentiles represented here by ra ju) dvra, ra ayevij, ra
?ZovOevnuéva, the things base, accounted as nothing, and the
things which are not. (See also 1 Cor. vi. 4.) And this is
the ancient exposition of Origen, who speaking of the re-
* Apol. ii. p. 60, 61. + Kaxiy nad dvéciov. Apud Orig. lib. vii. p. 340.
¢ “Quale cor habetis qui Deum colitis crucifixum?” Serm. viii. de Verb. Apost.
§ Ta ph ra, be ovra.
ll "Endnscey ya § iyeds obk Gras, a itanosy ix pad dvrog elves tae. Epist, xi. §. 1.
Ut essemus qui nondum eramus.” _ Iren, lib. v, cap- 1.
14
jection of the Jews, and the calling of the gentiles, and
God's provoking the Jews to jealousy by them that were not
a nation, he confirms this from these words, *God hath
chosen the base things of the world, and the things which
are not, that he might abolish the things which were be-
fore, that Israel according to the flesh might not glory be-
fore God.
[*] Ver. 30. Sofa, &e. Wisdom.] As being the author of
that evangelical wisdom, which far excels the wisdom of
the philosopher and scribe, and even that legal constitution
which is called the wisdom of the Jews, Deut. iv. 6. The
author of justification, as procuring for us that remission
of sins which the law could not give. (Gal. ii. 21. iii. 21.)
The author of sanctification, as procuring for, and working
in us, not only an external and relative holiness, as was
that of the Jews, but dc:érnra rig GAnOetac, true and eternal
holiness, (Eph. iv. 24.) wrought in us by the Holy Spirit.
The author of redemption, not from the Egyptian bondage,
or Babylonish captivity, but from the servitude of Satan,
the dominion of sin and death, and from the bondage of
corruption, into the glorious liberty of the sons of God, or
the redemption of the body. (Rom. viii. 21. 23.) They who
say Christ is made our righteousness, by his righteousness
imputed to us, have the same reason to say also, that he is
made our wisdom, by his wisdom; and our sanctification,
by his holiness imputed to us.
See the discourse concerning the imputation of Christ's
perfect righteousness, or obedience to the law, to
us, for righteousness, or justification, at the end of
this Epistle.
CHAP. II.
Ver. 1. Anp I, brethren, (have acted suitably to what I
told you, that Christ sent me not to preach the gospel with
wisdom of words, 1 Cor. i. 17. for) when I came to you,
(1) came not with excellency of speech or of (human)
wisdom, declaring to you [*] the testimony of God:
2. For I determined [*] not to know any thing among
you (i.e. to discover any other knowledge to you), save
(that of ) Jesus Christ, and him crucified.
3. And I was with you[*] in weakness, and[*] in fear,
and in much trembling (or, in much fear and trembling ).
4. And my speech and my preaching was not with en-
ticing words of man’s wisdom, but [°] in demonstration of
the Spirit and of power: (the power of God confirming
what I preached with signs and wonders, Rom. xv. 19.
2 Cor. xii. 12.)
5. That your faith should not (seem to) stand in the wis-
dom of man, but in the power of God.
_ 6. Howbeit we speak the (highest) wisdom [°] among
them that are perfect (men in Christ Jesus ; i. e. fully in-
structed in the principles of Christian faith): yet not the
wisdom of the (heathen) world, nor of the princes of the
world (the Jewish magistrates and doctors), who come to
nought (and are to be abolished): ©
7. But we["] speak the wisdom of God in a mystery,
even [®] the hidden wisdom, which God ordained [9] before
"Iva kntiva ra mphrigoy Gera xarapyhon, nal uh navyhorras é xan chgna ‘logaid narod-
potvog id rei Amorréncd cpt tvawier Otc. Philocal, cap. p. 3.
-A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. 11,
the world, (to be revealed in due time) to our glory (i. e. to
be the means of our happiness and Glory ) ;
8. Which [*°] none of the princes of this world knew: for
had they known it, they would not have crucified the Lord
of glory.
9. But (God hath dealt with us) as it is written, (Isa.
Ixiv. 4.) [#"] Eye hath not seen, nor ear heard, neither have
entered into the heart of man, the things which God hath’
prepared for them that love him.
10. But God hath revealed them to us by his Spirit: for
the Spirit searcheth all things, yea, thie deep (and mysteri-
ous) things of God.
11. (And as it is among men, so it is here in reference to
these things ; ) for what man knoweth the (secret ) things of
a man, save the spirit of man which is in him? Even so the
(secret) things of God knoweth no man (Gr. none ), but the
[**] Spirit of God (which is in him).
‘12. Now we have not received the spirit of the world
(which suggests worldly wisdom ), but the Spirit which is of
God; that we might know the things that are freely given
to us of God.
13. Which things also we speak, not in the words which
man’s wisdom teacheth, but which the Holy Ghost teach-
eth; ['*] comparing spiritual things with spiritual.
14, But ['*] the natural man (who acteth only on the
principles of human reason, and of worldly wisdom) [*]
receiveth not the things of the Spirit of God: for they are
foolishness to him, (as being destitute of his human wis-
dom, i. 23.) [#5] neither can he know them (by any study
of his own), because they are spiritually discerned (i. e. by
Scripture prophecies, and by the revelation of the Spirit ;
and therefore, while he continues to reject this way of know-
ledge, he cannot receive them ).
15, But he that is spiritual (7. e. who hath the revelation
of the Spirit) [!"] jadgeth (or discerneth ) all things (relat-
ing to this mystery, ver. 7.) yet he himself is judged of no
man (or discerned by none, who hath no higher principles
than that of nature to discern things by ).
16. For who (without a revelation ) hath known the mind
of the Lord, ["*] that he may instruct him? (or, which will
and can instruct him in these things? Sure no man by na-
tural principles: ) but we (who are spiritual) have the mind
of Christ (and so are om to discern and instruct others
in it).
ANNOTATIONS ON CHAP. II.
[?] Ver. 1. TO‘ papripiov rod Ocov, The testimony of God.}
This is the reading of Chrysostom, GEcumenius, Theophy-
lact, who intimate not in the least, that they knew any
copies which read pvorfpwov. The testimony of the apo-
stles concerning the Messiah, or the Son of God, his death,
his resurrection, and exaltation to be a prince and Saviour,
is called the testimony of God, 1 John v. 9. because God
testified to the truth of these doctrines by signs and won-
ders, and divers miracles, and distributions of the Holy
Ghost. (Heb. ii. 4.)
[?] Ver. 2. Od eidévac ri, Not to know any thing.] To actas
one who knew nothing, rij¢ %w coplac, of the eloquence and
wisdom of the Greeks, but only to give you the knowledge
of a crucified Saviour, which was to them foolishness,
(i. 23.) So Chrysostom.
[°] Ver. 3. "Ev dobeveta, In weakness.] Of the body, and of
CHAP. I1.]
speech, his bodily presence being weak (and mean), and his
speech contemptible. (2 Cor. x. 10.) This infirmity of flesh
rendering him despicable in the eyes of others. (Gal. iv.
13, 14.)
[*] Ev $6By at év roduy, In fear and trembling.] By rea-
son of the violent opposition which he found from the Jews,
which made so deep impression on him when he was at
Corinth, that Christ saw fit to appear to him; and encou-
rage him, by saying, Be not afraid, but speak, and hold not
thy peace; for Iam with thee. (Acts xviii. 6. 9.)
[*I'Ver. 4: ’
the Spirit.) is, saith Origen,* by demonstration of the
truth of what I said concerning Christ out of the prophets,
who spake by the Spirit, and comparing spiritual things
revealed to us, with spiritual things revealed to them; (ver.
13.) reasoning with the Jews out of the Scripture, as St.
Paul’s manner was: (Acts xvii. 2.) and saying no other
things but those which Moses and the prophets said should
come, that Christ should suffer, and that he should rise
from the dead, and should shew light to the gentiles. (Acts
Xxvi. 22, 23.)
Others, as Chrysostom,+ Theodoret, Cicumenius, and
Theophylact, understand by this phrase, the miraculous
gifts of the Holy Ghost; only it must be noted against Mr.
Le Clerc, that neither the word wveiyua is to be restrained
to the gift of tongues, but comprehends all the internal
gifts of the Holy Ghost; nor must the word dévayuc, power,
be restrained to healing diseases; but comprehend all the
. external gifts shewed upon others, as casting out devils,
raising the dead, &c.
[°] Ver. 6. "Ev roi reActore, Among them that are perfect.)
i.e. Fully instructed in the principles of the Christian faith ;
that this is the sense of the word perfect here, appears from
the opposition of those that are perfect, to the babes in
Christ ; as in those words, You have need that one teach you
which be the first principles of the oracles of God, and are
become such as have need of milk, and not of strong drink;
for every one that useth milk is unskilful in the word of
righteousness. Therefore, leaving the principles of the doc-
trine of Christ, let us go on to perfection, (Heb. v. 12, 13.
vi. 1.) cig rv reAaérnra. Thus to the question of the young
man, What lack I yet? Christ answereth, ci Sé\uc téAeo¢ |
dvat, If thou wilt be perfect, i. e. fully instructed in the con-
ditions of life required by the gospel, go sell all, and follow —
me: (Matt. xix. 21.) so Phil. iii. 15. Let us therefore, as —
many as be perfect, i.e. fully instructed in our Christian
liberty, mind this. (See 1 Cor. xiii. 10. Col. i. 28.) Strong
‘meat is for them that are perfect. (Heb. v.14.) __
["] Ver. 7. We speak the wisdom, ijv rpodpicev 6 Osbc rpd
tov adver, which God hath ordained before the world to ,
our glory.| Hence also it seems plain, that God hath ap- |
pointed his gospel for the salvation of all, to whom it is
revealed: for though the apostle charged many of the —
| dom, and send thy Spirit from above, which knoweth and
church of Corinth with those things that would exclude
them without repentance from this glory; yet he excludes
none of them from being by God ordained or appointed
to receive glory by it.
[®] Tijv arroxexpuppévnv, The hidden wisdom.] i. e. Before,
* Contra Celsum, p. 5.
+ Bia yap Tod dylou wvelarres, nal raw tE aired onpslov, nal Buvdyatov, rag dmrodeiLers
ris dandh bya wageysueda. Photius,
THE FIRST EPISTLE TO THE CORINTHIANS.
drobdetEx Tvebuaroc, In demonstration of |
15
not after, the revelation of it; for this mystery, saith the
apostle, God has revealed to us by his Spirit, (v. 10.) It is
-the mystery which hath been hid from ages and generations,
but now is made manifest to the saints. (Rom. xvi. 25, 26.
Eph. i. 9. iii. 3, 4. 9, 10. vi. 19. Col. i. 26, 27. ii. 2. iv..3, 4.)
[°] Ilpd rev aidvev, Before the world.] At the-beginning .
of the ages of the world, (Gen. iii. 15.) and before any of
them were completed, or run out. Hence it is styled the
mystery concealed in the times of the preceding ages,
(Rom. xvi. 25.) as being not made known in other ages to
the sons of men as now it is, (Eph: iii. 5.) but being a mys-
tery hid from those ages, (ver. 9.) In this sense seemeth
it to be, that God hath promised us eternal life, rod xo6-
‘vov aiwviwy, from ancient generations, aoxic, from the
beginning, saith Photius; and this grace in the promise of
it is said to be given us in Christ, 2 Tim. i. 9. xpd xosvwv
aiwviwy, a long time, saith Dr. Hammond ; avwev, cad 2 ap-
xiic, from the beginning, or of old, saith Theodoret.
[°°] Ver. 8. Ovddete tov apxdvtwr, None of the princes.] Pi-
late, or the Jewish rulers, for they only can be said to have
crucified the Lord of glory, they only are the rulers which
were to be abolished ; (ver.6.) and they are styled oi apyov-
rec, princes and rulers, Luke xiv. 1. and xviii. 18. the princes
who stood up, and the rulers which took counsel against the
Lord, and against his Anointed. (Psal. ii. 2. Acts iv. 26.)
They were the princes who delivered him to be condemned
to death, and crucified him, and this they did out of igno-
rance. (Acts iii. 17. xiii. 27.)
["] Ver. 9. ’OpBarpd¢ ove cide, Eye hath not seen.] These
words do not immediately respect the blessings of another
world, but are spoken by the prophet of the gospel-state,
and the blessings then to be enjoyed by them that love God.
(Rom. viii. 28.) For all the prophets (say the Jews *) pro-
phesied only of the days of the Messiah ; but as for the world
to come, or the state of things then, (as it is written, ) Eye
hath not seen, O God, besides thee, where the gloss adds,
The eyes of the prophets could not see these things. Hence
the apostle adds in the following verse, But God hath re-
vealed them unto us by his Spirit; whereas our future hap-
piness is not yet revealed, saith St. John. (1 Jobin iii. 2.)
Yea, the words of Isaiah, lxiv. 4. in their primary sense, may
only intimate that no man, by his own sense or reason, or by
instruction from others, can discern any other God besides
the true God, or know what kindness he. will afford them
that wait on him. And both the context, and the opposi-
tion of these words to the revelation of these things by the
Spirit, shew the primary intent of the apostle to be this,
that no human wisdom, by any thing that may be seen,
heard of, or conceived by us, can acquaint us with the
things taught by the Holy Spirit, without a revelation.
[*] Ver. 11. Ei yi} 76 wveipa rod Ocov, But the Spirit of
God.|'These-words accord with those of the book of Wis-
dom, Thy counsel who hath known, except thou give wis-
understandeth all things ? (xix. 11.) whence it seems plainly
to follow,
First, That the Holy Spirit is omniscient, as knowing
all things, even the deep things of God. Wisdom is a lov-
ing Spirit, and will not acquit a blasphemer of his words ;
for God is witness of his reins, and a beholder of his heart,
* Light. inJocum.
16
and a hearer of his tongue: for the Spirit of the Lord filleth
the world, and that which containeth all things hath the
knowledge of the voice. (Wisd. i. 6, 7.)
Secondly, That the Holy Spirit is with God, and in God,
even as intimately as the soul is in the body, according
to those words of the book of Wisdom, She is wera cov
with thee, an assessor of thy throne, and was present with
thee when thou madest the world. (Wisd. ix. 4. 9.)
[*] Ver. 13. Tvevparaa mvevpatixoic auykplvovrec, Com-
paring spiritual things with spiritual.] That is (says Mr.
Le Clerc), speaking spiritual things to spiritual men. But
where doth cvyxpivw signify. to. speak, or why doth he limit
what is spoken to the spiritual man, since the apostles
spake as well to the unbelieving Jew and gentile, as to the
spiritual man? And how doth it appear that aOpwroc
man is here to be understood, because it follows in the
next verse, rather than wpéypara things, which is under-
stood in the immediate foregoing words? The interpreta~
tion of the fathers is much more probable; viz. we speak
these things in the words taught by the Holy Ghost, * com-
paring the things which were writ by the Spirit of the Old
Testament, with what is now revealed to us by the same
Spirit, and confirming our doctrines from them. More-
over, from this and the preceding verses, as also from the
following, it is.exceeding evident, that the apostles spake
and writ by inspiration of the Holy Ghost, as did the; pro-
phets of old time, and delivered only those things as from
God, which God revealed to them by the Holy Spirit, ac-
cording to those words of St. Peter, We preach the gospel
to _ by the Holy Ghost sent down from heaven. (1 Pet.
i. 12.)
[*} Ver. 14. Wuyucde dvOowroc, The natural man.] By the
natural man (saith Mr. Le Clerc), is not here meant the man
that makes use of nothing but reason ; but the man that is
wholly devoted and enslaved to earthly things; and entirely
taken up with the concernments of this life; like a: brute
creature. The opposition made here between spiritual and
animal things (saith he), plainly proves what I have said:
whereas there is not a word spoken of wWwvyccd,’ animal
things, in the whole chapter, but only an Opposition be-
tween Yuxde¢, the natural or animal, and rvevuarnde, spi-
ritual person, whom I shall prove to bea person endued
with a spiritual aflatus, and by that confound his notion.
That the natural man here is the man who rejects revela-
tion, and admits of no higher principle to judge of. things
by but philosophy, and demonstration from the principles
of natural reason, or, in the words of Porphyry,+} rii¢ xara
A PARAPHRASE WITH ANNOTATIONS ON
Tov Aoyiopov TeBove eiproxopévne, Of persuasion to be found |
out by a rational deduction, is the express assertion of
Theodoret,} St. Chrysostom,§ Photius, Gcumenius, and
Theophylact,| upon the place; they therefore thought the
word would bear this sense: and evident it is to any one
who considers the chain of the apostle’s discourse, from
i. 17. to the end of this chapter, that this must be the
sense; for, ver. 17. he begins to declare, he preached the
* "Exouey yap tig marae Sadinng pagrvelay, xat M8 kxslyng tiv nasi BeRascipetr,
Theodoret.
t De Abst. lib. i. §. 1,
$ Yuxiniv narsl ry prdroig roig oluclog dey tusvoy Noyiopacie, nad hv OD mveiuaros UBaonae
Alay ah sperrlatvor. Theodoret.
§ Yuxsnis kori 6 7d wildy vols Aoyicpacie Toig Wuxpeis Bode, wal pad vorsiZov cvwbby rive
dieSa:. Chrysost.
W Tor pandin aloes dex spasvor, patrrt voalCorre roves ZyaMey YetoSas Bonelac, Theoph.
}
(cap. 11
gospel, ov év copia Adyou, not im wisdom of words, or hu-
man wisdom ; here, ver. 1. that he did not xa’ brepoxny Aé-
you i) coplac, with excellency of speech, or human wisdom ;
there the persons which reject the gospel are cool, the
wise men of the world, ver. 19—21. styled cool xara
capka, wise men according to the flesh; the Greeks that seek
Sor wisdom, ver. 22. they who esteemed it foolishness are
the same Greeks, ver. 23. here it is the wuxudc, natural man
who receives it not, and to whom it is foolishness. Who
therefore sees not that the natural man is the same with the
wise man, the disputer, the philosopher, the Greek, there?
There the gospel rejected by them for want of this wisdom,
and accounted foolishness, is indeed the power of God, and
the wisdom of God, ver. 24: here it is the wisdom of God
in a mystery revealed to the apostles by the Spirit ; (ver. 7.
10.) ¢. e. the Spirit, not ofthe world, or of human wisdom,
but the Spirit they had received from God, that they might
know tt; (ver. 12.) and therefore they delivered it not in the
words of human wisdom, in which the Greeks gloried, and
which they sought for in the gospel, but in words taught them
by the Holy Ghost ; (ver. 13.) when then it follows, But the
natural man receives not ra tov Tvebparoc, the things of the
Spirit, must he not be the man who receives not the things
taught by the revelation of the Holy Ghost? The opposi-
tion which he bears. to the mvevyarude, the man who hath
this wisdom revealed to him by the Spirit of God, demon-
strates this to be the sense.
[°] Od déyera, &c. He receiveth not the things of the Spirit
of God.] But counts them foolishness, (i. 23.) when pro-
pounded to him, because he doth not see them proved from
principles of natural reason, by philosophical deductions,
which is the wisdom he seeks after, (ver. 22.) Hence again
it is evident he is the Greek, and not the sensual person.
[2°] Ob Sévara: yveva, He cannot know them.) viz. By that
wisdom which alone he will be conducted by, because they
are Spiritually discerned, or by the revelation of the Spirit;
for, being mysteries, they are not knowable by human
reason, till God is pleased to reveal them. (So ver. 9—
11. 16:) \
‘Note also, That the eeasile doth not here discourse of
the inability of a heathen to understand the sense, of any
revelations discovered to him, for how then are they to be
discovered to him? but only of his inability to find out, and
originally come to the knowledge of them by the mere light
of reason; and from the denial of this, he infers the neces-
sity of a supernatural revelation, that the hidden wisdom
of God may be made known tothe world. Nor doth he say,
that the natural man cannot understand these revelations
| when discovered to him, because he wants farther means to
do it, but only that he cannot know them, before they are
discovered by the revelation of the Spirit; and that he will
not then receive them, because they are not taught him, as
the wisdom of the world is, by deductions from principles
of human reason. The Jew, saith he, admits of revelation,
and so he only doth require a sign to prove this revelation ;
but the Greek seeks after human wisdom, and because he
finds not that in our way of preaching, he will not receive
the revelation, though it be confirmed by demonstration of
the Spirit, and of power.
[{7] Ver. 15. ’Avaxpive: Judgeth all things.| The passive
avaxolvera is rendered discerned in the foregoing verse, and
so should have been rendered here; and the active, search-
CHAP. II.]
eth or discerneth, as Acts xvii. 11. and here, x. 25. 27. and
xiv. 24. So Iren. lib. iv. cap. 66. Hic examinat omnes, a
nemine autem examinatur.
[28] Ver. 16.°O¢ cvpPiBacn airédv, That he may instruct
him.] Though these words in the prophet Isaiah do cer-
tainly refer to God, they lying in the Hebrew thus, Who
hath directed the Spirit of the Lord? And (who is) the man
of his counsel that made him to know? (xl. 13, 14.) yet,
as they are varied here thus, Who hath known the mind of
the Lord? who will (or can) direct him? they seem plainly
to refer to the spiritual man, and to affirm, that he could not
be instructed ithe mysteries of the gospel by any human
wisdom. (1.) Because our knowing of the mind of Christ
may enable us to direct others; but not that Lord who
affords us this knowledge. (2.) Because this is plainly in-
troduced as a proof that the spiritual man can be judged
or discerned by no other person, who is not spiritual, and
therefore must respect not God but him.
Ilvevparixd¢ here, and in other places of this Epistle, is
not the man who is adorned with the fruits of the good
Spirit, much less, as Mr. Le Clerc suggests, the man who
relishes, or is affected with the spiritual doctrines of the gos-
pel ; but* é rig row rvebparoe xdprrog HEiwptvoc, the man who
is endued with a spiritual affiatus, and hath those gifts of
the Spirit which are styled the word of wisdom and of know-
ledge ; (xii. 8.) for (1.) he is the man who speaks in demon-
stration of the Spirit, (ver. 4.) the wisdom of God in a mys-
tery, (ver. 7.) to whom God hath revealed it by the Holy
Spirit, (ver. 10.) that he might know the things that are
Freely given us of God, (ver. 12.) and who speaks of them
in words taught by the Holy Ghost,(ver. 13.) and who, by
this revelation of the Spirit, hath the mind of Christ made
known to him, (ver. 16.) who speaks rvetjpari Ocov, by the
Spirit of God, and by the Holy Ghost, (xii. 3.) Such were
the prophets in the first age of the church, who by this
afflatus performed all sacred offices in the church, before
they had stated church-officers among them, (See note on
1 Cor. xiv. 32.) Whence the apostle saith, If any man be
@ prophet among you, or spiritual, let him know (i. e. ac-
knowledge and discern by its spiritual afflatus) that the
things which I write unto you are the commandments of the
Lord; (1 Cor. xiv. 37.) and to those prophets he writes
thus, Brethren, if any man be overtaken with a fault, you
that are spiritual restore such a one in the spirit of meek-
ness. (Gal. vi. 1. see the note there.) This is the constant
notion of the spiritual man in Irenwus,+ who, speaking
of those men who had the prophetical gifts for the edifica-
tion of the church, saith, They are men whom the apostle
styles spiritual. When afterward church-governors were
appointed, they seem to have been chosen out of these
spiritual men, or to have had for a time, together with
their ordination, this gift, which therefore he styles the
gift of truth: and from whom (saith he) the truth is to be
learned by others. If the church of Rome would from
this chapter gather the infallibility of their doctors met in
* Theod.
+ Perfectos dicit eos qui acceperunt Spiritam Dei, et linguis log
per Spiritum Dei, quemadmodam et multos audivimus fratres in ecclesia prophetica
habentes charismata, et per Spiritum aniversis linguis loq et ab dita ho-
minam in manifestam prodacentes ad atilitatem, et mysteria Dei enarrantes, quos et
spirituales apostolas yocat, secundum participationem Spiritus ee spirituales,”
Lib. iv. oap. 75.
VOL, VI.
THE FIRST EPISTLE TO THE CORINTHIANS,
17
council, let them shew it by their spiritual gifts, or exhibit
charismata veritatis, as Trenzeus speaks.*
CHAP. IL.
1. Anp I, brethren, (though I speak the highest wisdom
among them that are perfect, yet) could (I) not speak
unto you as to spiritual (persons ), but as unto carnal, (by
reason of those fruits of the flesh which still abide in you, ver.
3. and your affection to those who are only wise according
to the flesh, chap. xxviii. and) even as unto babes in
Christ.
2. I have fed you with milk, (the principles of the doc-
trines of Christ, Heb: vy. 12, 18. vi. 1.: see 1 Cor. xv.
2, 3.) and not with meat (the higher doctrines of Christian-
ity): for hitherto (or, then) [*] ye were not able to bear
it, neither yet now are ye able.
3. For ye are [] yet carnal: for whereas there is (yet )
among you enyying, and strife, and divisions, (which are
the works of the flesh, Gal. v. 20, 21.) are ye not carnal,
and walk as men (who have little of the Spirit in you? see
note on ix. 8.)
4. For while one saiils (in opposition to each other), I
am (the disciple) of Paul; and another, I am of Apollos ;
are ye not carnal?
5. Who then is Paul, and who is Apollos? (not authors
of your faith, ) but (only) ministers by whom ye believed
(which faith also they wrought in you), even as the Lord
gave (his gifts) to every man (and his blessings on their
labours).
6. I have planted (the gospel among you), Apollos wa-
tered (the seed sown); but God (only) gave the increase
(of it).
7. So then neither is he that planteth (to be esteemed as )
any thing, nor he that watereth; [°] but (the glory of all
must be ascribed to) God that giveth the increase.
8. Now he that planteth and he that watereth [*] are
one (in the design and ministry ): and every man (of them)
shall receive his own reward (from that God whose work-
men they are) according to his own labour.
9. (I say, according to his labour, ) for we are labourers
together with God (his grace assisting us): ye are [>] God's
husbandry, ye are God’s building.
10. According to the grace of God which is given unto
me, as a wise [°] master- builder (assisted by Divine wisdom ),
I have laid the foundation, (Jesus Christ, and him cruci-
Jied, 1 Cor. ii. 2.) and another (coming after me) buildeth
thereon. But let every man take heed how he buildeth
thereupon.
11. For other (true) foundation can no man lay than
that (which) is laid (already by mé), which is (faith in)
Jesus Christ.
12. Now if any man build upon this foundation gold,
silver, precious stones (i. e. sound doctrine, which will bear
the trial of the fire), wood, hay, stubble (human eloquence
* “Bis qui in ecclesia sunt, peesbyteris obedire oportet his, qui successionem ha-
bent ab apostolis, qui cum episcop charisma veritatis certum secun-
dum beneplacitum Patris acceperunt.” Lib. iv. cap. 43. Posuit Deus in ecclesia, 1°
apostolos, 2° prophetas, 3° doctores : ubi igitar charismata Domini posita stint, ibi
discere oportet veritatem.” Ib. cap. 45. 4
18
and wisdom, legal rites and Judaical traditions, which
will be abolished and vanished away ) ;
13. Every man’s work shall be made manifest : [7] for the
day (of Christ's advent to destroy the Jewish temple, church,
and nation, ) shall declare it, because it shall be (Gr. it is )
revealed by fire; (i. e. to be attended with great tribulation,
Matt. xxiv. 21. wupdiou rpd¢ rapacpdy, with burning for
trial, 1 Pet. iv. 12.) and the fire shall try every man’s
work of what sort it is (whether it be gold or silver, to
_ abide the fire; or hay and stubble, to be consumed by it ).
14. If any man's work abide which he hath built there-
upon (as sound evangelical doctrine will, suffering nothing
by, but being confirmed by, the conflagration which shall
burn up the Jewish economy), he shall receive a reward,
(be approved asa wise builder, and shall be eminently pre-
served from the evils of that day of trial, Matt. xxiv. 13.)
15. If any man’s work shall be burned (as theirs must
be, who build upon the foundation of legal observances and
Judaical rites, for they must perish with that church and
temple, which is the foundation of them ), he shall suffer (the )
loss (of all his labour): but he himself shall be saved;
[*]yet so as by fire: (i. e. not without great hazard and dif-
ficulty, as one snatched out of the fire.)
16. (Moreover, to pass from their false doctrines, to. the
evil effects of them in your divisions: ) know ye not that ye
( Christians ) are the temple of God, and that the Spirit of
God dwelleth in you (the Christian church, as the Schechi-
nah did in the temple)?
17. If (then Jany man [°} defile the temple of God (by di-
viding that church which is his temple, and in which one and
the same Spirit dwells, into parts and factions), him shall
God destroy ; for the temple of the Lord is holy, (and there-
fore not to be profaned by those divisions which render
you carnal, 1 Cor. iii. 1.3.) which temple ye are.
18. (And because you break into these divisions on the
account of, or are taught these practices by, the philosophers
of this age, men in whom you glory for their eloquence and
_ wisdom ;) let no man deceive himself. If any man among
"you seemeth to be ["°] wise in (the wisdom and learning of )
this world, let him (embrace that gospel and doctrine of
Christ, which the world calls foolishness, and so) become a
fool (to them ), that he may be wise, (according to the wis-
dom of God, 1 Cor. i. 24, 25.)
19. For the wisdom of this world is foolishness with
God. For it is written, (Job v. 13.) He taketh the wise in
their own craftiness (causing one sect of philosophers to de-
stroy what another established, and so shewing the uncer-
tainty and vanity of their pretended wisdom ).
20. And again, (Psal. xciv. 11.) The Lord knoweth the
thoughts (and machinations) of the wise, that they are
vain
21. Therefore let no man (so) glory in men (as to be in-
duced by their esteem of them to rend or divide the church,
or to indulge those vile practices which corrupt the temple
of God): for [**] all things (or persons) are yours (as
being appointed for your service );
22. Whether Paul, or Apollos, or Cephas (they have re-
ceived their apostleship for your sakes), or the world (as
being made for you ), or life, or death, or things present, or
things to come; all are yours (as being all designed for your |
good) ;
23. And ye are (only) Christ’s (who is your head); and
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP: 111)
Christ ['*] is-God’s (or, of God, having, as Mediator, his
commission and his power from him, and acting all hinge
to his glory ).
ANNOTATIONS ON CHAP. III.
('] Ver. 2. O'YTIQ yap jebvacSe, For yet you could not,
add, bear it.] So in the Old Testament, lo ochol is often used,
i.e. I cannot, or I would not, where endure, or bear it, is un-
derstood: so Job xxxi, 23, By reason of his highness I could
not, sup. endure; Psal. ci. 5, Him that is of any haughty
eye and proud look, I cannot; Isa. i. 13.. The calling of
assemblies I cannot, i. e. bear.
(*] Ver. 3. Sapkxoi, Carnal.) This word, being here
plainly applied to the works of the flesh, seems to imply
that the spiritual man, opposed to him, should signify the
man endued with the fruits of the good Spirit, or who
walketh in the Spirit, not fulfilling the lusts of the flesh.
(Rom. viii.1. 4. Gal. v. 16.) And thus the Greek inter-
preters do understand these words; hence noting, that it is
possible for men to have great gifts, as the Corinthians had,
and yet be carnal. Yet Irenzeus* interprets the words
thus, that they were carnal, because the Spirit of the Father
did not rest upon them; i. e. because he, being the Spirit of
love and union, would not abide with them when they in-
dulged to envy and divisions, or be unto them a Spirit of
instruction ; and, according to this interpretation, he must
deny them to be spiritual, as the word signifies one who
enjoys some spiritual gift, and receives some illumination
from him: or as one that is not purely governed by the
revelation made by the Spirit, but rather walks xar’ avOpw-
mov, as a man attending not the dictates of the Spirit, but
of human reason, or of his natural inclinations, for that this
is the genuine import of that phrase, fo walk as men, see
note on Rom. iii. 5. 1 Cor. ix.8. Whatever be the sense,
it must be noted that the apostle doth not here style them
carnal, in that worst sense in which the carnal person is
represented as one who is not subject to the law of God, nei-
ther indeed can be, (Rom. viii. 7, 8.) and therefore can do
nothing pleasing to God; and as it wholly doth exclude us
from any interest in Christ, (Gal. v. 24,) for he allows them
to. be babes in Christ: (ver. 1.) but as it imports men,
through the too great prevalency of their carnal appetites
lusting against the Spirit, still subject to such things as
shewed some strong remainders of a carnal mind in them, »
But one great difficulty remains, scarce observed by any.
interpreter excepting Crellius, viz. How the same Corin-
thians could be such babes in Christ, and have such need of
milk, and not of meat, and yet be enriched in all utterance
and knowledge, (1 Cor. i. 5.) and abound in faith, utterance,
and knowledge. (2 Cor. viii. 7.)
I answer, that these encomiums must be restrained to
some few of them who were their extraordinary church-
officers, and enjoyed this faith and knowledge for the in-
struction of the rest; and then, notwithstanding this, it may
be true that the apostle could not write to the generality of
them as such, but rather as to babes in Christ. Or (2.) this
faith, utterance, and knowledge, must be restrained to the
gift of miracles, of ei and the interpretation of them,
* « Nondum autem Spiritus Patris requiescit super vos propter venta infirmita-
m.” Lib. iv, cap. 75.
‘
CHAP. II. ]
_ which might be. given for the confirmation of the gospel,
and the good of others, to them who were not spiritual in
the best sense, but of very small proficiency in the saving
fruits of the good Spirit. Hence we find them puffed up on
the account of these gifts, envying others who had them in
a higher measure, and abusing them to vain ostentation and
confusion in the church, and not to edification, which
things sufficiently evidence they were but babes in Christ.
[3] Ver. 7. "ANN 6 Osde,. But God, &c.] Whence it is evi-
dent, that there can be no cause why you should run into
factions about, or desire to be named from them, who have
no excellencyut from God, and do nothing but by his
assistance.
[4] Ver. 8."Ev ciaiv, Are one.] Kara riv diaxovtav, accord-
ing to their ministry, saith Clemens Aléxandrinus,* as |
being God's ministers in this dispensation; or, évdrnte rod
rveiuaroc, as having both received their different gifts from
the same Spirit, it being one and the same Spirit, who di-
videth to every man as he will. (1 Cor. xii. 11.)
[5] Ver. 9, x00 -yedoyov, God's husbandry.] This [think is
better rendered God’s field, by Chrysostom, + Gicumenius,
and Theophylact, who hence infer, that the field is God’s;
the apostles only, yewpyot atrov, his labourers sent forth to
labour in it, and enabled by him for that work; and that
they ought as a field to be fenced, tt rq goayu@ ric bu0-
votac, with the hedge of concord, and not be divided into
parties, Accordingly the word answers to the Hebrew
shadeh: so Prov. xxiv. 30. I went by yeépywov,. the: field of
the slothful; and, xxxi. 16. The wise woman considereth,
yeipyov, a field, and buyeth it.
[°] Ver. 10. "Apyiréerwv, A master-builder.| So the Jews
call their wise men, O'N13, architecti, (see Buxtorf. Lex.
Talm. p. 318.) which the apostle here uses.
[7] Ver. 13.'H yap iuépa dyréox, For the day will de-
clare it.| Here observe,
First, That a day, absolutely put, doth often signify a
day, or a time of punishment; so they that come after him
shall be astonished at his day, Job xviii. 21. The Lord
shall laugh at him, for he seeth that his day is coming,
Psal. xxxvii. 13. Remember, O Lord, the children of
Edom, what they did in the day of Jerusalem, Psal. cxxxvii.
7. So the day of Midian, Isa. ix. 4. Woe unto them, for
their day is come, the time of their visitation, Jer. 1. 27.
Secondly, That in like manner the day, here mentioned,
is the day of our Lord’s coming, to destroy the unbelieving
Jews, to burn their temple, and to destroy the Jewish
economy, will appear probable from the description of
that day, as a refiner’s fire, Mal. iii. 2, 3. iv. 1, 2. Joel ii. 1.
13. 30, 31. and as the fire of an oven, burning up the
chaff and stubble; for, behold the day of the Lord cometh,
that shall burn as an oven, and all the proud, and all that
do wickedly, shall be as stubble, and the day that cometh
shall burn them up.
But whether we understand these words of that day, or
any other day of judgment, this is certain, that the apostle
cannot be here supposed to speak of the Roman purgatory
fire ; (1.) because the fire the apostle speaks of, as Origen}
hath noted, is notaip idXxdyv Kat aloOnrov, adda tp0TOAOyiKdY,
fire properly, but metaphorically, so called, as appears from
those words, he shall escape as by fire. (2.) Because this
THE FIRST EPISTLE TO THE CORINTHIANS.
19
fire is to try every man’s work, Paul and Apollos’s, as well
as theirs who built on the foundation hay and stubble; and
sure they will not say Paul and Apollos went to purgatory.
(3.) This fire shall try every man’s work of what sort it is:
now purgatory fire doth not try every man’s works, but
punishes them for them. ; i
_ FP] Ver. 15. ‘Qe dia wupde, As out of the fire.] To be saved
out of the fire, is'a proverbial speech concerning them that
escape with great danger out of a calamity; so itis used in
the Old Testament, Ihave plucked them as a firebrand out of
the fire, Amos iv. 11. Is not this a brand plucked out of the
jire? Zech. iii.2. So L. Aimilius; in Livy,* saith, he escaped
the popular flame half burnt. The interpretation of Sir Nor-
ton Knatehbull, He shall be saved, but so as he pass through
the fire of persecution with constancy to the faith, accords
well with Christ’s words, Matt. xxiv. 13. but not with the
use of this proverbial expression. Now henceit is evident,
that’ the apostle speaks not of the gnostics, who denied
the resurrection, (1 Cor. xv. 14.17.) and so believed in
vain, and taught that Christ might be denied with the mouth
in the time of persecution, and so were then ashamed of
him, and also were abominably filthy both in doctrine and
manners: for of such the apostles would not say, they
should be saved yet, but so as by fire; but, as Jude and Peter
do, they are of old ordained to condemnation ; their judgment
lingereth not, and their damnation doth not slumber. (Jude
4, 13. 2 Pet. ii. 3.)
[2] Ver. 17. Ei rie tiv vadv rot Ocod pSetpa, If any man
corrupt the temple of God.| I have, in the paraphrase,
followed the common interpretation of these words; but
the like words used chap. vi. from ver. 15—19. by way of
dehortation from fornication, and 2 Cor. vi. 16. from com-
munion with heathens in their idolatrous rites and evil
practices, and by way of inducement to cleanse ourselves
Srom all filthiness of flesh and spirit, (vii. 1.) more naturally
incline us to refer these verses to the corrupting of the
temple of God, by filthiness of the flesh, uncleanness, and
fornication, or by filthiness of the Spirit, i. e. idolatrous
practices; both which the Corinthians did: (see the note on
1 Cor. vii. 1.) and then the connexion will run thus—I have
declared you to be a building of God, (ver. 9.) as being
built up together for a habitation of God through the Spirit.
(Eph. ii. 22.) If therefore you do not keep this temple of
God holy, but corrapt it by joining the temple of God with
idols, (2 Cor. vi. 16.) or profane and defile it by unclean-
ness and fornication, you may. expect that these sins, by
which God’s temple is destroyed, should end in your own
ruin and destruction.
[1°] Ver. 18. Zopde eivar tv ry alive robrw; To be wise in
the wisdom of this world,] That the Corinthians were in-
duced to eat things offered to idols in the idel-temples, by
men pretending to great knowledge, see viii, 1, 2. that
they also introduced among them the doctrine of the law-
fulness of fornication, see note on y. 1. viv 16. vii. 1.
And to this sense of the two last verses agree the descants
of the ancients, who say the apostle (ver. 17.) begins to
speak wept rov wewropvevkérog, of him that had committed
fornication, (v. 1.) and against them, ‘ qui turpiter viventes
corpora sua violando corruperunt,” who by filthy practices
had corrupted their bodies, and violated the temple of the
* Strom. p. 272. D. + In locum. ¢ In Celsum, lib. iv. p. 168+
* Lib. xxii. cap. 40.
D2
20
Holy Ghost : these teachers seem to have been of the Nicho-
Jaitans, who received their doctrines from the philosophers.
(] Ver. 21. [évra ipéyv iorw, All are yours.) The Jews
believed that the world was made for them, and that God
despised the gentiles, and looked upon them as nothing
when he made it, (2 Esd. vi. 55. 59.) The apostle on the
contrary affirms, the world was made for the gentiles, con-
verted to the Christian faith: and adds, that the apostles
had received their gifts and authority for their sakes ; that
if life were continued to them under continual perils, it was
for their furtherance and joy in the faith ; (Phil.i. 15.) or if
we, saith he, be always given up to death, so that death
worketh in us, it is that life may work in you, (2 Cor. iv.
11, 12.) for we suffer all things for you; (ver. 15. 2 Tim.
ii. 10.) that things present, the pressures they now suffered,
and things to come, the prosperity and adversity they might
afterward be subject to, were for their sakes; for whether
we be afflicted, it is for your consolation and salvation ;
or whether we be comforted, it is for your consolation and
salvation. (2 Cor. i. 6.)
[!*] Ver. 23. Xpsard¢ 8 Gcov, And Christ is God’s.] Here
the Socinians cry out, “ Vide hic discrimen inter Deum
et Christum;” See here the difference betwixt God and
Christ.—Hence it appears (saith Crellius) that Christ is in
no wise God most high, as having another above him, as his
head, on whom he depends, and from whom he is here mani-
festly distinguished.
But the fathers thought not so, who say Christis of God,
we TooauMov, yévynua kal we aitiay Exwv Tov Tarépa, as being
begotten by him before all ages, and having him for his
Father, 2€ avrov yeyevnuévoc Kata rv Sedrnra, as receiving
the Divine nature from him. Others grant this of Christ as
mediator betwixt us and God, in which sense he performing
that office as man, or by virtue of his human nature, in
which alone he could be a prophet sent from God, or offer
up himself to the death for us, or intercede in our behalf,
or be exalted to the right hand of God, to be a Prince and a
Saviour ; he therefore was exalted thus to the glory of God
the Father, and so depended on him in the exercise of that
office. (See note onl Cor. xi. 3.)
CHAP. IV.
1. (We are yours, I say; yet) let a man (also) so ac-
count. of us, as of the ministers of Christ, and stewards of
the mysteries of God; (i.e. of those revelations of the gospel
which are styled mysteries, as not being before revealed to the
world. See note on ii. 2. 7.
2. Moreover, it (chiefly) is required in stewards, that a
man (taking that office upon him) be found faithful.
3. But (whether it be thus, or not,) with me it is a very
small thing [*] that I should be judged of you, or of man’s
judgment ; yea, I judge not my own self (so as to acquiesce
in that judgment).
4. For I know nothing (of unfaithfulness) by myself ;
{?] yet I am not thereby justified (at God’s tribunal): but
he that (farther) judgeth me is the Lord.
5. Therefore [*] judge nothing before the time, until the
Lord come, who both will bring to light the hidden. things
of darkness,’and will [*] make manifest the counsels. of the
heart: and then shall every man have praise of God.
6. And these things, brethren, [°] I have in a figure trans-
A PARAPHRASE WITH ANNOTATIONS ON
[cHaP. Iv.
ferred to myself, (one rude in speech, but not in knowledge,
2 Cor. xi. 6.) and to Apollos, (a man of eloquence and wis-
dom, Acts xviii. 24.) for your sakes ; that you might learn
in (the example of ) us not to think of (other) men above
that which is written, (viz. that we are only ministers of
Christ by which ye believed, iii. 5.) that no one of you be
puffed up for one against another (because of the different
gifts vouchsafed to them ).
7. For [°]who maketh thee (what doctor soever thou art )
to differ from another? and what (gift) hast thou that thou
didst not receive (from God)? now if thou didst receive
it, why dost thou glory, as if thou hadst not received it
(from him)?
8. Now["] ye ( Corinthians ) are full (of settler wisdom ),
now ye are rich (both in wealth and spiritual gifts, 1 Cor.
xiv. 26.) ye have reigned as kings (flourishing in the en-
joyment of these things in all tranquillity and honour) with-
out (any want of) us; and I would to God ye did reign
(indeed, and not in conceit only ), that we also (poor, perse-
cuted, and despised apostles, ) might reign with you.
9. For I think that God hath set forth us the apostles
last (7. e. as the last, or the meridian gladiators ), as it were
(men) [*] appointed unto death: for we are made a spec-
tacle to the world, and to angels, arid to men.
10. We are (counted as) fools for Christ's sake, bat ye,’
(who flourish in your eloquence and wisdom, are accounted )
wise in Christ; we are weak (as to bodily presence, 2 Cor.
x. 10. and bodily infirmities, 1 Cor. ii. 3. 2 Cor. xii. 9. and
made still weaker by our continual wants and persecutions ),
but ye are strong (and lusty); ye are honourable (for
your gifts and wisdom, which have gotten you a great name
and reputation among others), but we are despised (or in
disgrace every where ).
11. Even to this present hour we both hunger, and thirst,
and are naked, and are buffeted, and have no certain dwell-
ing-place (or, are in no certain condition.) ;
12. And labour, working with our own hands: being
reviled, we bless; being persecuted, we suffer it (or, we.
bear, as weak persons, who know not how to escape, or help
ourselves ) :
13. Being defamed, we <eninbntis we are made as (°] the
filth of the world, and (are as) the offscouring (or refuse)
of all things to this day. »
14. (But though I thus speak of your glorying in these
things, with the neglect of us, ver. 8.) I write, not. these
things to shame you, but as my beloved sons I warn you
(to behave yourselves hereafter more like dutiful ohililows
towards me). .
15. For though you have ten thousand insiebioe in
Christ, yet have you [*°] not many fathers (indeed, not any
besides me): for in Christ Jesus I have begotten you through
the gospel.
16. Wherefore I beseech you, be ye followers of me,
(adhering to the doctrine received from me, and walking as
I do, and teach, ver. 17.)
17. For this cause have I sent unto you Timotheus, mo
is my beloved son, and faithful in the Lord, who shall
bring you into remembrance of my. ways which are in
Christ, as I teach every where in every church,
18. Now some (among you) are puffed up, as though
(because I have sent mes to you) I would not (myself)
come to you.
CHAP. IV. ]
19. But I will come to you shortly, if the Lord will, and
will know (and examine), not the speech (and eloquence )
of them which are puffed up, but the power (and spiritual
authority which attends their preaching, whether that be
equal to the power God has given us for edification ).
20. For the kingdom of God is (confirmed and propa-
gated ) [**] not in (and by the wisdom of the) word, but in
(and by the) power (of the Spirit ; which if they want they
cannot be sent from God, as we are ).
21. What will you? shall I come unto you ["*] with a
rod (inflicting punishments upon you), or (will you-so re-
form that I may come unto you) in age and in the spirit
of meekness?
ANNOTATIONS ON CHAP, IV.
[*] Ver. 3.°INA 6@ ine avaxod6, That I should be judged
of you.] Not that he was unconcerned whether the Corin-
thians had a good esteem of him or not; the contrary is
evident from the whole drift of his Epistles, in which, he
labours to convince them of the truth of his doctrine and
of his sincerity in the discharge of his office, and rejoiceth
greatly in their affection to him. (2 Cor. vi. 13. vii. 14,
15. viii. 24.) His meaning only is, that their judgment
is little to him, in comparison of the final and unerring
judgment of the Lord.
[*] Ver. 4. Ovx robry dedxatwuar, Yet amI not thereby jus-
tified.) Here also the apostle doth not intend to say that he,
and others, could have no good assurance of their present
justification and fayour with God, from the testimony of
an upright conscience, which, saith St. John, gives confi-
dence with God; (1 John iii. 21.) for then farewell all joy
and comfort in this world: he doth himself assure us,
that their rejoicing was this, even the testimony of their con-
science, that in simplicity and godly sincerity they had their
conversation in this world : (2 Cor. i. 12.) he adviseth all
men to approve their actions to themselves, and then (saith
he) they shall have in themselves, and not in an-
other: (Gal. vi. 4.) his meaning therefore is, that our final
justification, or absolution from condemnation, depends
not on the judgment which we pass upon ourselves, but
upon that which God, the righteous judge, will pass upon us
at the last day. Here also note in St. Paul another sense of
justification, as it relates to our absolution from condem-
nation, and our approbation as righteous at the last day,
which will be, saith he, according to our works, (2 Cor. v.
19.) and our fidelity in execution of the trusts committed
to us, (ver. 2.)
[*] Ver. 5. Mi} rpd xatpod ri Kptvere, Fudge nothing before
the time.) The apostle doth not here condemn all judgment,
civil or ecclesiastical, of any persons, deeds, or words, or
bid us suspend our judgment of things occurring to our
senses, till the day of judgment; but only forbids our cen-
sures of things uncertain, of which no righteous judgment
can be passed, because we cannot be certain of the truth
of that judgment, and of things which it belongs not to us
to judge of. And this appears both from the words and
the occasion of them: from the words, for they respect the
hidden things of darkness, and the counsels of the heart, of
which no certain judgment can be passed; from the occa-
sion of them, they passing their censures on St. Paul, (ver.
3.) and questioning his fidelity in his office, (ver. 2.) of
~
THE FIRST EPISTLE TO THE CORINTHIANS.
21
whom they had no authority so to judge, nor any occasion
so to judge.
[*]“Oc pavepdon tac Bovradc rev xapdiav, Who will wih
‘manifest the counsels of the heart.| Hence note, that J esus
Christ must have the knowledge of the secrets of the hearts
of all men subject to his judgment, and so must be that
God, who alone knows the hearts of all men, (1 Kings viii.
39.) and is alone'the searcher of all hearts ; (1 Chron, xxviii.
9.) to give every man according to his ways, and according
to the fruit of his doing ; (Jer. xvii. 10.) and therefore Christ
expressly ascribes this knowledge to himself, by saying,
All the churches shall know that I am he which searcheth the
reins and the hearts, and I will give to every one of you ac-
cording to your works. (Rev. ii. 23.) j
[°] Ver. 6. Mereoynuarioa, I have in a figure transferred. |
This seems not to refer, as most interpreters conceive, to
what the apostle had said, i. 12. viz. their saying, I am of
Paul, I am of Apollos, I of Cephas, for here is nothing said
of Cephas; but it refers to what he had said, iii. 5—8.
that Paul and Apollos were only ministers by whom they
believed ; that therefore neither Paul nor Apollos was to
| be looked upon as any thing, they doing nothing but by
the grace given them by that God, to whom therefore the
whole praise was due for the success of all their labours.
And this scheme of speech I have used, saith he, touching
myself and Apollos, instructing you not to think highly of
other doctors among you, who‘have done less for the pro- ~
moting your faith than we have done.
[9] Ver. 7. Tic oe diaxptveae; Who maketh thee to differ ?}
The apostle manifestly speaking here of those gifts of the
Spirit which were immediately infused without human in-
dustry, and were dispensed by God and by his Spirit ac-
cording to his good pleasure ; (1 Cor. iii. 15, xii. 11.) it
cannot be hence argued, that no man doth any thing to
make himself differ from another, in any virtue or pious
disposition. For to what purpose are men continually ex-
horted and stirred up by powerful motives to all Christian
duties, and particularly to excel in virtue, if these exhor-
tations and motives are not proposed to engage them to
exercise these Christian virtues, to choose the good, and
refuse the evil? And if one man, upon consideration of
these motives, doth choose to live a pious life, whereas
another is not by the same motives’ prevailed on so to do,
doth he not differ from another by virtue of that choice?
And though the grace of God, by way of excitation, work-
eth in us thus to will; yet, since our faculties do first delibe-
rate upon and then comply, and choose to do that thing to
which this grace excites us; if to consider, be to differ
from him that does not so, and to comply with and em-
brace the call of God, be to differ from him who complies
not with the same call, it must be certain, that as God’s
grace preventing and exciting, so my faculties co-ope-
rating, tend to make me differ from another, though having
also these faculties from God, the action may be well as-
cribed, and the whole glory of it must be due, to him.
Seeing then no act of virtue and no good habit is pro-
duced in us without a frequent and manifold co-operation
of our own faculties to the same action and habit, whereas
these gifts of tongues, interpretation, and prophecy, were
gifts conferred upon Christians in the primitive times, with-
out any such co-operation of their faculties: it cannot,
with like reason, be inquired of the former, as it may be of
s
22 A PARAPHRASE WITH ANNOTATIONS ON
these gifts, Who made thee to differ from another in them?
And though all ground and even pretence of glorying, by
this immediate infusion of these gifts, is evidently ex-
cluded ; yet the apostles do themselves glory in those good
actions which they choose to do; (1 Cor. ix. 15, 16. 2 Cor.
i, 12. xi. 20.) and say to others thus, Let every man try
and approve his own work, and then shall he have xai-
Xnua rejoicing, or glorying in himself. (Gal. vi. 4.)
[") Ver. 8. Kexopeopévoc tore, trdourhoare, Ye are filled, ye
are rich.) All the ancient commentators having noted in
their prefaces to this Epistle, that Corinth* was a city
which abounded in wealth, and was full of rhetoricians, and
of philosophers, and that hence arose their disorders, pride,
and vain-glory, as well as from their gifts; I thought fit in
the paraphrase to take notice of both.
[*] Ver. 9. ‘Qe tmiSavariove, As men appointed unto death.)
‘Here the apostle seoms to allude to the Roman spectacle,
Ti¢ TOY Snptouaxwy, Kat povopaxtag avdpogdvov,| that of the
bestiarié+ and the gladiators, where in the morning men
were brought upon the theatre to fight with wild beasts,
and tothem was allowed armour to defend themselves, and
smite the beasts that did assail them; but in the meridian
spectacle were brought forth the gladiators naked, and
without any thing to defend them from the sword of the
assailant, and he, that then escaped, was only reserved for
slaughter to another day; so that these men might be well
called érSavérir, men appointed for death: and this being
the last appearance on the theatre for that day, they are
said here to be set forth toxaror, the last. Of these two
spectacles Senecat speaks thus: In the morning men are
exposed to lions and to bears ; at midday to their spectators ;
those that kill are exposed to one another ; the victor is de-
tained for another slaughter ; the conclusion of this fight is
death. The former fighting, compared to this, was mercy ;
here is only butchery: they have nothing to cover them, their
whole body is exposed to every stroke, &c. Hence Tertul-
lian§ cites these words thus: ‘ Puto nos Deus apostolos
novissimos elegit velut bestiarios ;” I think God hath
chosen us apostles last, as men to be exposed to wild beasts.
(°]. Ver. 13. MepuxaSépyara, wept{nua.] These words,
which we render filth and offscouring, do probably relate
to the sacrifices which the heathens used for the lustration
of a city. The Athenians (saith Phavorinus||) nourished
some very base and refuse people, and, when any calamity
or plague befel them, they sacrificed them for the purgation
of the city, and these they called xafapuara. And Suidas{
saith, they said of such a man, Be thou our repitnua, re-
demption, or propitiation, and then flung him into the sea as
* Kégivbog adv wrtoventhpeacs Biewrinole taéeem, apd riv GAdow mrévran wn yontAdrov arE-
gioucia — Fy 38 xal porigan monday Enmrtwe 4 arbre xal qidordpay.
t Tren. lib. i. p. 26.
t ‘‘ Mané leonibus et arsis homines, meridie spectatoribus suis objiciantur. Inter-
fectores inter se jubentur objici, et victor in aliam detinotur cedém ; exitus pugnan-
um mors est quicquid ante pugnatum est misericordia fait: nanc, omissis
nugis, mera homicidia sunt, nibil habent quo tegantur, ad ictum totis corporibus ex-
positi, nanqaam frastra manum mittant.” Epist. 7.
§ De Padicvitia, cap. 14. p. 566.
|| “Exgepéy rwae "ASnvaios Alay dyaveic nal dyghe-rous, mal kv xecrses) cupedoptic tives Bmreh-
Goong rh mores, Acusod Abymw, h roodTov sivee, EQuv rovroug vena vou xaStapSiivas rod
prdopares, ol¢ nat ieantualw xaSaguara, Phav. “Yarep rod xabagicpsod wérewe dyigouy
iorohicpetvey viva by Exarouy x4Sapua, &c. Arist. Plut. p. 24. et in Equit. p. 240.
Mepldna ty.dy yivow, tron corrngla, nat docrtrpwoic, Suid. Vide Outram de Sacrif.
lib, i. cap. 22.
[CHAP. Iv.
a@ sacrifice to Neptune. Hence Origen* saith, that our
Lord, giving up himself for the pr@pitiation of our sins, was
made much more than his apostles, repudQappa row Kéo-
Mou, Tavrwyv wepitnua, the lustration of the world, and pecu-
liar sacrifice of all men. }
[?°] Ver. 15. Ob woddode warkpac, Not many fathers.] The
masters of tradition among the Jews+ called them chil-
dren whom they instructed in their traditions; and the Tar-
gum upon Numb. iii. 1, observes, that Nadab and Abihu
are called the sons of Moses, because he had instructed
them: for he who teacheth another is, as it were, his fa-
ther. Thus the disciples of the prophets are called. the
sons of the prophets. So. Jonathan, These are the names
of the sons of Aaron, the disciples of Moses, and the sons
of Israel, who were called by his name: and so both Ire-
nzus { and Clemens Alexandrinus§ do observe, That they
were called fathers, who taught and catechised others; and
they, sons, who were taught by them.
[**] Ver. 20. Od tv Ady, aXN ey Suvauer, Not in word, but
in power.] It is propagated, saith Theophylact, dd onuetwv
7H Suvape rov vebparoe ywoutvwr, by miracles done by the
power of the Spirit ; for to convince men of the truth of it,
saith Chrysostom, it is not enough to use fine words, but
the dead must be raised, the devils cast out, and other
mighty wonders must be wrought: by these things the
gospel is established. ' ‘
[*] Ver. 21. Ev p48, With a rod.) That the apostles
had power of inflicting corporal punishments on some who
did oppose the progress of, or who notoriously offended
against, the rules of the gospel, is the opinion of all the an-
cient commentators, who instance in the death inflicted by
St. Peter on Ananias and Sapphira, (Acts v.10.) the blind-
ness inflicted by St. Paul on Elymas, (xiii. 11.) the delivery
of Hymenzeus and Alexander, and the incestuous person
unto Satan, (1 Tim. i. 20. 1 Cor, v5.) ore maWsioar rd
awpa, so as to chastisejthe body. of them, saith Theodoret;
iva vécw abrov ri&y, that he might macerate him with some
disease, say Chrysostom, (icumenius, and Theophylact;
and so they interpret these words, Shall I come unto you
with a rod? that is, év coXdoa, tv ryswola, with punishments
and chastisements. And this sense will appear highly pro~
bable, if we consider these words of the apostle, J write
unto you, being absent, lest, being present, I should use
sharpness, according to the power God hath given me for
edification, and not for destruction: (2 Cor. xiii. 10.) for,
that these words cannot be understood only of the power
of excommunication, common to him with others, we may
learn from the same words, 2 Cor. x. 8. where the mighty
weapons of his warfare, able fo remove every height exalt-
ing itself against, and to captivate every mind to, the obedi-
ence of Christ, and to avenge all disobedience, being pre-
mised, it follows, for should I boast exceedingly of the
power God hath given me for edification, and not for de-
struction, I should not be ashamed. ;
* Com. in Joh. tom. xiii. p. 363. D. Ey
+ Galat. lib. i. cap. 2. p. 5. .
t “Qui enim est ab aliquo edoctus verbo, filius docentis dicitur, et ille ejus
Pater.” Iren, lib. iv. cap. 29.
§ Martpas rode xataxticavras ayer. Clem, Strom, i. p. 1.
CHAP. V.]
CHAP. we
1, Ip is reported commonly that there is fornication —
among you, and such fornication as is not [*] so much as
named among the gentiles, (viz.) [*] that one should have
his father’s wife (i.e. his stepmother ).
2. And [*] ye are puffed up, and [*] have not. rather
mourned (for the scandal of this great offence, nor taken
THE FIRST EPISTLE TO THE CORINTHIANS.
care) that he that hath done this deed (so reproachful to —
the society of Christians) may be taken away (and cast
out ) from amo) you (as he ought to be ).
3. Forly , as ( being }) absent in body, but [*] piebent
(with you, Col. ii. 5.) in (and by the) Spirit (exciting me
so to do), have judged already, as though I were present,
concerning him that hath so done this deed, (that he ought
to be removed from your body, and delivered up to Satan.
4, And do therefore command you) in the name of our
Lord Jesus Christ, when ye are gathered together (in your
Christian assemblies ), and my spirit( supplying my absence ),
[°] with the power of our Lord Jesus Christ (is present
with you),
5. To deliver such a one to (the buffetings of) Satan
for the destruction of the flesh (so lascivient in him ), that
the spirit may be saved in the day of the Lord Jesus.
6. ["] Your glorying (in such a doctor, or such wisdom )
isnot good. Know ye not that (as) a little leaven [°]
leaveneth (and soureth) the lump, (so such a member,
continued among you, will defile the whole body or society )?
7. [°] Purge out therefore the old leaven, that ye may be
a new lump, (forasmuch) as ye are (by your Christianity
obliged to be) unleavened. For even Christ our passover
is sacrificed for us ( Christians, and, at that feast, ali leaven
was to be put out of their houses, Exod. xii. 15.)
8. Therefore let us keep the feast, not with (the) old
leaven (of our former uncleanness), nor with the (pha-
risaical ) [°} leaven of malice and (deceitful) wickedness ;
bat with the unleavened bread of sincerity and truth.
9. ["'] I wrote to you in an epistle, (or, I had writ to you
in this Epistle, before I was fully acquainted with the state
of your affairs, by the coming of Stephanas, Fortunatus,
and Achaicis, 1 Cor. xvi. 17.) not to company with forni-
cators.
10. Yet not (intending) altogether (to forbid you any
conversation ) with the fornicators of this world, or with the
covetous, or extortioners, or with idolaters; for then must
ye needs go out of the world.
11. [*] But now (since I heard this great miscarriage,
and have been more exactly informed of the state of your
church,) 1 have (changed my style, and) written to you
not to keep company, if any man that is [**] called a bro-
ther be a fornicator, or covetous, or an idolater, ora railer
(a contumelious person ), or a drunkard, or an extortioner ;
(and that so strictly, as to charge you) with such a one
['*] no not to eat.
12. [*) For what have I to do to judge (or censure)
them also that are without (the church, as heathen forni-
cators, and the stepmother of this incestuous fornicator
are)? do not ye (and all other churches and societies )
judge them that are within (their body)?
13. But them that are without God judgeth. Therefore
(leaving them to the judgment of God, censure them that
93
_ thus offend within your body, and you will, by so doing ) put
away from among yourselves that wicked person.
ANNOTATIONS ON CHAP. V.
‘[') Ver.1. OYAE évoudZera, Not named.) i.e. Not coun-
tenanced among civilized heathens, but forbidden by their
laws; by the laws of the Greeks, say Ocellus Lucanus* and
Famblichus ;+ and by the Romans, it being, saith Cicero,
“scelus inauditum,” an unheard-of wickedness, of which the
Persians only are accused by Philo,{ Tertullian,§ Minu-
tius Felix ;|| and therefore this was one of the three great
infamies with which the { heathens loaded the primitive
Christians, that they had incesta convivia among them, and
practised the very crime here censured by St. Paul, and the
words éAwe dxoberar, it is every where heard of, do make it
not improbable that this very thing might give the rise to
that vile objection against Christianity, especially if the
Corinthians had the foundation of this practice from the
Jews, from whom the Christians for some time were not
distinguished.
[*] “Gore yuvatka twa tov marpdc tyev, That one should
have his father’s wife.| Either as his wife, or so as to com-
mit fornication with her. Now this, saith Dr. Lightfoot,
was done by them agreeably to the Jewish doctrine con-
cerning proselytes; viz. that they were as persons new born,
and had lost all their kindred they had before: so that by
the law, as the rabbins expounded it,** they might marry
their mother and sister. And to ‘this Tacitus}+ seems to re-
fer in his account of the Jews, when he saith, All things by
them are deemed profane, which to us are sacred, “ rursum
concessa apud illos que nobis incesta,” and what we ac-
count incestuous is with them lawful; and that they are
first of all taught to contemn the gods, parentes, liberos, fra-
tres vilia habere, and to have no regard to parents, chil-
dren, and brethren. But considering that Corinth abounded
with philosophers, and that Chrysippus{t the stoic reckons
the enjoyment of a mother, sister, or daughter, as things
blamed without reason; and that hence the Nicholaitans
and Carpocratians §§ had their doctrine of the community
of women, not excepting mothers, and daughters, and sis-
ters; I think it probable that this corruption might have
had its rise from them, and that, upon one or other of these
accounts, they so tamely endured him who had done this
infamous thing: yea, they were puffed up, say the Greek
interpreters, on account of the eloquence and wisdom of
this very man.
[?] Ver. 2. Mepuowptvoi tor?, Ye are puffed up.| Hither in
* Qui inter meovmépyovra vijayen bv raic EAAnuxaie adders, enumerant, 73 panrpace
cuvyyluecSas, De Vita Pyth. cap. 31. p. 188. Ocel. Orat. pro Cluentio, N. 10.
+ Tet rig rod araveric picewe, Cap. 4. Plato de Repub, lib, v. p. 657. E. F,
¢ De Leg. Special, p. 600. § Tertull. Apol. cap. 9.
|| Minat. p, 35,
| Olmodioug uikerg, Just. Apol. 2. p, 70. Athenag, p. 4.43, Theoph. lib. iii. p. 199.
** ‘« Per legem elicitum est ethnico ducere in uxorem matrem suam, aut sororem
ex matre, que proselyte fiunt.” Maimon. in Issurei bia. cap. 14. Lightf. in Joh.
iii, 3. Seld. Hebr. lib. ii. cap. 18. De Jur. Nat. et Gent, lib. ii. cap, 4
tt Hist. lib. vy, ab initio.
tt Td penredow 4 Suyargaow % aderpate cuyyivecbar drsyag daPéBrnras.
Repugn. p. 1044. F. Sext. Empyr. lib. cap. 24, 25.
§§ Miywobas Smeg ESénoev ale Bodrowre. De Carpoor.Cl. Alex. Strom. iii. p. 4803
D. To aponararaBivres ixdorny ixdovov slvas. p. 431. Imo Persarum more, jan-
phar, nat Svyaredct, nad Bderpais ulyebas. Ibid. Et de Nicholaitanis, mayor
Apgotlrny nowowlay pvorriniv dvayocedouciy. p. 436. D.
De Stoic.
24
your conceit, that you have got such a profound and elo-
quent teacher; or on the account of some high wisdom,
which makes you look on these things as indifferent.
It is conjectured, that this woman, cohabiting with her
son-in-law, had divorced herself from her husband; and
true it is, as I have observed, note on vii. 11. that the
Attic laws allowed the woman to do this, but then she was
first to bring, rig droAchbewe yodupara, the causes why she
desired to leave her husband before the archon, or judge of
such matters, and to have his allowance so to do: if this
stepmother did not this, she was still her husband’s wife ;
if she did, and the causes she alleged were allowed of by
the judge, this freed her from that relation to her former
husband, and then he suffered no wrong by this action, as
the apostle intimates that he did, by styling him adunSérra,
the person that had suffered wrong. (2 Cor. vii. 12.)
[*] Kat odyt paddov twevShoare, And have not rather
mourned.] It was the custom, both of the Jews and Christ-
ians, when any one was to be cut off from the church as a
dead member, to do it with fasting and humiliation, to
shew their sympathy with him, and to demonstrate their
sorrow for the scandal brought upon the society.
The school of Pythagoras, (saith Origen*) put coffins in
the room of them who deserted the society, looking upon
them as dead men; and the Christians lament them who have
been guilty of lasciviousness, or any other absurd action, as
persons lost and dead to God. And among the Apostolical
Constitutions + this is one, With sorrow and mourning cut
off from the church the incurable person; for, saith the
apostle, you shall put away from among you the evil per-
sen: and to this custom the apostle seemeth to allude,
2 Cor. ii, 1—3. xii. 21.
[*] Ver. 3. Mapoy 8 ro rvebuart, Present in spirit.] That
is, say the fathers, not only with mind and consent, { but
dia tig mvebparoc xapiroc, by the gift of the Spirit, by which
I am enabled to discern what is fit to be done in this case;
even by the Spirit by which I am enabled, cai ra wéppwSev
eidtva, to discern things done at a distance, as Elisha did the
actions of Gehazi by his prophetic spirit. (2 Kings v. 26.)
So Chrysostom and Theophylact. Andso the phrase seems
to be used in these words: For though I am absent in the
flesh, yet Iam with you in the Spirit, rejoicing and behold-
ing your order, and the steadfastness of your faith: (Col.
ii. 5.) since in his absence he could not behold their order,
and the steadfastness of their faith by his own spirit, but
only by the assistance of the Holy Spirit. So also do they
interpret, rov iuov rvebuaroc, my spirit, (ver. 4.) by my spi-
ritual gift; so that the sense of these words, ver. 3, 4.
seems to run thus,—I by the spirit of discerning, and the
authority God hath given me, haye already adjudged, that
this person ought to be delivered up to Satan; and there-
fore, when you are gathered together in the name of Christ,
and have my Spirit, who also presides in your assemblies,
and there assists you in the performance of your Christian
offices, and have the power of Christ ready to confirm and
execute your sentence, do you in his name deliver such a
one to Satan.
© Olro: 2b dworwrbrag nad reOrmxdrag TH ONG roig kx” dctryslag i Two arémrou yenKn-
pabvoug dos vexpobe arevOcier. Contra Cels. lib. iii. p. 142, 145.
t Mera Alora xal arinbous dnarorg Exorra cig Exxanclag dmonowre ELaipsire yap. Lib,
ii. cap. 41. p. 190,
$ Theodoret. slvast. p. 431,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Vv.
[°] Ver. 4. Siv rj Suvdue, With the power of the Lord Jesus
Christ.) The word Sévauc, powéry hath still reference to
some miraculous and extraordinary power, and is not used,
that I know of, concerning any simple act of discipline; as
when Christ answers St. Paul thus, + dévaute nov, my power
is perfected in weakness ; and the apostle saith on that ac-
count, most gladly will I rejoice in my weakness, iva % Séva-
jug Tov Xptorov, that the power of Christ may rest upon me:
(2 Cor. xii. 9, 10.) i. e. say the ancients, that, in the midst
of my manifold infirmities, the power of Christ, enabling
me to do all kind of miracles, may more conspicuously re-
side in me. This miraculous assistance is by the apostle
sometimes called simply, the power, 1 Cor. ii. 4. iv. 19,20.
xii. 28, 29. sometimes the power of God, 1 Cor. ii. 5, 6.
14, xviii. 24. 2 Cor. iv. 7. xiii. 4. and sometimes the power
of Christ, as in the place now cited. Now among the
powers of Christ, which attended the preaching of the gos-
pel, this was one, of delivering men for their offences up to
Satan, to inflict corporal punishments on them for the de-
struction of the flesh. This power seems to have been pe-
culiar to the apostles, and therefore here St. Paul prescribes
the doing of it, the authority or power of his Spirit being
present with them. That this is indeed the import of deli-
vering up to Satan for the destruction of the flesh, is evident,
not only from the concurring exposition of the ancients,
who all interpret it of some disease to be inflicted on him
by Satan,* but also from the end of that delivery to him,
which is, saith the apostle here, for the destruction of the
flesh; and in the case of Hymenzeus and Philetus, that they
might not learn to blaspheme. Now bodily afflictions plainly
tend to mortify the flesh, and to awaken men as oft as they
came thus from a miraculous power, to consider of their
ways, and quit those courses which thus subject them to
the hand of God; whereas excommunication hath no appa-
rent tendency to those ends, when no such dreadful issue
follows from it, and therefore seems not to be all that is
intended by this delivery up to Satan: though, I confess,
the Jews expected some like effect of their excommunica-
tion, called cherem, which, saith Buxtorf, + ran in this form
of words, “‘Sint super ipsum plage magne, et fideles,
morbi magni, et horribiles:” Let his strokes be great, and his
diseases horrible. Moreover, the apostle speaks not of this
as a common act of discipline, which every presbyter might
exercise, but as of that which required his extraordinary
presence in the Spirit, and the power of Christ assisting
them; and therefore seems to speak of it as an act which
was to be attended with some miraculous effect.
[7] Ver. 6. Ob xaAdv 7d kabynua iuov.] Some Latin copies
omit the negative ov, whence, saith Dr. Mills, this is un-
doubtedly the true reading; whereas it is retained by all
the Greek commentators, and all the versions, by Hilary
the deacon, and Cod. Alex. and so undoubtedly ought to
be read: that also gépana Cupoi, and not dodo, is the true
reading here, and Gal. v. 9. see proved Examen Millii
here.
[®] Zuuot, Leavens. ji.e. Soureth and corrupteth: so Jerome,
“totam massam corrumpit,” it corrupts the whole lump.
Thus Plutarch saith, + The priest of Jupiter might not touch
* « Hic Wwaditur Satane in interitum carnis, ut serpens terram ejus lingeret,
anime non noceret.” Ambros. de Poon. lib. i. cap. 12. See note on chap. iy. 21.
t Lex. Talm. in voce cherem. + Quest. Rom. p. 269. E.
CHAP. V.]
leaven, because 1 Ziun 82 yéyovev ee pSopac, adri Kat PSeioee
7d pbpaua peyvuutvn, leaven both arises from corruption, and
corrupts the mass it is mixed with.
[9] Ver. 7. ’ExxaOagare rv wadadv Ziunv, Purge out the
old leaven.] Here the apostle speaks of cutting off the in-
cestuous person, according to the metaphor of the Jews,
whose saying is, that, as a little leaven leavens the whole
lump, so concupiscence corrupts the whole man ; and that,
by the command to abstain from leaven, adultery is forbid-
den. This impurity he calls the old leaven to be purged
out, because the Corinthians were infamous for it to a pro-
verb, as Phavorinus,* Hesychius, and Erasmus, shew. He
alludes also ihe command fo put away leaven out of their
house, in commanding to put away the evil person; and to
the paschal feast, in giving this reason why the old leaven
should be put away, because Christ our passover is sacri-
ficed for us ; which being done once for all, we Christians
must ever keep the feast, by being always anew lump, pure
from hypocrisy, which is the leaven of the pharisees, (Luke
xii. 1.) from the leaven of false doctrine, and corrupting of
the word of God, which is the leaven of the-pharisees and
sadducees, (Matt. xvi. 6.12.) and from the leaven of wick-
edness, and wicked men, according to those words of the
Psalmist, Deliver me out of the hands of the wicked ; and
from the hands of the cruel, 8\M, and the leavened; (Psal.
Ixxi. 4.) i. e. the sour and the angry man, who corrupts
and depraves others.
[°°] Ver. 8. Mné? év Ziuy xaxtac, Not with the leaven of that
malice,| Which is usually carried on with dissimulation of
affection, and concern for piety, and so is pharisaical; nor
with that wickedness which prompts us to deceive another
to his hurt. Thus Theophylact here saith, he is xaxd¢ an
evil man, who doth evil things ; but he is tovnpd¢ who doth
them with profound subtilty, and deceitful, or hurtful, coun-
sel. Thus rrovngoi cat yénrec, evil men and deceitful, are
joined together as deceiving and being deceived, 2 Tim. iii.
13. but with the unleavened bread of sincerity; which ex-
pression seems to allude to the import of the Hebrew D's»,
or azyma, which, saith Bochart,+ signifies “ panes puros et
sinceros,” pure and sincere loaves, from all mixture of lea-
ven. And so this is an exhortation to reject such false
apostles, and deceitful workers, as this doctor was, and
others in the church of Corinth, who transformed themselves
into the apostles of Christ, (2 Cor. xi. 13.) and yet were not
2€ ciAuprveiac, men of sincerity, (2 Cor. ii. 17.) but corrupters
of the truth, who walked in craftiness, handling the word of
God deceitfully, (2 Cor. iv.2.) and by their subtilty seduced
them from the simplicity which was in Christ. (2 Cor. xi. 3.)
More intolerable is it in the doctor to reject these words,
GAN tv aliporg eiduxpwetac, cat antag, upon the sole autho-
rity of the Ethiopic version, they being owned by all the
other versions, by all the Greek scholiasts, by Origen, ed.
Huet. in Jer. p. 143. in Matt. p. 170. in Joh. 163. 172. by Hi-
lary D. by Jerome, lib, i. contra Pelag. F. 97. and the very
word mattsoth, azymos, might have taught him the perti-
nency and elegancy of these words; that signifying, saith
Bochart, panes puros, et sinceros, chap, vi. 5. He rejects
ov8? cic, upon the sole authority of the same version, though
* Verb Képwhos xopwOidgew, Hesych. Phavor. Corinthiari ada 720. ut Corin-
- thia videris, p. 633, é aif
t Hieroz, lib. ii, cap. 50. p, 601.
VOL. VI.
THE FIRST EPISTLE TO THE CORINTHIANS.
25
it be owned by all the other versions, and all the Greek and
Latin commentators. See the mischief of this licentious-
ness, Examen Millii in locum.
["] Ver. 9. "Eyoapa ipiv iv rp émorodg, I had pai to
you in this Epistle.] All the Greek commentators upon this
place conclude he wrote this, ov« év Ay, GAN tv rabry, not
in another, but in this Epistle: so Chrysostom, Theodoret,
CEicumenius, Photius, and Theophylact, on this place, And
who ever heard among the ancients of more than fourteen
epistles of St.Paul? Or of one word cited from an epistle
of his to the Corinthians supposed to be lost? It cannot
therefore be concluded hence, that any epistle of St. Paul,
writ and sent to the church of Corinth, is lost: but only
that some things in this Epistle were changed by him, be-
fore he sent it to them. But, saith Mr. Clerc, there is a con-
trariety in this interpretation to all the rules of grammar,
which it seems none of the Greek scholiasts understood so
well as he. Moreover, it is the common observation of
grammarians, that the aorist is so called, because it is of
an indefinite signification, and is sometimes used for the per-
fect, sometimes for the plusquam perfect tense. So Herod,
laying hold of John, %noev abrdv, had bound him, Matt. xiv.
3. He commanded his servants to be called, oi¢ twxe rd ap-
yoouov, to whom he had given the silver, Luke xix. 15, Jesus
tuapropnoev, had testified, John.iv. 44. 2Eévevoev; he had
withdrawn himself, John v.13. Annas aréorerev, had sent
him bound. to Caiaphas, John xviii. 24, (2.) That rj, as
Phavorinus saith, is put avi rov rabrys instead of this, he
both confesses and proves from Col. iv. 16..1 Thess. y. 27.
and where then is the contrariety of this interpretation to
the rules of grammar?
[*] Ver. 11. Nuvi 8 tyoayta iniv, But now I have written
to you. |
Obj. 1. This only shews (saith Mr. Clerc) that the apostle
here speaks of this Epistle, and in ver. 9. of another.
Ans. This only shews that he speaks of this Epistle sent,
and of ver. 9. of what he had writ in it, before he saw this
cause to change his style, and to add, to what he had said
before, a railer and a drunkard.
Obj. 2. But (saith he) he had no where, in the former part
of this, admonished his Corinthians not to associate with
Sornicators.
Ans, Nor is it to be wondered, that he should no
where say that. which he had changed into these words,
ver. 11. And, secondly, according to my exposition,
what he before had written, is contained in the immediate
preceding words, ver. 10.
[°] ‘OvouaZduevog adeApic, Called a brother.] Some think
the word évoualduevoc refers to the words following, and
imports, that if any man be defamed, and noted for the
vices following, he is by the apostle’s direction to be
avoided: but the word plainly refers to the brother, and
imports, that if any one, who hath professed himself a
Christian, be found guilty of these crimes, he is to be
avoided: now of all these sins, some among the Corinthi-
ans were still guilty; of fornication, 2 Cor. xii. 21. of covet-
ousness and extortion, 1 Cor. vi. 8. 2 Cor. xi. 20. they were
idolaters, 1 Cor. x. 7. xiv. 20. railers or contumelious per-
sons, 2 Cor. x. 2. xi. 19. drunkards, 1 Cor. xi. 21.
[14] Mné? cuvecbiav, No not to eat.| According to the
Jewish canons, it was not lawful to eat or drink with one
that was under their cherem. | Tertullian and Theodoret
E
26
carry this farther, and say, “ Cum talibus non vult nos ci-
bum sumere, nedum eucharistiam,” with such we must not eat
at our own, much less at the Lord’s table. But this, being a
matter of discipline, can concern only those who are in-
trusted with the government of the church, not private
communicants; though doubtless he, who was by excom-
munication separated from the place where this and other
sacred functions were performed, was also separated from
the table of the Lord.
[8] Ver. 12. Ti yap pot xat rode Ew xolvev; For what have
T to do to judge them that are without ?] Here our critic
Mr. Le Clerc is too bold; (1.) when he quarrels with St.
Paul’s Greek; asking, what construction this is, ri por
xotvew ? T answer, none at all, but rf jor mpoohke Kat rode
tw cplvev, what concerns it me to judge them that are with-
out? is both good sense and good Greek. As in Latin,
“© Quid mea refert?” In English, What is it to me? So rt
por boc, what profit (is it) to me? 1 Cor. xv. 32. rt yap,
what is it to the truth of God? Rom. iii. 3. rf yap, quid
enim refert? Phil. i. 18. (2.) It is horribly bold to add,
without any, yea, against all copies, piv ovv ye instead of
xoive oxi, which have no aflinity either in letters or in
sense: the words need none of these criticisms; they are
taken from Deut. xiii. 5. xxii. 21. and there they run thus,
cat 2Eaipeic rd wovnpdv 2& judy abrov, so shall you put away
the evil from among you; and. the Greek commentators
read them thus, «at apeire rd wovnpdy, and you will put
away the evil. So the whole sense runs thus, xéxoxa, I have
judged already of the incestuous person, (ver. 3.) and I judge
concerning all other persons, in profession Christians, but
in practice fornicators, &c. that you ought not to communi-
cate with them; but I say nothing of the stepmother of this
person, who hath not owned the Christian faith: for what
belongs it to me to judge of them who are without the church?
Do not you in your church, and civil assemblies, judge them
only which are of your body? But them who are without the
church, God, who is the governor of all men, judgeth ; and,
by thus judging those that are within your body, you will
put away the evil, or, this evil person, from you.
CHAP. VI.
1. Dare any of you, having a matter (of complaint,
suit, or action, ) against another, [*] go to law before the
unjust (the heathen tribunals), and not (rather submit it to
be heard ) before the saints?
2. Do you not know (from Daniel) that [*] the saints (of
the Most High shall receive the kingdom, Dan. vii. 27. and
so) shall judge the world? and if the world shall be judged
by you (Christians, and by Christian magistrates ), are ye
unworthy (of the smallest judicatures, or) to judge [*] the
smallest matters ?
. 3. Know ye not (from Christ ) that we (endued with the
Holy Spirit ) [*] shall judge, (condemn, and cast out, the
prince of this world, and his evil) angels? [°} how much
more (worthy are we, by the assistance of the same Spirit,
to judge of the ) things that pertain to this life?
A, If then ye have judgments, (controversies, or judicial
causes ) of things pertaining to this life, (do ye) set them to
judge who[®] are least esteemed in (and by) the church
(i. e. the heathen magistrates ).
5. I speak (this) to your shame. Is it so, that (by this
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VI.
action you should even confess before the heathen, that) there
is not a wise man among you? no, @ot one that shall be able
to judge between his brethren?
6. But brother goeth to law with (his Christian ) brother,
and that before the unbelievers (as if there were not among
them one believer sufficient to decide their controversies ).
7. Now therefore ["] there is utterly a fault (or a defect )
among you, because ye go to law (about these matters ) one
with another. Why do you not rather take wrong? why
do you not rather suffer yourselves to be defrauded?
8. Nay, (so far are you from this Christian temper of
bearing injuries with patience, that) you do wrong, and de-
fraud, and that your brethren.
9. (And what will be the issue of these evil practices? )
Know ye not that the unrighteous shall not inherit the king-
dom of God? Be not deceived: neither fornicators, nor
idolaters, nor adulterers, nor effeminate, nor abusers of
themselves with mankind,
10. Nor thieves, nor covetous, nor drunkards, nor re-
vilers, nor extortioners, shall inherit the kingdom of God.
11. And such were some of you: but ye are washed (by
baptism), but ye are sanctified, but [*] ye are justified in
the name of our Lord Jesus, and by the Spirit of our God.
12. (And whereas your false teachers encourage you to
eat things offered to idols, in the idol-temples, x. 23. and to
indulge unto excess, because all meats are lawful; I grant
that) all (these) things are lawful to me, but all things
(lawful) are not expedient (to be done, especially when
tending to my brother’s ruin, or my own ): all things (of this
nature ) are lawful for me, but I will not be brought under
the power of any (so as that I cannot refrain from them in
such cases ).
13. Meats (indeed are) for the belly, and the belly for
meats (nor have either of them any other use): but (this is
only for this present life : the time will come, when) [°]God _
shall destroy bothit and them. And (but now, whereas some
extend the words all things are lawful for me, to fornica-
tion also ; know ye that) [°] the body is not (at all) for
fornication, but for (the service of ) the Lord (the Head of
the body); and the Lord for (the resurrection and glorifi-
cation of ) the body.
14. And (accordingly) God hath both raised up the Lord,
and will also raise up us by his own power.
15. Know ye not that your bodies are the members of
Christ (your head? 1 Cor. xii. 12. 27.) shall I ["] then
take the members of Christ, and make them the memhers of
a harlot (as I by fornication shall most surely do)? God
forbid.
16. What! know ye not that he who is joined to a har-
lot is one body (with her)? for two, saith he, shall (by
that action) be one flesh (as doing that by which, according
to God's institution, two are made one flesh De
17. But he that is joined to the Lord is one spirit (with
him, as being partaker of his Spirit; for by one Spirit we
Christians are all united to this head, Rom. viii. 11. 1 Cor.
xii. 13.)
18. Flee (therefore) fornication. (For) every (other )
sin that a man doeth is without (the pollution of) the body;
but he that committeth fornication sinneth ["*] against (and
polluteth) his own body.
19. What! know ye not that [**] your body is the tem-
ple of the Holy Ghost which is in you, (and) which you
CHAP. VI.]
have of God, and you are not your own (he having by his
Spirit taken possession of you, and sealed you up as his own
proper goods )?
20. (You, I say, are not your own: for you are bought
with a price (even the precious blood of Christ): [**] there-
fore glorify God in your body, and in your spirit, which
are God’s (by right of purchase, and the possession of his
Spirit ).
ANNOTATIONS ON CHAP. VI.
(?] Ver. 1. KPI'NEZOAI int rov ddikwv, Go to law before
the unjust.| The saying of the Jews is this, That* he who
goes to law before the tribunal of the gentiles, profanes the
name of God, and gives honour to an idol ; that he is to be
accounted a wicked man, and as one that hath reproached
and blasphemed, and lifted up his hand against the law of
Moses. Accordingly, the apostle here represents this action
in the Christian, as a reproach to the society, and to the
spirit of wisdom which was poured out upon the church,
(ver, 5,6.) and as that which gave occasion to the heathens
to observe in the Christians a contentious spirit.
[?] Ver. 2. Of Gyrot tov Kéopov Kpwovor, The saints shall
judge the world.) We often read that even the best of saints
shall stand before the judgment-seat of Christ ; (Matt. xxv.
33. 2Cor. v.10. Rev. xx. 12.) that they shall be assessors
with Christ then, we read not; the words of Christ, Matt.
xix. 28. in what sense soever taken, prove it not; they
being spoken not of all saints, of whom the apostle here
speaks, but of the twelve apostles only: these words must
therefore admit of one of these two senses ; viz. that there
shall be Christian magistrates, who shall be governors, and
so judges of the world, according to the prophecy of Isaiah,
That kings shall be their nursing-fathers, and queens their
nursing-mothers, (Isa. xlix. 23.)and that of Daniel, (vii. 18.)
The saints of the Most High shall take the kingdom; or,
that they shall judge and condemn the world by the faith
reached for a testimony to them, (Matt. x. 18. xxiv. 14.
uke xxi. 13. 1 Cor.i.6. ii. 1. 2 Thess.i.10. 1 Tim. ii. 6.
2 Tim. i. 8.) as Noah did, (Heb. xi. 7. whence is the gos-
pel so often called the testimony of Christ,) and by the
Spirit given to convince the world of sin, of righteousness,
and judgment ; (John xvi. 8.) in which sense our Lord saith,
Now is the judgment of this world, John xii. 31.
[°] Korrnptwy tAaxtorwv, The smallest matters.] This word
«perijpra here, and ver. 4. saith Grotius, doth not signify
tribunals, but controversies and judicial causes. Accord-
ingly the Bwrixd kperfjpta, judgments concerning things of
this life, ver. 4. are by Photius rendered ra BwriKa piro-
veikhpara, kal Tae mpdc adAfAove dixac Kal tpidac, their contro-
versies, contentions, and judicial causes, against each other,
about these matters.
(*] Ver. 3. "AyyéAove kpwoiper, We shall judge angels.)
i. e. Evil angels, say all the Greek scholiasts; and this the |
Christians gloriously did by expelling them from their |
seats and their dominions, and forcing them to confess —
before their votaries they were only devils: (sce the ge-
neral preface, §. 18.) in which sense, saith our Saviour,
Now is the prince of this world cast out ; the prince of this
world is judged, Jobn xii. 31, xvi. 11.
* Baxt. Lex. Talm. p. 1666.
THE FIRST EPISTLE TO THE CORINTHIANS.
27
[°] Mare ye Bwworina, How much more.] Mare yé, wéow ye
uadXov; Hesychius, Phavorinus, and Photius apud CEcu-
menium,
[°] Ver. 4. Tode ovSevnutvouc, Them who are least es-
teemed.] That the 2ZovSeynuéva: are the heathens, hath been
shewed, note on 1 Cor. i. 27,28. Moreover, it is mani-
fest that these words are to be read by way of question,
as in the paraphrase; or by way of charge against them,
thus, If you still retain your secular judicatures, or tri-
| bunals, you set them to be judges over you, who are despised
in the church. For the apostle doth not here command
them to do this, but sharply doth rebuke them. for it,
saying, I speak this to your shame: and this he doth by
shewing that this in effect signified, that there was not a
wise man among them.
["] Ver. 7. “Odwe firrnua, There is utterly a defect,]
Among you, that go to law at all; it being either, on the
one side, want of patience and Christian contentment, that
you do not rather bear some injuries, than thus seek to
redress them}; or, on the other, covetousness and injus-
tice, which move you to do wrong to and defraud your
brethren.
[*] Ver. LL. "AN BWuadSyre tv rp dvdpari Kuptov, &c.
But ye are justified in the name of our Lord.] Here is the
figure called hyperbaton, for, we are justified in the name
of our Lord Jesus Christ, and sanctified by the Spirit of
our God: so Philem. 5. Hearing of thy love and faith
which thou hast towards the Lord Jesus Christ, and towards
all saints ; i. e. which faith thou hast towards Christ, and
love to his saints. Moreover, whereas Mr. Clerc here saith,
That to be justified is the same thing with being washed,
or sanctified, and that to be so by the name of the Lord,
is to be so by taking upon them the profession of the Christ-
ian religion in baptism, he is utterly out in both, for sure
Iam he cannot produce one passage in all St. Paul’s Epis-
tles, where dixawSijva, to be justified, bears any such sense ;
but it still signifies to be absolved from the guilt of sin,
and approved as righteous, either at present, or before
God’s tribunal. And so the name of Christ, when we are
said to be justified by it, must signify, not the profession
of Christianity, but faith in Christ dying for us, and be the
same with tv airy, in him, for in him shall all that believe
be justified, &c. (Acts xiii. 39.) Moreover, justification
here is ascribed to the name of Christ, i. e. to faith in him;
sanctification, to the Spirit of God; which shews they
cannot signify the same thing: for, where the cause is
different, the effect must be so also.
[9] Ver. 13. ‘O Oxd¢ xarapyhou, God shall destroy both it
and them.| From these words that opinion, not of Origen
only, but of Athanasius,* St. Basil,}+ Hilary,{ Theodoret,||
and others, seems to be confirmed, that at the resurrection,
when we shall neither eat nor drink, marry, nor be given
in marriage, (Matt. xii. 30.) there will be, as no meats,
the world being then burnt up; so no belly, nec que sunt
sub ventre, nor any difference of sexes.
[°] Td 88 c&pa ob rH wopveta, The body is not for forni-
cation.] The heresy of the Nicolaitans held, that it was
lawful to eat things offered to idols, and to commit forni-
cation, (Rev. ii. 14,15.) as Irenzeus, Clemens Alexan-
¢ Con. 23. in Matt.
E 2
* Orat. 3. cont. Arian, + In Psal. cxiv.
§ In locum, Vide Huet. Orig. lib. ii. qu. 9. §. 8.
28 A PARAPHRASE WITH
drinus, Theodoret, and St. Austin, testify. (See the notes
on 2 Pet. ii. and the Epistle of St. Jude.) And therefore
Theodoret introduces the words thus, rovro Nyce, This
thou sayest in defence of thy eating thus, and of thy forni-
cation, All things are lawful for me.
[*] Ver. 15.” Apac obv.] Taking them then from Christ, shall
I make them the members of a harlot? For, saith Hilary
here, “‘ Membra adheerentia meretrici desinunt esse membra
Christi,” The members, which cleave to a harlot, cease to
belong to Christ.
[**] Ver. 18. Ele rd ov cmua, Against his own body.)
Other sins pollute the heart and the soul, but those of for-
nication and uncleanness do properly pollute the body.
Hence are those actions styled always in the Scripture,
pollutions : for though all sins (saith Hilary) render a man
carnal, yet is this more especially, “ desiderium carnis,
quod sordibus maculatam animam cum corpore. tradit
gehennx,” carnal concupiscence, which exposes to hell the
soul, together with the body, defiled by its filthiness. ‘This
argument against fornication, from the defilement of the
body by it, plainly shews, that it is a sin against the law
of nature, and is a fault in man, as man. :
[°] Ver. 19. Td ciua indy vade, &c. Your body is the
temple of the Holy Ghost.|] Two things concur to make
up the notion of a temple:
First, That the Divinity should either dwell in or give
some signal tokens of his especial presence there. Hence
was the temple of Jerusalem called the house of God's
habitation, and the tabernacle, the house where the Di-
vinity or Schechinah dwelt in the midst of them. Accord-
ingly, Iam with you, Hag. ii. 4. is there interpreted, ver.
5. My spirit is in the midst of you, or among you. Hence
is the tabernacle styled, the place of the habitation of God’s
glory, Psal. xxvi. 8. and from thence he is said to shine
forth, when he gave them a testimony of his gracious
presence. Now the Holy Spirit, being that in the new
testament, which answers to the Schechinah in the old,
he dwelling in the bodies, and being present in the assem-
blies of the saints, doth make them a spiritual temple, or
habitation of the Lord. (Eph. ii. 22.)
Secondly, That it be a place dedicated and appropriated
to his use: hence were the tabernacle and temple so often
styled the house and temple of the Lord, and by him my
house, according to those words of Christ, Wist you not
that I must be tv rotc rov mwarpic, in my Father's house?
for as to be éy roic rov Atdc,* is to be in the temple of Ju-
piter, so to be éy roi¢ rov warpdc, must signify to be in my
Father’s temple ; and therefore, saith the apostle, you are
not your own, as being dedicated and appropriated to
God’s use and service.
He also saith, If any man corrupt, or desecrate, the
temple of God, him will God destroy, for the temple of God
is holy, (1 Cor. iii. 17.) i. e. appropriated and consecrated
to his use. And he exhorts all Christians to abstain from
all idolatrous and profane actions by this inquiry, What
communion hath the temple of God with idols? proving all
Christians to be the temple of God, and so appropriated
to him by these words, You are the temple of God; as
God hath said, I will dwell and walk in them; I will be
their God, and they shall be to me a people. (2 Cor. vi. 16.)
* Apuad Joseph, lib, i, contr. Apion. 1045. A.
ANNOTATIONS ON
Excellent therefore is the inference of Tertullian,* that
since all Christians are become the temple of God, by virtue
of his Holy Spirit sent into their hearts, and consecrating
their bodies to his service, we should make chastity the
keeper of this sacred house, and suffer nothing unclean or
profane to enter into it, lest that God who dwelleth in it,
being offended, should desert his house thus defiled.
[**] Ver. 20. Ao&dcare 8) rdv Oxdv.] See this reading jus-
tified, Examen Millii in locum.
[cHap. vir.
CHAP. VII.
1. N OW (to speak) concerning the things whereof you
wrote unto me: (viz.) [*] It is good for a man not to
touch a woman (7%. e. to live unmarried, or without the
use of a woman, or, it is not good to marry; Matt. xix. 10.
This I grant as Christ did to him who, having the gift of
continency, can receive the saying ).
2. Nevertheless, to avoid (that) fornication (which is
so common at Corinth, and so freely practised by the Nico-
laitans, under the pretence that matrimony is a thing in-
different), let every man have (éyérw, retain, ) his own
wife, and let every woman have her own husband.
3. Let (also) the husband render to the wife due be-
nevolence (i. e. the conjugal duty): and likewise also the
wife to the husband. .
4. (For) the wife [*] hath not power over her own body,
but the husband: and likewise also the husband. hath no
power of his own body, but the wife.
5. Defraud ye not (therefore) one another (of this be-
nevolence), except it be with (mutual) consent for a time,
that ye may give yourselves [°] to fasting and prayer; and
(then) [*] come together again, that Satan tempt you not
for your incontinency.
6. But I speak this (which I am now about to say of con-
tinence, ver. 2.) [°] by permission, and not by command-
ment (of the Lord, enjoin continence, ver. 25.)
7. For I would that all men were (unmarried) evenas I
myself (am). But every man hath his proper gift of God,
one after this manner, and another after that.
8. I say therefore [°]} to the unmarried (men _) and (to the)
widows, It is good for them if they abide even as I (do).
9. Butif they ["] cannot contain, let them marry : foritis
better to marry than to burn (or fo be inquieted with filthy
lustings ).
10. And to the married I command, yet not I (only),
but the Lord (also, Matt. xix.) [*] Let not the wife depart
(or separate herself) from her husband.
11. Butif she depart (Gr. tdv & ywprc6y, but if she be sepa-
rated ), let her remain unmarried, orbe reconciled to her hus-
band: and let not the husband put away (or divorce ) his wife.
12. But to the rest (you mention to me, who are coupled
with unbelievers, ) speak I, [9] not the Lord (by any de-
cision he hath made, or any precept he hath given, in this
case, ver. 25. as in the former instance); If any brother
hath a wife that believeth not, and she be pleased to dwell
with him, ['°] let him not put her away.
18. And the woman which hath a husband that believ-
* «Cam omnes templum simus Dei, illato in nos et alo Spiritu S
ejus templi wditua et antistita pudicitia est, qai nibil immondum nec profanum in-
ferri sinat, ne Deus ille, qui inhabitat, inqainatam sedem offensus derelinquat.” De
eultu foemin. lib, ii. cap. 1. .
CHAP. VII. ]
eth not, and (yet) he be pleased to dwell with her, [%] let
her not leave him. :
14, For the unbelieving husband is (Gr. hath been)
sanctified [™“] by the (believing ) wife, and the unbelieving
wife is (hath been) sanctified by the (believing) husband :
[*] else were your children (seminally ) unclean (and so
not to be admitted to the Christian covenant); but now are
they holy.
15. But if the unbelieving (person will) depart (and so
break off the matrimonial duty ), let him depart. A brother
or sister [**] is not under bondage (Gr. is not enslaved ) in
such cases: but God hath called us to peace (and ‘there-
fore we must give no occasion of quarrel with, or separation
from, so near a relative, or of disturbance of the family ).
16. For what knowest thou, O wife, whether (by dwell-
ing with him) thou shalt (not be a means to) save thy hus-
band? or how knowest thou, O man, whether thou shalt
(not, by dwelling thus with her, be a means to) save thy wife?
17. ['*] But (whether this be so or not) as God hath dis-
tributed (the gift of continence ) to every man (or not ), as
the Lord hath called every one (to the faith, married to
an unbeliever, or servant to them, or not), so let him walk
(doing nothing on his part contrary to those relations ).
And so ordain I in all churches (which I have converted ).
18. Is any man called being circumcised? [**] let him
not (endeavour to) become (as one) uncircumcised. Is any
(man) called inuncircumcision? let him not be circumcised.
19. Circumcision is nothing, and uncircumcision is no-
thing (that renders us more or less acceptable in the sight of
God), but the keeping of the commandments of God (is
all in all).
20. Let every man (still) abide in the same calling in
which he was called (to the faith, not thinking himself
obliged by it to quit his calling ).
21. Art thou called being a servant? care not for it: but
if thou canst (lawfully ) be made free, use it rather (care
not I say ).
22 For he that is called in the Lord, being a servant, is
the Lord’s freeman: (being delivered by him from his bond-
age to sin, John viii. 36.) likewise he that is called, being
free, (nevertheless ) is Christ’s servant.
23. [°°] Ye are bought with a price; (Gr. Have you been
bought with a price from your slavery?) be not ye (again)
the servants of men (who are unbelievers, 1 Tim. vi. 2.
24. Otherwise, ) brethren, let every man, wherein he is
called, therein ['7] abide with God.
25. Now ["*] concerning virgins I have no (particular )
commandment of the Lord [9] yet I give my judgment,
as one that hath obtained mercy of the Lord to be (found )
faithful (in my apostolical function, by advising still what
is best and most expedient in those cases to be done ).
26. I suppose therefore that this is good [*°] for the pre-
sent distress (of Christians, daily subject to persecution ),
I say, that it is good for a man so to be (i. ¢. a virgin still).
27. Art thou (then) bound to a wife? seek not to be
loosed. Art thou loosed from a wife? seek not a wife.
28. But if thou marry, thou hast not sinned; and if a
virgin marry, she hath not sinned. Nevertheless such (in
these times of persecution) shall have (more) trouble in the
flesh: but I spare you (not thinking it therefore fit to lay
the yoke of celibacy upon you).
29. But this I say, brethren, (that) the time (of this life)
THE FIRST EPISTLE TO THE CORINTHIANS.
29
is short: it remains (then) that both they that have wives
be as though they had none ;
30. And they that weep, as though they wept not; and
‘they that rejoice, as though they rejoiced not; and they
that buy, as though they possessed not ;
31. And they that use this world, [*'] as not abusing it,
(or, as those that use it not): for the fashion of this world
passeth away.
32. But (this advice I give, because) I would have you
without carefulness (for the things of the world: now so
it is that) he that is unmarried careth (only ) for the things
that belong to the Lord, how he may please the Lord:
33. But he that is married careth (also) for the things
that are of the world, (and ‘is solicitous ) how he may please
his wife.
34. [*] There is (the same ) difference also between a wife
and a virgin. (For) the unmarried woman careth (only )
for the things of the Lord, that she may be holy both in body
and spirit: but she that is married careth (also) for the
things of the world, how she may please her husband.
35. And (of) this (difference) I speak for your own pro-
fit, not that I may cast a snare upon you; (by restraining
you wholly from marriage), but for that which is comely,
and that you may attend upon the Lord without distraction.
36. But if any man think that he behaveth himself un-
comely towards his virgin, [**] if she pass the flower of her
age (Gr. if it be overaged), and need so require (or, he
thinks this ought to be done), let him do what he will, he
sinneth not: let them (who so think) marry.
37. [*] Nevertheless, he that stands steadfast in his heart,
having no necessity, but hath power over his own will, and
hath so decreed (or determined) in his heart that he will
keep his virgin (i. e. virginity), doeth well.
38. So then he that giveth (her) in marriage doeth well;
but he that giveth (her) not in marriage doeth better. ( Or
thus, So that he that marrieth doeth well, but he that mar-
rieth not doeth better.)
39. The wife is bound by the law so long as her husband
liveth; but if her husband be dead, she is at liberty to be
married to whom she will; only (she ought to do it )[**] in
the Lord.
40. [%] But she is happier if she (can, and therefore doth )
so abide, after my judgment: and I think also I have the
Spirit of God (to direct me even in this judgment, dono 8
kay, I think that I also have the Spirit of God ).
ANNOTATIONS ON CHAP. VII.
[1] Ver. 1. KAAO'N avOpcmy yuvade ph aareoSa. It is
good for a man not to touch a woman. It was an old phi-
losophical question, An uxor ducenda esset, whether a man
should marry? In which many of themheld the negative, as
Bion and Antisthenes,* who said, A handsome wife would
be common, one deformed a punishment, od Anrréov doa,
therefore we should have none. _ Hence that of Menander,+
ov yapsic, tavye vovg txac, if thou art wise, thou wilt not
marry. This was held out of different sentiments ; as, v. g.
by some out of good liking to that celebrated doctrine of
Plato, cowde piv yuvaixac, xoworg 82 civu maidac, that women
and children should be common; and this doctrine was im-
* Laert.in Bion. p. 108. in Antist. lib. vi. p. 138.
+ Athen, lib, iii. p. 559.
30
proved by the Nicolaitans into all manner of impurity,
who therefore did dvaldnv ixropvetery, commit whoredom
without shame. But others of the school of Pythagoras
refused to touch a woman, as being an impediment to phi-
losophy, and that which defiled that purity they aimed at.
Hence Apollonius* the magician is represented as a man
of so great chastity, Mvvancelag bri kaSapdv tavrdy plEewe dia
réXoc iryaye, that he lived ever free from converse with women.
And Porphyry saith,+ that a philosopher must not marry ;
that, to live the intellectual life, we must abstain from
women, all use of them being a defilement. The word yuri),
which, in this chapter, still signifies a wife, seems to refer
this question to the first opinion, but the phrase yuvamxdc
pa GrrecSa, inclines us to refer it to the latter; the first
question being too gross to be propounded by the Corin-
thians to the apostle; the second being a question then in
vogue, on the account of which Apollonius and the Pytha-
goreans obtained great repute.
[?] Ver. 4. Oix overaZa, Hath not power.) Here is a plain
argument against polygamy: for, if the man hath no power
over his own body, he cannot give the power of it to an-
other, and so he cannot marry another; nor could his wife,
exclusively to him, have the power of his body, if he could
give his body to another.
[*] Ver. 5. Ti vnoreta cat 79 mpocevyp, To fasting and
prayer.] The apostle speaks not here of ordinary prayer,
which is the daily work of Christians, but of extraordinary
devotions on some special occasions; for daily prayers,
public or private, needed no such consent of parties, nor
by them could either of them be defrauded of their due
benevolence. Vain therefore are the questions of St. Je-
rome, Quale illud bonum est quod orare prohibet, quare non
ingrediuntur ecclesias? as if the bed undefiled could hinder
men’s prayers, or their going to church. Vain is his in-
ference, “Si sacerdoti semper orandum est, ergo semper
carendum matrimonio,” if the priest must always pray, he
must never marry: for to pray always, and without ceasing,
is also the duty of the laity. (Luke xviii. 1. Eph. vi. 18.
1 Thess. v. 17.)
[*] Kat waAw tml 7rd abrd ovvigxecSe, And come together
again.| This chapter affords many arguments against the
vow of continence, and those perpetual divorces from the
bed, which are so commonly practised by the papists, on
pretence of religion. For (1.) the apostle here admits of
no separation of the wife and husband, but only with con-
dition that they come together again to perform conjugal
duties, as the word ovvcASeiv doth import, not allowing a
perpetual separation, no not that they may give themselves
to prayer and fasting ; and that for a perpetual reason, at
least whilst an age capable of temptation, and which may
be subject to incontinence, remains. (2.) He declares the
gift of continence not to be common to all, but proper to
some only, as being the proper gift of God, and therefore
not to be gotten by our industry: I would (saith he) that
all men were unmarried, even as I myself am; but every
‘man hath his proper gift of God, one after this manner,
and another after that ; he then that can receive it, (Matt.
xix. 12.) saith our Saviour, let him receive it: whence it is
- »® Easeb. contr. Hier. p. 520.
+ Tigi viv nara voiv Cook dpexrion dpeodiclay, De Abst, lib, i. §. 41. p. 34. Ob pag
slg yapeov xabinew 6 qurscodpos, lib. ii, §. 52: p. 92. TA apeodicia prtalver, lib. iv. §. 20.
p.173, Kai xabamag dppodtlora jasales, p. 174.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VII.
natural to conclude, that all men’ cannot. (3.) Notwith-
standing the present necessity which rendered it so desir-
able, that they might serve the Lord without distraction,
and which made their condition better and more happy
who had the gift of continence, he abstains from laying
any obligation to celibacy upon them, lest he should lay
a snare on their consciences, (ver. 35.) and bring them
under a necessity of burning, (ver.9.) Much less would he
have urged young men and women to that vow, which lays
a greater snare and an absolute necessity upon them, rather
to burn than marry. And, lastly, he supposes that some
cannot contain, (ver. 9.) some have a necessity to marry,
and need so requires them to do, (ver. 36,37.) This respects
not what the apostle had said, but what he was about to
say of continence, it being very usual with the apostle to
make this preface to what he was about to say: so ver. 29.
of this chapter, rovro dé gnu, But this, I say, brethren, the
time is short; 1 Cor. i. 12. rovro 8 Aéyw, but this I say, viz.
That every one of you saith, I am of Paul; 1 Cor. xi. 17.
rovro 8 mwapayyéAAwv, but as to this I am about to declare
unto you, I praise you not. 1 Thess. iv. 15. See Gal. iii. 17.
blot out therefore the note there, and substitute this in the
room of it.
[°] Ver. 8. "Aydéyore, The unmarried men.] The apostle
begins his discourse concerning the virgin man and woman,
ver. 25. here therefore he must speak of the unmarried
man, or the man loosed from a wife, and of the widow, as
ver. 11. “Ayauoc, is the woman, who must not embrace a
second marriage. And perhaps this only was St. Paul's
case, as may, saith Grotius, be probably collected from this
place, and may be argued from the testimony of Clemens
of Alexandria, * and the interpolated Ignatius, who both
reckon St. Paul among the apostles that were married ;
and from the strictness of the Jewish canons, which obliged
all Jews to marry at twenty.
[7] Ver. 9. Ei 8 i tyxparebovrat, yaunodrwoav, If they
contain not, let them marry.] Had the apostle then known
of any vow of continence, or any ecclesiastical law render-
ing ita damnable sin, and a renouncing their first faith to
marry, though they burned, he could not so generally have
propounded and prescribed marriage as the remedy of that.
disease ; but would have restrained his words, as Esthius
here doth, “ Lis quibus conjugii contrahendi potestas esset,
id est, qui 4 lege et voto continentiz sunt liberi,” to those
who were free from the law and vow of celibacy. Buti
believe he knew of none, whom God’s law had placed un-
der a necessity of burning; that is, say the Greek com-
mentators, of being subject to the insults of lust.
[®] Ver. 10. Tvvaixa ard avdpd¢ ph} xwpioOijva, Let not the
wife depart from her husband.] Note, that the apostle speaks
here of the married persons, who had mutually embraced
the Christian faith, forbidding them to divorce themselves,
except for cause of fornication, as it was customary for
women as well as men to do, both among the Jews and
Romans. Dr. Lightfoot on this place cites this canon from
R. Juchanan, The wife hath power to put away her husband ;
and he gives instances of it in Herodias divorcing herself
from Philip, and Drusilla from Azizas; and our Lord sup-
poses this was practised, in these words, If a woman put
away her husband, and marry another, she commits adul-
* Strom. vii. p. 736. 741. et Strom. iii, p. 448. Ignat. Interp. Ep, ad Philad. §. 4.
CHAP. VII. ]
tery. (Mark x. 12.) That this was common among the hea-
thens, is apparent from that saying of Seneca,* that none
blushes at it, because there was scarce a marriage without
it. Hence had they divers names for the divorce of both
kinds: for, the wife being after marriage carried to the
house of her husband, her divorce was called + arorou7n, a
sending her away from his house ; and because the woman,
being not mistress -of the house, could not do this to the
man, but only leave his house, her divorce was called amdé-
Aenlic, a leaving of the house, though it was conceived in
the usual form, Res tuas tibi habeto : (see note on 1 Tim. iii.
2.12.) and therefore, though the word agérw be used both
ver. 12. and 13. it was not amiss in our translators, when
it related to the man, to render it, let him not, droréurewv,
put, or send her away ; and, when it related to the woman,
to render it, let her not droXctreav, leave him: that here the
apostle condemns these divorces, with our Saviour, is evi-
dent, because he saith, he speaks this by commandment of
' the Lord.
[9] Ver. 12. Ovx 6 Képioc, Not the Lord.] St. Paul doth
not say this, to intimate that this direction was given by
him, only as.a man using his natural reason to direct them
to what he thought best, but not as delivering the mind of
Christ; for he had before declared the contrary, saying,
We have the mind of Christ, ii. 16. and after doth it in
these words, If any man think himself a prophet, or spi-
ritual, let him acknowledge that the things I write unto you
are the commandments of the Lord, xiv. 37. but he speaks
thus to declare, our Lord in his discourse, touching di-
vorce, had not decided the case, “ de imparibus conjugiis,”
of the marriage of a believer with an infidel ; but left this
to the decision of the apostles, by the assistance of the
Holy Ghost, promised to lead them into all truth. Theo-
phylact here notes, that this and the former verse speak of
those who were both infidels, when they first married; for,
saith he, 008 dAwe Liv rode amiorov Zevyvicba, it was not
lawful for a Christian to be joined to an infidel.
[%°] Ver. 13. Mi dgiérw abrov, Let her not leave him.] This
caution was needful, because the primitive Christians were
sometimes in doubt of this, as finding that the Jews did null
all marriages of the holy seed with infidels; and hence
conjecturing that they also might be obliged to do so, and
thinking it dc<Bic, an impious thing to cohabit with a hea-
then, especially if he were addieted also to unnatural lusts,
and that by being éuéxo:ror, bedfellows to such a one, they
communicated with him in his iniquity and idolatry; and
concluding, that as he, who was joined to a harlot, was one
body with her, so she, that was joined to an idolater, was
one body with him. Hence Justin Martyr saith of one of
these Christian women, not without seeming approbation
of the fact, that { rd Acydéuevov wap’ ipiv perotdiov soica
txwpicOn, giving him a bill of divorce, she was separated
from him.
* “ Nanquam jam alla repudio erubescit, postquam illustres quedam et nobiles
feemine, non consnlum numero, sed maritorum annos suos competent. et exeunt ma-
trimonii caus4, nabunt repadii. Tamdin istud timebator, a rarum erat. Quia
vero nulla sine divorlio acta sunt, quod spe sadisbant, facilé didicerunt.” De
Benef. lib. iii. cap. 16.
t Tig dmorsilens yeaupara maga 7a" Apyovrs Elnxe nara xiv visor.
p- 195. C. Vide Jal. Pollac. lib, iii, cap. 5. Alex, ab Alex. Gen. Dier, lib. iv, cap.
8. 8, Petit. Comment. in leges Attic. lib. vi. p. 459. Seld. de Jure Nataral, &c.
lib, ¥. cap. 7. p. 591,
¢ Apol. i. p. 42. A, B,
Plato in Alcib.
THE FIRST EPISTLE TO THE CORINTHIANS.
31
[1] Ver. 14. ’Ev 7 yovat, By the wife.) Uxoris gratié,
because of the wife, 7. e. he is to be reputed as sanctified,
because he is one flesh with her who is holy. So otAwesv
“TopanA év yuvati, kal tv yuvat épvddtaro, Israel served for
a wife, and for a wife he kept sheep, Hos. xii.12. I de-
sire that you faint not, tv raic SAipect pov, by reason of my
tribulations, Eph. iii. 13. and that no man be-shaken iv
taic SAteot rabrac, by reason of these tribulations, 1 Thess.
iii. 3. (See Noldius in the twenty-third signification of the
particle Beth.) Or we may take these words in the sense
of the Greek interpreters; viz. The unbelieving husband
hath been sanctified by the believing wife, by his consent
to cohabit with her, and to have seed by her.
[**] "Eret dpa ra. réxva tuav dkabapra tart, viv d? aya éort,
Else were your children unclean, but now they are holy.| He
doth not say, Else were your children bastards, but now
they are legitimate; but, Else were they unclean, i. e. hea-
then children, not to be owned as a holy seed, and there-
fore not to be admitted into covenant with God, as belong-
ing to his holy people. That this is the true import of the
words dxé@apra and aya, will be apparent from the Scrip-
tures, in which the heathens are styled the unclean, in op-
position to the Jews in covenant with God, and therefore
styled a holy people. So Isa. xxxv. 8. 600¢ xaSapa tora
éxet, kal 60d¢ ayla KAnShoera, A highway shall be there, and
it shall be called, The way of holiness, axéSaproc, the unclean
shall not pass over it; but the redeemed of the Lord shall
walk therein, ver. 9. and, lii. 1. God saith of Jerusalem
the holy city, There shall no more come into thee, aeptrun-
roc kat dxafaproc, the uncircumcised and unclean: so Acts
x. 28. You know that it is unlawful for a Jew to keep com-
pany with a man of another nation ; but God hath shewed
me that I should callno man common, or axdSaprov, un-
clean. Whence it.is evident, that the Jews looked upon
themselves as SdovAor Ozov Kafapot, the clean servants of
God, (Nehem. ii. 20.) and upon all heathens and their off-
spring as unclean, by reason of their want of circumcision,
the sign of the covenant. Hence, whereas it is said that
Joshua circumcised the people, (v. 4.) the Septuagint say,
mepickabaper, he cleansed them. Moreover, of heathen chil-
dren, and such as are not circumcised, they say, they are
not born in holiness ; but they on the contrary are styled
zeray kedosh, oxtppa ayiov, a holy seed, (Isa. vi. 18, Ezra
ix. 2.) and the offspring from them, and from those prose-
lytes which had embraced their religion, are said to be born
wp in holiness, and so thought fit to be admitted to
circumcision, or baptism, or whatsoever might initiate
them into the Jewish church; and therefore, to this sense
of the words holy and unclean, the apostle may be here
“most rationally supposed to allude, declaring that the seed
of holy persons, the offspring born é& rév ayuopévwr, of
saints, * as Christians are still called in the New Testa-
ment, are also holy. And though one of the parents be
still a heathen, yet is the denomination to be taken from
the better, and so their offspring are to be esteemed not
as heathens, i.e. unclean, but holy, as all Christians by
denomination are. So Clemens Alexandrinus+ infers, say-
ing, I suppose the seed of those that are holy is holy, accord-
* See note on chap. i. 2.
+ Ti 38 dyiacStvrav Lyi clear xal vd oorigua ele rive Abyw 6 darderorog Mavaog
indo Sas Abyss viv ywvaixa ind rod dvPede, 4 voy dvPea bard yurainés. Strom. lib. iii. P.
445. D.
32
ing to that saying of the apostle Paul, The unbelieving wife
is sanctified by the husband, &c. Hence then the argu-
ment for infant-baptism runs thus, If the holy seed among
the Jews was therefore to be circumcised, and be made fe-
derally holy by receiving the sign of the covenant, and
being admitted into the number of God’s holy people, be-
cause they were born in sanctity, or were seminally holy ;
for, the root being holy, so are the branches also: then, by
like reason, the holy seed of Christians ought to be admit-
ted to baptism, and receive the sign of the Christian cove-
nant, the laver of regeneration, and so be entered into the
society of the Christian church. The substance of this ar-
gument is in Tertullian de Anima. cap. 39. and the author
of the questions, ad Antiochum, qu. 114.
Else were your children, dxa3apra, unclean, &c.] I think
that the other translation, else were your children bastards,
is not sufficiently confuted by saying, that then the argu-
ment will not prove what the apostle had asserted: for
what more strongly enforceth the believer of each sex to
own, that they may lawfully cohabit still as man and wife,
than this inference, that otherwise they must own that the
guilt of whoredom lay upon them both, and that their chil-
dren were born, i wépvnc, i.e. bastards? (Deut. xxiii. 2.)
but then the word used for a bastard by this apostle, being
vé3o¢, (Heb. xii. 8.) and the word yvijaoc, being the proper
-word for a legitimate offspring, had the apostle intended
such a sense, he would have used the words which, in the
Greek writers, are generally used in. that sense, and not
such words as in the Septuagint, and in the Jewish lan-
guage, always have a relation to federal holiness, or the
want of it; but none at all to the legitimacy or spurious-
“ness of the birth.
[3] Ver. 15. Ov de8otAwra, Is not under bondage.] That
is, saith Hilary, * the Christian in this case is free to marry
to another Christian.—He is free (saith Photius+) to de-
part, because the other hath dissolved the marriage.—If he
depart (say Chrysostom, Cicumenius, and Theophylact,})
because thou wilt not communicate with him in his infidelity,
be thou divorced, or quit the yoke; for it is better that thy
marriage should be dissolved, than thy piety. These fathers
therefore plainly supposed, that the laws which say, He
that marries her which is put away committeth adultery,
(Matt. v. 32.) and that the wife is bound to the husband as
_ long as he liveth, (ver. 39. Rom. vii. 1—3.) concerned only
equal marriages; partly because the apostle saith, he had
no commandment of the Lord to produce for the decision of
this case; and partly because he doth not here say, as in
the case of equal marriages, ver. 11. tav yworoSh, if she be
separated, let her remain unmarried. It is the opinion of
Mr. Thorndike,§ thatthe apostle looked upon marriage
made by persons before they were Christians, to lay no
stricter obligations on them than the laws which they were
under when the marriage was contracted, designed to lay
upon them; but this seems not consistent with our Lord’s
decision touching divorce and polygamy: for, though they
were allowed both by Jews and gentiles, our Saviour pro-
nounces them disagreeable to the first institution of matri-
* « Liberom habet arbitriam nabere legis suw viro.” Psead, Ambr.
t "ErsuStpic tors nal aired Avovrog tiv yduov, nal aitic Siarrivas. Photius.
$ AialedywoSas Birxrion yag viv yapov, h ray siotBeray AvSivas, Clirysost. Theophy-
Jact.
§ Laws of the Church, p. 117.
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP, vil.
mony by God; and, these laws binding all that were Christ-
ians, no Christian convert could, after his or her conver-
sion, do any thing on their parts opposite to them; and
whatsoever liberty of divorce the laws of Jew or gentile
might allow of, the apostle will not permit the believing
wife or husband to make use of them by beginning the se-
paration : (ver. 12, 13. 15.) if then these words, a brother or
_ sister is not in bondage in these cases, do import they are
not obliged to live unmarried, such a total and perpetual
_ desertion must dissolve the matrimony, and render the de-
serting person as dead unto the other: but though all the
Romanists, and many of the reformed, allow of this inter-
pretation of the fathers, it must be dangerous to admit of
it without this restriction—A brother or sister is not en-
slaved, after all means of peace and reconciliation have
been in vain attempted, and the unbeliever hath entered
into another marriage, or rather hath dissolved the former
by adultery, as may well be supposed of those heathens,
who thus separated from their Christian mates: and this
interpretation seems to be confirmed from the former
words relating to the case of the believing wives and hus-
bands; tf they depart, let them remain unmarried: it being
not to be supposed that believers would dissolve the bond
of matrimony by adultery. Therefore the apostle seems
to grant this in the case of unbelievers departing from
Christians on the account of their faith.
[4] Ver. 17. Ei), But.] Or rather, ifnot. So-)NODN and
8D DN Gen. xviii. 21. <i 82), and if it be not so ; see xxiv. 8.
and xlii. 16. 37. Job ix. 24. ci 82 w), and if it be not so, who
will make me a liar? and xxiv. 25. John xiv. 2. ci 82 yu, if it
were not so I would have told you. (See Naldius de partic.
Hebr. p. 92.) To others, ci d? 4) seems to be misplaced, as
being added to the beginning of this verse, when indeed
it belongs to the close of the former, thus: How knowest
thou, O man, «i riv yuvaixa odoac, whether thou shalt save
thy wife or not? And so the seventeenth verse will begin
ixaoty, as the twentieth and the four-and-twentieth verses,
which answer to it, do. ‘
[*] Ver. 18. Mi émoraoSw, Let him not be uncircumcised.]
"Ort kal ard meptropiic axedPuvora yivovra. Epiph. de Ponder.
et Mensur. p. 172. He also says, that Esau did this, and
therefore God said, Esau have I hated. (Photius apud
cum. p. 423.)
[°°] Ver. 23. Tunic iryopdoSnre, Have ye been bought witha
price ?] That the charity of Christians was employed to
buy their brethren out of slavery, we learn from the Apolo-
gies of Justin Martyr,* and Tertullian,}+ who tell us, that
the offerings of Christians at the sacrament were, amongst
others, employed for that use: and that these words ought
to be rendered by way of interrogation, is evident from the
preceding discourse, which is still by way of question: Js
any man called, being uncircumcised? (ver. 18.) Art thou
called, being a servant? (ver. 21.) And that they are to be
thus interpreted the design of the apostle shews, which is
to inform them, that their Christianity did not exempt them
from their secular relations to heathens, the believer still
continuing in his conjugal relation, and in the same rela-
* To cuArgyscever maga ra wporrairs EmvriSerat, xairoe Eminougel oppavoic, xal xheasc,
ual roig by decpactg odor. Apol. ii, p. 99.
+ “ Heo quasi deposita pielatis sunt; nam inde non epulis, nec potaculis dispen-
satur, sed egenis alendis, humandisque et pueris et puellis, re ac parentibus desti-
tutis——-Et si qui in metallis, et si qui in insulis, vel in custodiis,” &o. Apol.
CHAP. VII.]
tion of a servant to his heathen master. Now to tell them
they were bought with a price by Christ, and therefore
ought not to be the servants of men, is plainly to contradict
this design; but it is well consistent with the foregoing ad-
vice, If thou canst be made free, use it rather, toadd, Are ye
then bought out of servitude by the charity of Christians?
return not again to the service of unbelievers.
[7] Ver. 24. Let him abide with God.] Neither deserting
his master upon pretence of being God’s servant, nor doing
any thing against the laws of God in obedience to his
warwwet
[28] Ver. 28 Mept rév rapSévwv émrayiv Kuptov ovk Exo,
Concerning virgins I have no commandment of the Lord,]
To produce, touching their continuance in, or change of,
‘that state. Here Esthius takes care to add, that the apo-
‘stle must be understood only de virginibus que nondum
Deo voverunt continentiam, of such virgins, which were
not under the vow of continence. And when the apostle
saith without exception, if a virgin marry, she hath not
sinned, (ver. 28.) he adds, “ Nisi sit virgo Christo dicata,”
‘i. e. unless she be a virgin consecrated to Christ by such a
vow; both which exceptions, seeing St. Paul, assisted by
the Holy Spirit, thought not fit to add; we may presume
that he knew nothing of that matter.
[9] Pvéunv 8 d8wn, &c. But give my judgment, as onethat
hath obtained mercy of the Lord to be found faithful.) This,
saith the apostle, is all that is required of a minister of
God, and a steward of his mysteries, that he be found faith-
ful in administering the grace of his apostleship. (1 Cor. iv.
1,2.) And this fidelity was still attended with the power
of Christ assisting them, as appears from these words, I
thank Christ Jesus our Lord who hath enabled me, for that
he counted me faithful, putting me into the ministry. (1 Tim.
i. 12.) So that this phrase doth not imply, as some ima-
gine, that the apostle had only an ordinary assistance in
this advice, such as any pious skilful pastor may still ex-
pect; much less, that this is a counsel which might be dis-
regarded without sin.
(*] Ver. 26. Aa rijv ivecricav avaykny, For the present
distress.) This phrase plainly shews this cannot relate ad
pacata ecclesie tempora, to the peaceable times of the
church, for they are not times of tribulation, as the word
dvayxn Often signifies: so Luke xxi. 23. There shall be
avaryen peyaAn great tribulation, tv avayKace, tv crevoxwptac,
in afflictions, necessities, distresses, 2 Cor. vi. 4. tv avay-
xaic, tv Stwypdic, in necessities and persecutions, 2 Cor.
xii. 10. Nor can it signify the troubles common to
this life, for they are not always instant or present: see
ver. 28. where the phrase is S\flic, tv capxi trouble in
the flesh.
(*] Ver. 31. ‘Qe nh caraxpdpevor, As not abusing it.] So this
expression is used in Philo ;* This is another's, do not covet
it ; this is thy own, use it so as not abusing it; hast thou
‘abundance, give to others: for the excellency of wealth con-
‘sists not in thy purses, but in helping those that want.
Note also, That they who interpret these words, the time
is short, with relation to the troubles shortly to come at
the destruction of Jerusalem, and the fashion of the world
passing away, of a new scene of things beginning to appear,
seem not to give the true import of the apostle’s words:
* "Dun ediro x25 ah xaraxpdpasieg. De Joseph. p. 428.
VOL, VI,
THE FIRST EPISTLE TO THE CORINTHIANS.
33.
for (1.) it is not easy to conceive what concernment the
Corinthians then had in the destruction of Jerusalem; what
peculiar troubles happened ; what loss of wives or of pos-
sessions they did then sustain; or, indeed, what persecu-
tion they then lay under, from which the destruction of Je-
rusalem might free them.
Secondly, The fashion of the world’s passing away, seems
plainly to refer to the dissolution of it, or at least to our
passing out of it in a short time, according to those words
of St. John, Love not the world, nor the things of the world :
for the fashion of the world passeth away, and the lusts
thereof. (1 John ii. 15. 17.) Again, to have, and use these
things, as if we had them not, or did not use them; is to be
moderate in the enjoyment of them ; not to be much affected
with them when we have, or much afflicted when we ‘want
or lose them.
[**] Ver. 34. Meuéorora % yuri) Kat mapSéivoc, There is a
difference between a wife anda virgin.] The reading of the
king’s manuscript is this, xat pogpéptora, and is distracted.
And then begins the thirty-fourth verse, thus, xa? 7} yun) aya="
Hog, kal 1) tapSévog 1%) dyauog, and the unmarried woman, i. e.
the widow, and the virgin careth for-the things of the Lord:
but though this reading makes a good sense, it is not found
in any of the Greek or Latin interpreters. (2.) It makes
too great a variation from the ordinary reading, by adding
kat before peuéprorar, and by joining 1} yur), 7) &yanoc, which
in all printed copies and ancient interpreters are separated.
And (3.) it makes 7 yuvj here to signify the sex only, and to
be indeed a virgin, or unmarried woman: whereas in this
chapter it above twenty times signifies a wife, and always
stands opposed to the virgin, or unmarried person : so ver.
1, 2. ver. 3. twice; ver. 4.10, 11,12, 13, 14. twice; 16, twice;
27. thrice ; 29. 39. which observation is sufficient to destroy
this reading; especially seeing the common reading gives
a good sense, and may be rendered thus, The virgin and the
wife are divided, or drawn several ways: the first, looking
only after purity ; the second, after the pleasure of her hus-
band also.
[*] Ver. 36. ’Edv 9 tmégaxuoc, If it be overaged. ] The
Jews,* from the precept to increase and multiply, thought
themselves obliged to marry at twenty, and that they of-
fended against the law if they did not so, declaring that
whosoever neglected this precept was guilty of homicide.
The philosophers say, with Hesiod,+ that yanoc dptoc, mar-
riage was seasonable to the woman about thirty; to the male
from thirty to thirty-five. By the law of Lycurgus,t they
who continued unmarried were prohibited to see the games:
by the laws of the Spartans they were punished: and by
Plato, they are declared unworthy of any honour: to
either of these opinions the discourse of the apostle may
relate.
[*] Ver. 37. Note, It is generally supposed, that these.
three verses relate to virgins under the power of parents
and guardians; and hence the usual inference is this, Chil-
dren are to be disposed of in marriage by their parents.
Now this may be true, but it hath no foundation in this
* Seld. de Jure Natural. &c. lib. v. cap. 3.
t Paprov 82 Sgov elvar xépn adv dord txxaldexa evéiv ele elnocs, ubew 38 dord rpidnovres [anger
viv wives xat rpdnovre, Plato de Leg. lib. vi. p. 877. Vide que Stub,’ in hane
rem citat ex Dial. 4, de Rep. Serm. 42. p. 296.
$ Laapriaran von0s rérrer Cnalay viv arparny dyayalov, Thy Meurtpay dfiyapaton,
bans, Serm. 56. p. 412,
F
Sto-
34
text; for rnpsiv éavrov wapSéivov, is not to keep his daugh-
ter’s, but his own virginity, or rather his purpose of vir-
ginity: for, as Phavorinus* informs us, He is called a vir-
gin who freely gives up himself to the Lord, renouncing ma-
trimony, and preferring a life spent in continency.
And that this must be the true import of} these words,
appears from this consideration, that this depends upon
the purpose of his own heart, and the power he hath over
his own will, and. the no necessity arising from himself to
change this purpose : whereas the keeping a daughter un-
married depends not on these conditions on her father’s part,
but on her own; for, let her have a necessity, surely the
apostle would not advise the father to keep her a virgin,
because he hath determined so to do; nor could there be
any doubt whether the father had power over his own will
or not; when no necessity lay upon him to betroth his vir-
gin. The Greek runs to this sense, If he had stood already
firm in his heart, finding no necessity, to wit, to change his
purpose; and hath power over his own will not to marry,
finding himself able to persist in ‘the resolution he hath
made'to keep his virginity; he doeth well to continue a vir-
gin: and then the phrase, If any man thinks he behaves
himself unseemingly towards his virgin, if it be overaged,
and thinks he ought rather to: join in marriage; refers to
the aforesaid opinions of Jew and gentile, that all ought
to marry at such an age; if any think thus, saith the apo-
stle, let them do what they will, let them marry, for, in so
doing, they do not sin: and then he concludes with those
words applied to both cases, So then both he that marries
doeth well, and he that marries not doeth better.
[*] Ver. 39. Ev Kupi, In the Lord.] That is; éuortory, to
one of the same faith, say Theodoret, Tertullian, St. Cy-
prian, and St. Jerome, declaring, that all marriage with
heathens is forbid to Christians. Hence also it is evi-
dent, that second marriages are allowable. (See Rom. vii,
3. 1 Tim. v.14.)
[*] Ver. 40. “ This (say some) is not spoken with the
authority of an apostle, or a teacher sent from God, but
in such a style as implies an ordinary assistance, such as
any skilful pastor may still expect.”
- But these men did not well consider, that the apostle was
writing to them, who were apt to question his apostleship,
and required a proof of Christ speaking in him, (2 Cor. xiii.
3.) to whom it was proper to say, whatsoever you may con-
ceive of me, I suppose Ihave the Spirit of God. Nor (2.) that
doxéw is frequently an expletive, and so Sox Fxav may be
here rendered, I have the Spirit of God. So, 6 doxcé txav,
that which he seems to have, Luke viii. 18. is 6 tye, that
which he hath, Matt. xiii. 12.; of Soxotvrec apxew, they which
are accounted to rule, Mark x. 42. is dpxovrec, they which
rule, Matt. xx. 25. so, in this Epistle, 6 doxwy éoravat, is
he that stands, x. 12. 5 Soxav civat pirdvexoc, he that is
contentious, xi. 16. and ¢i ric Soxet mpopiirne, if any man be
a prophet, or spiritual, let him know that the things I write
unto you are the commandments of the Lord, xiv. 37.
CHAP. VIII.)
LJ Now as (for the plea mentioned in your letter )
touching (the lawfulness of eating ) things offered to idols,
* rlapSivog bvo.deras 6 Exouclag tavriv mporayayan 7a Kugle, nat dmorabayneves 70 ya-
pau ned viv by dyracyeD itv mporiuncas.
'A PARAPHRASE WITH. ANNOTATIONS ON
[CHAP. VIL.
we (who abstain from eating these things to the scandal of
others) know (as well as others) at (an idol is nothing,
for) we all have (this) knowledge. (Yet) knowledge
(when it is not joined with charity) puffeth up (against ),
but charity edifieth (our brother ).
2. And (therefore) if any man think he knoweth any
thing (and by reason of that knowledge despiseth others, not
regarding their welfare ) he knoweth nothing yet [*] as he
ought to know.
3. But if any man love God (and, for his sake, his bro-
ther, John iv. 17, using his knowledge to the glory of God,
and the benefit of his brother ), the same is known (and ac-
cepted ) of him.
4. As concerning therefore the eating of those things that
are offered in sacrifice to idols, we (also generally ) know
that [*] an idol is nothing i in the world (of that it is esteemed
by them that worship it, i. e. no deity ), and that: there is no
other God but one.
. 5. For though there be that are called psn whether in
heaven or in earth, [*] as (to the heathens) there are gods
many, and lords many (they having their celestial and ter-
restrial gods and lords) ;
6. But (or, yet) to us ( Christians ) there is but ["] one
God the Father, of whom are all things, and we in (or
for) him; and one Lord Jesus Christ, by whom are all
things, and we by him.
7. [°] Howbeit there is not in every man this knowledge:
for some with conscience of the idol (’s being something )
unto this hour eat (what is offered to) it, as.a thing offered
to an idol (%. e. not as common meat, but asa sacred ban-
quet in honour of the idol); and their conscience being
weak (i. e. erroneous, subject to stumble and fall, ) is defiled.
8. But (it is to be considered by us, that) meat com-
mendeth us not to God: for neither, if we eat, are we the
better (for so doing in the sight of God); neither, if we eat
not, are we the worse (you therefore ought not so to eat, as
to give occasion to the fall of your weak brother ).
9. But (rather to) take heed, lest by any means this
liberty of yours become a stumbling-block to them that are
weak [7] (soas to provoke them to fall from Christianity,
or to defile themselves with idolatry ).
10. For if any man (who with this erroneous conscience
goes to these feasts) see thee who hast knowledge [*] sit
at meatin the idol’s temple, shall not the conscience of him
that is weak be (the more) emboldened (by thy example)
to eat those things which are offered to idols (in honour of
the idol, or as thinking it no hurt to worship idols )?
11. And (so) through thy knowledge shall thy weak bro-
ther perish, for [9] whom Christ died ?
12. But (surely it deserves well to be considered, that)
when ye sin so against the brethren, and wound their weak
consciences, ye sin against Christ (wounding and mur-
dering the members of his body; defeating the great end of
his death, and destroying them whom he designed to save).
13. Wherefore, if meat make my brother to offend (and
so to perish ), [*°] I will eat no flesh whilst the world stands,
lest I make my brother to offend (and perish ).
ANNOTATIONS ON CHAP. VIII.
[1] Ver. 1. EPI rév ddwroPirwv, Now as touching
things offered to idols.] This is that other doctrine of the
‘
CHAP. vitt.]
Nicolaitans, ‘Nullam differentiam esse docentes, idolo-
thyton edere,” That things offered to idols might be eaten
without discrimination ; which the apostle here sets himself
to confute, speaking of these things both in the general,
x. 23. to the end; and in particular, as they were eaten,
with relation to the idols in the idol’s temple.
_ PY] Ver. 2. KaSae dt yviva, As he ought to know.) To
know thus, saith St. Bemard,* is to know in what order,
with what study and endeavour, and to what end, we ought
to know all things: In what order, as desiring to know that
first which is most necessary to salvation. With what
study, as desirigg- most ardently to know that which is most
vehemently to be loved, and most tends to provoke love in
us. To what end, viz. not out of curiosity, vain-glory, or
filthy lucre; but for the edification of thyself, or of thy
brother. l ‘
~ [*] Ver. 4. Oddy cidwrov, An idol is nothing.] This apho-
rism, that an idol was nothing, was usual among the Jews,
who were taught by the Old Testament, that the heathen
deities were Mand DYN, vanities and nothings. Thus
in Echa Rabboth, + or the old comment on the Lament-
ations, Rachael speaks thus to God, Why enviest thou an
idol, which is nothing? And in the Elle Shemeth Rabba,t
we have this aphorism, There is nothing solid in an idol,
And hence the rabbins concluded, saith Dr. Lightfoot,
that it could have no power to pollute, and that whatsoever
worship was paid to it, if it were not worshipped under
the notion of a God, it was nothing: but whatever they
meant of an idol’s being nothing, it is certain the apostle
only means that it is nothing of a God; for he proves that
it is nothing, because there is no God but one; and so all
the criticisms about the word cidwAov, idol, are impertinent.
[*] Ver. 5. “Qerep ciot Oeot roddot, As there are gods
many, and lords many.) Here Mr. Clerc § translates the
words thus, As really there are gods many, &c. and magis-
terially saith, The apostle hath no reference to the gods or
idols of the heathens ; but, by gods in heaven, are meant God
and the angels ; in the earth, magistrates, who are also called
the lords of the world. But he proves not a word of all
this: yea, the contrary is not only said by all the ancient
fathers and commentators || upon the place, who both assert
and prove the contrary, but also is evident from the words
themselves: for, first, when the apostle had said expressly,
we Christians know there is no God but one; would he im-
mediately add, there are really gods many? What would
this have heen, but, as Chrysostom and Theophylact say,
roi¢e pavepoic payeoOa, to speak things repugnant? Which
to avoid, the apostle adds, though there be of Aeyduevor Ocol,
those that are called gods, by these words separating them
from him who truly is so: and shewing they are only so in
name, but not in reality; not in truth, but in word only.
And this is evident from the words following: though (to
them) there be gods many, and lords many, wap’ &Xnor Deo}
kal xbptor Aeyéuevor, yet to us (Christians) there is but one
God and one Lord. Lastly, whereas he saith, by gods in
THE FIRST EPISTLE TO THE CORINTHIANS.
36
heaven, are meant God and the angels, let him shew any in-
stance inthe New Testament, where @¢o} is put for God and
the angels; or where bothare thus mentioned under that one
name. Here to be sure it cannot be: so, for the apostle had
not only said before, we Christians know there is no other
God but one; but saith after, this is he, of whom are all
things, i. e. whose creatures the angels are; could he then
say, in the intermediate words, there really are many gods
in heaven, God and the angels.
[°] Ver. 6. Efe Ocd¢ 6 Marjo, One God the Father.] Hence
the Arians and Socinians argue thus against the Deity of
Christ, viz. As he who saith there is one emperor, to wit,
Cesar, saith in effect there isno other emperor but Cesar ;
80 he that saith there is one God the Father, saith in effect
there is no other God besides the Father. Again, He who,
having separately spoken of one God, proceeds distinctly to
speak of one Lord, to wit, Jesus Christ, doth by that distinct
title sufficiently shew Jesus Christ is not that God.
Ans. To the second argument the reply is. obvious, by
retorting the argument as do the ancient commentators,
against this Arian objection, thus: That as the apostle, by
saying, there is one Lord, to wit, Jesus Christ, cannot be
reasonably supposed to exclude the Father from being also
the Lord of Christians, as he is often styled in the New Tes-
tament; so neither by saying, there is one God the Father,
ought he to be supposed to exclude Jesus Christ from
being also the God of Christians. So Origen* and Nova-
tian. Especially if we consider, (1.) that he is here styled
that one Lord, by whom are all things, i. e.by whom all things
are created, Eph. iii. 9. All things which are.in heaven or
in earth, Colos. i. 16: for he that made all things is God,
Heb, iii. 5. and by the work of the creation is the Godhead
known, Rom. i. 20. And this is elsewhere made the very
description of God the Father, that it is he by whom areall
things, Rom. xi. 35. Heb. ii. 10. (2.) That all things were
created, not only by this Lord, but tic airév, for'him also,
Colos. i. 16... Now this is the very thing which the apostle
here ascribes to God the Father.
Secondly, To the other argument I answer, That we and
all the ancients assert, as truly as they can do, the unity of
the Godhead, and that Christ Jesus is not another God,
but only another person from the Father; and that the ap-
plication of the word God here to the Father, doth not neces-
sarily exclude the Son from being God also; but only from
being the fountain of the Deity, as the Father is. Thus,
when these words, Iam Alpha and Omega, the first and last,
(Rey. i. 17. ii. 8. xxii. 13.) are. by St. John applied to
Christ; it cannot be concluded hence, that the Father is
not also Alpha and Omega, the first and the last, as he is
often called in the Old Testament: and.though our Saviour
be the proper title of our Lord Jesus, as his very name in-
forms us; yet is the Father in Scripture styled our Sa-
viour, 1 Tim. i. 1. ii.3. and the Saviour of all men, ivy. 10,
* “ Miror quomodo quidam legentes unus Deus Pater ex quo omnia, et anus
Dominus Jesus Christus per quem omnia, negent filiam Dei Deum debere profiteri,
* In Cant, Cantic, cap, 36. p. 151. + F. 56, col, 1.
$ Seet. 30. § Vid. Art. Crit. par. ii. cap. 5. §. 77.
|| Geet Asyésev0, A Paganis, Ambrosius. Kara riv éadtvow pavSoroylay, Theodoret.
Tiag’ 2hanzw, Chrysostom, Photius, cumenius, Theoph.
* Dixit enim et separavit eos qui dicuntur quidem, non sant autem Dii, ab ano
Deo Patre.” Iren. lib. iii. cap. 6.
Oix, dmriig tow, Ard reyicevr, ob ty dAnShia tyres, &d2’ by Abyw. Chrys. Theoph.
Kanraig 76 Atyspatvos, obm sto? yap. Phot.
ne duos dicere videantur : sed non advertunt' qui hic ita sentiunt, quod sicut Domi-
num Jesum Christam non ita unum esse Dominum dixit, ut ex hoc Deus Pater non
Dominus dicatur, ita et Deum Patrem non dixit ita esse unum Deum, ut Deus filius
non credatar.” Origen, in Rom. ix. 5.
+ “Si non putant aliqua ratione oflici posse ei, quod unus Dominus est, per illud
quod est Dominus et Christus, aut illi quod unus est bonus, per illud quod bonus sit
nuncupatas et Christus, eadem ratione intelligant offici non posse ab illo quod unus
est Deus, ei quod Deus pronuntiatus est Christus,” Novatian, cap. 30.
F2
36
The primitive fathers therefore considering God the Father
as the fountain of the Deity, and Jesus Christ as God of
God, do frequently assert two things which may serve to
illustrate this passage; viz.
First, That Christians* acknowledge one God only, even
the Father, and yet that Jesus Christ was truly God, of the
substance of the Father.
Secondly, That God the Father was the Creator of all
things, and yet that all things were created by the Word.
[9] Ver. 7. “AAN obk dv waow 1) yoda, There is not in all
this knowledge.| This contradicts not what is said, ver. 1.
We all have knowledge; that being spoken of them, who
abstained from things offered to idols, out of scandal to
others only ; this of them who through weakness did eat of
them; the first, being well-informed Christians, knew there
was but one God the Father, and one Lord Jesus Christ,
to be worshipped; the weak, thought there might be some
deastri, or inferior lords, to whom some reverence was due.
(] Ver. 9. Tpdcxoppa yivecba roic doBevovaw, To be a
stumbling-block to the weak,] Is not barely to offend them,
or to induce them to do any thing with a doubting con-
science; but to make them stumble at the Christian faith,
or fall off from it, or perish by idolatry. For thus it fol-
lows, and so shall thy weak brother perish: so, Rom. ix. 32,
33. Israel stumbled at the stone of stumbling, as it is written,
Behold, I lay in Zion, XiPov mpocxduparoc, a stone of stum-
bling, 1 Pet. ii. 8, to them that be disobedient, the stone,
which the builders disallowed, is made XiPov teockduparog, a
stone of stumbling.
[*] Ver, 10. Ev cidActy xaraxetuevov, Sitting at meat in the
idol’s temple.] The gentiles, saith Josephus,} offer heca-
tombs to their gods, kat ypavrat iepetore mode edwyxlav, and
use their temples for their banqueting-house; so we read,
Judg. ix. 27. Amos ii. 27. and in profane authors very fre-
quently: When therefore, saith the apostle, the weak Jews
who abhorred idols, or the gentiles newly converted from
the worship of them, shall see thee doing the same thing
which heathens do in honour of their idols, and that in
places appropriated to their worship; will they not be
tempted, by the example of such a strong and knowing
Christian, to conclude, that either idolatry is by Christians
accounted no sin, or that the idol deserves some honour ;
and so comply with them from these erroneous principles
in eating things offered to idols?
* Herelici alyuararifovew dad rig danbelag rods pad Eealav viv olor ele Fe Oedy
TMattpa eravrougaropa xab ele Eva Kipiov "Incoty Xpioriy, vidy Oecd Saguadcrovras. Iren.
lib. i, p. 18. ‘* Et tamen fidem ab ecclesia receptam hanc esse tradit,” Iva Xpera
“Inzei 7B Kuplo iyady nal Oca way yew xdurtn, cap. 2. p.50. Prophetis quidem et
apostolis patrem et filiam confitentibus, et ipso Domino Patrem tantum Deum, et Do-
minum eum qui solus est Deus et Domi omnium, tradente discipulis, sequi nos
oportet.” Lib. iii, cap. 9.“ Et tamen (cap. 10.) secundum id quod verbum Dei ho-
mo. erat requiescebat Spiritus Dei super eum, —— secundum autem quod
Dens erat, non secundum gloriamjudicabit.” Vide cap, 11. ‘ Apostoli autem se-
cundam eos transgressores precepti ostendantar demiurgam Deum et Dominum et
Patrem confitentes Si non hic solus est Deus et Pater,” Lib. iv. cap. 2. “ Et
tamen (cap. 11.) ipse igitar Christus cum Patre vivoram est Deus. Itaque- Deos
omnino non dicam, nec Dominos, sed apostolum sequar, ut si pariter nominandi fue-
rint Pater et Filias, Deum Patrem appellem, et Jesam Christam Dominum nominem,
solum autem Christum potero Deum dicere, sicut idem apostolus, ex quibus est
Christus qui est Deus super omnia henedictus in omne wvum.” Tertal. ady. Prax.
eap. 51, ‘* Est ergo Deus Pater omnium institator et creator, solus originem nesciens
unus Deus.” Novyatian, cap. 31, “ Et tamen ex Patre processit substantia
illadivina cujus nomen est yerbum, per quod facta sunt omnia Deus utique pro-
dens ex Deo, Pp efliciens, sed non eripiens illad Patri quod unas
est Deus.” Ibid.
t Cont. Apion, lib, ii, p, 1069. A.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VIII.
[9] Ver. 11. Ai dv Xgotic ariOavev, For whom Christ
died.| From this, and the like pliee, Rom. xiv. 15. it is
strongly argued, that Christ intentionally died for those that.
may for ever perish: for here the apostle dissuades the
Corinthians from scandalizing their weak brethren, by an
argument, taken from the irreparable mischiefs they do
them, the’eternal ruin they may bring upon them, by this
scandal: whereas, if it be as some assert, that all things,
even the sins of the elect, shall work together for their good,
and that they can never perish; if the apostle knew and
taught this doctrine to them, why doth he go about to
fright them from this scandal, by telling them it might have
that effect, which he before had told them was impossible ?
If you interpret his words thus, So shall he perish for whom
in charity you ought to judge Christ died; it is certain from
this doctrine, that they must be assured this judgment of
charity must be false, or that their brother could not perish.
In the first case, they could not be obliged to act by it;
and, in the second, they could not rationally be moved by
it, to abstain from giving scandal on that impossible sup-
position. If you interpret him thus, So shalt thou do that
which in its nature tends to make thy brother perish, and
might have that effect, had not God determined to preserve
all for whom Christ died from perishing ; since this deter-
mination renders it sure to me, who know it, that they can-
not actually perish, it must assure me there can be no
cause of abstaining from this scandal, lest they should
perish by it. Moreover, by thus offending; saith the apostle;
ye sin against Christ, viz. by sinning against them whom
he hath purchased with his blood, and destroying them for
whose salvation he hath suffered. Deny now-this intent of
Christ’s death, and shew, if you can, in what Christ hath
demonstrated his great love to them that perish; how they
can ever sin against redeeming love; or, how by thus offend-
ing them, who neither do nor can belong to him as mem-
bers of his body mystical, we are injurious to Christ.
[1°] Ver. 13. Ov yu payw kpéa, I will eat no flesh.| It being.
customary for the heathens to consecrate all the flesh they,
used to eat to some demon* or idol, and the weak Jews
being so nice in matters of that nature, this necessity
might sometimes lie upon the Christians to abstain from all
flesh, to avoid the offence of the weak brother; and the
apostle here engageth rather to submit to it, than to be an
occasion of his ruin. (See Theodor. H. Eccl. lib. iii. cap.
15. and the note on Rom. xiv. 2.)
Note also, That there is nothing in this chapter, which
intimates that the apostle discourseth of a conscience
doubting about things indifferent; but rather that he all
along discourseth of an erroneous conscience, which from
a false persuasion falleth into sin: for, saith he, some with
conscience of the idol, to this hour, eat it as a thing offered
to the idol, (ver.7.) Now soto do, is to act plainly, not
from a doubting conscience about a thing indifferent, but
from an erroneous conscience about a thing unlawful: and
yet this is the man whose conscience, being weak, is defiled.
And in this sense are the words dofevijc, doGeveta, dobeveiv,
to be weak, and weakness, commonly used in the Septuagint,
answering to the Hebrew 5w> which signifies to fall and
stumble. (See note on Rom. yv. 6.)
To scandalize, or offend, this weak Sroseeey) Is not
* See Dr. Spenco, de Rit, Hebr. p..500, 501.
CHAP, VI1I.]
only to do a thing ungrateful to him; or to cause him to
sin by acting with a doubting conscience; but to divert
him from the faith, or cause him to dislike it, because he
sees that Christians so freely do communicate with idols; |-
or to encourage him to join idolatry with the profession of
it, That this is the constant sense of the word oxavéaXi-
ZeoOai, see note on Rom. xiv. 13.21. |
» Hence evident it is, that what dissenters say from hence
against our ceremonies, that they offend or grieve them,
that they cannot comply with them by reason of those
doubts which they lie under, touching the lawfulness of the
use of them, ig impertinent to the apostle’s argument; if
they would have the apostle here to patronize them, they
must confess that they are acted herein by a false judgment
and erroneous conscience, as the weak person mentioned
by him was. Pua?
Nevertheless, this seemeth to press hard on them, who
believe the schism of such weak persons will finally tend
to their ruin, and render them exiles from the flock of
Christ, and yet; in things indifferent, will in this dreadful
sense cause their weak brother to offend, or to be scandalized ;
since this they do for that, which commends them not to-
God; which doing, they are not the better, or omitting, they
are not the worse, (ver. 8.) For if schism or idolatry be
equally damning sins, and equally cause my brother to
offend, and him to perish, for whom Christ died, we are
equally to take heed in both cases, lest tovcta nuoy, our
power to do the thing indifferent become a stumbling-block
to the weak; or the erroneous, in their judgment of these
things. For let men imagine what other difference they
please in the case, whilst the sad issue or event is in gene-
ral the same, to wit, the perishing of my brother, and my
power to have abstained from that which, through his erro-
neous conscience, gave occasion to it, is the same, I fear
the guilt will be the same.
To this purpose tend those words of Origen:* If we did
more diligently attend to these things, we should avoid sin-
ning against our brethren, and wounding their weak con-
sciences ; “Iva po) cig Xpuordv auapravepev, that we may not
sin against Christ. Uodaxic doddbuevov ov pévov TH tyue-
réog yudaet, GAXG Kal dAXore Tiot THY Tag’ Hpac ddeAPov, di od¢
5 Xpuoric dwiBaver, eg otc sig Xprordov apapravovteg ricopev
Sicac, evducoupévne rig TOV OC nuac drodAvpevuw Puxiic & nov.
Our brethren that are among us, for whom Christ died, often
perishing, not only by our knowledge, but by many other
ways and things; in which things we, sinning against Christ,
shall suffer punishment, the soul of them, that perish by us,
being required of, and avenged upon, us.
CHAP. IX.
1.4 Am I not (who thus abstain from what is offensive
to the weak) an apostle (as well as others)? am I not free
(to do what they may)? [*] have I not seen Jesus Christ
our Lord (as well as they)? and are not you my work in
the Lord? (and so, if others have a power to live upon
your temporal things, have not I rather? ver. 11, 12.)
2. If Ibe not (so visibly and demonstratively ) an apostle
to others, yet doubtless lam (so) to you: for the [*] seal
(and testimony) of my apostleship are ye in the Lord;
* Ed. Huet. tosp. 228. A. B.
THE FIRST EPISTLE TO THE CORINTHIANS. 37
(as being converted by me, exercising the signs of an apostle
among you in all patience ; in‘signs and wonders, and in
mighty deeds, 2 Cor. xii. 12.)
_8. My answer (or apology) to them that do examine
me (why I and my companions use not the same freedom
as other apostles and evangelists ) is this,
4. Have we not power to eat and:to drink (without
using so much abstinence ; or at the charge of the church,
as well as they)? : ’
5. Have we not power [*] to lead (or carry) about a
sister, a wife, as well as other apostles, and as the brethren
of the Lord, and Cephas? i
6. Or I only and Barnabas, have we not power to for-
bear working (and to receive maintenance of the church
as others do)? .
7. [°] Who goeth a warfare at any time at his own
charge ? who planteth a vineyard, and eateth not of the
fruit thereof? or who feedeth a flock, and eateth not of
the milk of the flock? (And shall we, soldiers of Jesus
Christ, 2 Tim. ii. 2. the planters of his spiritual vineyard, .
the pastors of his flock, Acts xx. 28. be debarred of. this
privilege 2.) :
8. Say I these things [°] as a man (only, from principles
of natural reason and equity)? or saith not the law the
same also?
9. For it is written in the law of Moses, Thou shalt not
muzzle the mouth of the ox that treadeth out the corn.
Doth God (say this only to shew he) take (-th) care for
oxen ?
10. Or saith he it altogether for our sakes? [7] For our
sakes, no doubt, this is written: that (in this spiritual hus-
bandry, 1 Cor. iii. 9.) he that ploughs should plough in
hope (reaping some advantage by it) ; and (that) he that
thresheth in (that) hope should be partaker of his hope.
11. If (then) we have sown unto you spiritual things,
is it a great thing if we shall reap (some of) your carnal
things ? (Rom. xv. 27.) WioLiteae
12. If others be partakers of this [*] power over you
are not we rather (so, who laid the foundation of a Christ-
tan church among you, 1 Cor. iii.10. and have begotten «
you through the gospel? 1 Cor. iv. 15.) Nevertheless we
have not used this power (among you ; 2 Cor. xi. 7—9.)
but (choose rather to) suffer (the want of) all things, lest
we should hinder the (advancement of the.) gospel of Christ.
13. (And not to insist only on mystical interpretations.
of the law:) Do not you know that they who minister
about holy things (excoriating, washing, and preparing a
sacrifice for the altar, as do the Levites, ) live of the (holy)
things of the temple? and (that) they which wait at the
altar are (according to the institution of the law) partakers.
with the altar? (for that consumes not always the whole
sacrifice, but leaves some portion to be eaten by the priests.)
14. Even so hath the Lord (Jesus, in the gospel, Matt. x.
20. Luke x. 7.) ordained, that they who preach the gos-
pel should live of the gospel.
15. But (yet) Ihave used none of these things: neither
have I written these things, that if should be so done unto
me: for it were better for me to die (for want of food),
than that any man should make my glorying (in thus ad-
vancing the gospel) void.
16. (I say, my glorying ;) For though I preach the gos-
pel; I have nothing to glory of (upon that account): for
38
necessity is laid upon me (by the command and special
call of our Lord Jesus Christ, so to do); yea, woe is to
me, if I preach not the gospel! (because then I shall be
guilty of disobedience to the heavenly vision, Acts xxvi. 9.)
17. [°] For if I do this thing willingly (if I choose to
take nothing for preaching the gospel, when I am under no
obligation so to do), 1 have a (special) reward (and may
glory init): but if against my will (I preach the gospel,
yet am I under a necessity of doing this ; and therefore
cannot glory in it, or expect any special reward above others
for it, since) a dispensation of the gospel is committed to
me (and so in that I only can discharge my trust ).
18. [°] What is my reward then (or, what is matter of
special reward and glory to me)? Verily (this ), that, when
I preach the gospel, I may make the gospel of Christ with-
out charge, that I abuse not (or use not, see 1 Cor. vii. 31.)
my power (which is given me) in the gospel: (and this
matter of rejoicing I have: )
19. For though I be free from all men (as being a ser-
vant to none), yet have I made myself (as a) servant to
all, that I might gain the more.
20. And to the (unconverted) Jews I became as a Jew,
( circumcising Timothy for their sakes, Acts xvi. 3.) that
I might gain the Jews ; to them that (in their opinion ) are
(yet) under the ( obligation of the) law, as under the law,
(purifying myself in the temple, because they were zealous
of the law, Acts xx. 21. 26.) that I ae gain them that
are under the law;
21. To them that are without law, c the unbelieving gen-
tiles, I became) as without law (discoursing to them from
those natural principles which they owned, Acts xvii. ra-
ther than from the law and the prophets), being not without
law to God, but under the law to Christ (or obedient to
the law of Christ, and taking care notwithstanding that I
did nothing contrary to the moral law of God, and to the
rules of Christianity), that I might gain them that are
‘without law.
22. ["] To the weak (converts among the gentiles) I be-
came as weak (by condescending to abstain from what
might hurt their consciences), that I might gain the weak:
I am made all things to all men (by my compliance with
them in all lawful matters), that I might by all means save
some.
23. And this I do for the gospel’s sake, that I might be
partaker of (the promise and rewards of ) it with you.
24. (Which neither you nor I shall obtain by the bare
profession or knowledge of it without charity, and a life
suitable to the precepts of it: for) know ye not (among
whom the Isthmian games are acted) that they who run in
a race run all, but one (of them only) receiveth the prize?
So (therefore) run (yor Christian race), that ye may
obtain (the reward of it). ;
25. And (then you will be moved to abstain, as I do,
from what may cause your weak brother to fall and perish ;
for) every man that striveth for the mastery (or is a
wrestler in these games) is temperate in all things (7. e.
observeth a strict abstinence). Now they (who thus ab-
stain, that they may prevail in wrestling,) do it (only)
to obtain a corruptible crown (of bays or olives) ; but we
(Christians, by using this temperance, shall obtain) an in-
corruptible (crown ).
26. I therefore so run (this race), not as uncertainly
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Ix.
(or not regarding whether I am within the lines, or come
Jirst to the goal or not); so fight Ij not as one that beateth
the air, (i. e. not vainly, as you seem to do: for what ad-
vantage have you by going to the idols’ temples, or eating
things offered to idols, to the destruction of your brother?)
27. But I keep under my body, and bring it into sub-
jection (by denying myself these liberties in things indif-
ferent ), [*] lest that by any means, when I have preached
to others, I myself should be a castaway; (as being not
partaker of the blessings of the gospel, ver. 23.)
ANNOTATIONS ON CHAP. IX.
[(*] Ver. 1. O'YK siut amdorodog; Am not I an apostle?)
The apostle here, from his own example, in abstaining
from the power which the Lord had given him, to receive
the necessaries and conveniences of life from them to
whom he preached the gospel, shews how much it con-
cerned them, in a matter unnecessary, to abstain from the
exercise rije tEovotac, of their rightful power granted by
Christ; to avoid the scandal of the weak, and to promote
men’s spiritual welfare. (So Esthius.) This condescension
indeed was not in the exercise of his apostolical authority ;
but it was in that which he might have challenged as av
apostle of Christ. (1 Thess. ii. 6.) Hence he speaks thus,
Am not I an apostle? and, therefore, have I not Zovctav,
power to eat and drink?’ Yea, it was in that he might have
challenged by the nature of his office, (ver. 7:) by the
prescriptions of the law, (ver. 8.) and by the ordinance of
Christ, (ver. 14.) And this abstinence he used not/only in
Achaia, but in Thessalonica, (1 Thess. ii. 9. 2 Thess. iii.
8.) that he might be an example for their imitation, (ver. 9.)
It was not therefore any private or personal right which
he here waved, but a right of office belonging to. all who
did officiate in things sacred. (See note on 2 Cor. ix. 2.)
[*] Odxt Xprordy ESpaxa; Have I not seen Christ?) The
apostles being chosen to be witnesses of the resurrection,
it was requisite that St. Paul, being called to that office,
should also see him risen. Hence Ananias speaks to him,
The God of our fathers hath chosen thee, that thou shouldest
see the Just One, and shouldest hear the words of his mouth:
for thou shalt be his witness to all men of what thow hast
seen and heard. (Acts xxii. 14, 15. xxvi. 26.) Accord+
ingly we find, that Christ was seen of him, (1 Cor. xv, 8.)
yea, often appeared to him after his resurrection, (Acts
xyiii. 9. xxii. 18.) and that he was taught the gospel by _
the immediate revelation of Jesus Christ. (Gal. i. 12.) The
Syriac, Arabic, and some MSS. read thus, Am I not free?
Am I not an aposile? Have I not seen Jesus Christ our
Lord?
[°] Ver. 2. The seal of my apostleship are ye in the Lord.]
This text seems very much abused by our sectaries, when
from these words they argue, That seeing they have been
instrumental to work some reformation in others by their
preaching or discourses, therefore they have a legal, yea,
Divine call to exercise their ministry, and to administer the
holy sacraments; which argument will plead as much for
masters or mistresses of large families, who have success-
fully employed themselves in a religious education of their
children and servants; and for schoolmasters, who have
instilled good principles of virtue and religion into their
scholars; and for every good man and woman, who spend
themselves in examples of exhortations, and encourage-
CHAP. Ix. ]
ment to others, to lead a virtuous and religious life, and
therefore prevail more than others, because they know they
do it not from prospect of advantage, or in pursuance of
their calling, but out of pure affection to their souls.
Moreover I inquire, what it is they would prove from these
words? Is it that they are of the number of Christ’s apo-
stles? If not, why do they use this text? Is it that they
have converted men from heathenism to Christianity, by
signs and miracles, and powers of the Holy Ghost? or that
the signs of an apostle have been wrought among their
auditors, by signs; wonders, and powerful operations, as
this apostle doth, 2 Cor. xii. 12.? Or that they have given
their hearers such a proof of Christ speaking in them, as
St. Paul did, xiii. 83,2 Or by their means their hearers
were endowed with the gifts of tongues and prophecy, as
the Corinthians were? If not, this text cannot concern
them at all, who had no such seal or sign of their apo-
stleship, as St. Paul saith he had.
[*] Ver. 5. “AdcAgiy yuvaika wepayetv, To lead about a sis-
ter, a wife.] It is the observation of Hilary, Gicumenius,
and Theophylact, That as some women attended on the
Lord when he was on earth, to minister necessaries to him
and his disciples; so some rich women, converted by them,
followed the apostles to provide diet and other necessaries
for them ; and they, who so interpret these words, trans-
late them a sister-woman. This exposition Theodoret
mentions, but seems not to approve; and indeed it seems
to have had its rise from Tertullian* when he was a
Montanist.
For Clemens of Alexandria} not only saith, that he
that marrieth, cixdvac tye rove aroatéXove, hath the apostles
for examples ; and that St. Peter carried his wife with him
till her martyrdom ; but confutes the enemies of matri-
mony from these very words, Have we not power to lead
about a sister, a wife, as well as other apostles? adding,
that oby we yauerac, GAN we adeApac, mEpuiyyov Tag yuvaixac,t
they carried their wives about, not as wives, but as sisters,
to minister to those that were mistresses of families ; that so
the doctrine of the Lord might, without any reprehension or
evil suspicion, enter into the apartments of the women. This
exposition seemeth (1.) most agreeable to the words, which
are not yuvaika adeApiyv, but adeAgnv yovatca, which cannot
be well rendered a sister-woman, there being no sister
which is not a woman. (2.) It is most agreeable to. the
context, which plainly seems to speak not of such wealthy
women, which could nourish the apostles out of their
abundance, but of such which were to be nourished with
them by others. And (3.) to the language of the Jews, who
called their wives, sisters. Thus Tobit saith to his wife,
mii Adyov Exe, a8eAGpn, Take no care, my sister’: (Tob. v. 20.)
andClemens, in the words now cited, saith, They were
carried with them not as wives, but as sisters. And, lastly,
this seems best to consult the credit and esteem of the
apostles, who could not, without evil suspicion, carry
about with them single women, or the wives of other men.
As for the women who are said to have followed Christ,
they were none of his retinue, they attended not upon his
person, but upon his doctrine, and so they ministered no
THE FIRST EPISTLE TO THE CORINTHIANS.
39
such ground of suspicion. But hence [ think it doth not
follow, as Mr. Clerc saith, that St. Paul then had a wife,
but only that he, or Barnabas, had one, or at least might
have had one, no law then forbidding it: Tertullian saying,
if not in his own sense, yet in the person of the orthodox,
Ticebat apostolis nubere, et uxores circumducere. (De
Exhort. Castit. cap. 8.)
[*] Ver. 7. Tic orparcbera, Who goeth a warfare?] The
pertinency of this instance will be more visible, if we con-
sider that, both in the Old and New Testament, the ministe-
rial function is represented as a warfare: (see note on
1 Tim. i. 18.) and the Levite, who was consecrated to the
service of the tabernacle, is said to enter into the host,
Numb. iv. 3. Auroupyciv, to officiate, saith the Septuagint ;
to serve the service, saith the Chaldee. The church of God
is also represented as his vineyard, Isa. v. 1. 5. Matt. xx.
1. xxi. 18. 33. 40. 41. Luke xiii. 6.7. and as his flock,
Isa. x]. 11. lxiii. 11. Matt. xxvi. 31. Luke xii. 32. Acts
xx. 28, 29. 1 Pet. v. 1, 2. But then St. Chrysostom*
and Theophylact observe, that he saith not, Who goeth a
warfare, and is not rich? Who plants a vineyard, and
heaps not up. gold of the fruits of it? Who feeds a flock,
and makes not a merchandise of the sheep? Teaching us,
that the spiritual pastor should be content with little, and
seek only what is necessary, not what is superfluous.
[°] Ver. 8. Kar’ avSpwrov, As a man.] This phrase in the
New Testament doth always signify to speak, act, and live,
after the manner of a mere natural man, not yet acquainted
with the mind of God, nor acting by the guidance of Divine
wisdom, or not assisted by the Holy Spirit. So, Rom. iii.
5. I speak xar’ avSpwrov, as a man by mere strength of rea-
son would be apt to argue ; 1 Cor. iii. 3. Are ye not carnal,
and walk as men, i.e. as natural and not spiritual men; (ver.
1.)1 Cor. xy. 32. If, nar’ GvSpwrov after the manner of men,
i. e. the heathen manner, I have fought with beasts at Ephe-
sus; Gal. i. 11. The gospel which was preached by me was
not kar’ ivSpwrov after man, i. e. it was not the product of
human wisdom, but received from the revelation of Jesus
Christ ; Gal. iii. 15. Brethren, I speak after the manner
of men, i. e. what is acknowledged in all civilized nations.
(See note on 1 Pet. iv. 6.)
[7] Ver. 10. A’ iya¢g yap typagn, For our sakes this was
written.| A like expression occurs in Maimonides,} who
having cited these words, Thou shalt not take the dam with
the young, saith, If God took such care for beasts and birds,
how much more for men? And R. Menachem, on the same
words, saith, The intention of the command was not to
shew mercy to birds, sed propter homines hoc dicit, but he
saith this to teach men mildness and commiseration; and
Philo,{ in the beginning of his discourse repi Sudvrwv, of
those who offer sacrifice, says, the law took not care of brutes,
but of reasonable creatures, od tov Svoptvwv adda rév Svdy-
twv, by its prescriptions that the sacrifice should be per-
fect and without blemish, having regard not to things of-
ferred, but to him that offered them, that he should be free
from vile passions, or evil dispositions : so that these words
do not import that God tékes no care for beasts, for he
saveth man and beast, (Psal. xxxvi. 6.) and giveth to the
* « Non uxores demonstrat ab
De Monag. cap. 8.
+ Strom. vii. p. 756. 741.
1 4 2. 4s nd, ‘he ”
as, sed t es.
|
re — Pv
$ Strom. iii. p. 448.
* Asinvic ors waned wagamvSin viv WIdonaroy denciobas det, rgophi-xat rH dvaynale porn,
ard xperaides Cnraiv patvoy, ody? +0 orepirréy.
+ More Nevoch, par. iii. cap. 48. p. 497. + P. 656.
40
beasts their food; (Psal. cxlvii. 9.) but only that the com-
mands he gives us, to shew mercy and kindness to our beasts,
are especially designed to teach us greater kindness to
our brother man. Thus the high-priest Eleazer saith to
Aristaas,* that all the precepts of this nature, delivered by
Moses, had Xéyov Basiv, a profound sense ; and that God
did not make them as being concerned about mice or wea-
sels, or such-like beasts, but that all these laws were made
for righteousness’ sake, and the information of our manners,
. [®] Ver. 12. E€ovatac iuav, Power over you.) So tovatac
rvevndrwr is power over unclean spirits, Matt. x.1. tovstac
méonc capxdc, power over all flesh, John xvii. 23
[2] Ver. 17. El yap &dv rotro rpacow, If I do this willing-
ly.) This is the interpretation of Gicumenius, and it seems
best to suit with the scope of the apostle: the other sense,
mentioned by the ancients, and followed by most interpret-
ers, is this, If I preached the gospel as a volunteer, having
no command from Christ to do it, I might expect a peculiar
reward; but having this command from Christ, I execute
it only in obedience to the trust committed to me, and so
I cannot glory in, or expect a reward for that above others.
_ [°] Ver. 18. Note, first, from ver. 12. 15. 18. that our
power, in things indifferent and uncommanded, is not to be
used to the hinderance of the gospel of Christ, and the
scandal of the weak.
Secondly, That there is xatynua, or matter of glorying in
things done by the assistance of the grace of God, and it is
for the glory of a man to do them, (ver. 15, 16. 2 Cor. xi.
10.) 4 kabynoig jer, our rejoicing, or our glorying, is this,
even the testimony of our conscience. (2 Cor. i. 12.) And
again, Let every man approve himself to his own conscience,
and then shall he have 75 xabynua, rejoicing in himself, and
not in another. (Gal. vi. 4.) The glorying therefore, or the
xadynua, which the apostle elsewhere doth reject and ex-
clude, is only that of the merit of our works, or their suffi-
ciency to procure the justification of a sinner, (Rom. iii.
27. iv. 2.) or that which doth exclude the help or the
assistance of the grace of God in Christ. (1 Cor. i. 29.
31.) Note,
Thirdly, That there may be some actions eminently good,
which fall under no particular command; I say, particular
command : for I believe this very action of St. Paul, in
which he glories, was done according to that charity which
seeketh not her own, but the things of Jesus Christ, (Phil. ii.
5.) and that it was in the general his duty to take care not
to hinder the gospel of Christ, (ver. 12.) and to cut off occa-
sion from others to glory, to the impairing of the truth,
(2 Cor. xi. 12.) to perform that which rendered him instru-
mental to gain the more ; (ver. 19.) and therefore he saith,
(ver. 27.) All this I do for the gospel’s sake, that I may be
‘partaker of it with you, I think every good work, which
respects our duty towards God, falls under the general
command of loving God with all our heart, our mind, and
soul; and all the kindness we shew to our brother, under
the command of loving him as ourselves ; and think no ac-
tion eminently good can be done by any Christian, which is
notcomprehended under the general precept of doing what-
soever things are true, honest, just, pure, lovely, and of good
report; if there be any virtue, any praise, &c. (Phil. iv. 8.)
*Arra mete dyriv Emloxrty, xal tpbmav Eagriopiy, Simasoring ivexey ceva wavre
dvarivanrar, Arist. p. 17,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Ix.
| But yet this action, as to the substance of it, being under
no precept, but being a refusal té use the power God had
granted to him as much as others, and this refusal being
done out of respect unto God’s glory, and the good of
souls, was that of which he justly gloried, and for which,
though he did not merit any thing, yet he might reasonably
expect from God, whose glory he promoted by it, an espe-
cial recompence, according to the rule of his own nation,
To him a reward is given, who doth any thing uncom-
manded.*
[2"] Ver. 22, 23. See the reading of the text vindicated
against the surmises of Dr. Mills, as also x. 19. 24. 28. 31.
Examen Millii in hee loca. ,
[12] Ver. 27. ’Addéxmoc, Lest I myself should be a castaway.)
i.e. One disapproved of by God at the last. Excellent here
is the note of the ancient commentators, Ei 8% MavAoe rovro
d8onKev, 6 rocobrove Sldakac, rt Gv etromev typeic ; If Paul, so
great a man, one who had preached and laboured so much,
dreaded this, what cause have we to fear lest this should
befal us ?
Note also, That the Agonistical phrases, mentioned in
these four last verses, are fully and excellently explained
by the reverend Dr. Hammond, who informs us,
First, That the Isthmian games} were celebrated among
the Corinthians, and therefore the apostle speaks thus to
them, Know ye not?
Secondly, That, of the five games there used, the apostle
alludes only to two or three, running, ver. 24. 26. wrestling,
ver. 25. cuffing, ver. 26, 27.
Thirdly, That he, who won the race by running, was to
observe the laws of racing, keeping within the white line,
which marked out the path or compass in which they were
to run, and was also to outrun the rest, and come first to
the goal, otherwise he ran uncertainly, (ver. 24. 26.) and
was addxysoc, one to whom the prize would not be judged
by the BoaBevra, or judges of the games.
Fourthly, That the athlete, combatants, or wrestlers, ob-
served a set diet, { both for the quantity and quality of their
‘meat, and carefully abstained from all things that might
render them less able for the combat; whence they are here
said to be the temperate in all things, (ver. 25.)
Fifthly, That he who cuffed used to prepare himself for
the exercise by a oxionayla,§ or thrusting out his arms into
the air. And this is styled, so fighting as to beat the air;
(ver. 26.) but, when he came to the combat, then his fist
strove to hit the face and eyes of his adversaries; and this
is, ver. 27. irwmidZev, to strike under the eye, or give his ad-
versary a blue eye, and, applied to the body, is so to keep
it under, by beating it black and blue, as these combatants
did one another. ~ hd»
Sixthly, That the rewards of all these exercises were only
a crown made of leaves of some plant, or boughs of some
* Maimon. More Nevoch, lib. iii. cap. 17. p. 381.
+ “ In isthmo ludi quing les isthmiachi.” Solin. cap. 13. ‘In eo est oppi-
dum Cenchree ludis quos isthmicos vocant celebre.” Mela, lib. ii. cap. 3. liv. 75.
t Mian col dAvumia uaticat — dei o” sbraxrtiv, dvaynorgopeiv, dwixerSas weuparan,
yuavaterSas agic dvdynny, ty den reraypatyn, ty naipeart, bv fires, poi Luxpev wiver, pi
olvey, die Eruyey’ dmrsic, doe larpe wagadsdaxivar ceauriv ro anordrn slea ele roy ayaa
maptexecSa. pict. cap. 35.
§ "Aépa Edaigov, % xab Ecmsoedxouy, Enstath. Toile aiv dod viv aruypdron viv road=
any mugoralay sleicSas Soxotc. Idem in hae verba dig sirvt. Il. y. p. 1215. ed.
Rom.
CHAP. x. |
tree, the olive,* bays, or laurel, which therefore the apostle
here calls a corruptible crown, (ver. 25.)
CHAP. X.
Ee Moreover, brethren (fo make you the more dili-
gent in running this Christian race, and to avoid these sins
which will cause you to fail of the prize you run for, I shall
lay before you the case of the Israelites, your forerunners,
shewing what privileges and what advantages they had, and
ue eign 7a most of them so unhappily miscarried: for, to
ileges ), I would not that ye should be
ete 5 eh t all our fathers (the church of Israel)
[‘] were under ( the protection of ) the cloud, and all passed
through the sea;
2. And (so) were all baptized into (the covenant made
with God, and the doctrine taught by) Moses in the cloud
and in the sea;
8. And did all eat [*] the same spiritual meat; (that
manna which was a type of Christ, the true bread which
came down from heaven, John vi.)
4. And did all drink the same spiritual drink: for they
drank of that spiritual Rock that followed them: and that
Rock [*] was Christ: (as typifying him, and the spiritual
waters to be received from him, John iii. 37. 39.)
5. But (notwithstanding. these privileges and favours
common to them with us), with many of them God was not
well pleased: for they were overthrown (by him) in the
wilderness. (Heb. iii. 17.)
6. Now these things were (written for ) [*] our examples
(who succeed them in like privileges and favours ), to the in-
tent we should not lust after evil things, as they also lusted
(after flesh, when they had manna, food sufficient for them,
Numb. xi. 4.)
7. Neither be ye idolaters (by eating things offered to
idols, and partaking of the table of devils), as were some of
them; as it is written, [>] The people sat down to eat and
drink (of the sacrifices offered to the golden calf), and [°]
rose up to play.
8. Neither let us commit [7] fornication, as some of them
committed (fornication, at the sacrifices of Baal-Peor,
Numb. xxv. 16—18.) and (upon that account, there) fell in
one day [®] three-and-twenty thousand (of them ).
9. Neither let us tempt [9] Christ (our Lord), as some of
them also tempted (him), and were destroyed of serpents.
(Numb. xxi. 5, 6.)
10. Neither murmur ye, as some of them also murmured,
(Numb. xiv. 2.) and were destroyed [*°] of the destroyer,
(ver. 37.)
11. Now all these things happened to them for examples
(to posterity): and they are written for our admonition,
[7] upon whom the ends of the world (the last of ages) are
come (i. e. the Christian age ).
12. Wherefore let him that thinketh he standeth (and is
in high favour with God, as they once were, and still think
m9, are, ) take heed lest he fall.
13. (And whereas the great inducement to symbolize with
Jew or gentile in their rites is this, that you may avoid
persecution, you have no cause to doubt of Christ’s pro-
* Tog ASnhrass GE aitiic Words vinicacs oripavos.
p- 270.
VOL. VI,
Porphyr, de antro Nymph.
THE FIRST EPISTLE TO THE CORINTHIANS.
41.
tection under them, for he hath so preserved you hitherto,
that) there hath no temptation taken you but such as is
common to man (avOpemwoc, supportable by the strength
‘and resolution of a man): but (moreover) God is faithful,
[?] who will not suffer you to be tempted (at any time)
above that you are able, but will with the temptation also
make a way (so Jair ') to escape (it), that you may be able
to bear it.
14. Wherefore, my dearly beloved, flee from (the) idol-
atry (committed by the participation of things offered to
idols in the idol-temple Pe
15. I speak as to wise men (in what I am now offering,
to shew the idolatry of this practice); judge ye (the rea-
sonableness of ) what I say.
16.[*]The cup of blessing which we bless (or receive with
thanksgiving to God for it), is it not the ['*] communion of
the blood of Christ (or that rite by which we Christians
do profess to hold communion with, and own him as, our
Lord and Saviour, who shed his blood for us)? 'The bread
which we break, is it not (also) the communion of the
body of Christ (7. e. do we not by eating at his table, de-
clare our fellowship with, and own him as, our Lord, whose
body was thus broken for us)?
17. [°] For we being many are one bread, and one body
(or, because the bread is one, one loaf being broken for us
all, we who partake of it, being many, are one body, owning
ourselves thereby all members of that body of which Christ
Jesus is the head): for we are all partakers of that one
bread (and thus you see that, by partaking of this Christian
sacrifice, we own ourselves to have communion with the Lord
Jesus, and with the whole society of Christians ).
18. Behold Israel after the flesh, (and see if it be not so
there also: for) are not they who eat of the sacrifices (the
peace-offerings, for of these only did the people eat, ) [2°] par-
takers of the altar (and so hold communion with him whose
altar it is ? ix. 13.)
19. What say I then (i. e. what need I then to say)? that
the idolis any thing, or, that which is offeréd in sacrifice
to idols is any thing (which can of its own nature pollute) ?
20. But (this) I say, that the things which the gentiles
sacrifice, they sacrifice ["7] to devils, and not to God: and
I would not that ye should have fellowship with devils (or
do service to them in the idol-temples; for)
21. You cannot drink the cup of the Lord (and thereby
declare your fellowship with him, and that you own him as
your Lord, in opposition to all others ), and (yet drink ) the
cup of devils (and so make the like acknowledgment con-
cerning them): ye cannot be partakers of the Lord’s table,
[**] and the table of devils.
22. Do we provoke the Lord to jealousy ( i bringing
devils into competition with him)? are we stronger than he?
(so that we need not fear the punishments he may inflict on
them who give his honour to another.
23. And whereas you plead thus for yourselves,) All
things are lawful for me (i. e. all meats may lawfully be
eaten; be it so;) but (yet) all (lawful) things are not ex-
pedient (to be done); all things are lawful for me, but all
things edify not, (as charity doth, viii. 1.
24. For the rule of charity is this: ) Let no man seek his
own (only), but every man another’s wealth, (preferring
the public to his private good, and the good of souls to that
of his own body.
G
42
25. Concerning then the eating of things offered to idols
in the general, and without relation to the idol-temple, in
which to eat them is idolatry, I thus determine: ) What-
soever is sold in the shambles, that eat (ye), asking no
question for conscience’ sake (as if you thought it matter
of conscience, whether you might eat it, if offered to idols,
or not). ~
26. For the earth is the Lord’s, and the fulness thereof,
(and therefore you may eat of any creature the earth pro-
videth for your food, without scruple of conscience, when
others are not scandalized at it.
27. And again I say,) If any of them that believe not
bid (or invite) you to a feast, and you be disposed to go;
[°°] whatsoever is set before you, eat, asking no question
for conscience’ sake,
28. But if any man say unto you, This is offered in sa-
crifice to idols (thinking that, by thus partaking in such
meat, you must own the idol, or concur in the worship of it),
eat not for his sake that shewed it, and for conscience’
sake: for the earth is the Lord’s, and the fulness thereof
(who therefore can replenish thee out of other meats pro-
vided for thy food):
29. Conscience, I say, (meaning ) not thy own, but (that )
of the others (who shewed thee this was offered to idols ): for
why is my liberty (so used by me, as that I be) judged of
(and condemned by ) another man’s conscience ?
30. For if I by grace be a partaker (of God's good crea-
tures ), [°°] why (do I use them so as that) T am evil spoken
of (by others ) for that for which I give thanks (because of
benefits received by it)?
31. Whether therefore ye eat, or drink, or whatsoever ye
do, [*'] do all to the glory of Ged.
32. Give [**] no offence, neither to the (weak) Jews, nor
to the (unbelieving ) gentiles, nor to the (weak members of
the) church of God:
33. (But walk) even as I (do, who) please all men in
all (lawful) things, not seeking my own profit, but the
profit of many, that they may be saved.
ANNOTATIONS ON CHAP. X.
[*] Ver. 1. “YIIO* rijv vepéAnv joav, Were under the cloud.]
To understand the allusion here, note, that to be under the
cloud, is to be under the protection or covert of the cloud.
For the cloud of glory (saith the tradition of the Jews*) sig-
nified the care and providence of God, and his presence with
them day and night ; and that accordingly it compassed
their camp, as a wall doth a city. And therefore of the
- feast of tabernacles, which in the Hebrew is chagigah suc-
coth, the feast of coverings, the Jews} say, it was espe-
cially appointed to admonish them, of the Divine protection
exhibited to them by the cloud. And the Chaldee para-
phrase saith, this feast was instituted, that their posterity
might know, that I made the children of Israel to dwell un-
der the shadow of the cloud: and therefore Philo} styles
it oxeraorhpiov, a covering. And so the Psalmist represents
it, when he says, He spread out the cloud for a covering to
them, and a fire to enlighten them by night. (Psal. cv. 39.)
And the prophet, when he says, The Lord will create upon
" © Buxt. de Area foed. cap. 14. p. 126, 127.
t Buxt. Synag. Jud. cap. 21. p. 447. + Quis Rer, div. Her. p. 397.
A PARAPHRASE WITH ANNOTATIONS ON
[cHaP. x.
every dwelling-place of Mount Zion, and upon her assem-
blies, a cloud and smoke by day, and the shining of flaming
Sire by night; for upon all their glory shall be a covering.
(Isa. iv. 5, 6.) Mdvrara repucbcdy abrig oxidoe i) vepéAn, The
cloud shall overshadow all her circuits, saith the Septuagint.
He was to them as a covering by day, and a light of stars in
the night-season, saith the book of Wisdom, (x. 17.) By
these things Mr. Clerc may see we have good warrant
for saying, The cloud was a covering to them, and that they
were under the cloud, because it was over them; not only
because it went before them, which indeed is a greater im-
propriety than that which he charges upon others, that being
indeed none at all: for what hinders the same cloud from
being at one time contracted into the figure of a pillar, and
at another expanded as a covering? For do we not read
that the cloud covered the mount? (Exod. xxiv. 15.) that it
covered the seat of the congregation? (Exod. xl. 34.) that
it covered the tabernacle? (Numb. ix. 15, 16.) The learned
Bishop of Ely notes, that there were three several uses of
the cloud: (1.) To guide them in their journeys; and this it
did, as a pillar going before them. (2.) To preserve them
Srom the heat of the sun in the wilderness ; and then it was
spread out as a covering, (Psal. cv. 39.) and was a cloud
shadowing the camp. (Wisd. xix. 7.) (3.) To defend them
Srom their enemies, that they might not assault them ; and so
it stood betwixt the whole host of Israel and the Egyptians,
and was a cloud of darkness to the latter, so that they came
not near the Israelites: (Exod. xiv. 20.) it therefore must
be large enough to darken their whole camp.
Secondly, That they all passed through the sea so as to
come to the opposite shore, saith Josephus ;* they went
through it, saith St. Paul, elsewhere; through the middle
of it, say the Septuagint.{ I confess some rabbins and
commentators say, they only fetched a compass like toa
half-circle in the sea, and came out again on the same side;
because, before they entered into the sea, they were in the
edge of the wilderness Etham; (Numb. xxxiii. 6.) and
after they had passed the sea, they go three days’ journey
_in the wilderness of Etham. (Exod. xv. 22.) But to this it
is answered, that the wilderness, on each part of that arm
of the sea, was called the wilderness of Etham, and be-
yond the Red Sea was the same with Shur, (Exod. xv. 22.)
for the Hebrew word Xp which we render edge, is by the
Septuagint forty times rendered pépoc, a part. And here,
say they, they came to Buthan, 6 tor: uéooe rig éotpov, which
is some part of the wilderness; (Numb. xxxiii. 6.) intimat-
ing, that beyond the sea there was another part of the same -
wilderness. And, thirdly, as it follows,
Ver. 2. They were baptized unto Moses in the cloud.] i. e.
Into the doctrine taught by Moses: for the cloud was not
only for direction, but for a covering over them; according
to the words of the Psalmist, He spread out the cloud for
a covering. (Psal. cxxxv. 29.)
And in the sea.| For they were covered with the sea on
both sides: (Exod. xiv. 22.) so that both the cloud and _
the sea had some resemblance to our being covered with
water in baptism; their going into the sea resembled the
ancient rite of going into the water, and their coming out of
*"EoSacay ele viv avrinspay yy. Antiq. lib. ii. cap. 7.
t AiéBnoay viv EpuSeav Sdaaccay. Heb. xi. 29.
t AshBuncay patooy rig Sardoons tle viv Zenaore Josh. iv. 23, MapiaSncay, Neheix, 11.
CHAP. x.]
it their rising up out of the water. And this the Jews* do
so far own, that they say they were baptized in the desert,
and admitted into covenant with God before the law was
Note, fourthly, That the cloud had a bright shining side,
as well as a dark side: so that their baptism in the sea,
answered to that of water; and their baptism in the cloud,
to baptism by fire, or by. the Holy Ghost; which, say the
Jews,} was indie by the Schechinah, or the cloud
of glory.
[2] Ver..8. Td adrd Bosna, + rd.avrd xéua, The. same meat
and the same dyink.) For though some manuscripts omit
rd avrd, the same, in both these verses, yet is that word to
be retained in both places: for so read Irenzeus{ and all
the Greek expositors. (See Examen Millii in locum.) And
whereas Esthius interprets the words thus, They eat the
same among themselves, not the same with us ; this exposition
is contrary, not only to what St. Austin§ and all the Greek
fathers teach, but also to the scope of the apostle, which
is to shew, that they had the like spiritual advantages and
privileges with us, which yet he doth not do, unless their
spiritual meat and drink signified or typified to them Christ,
as ours doth tous. Thatall of them were not believers in
Christ by faith, but some of them were unbelievers, is no
objection against this sense: for so it is with Christians
now; the wicked not partaking of the benefit of Christ by
faith, as the fathers speak, though they receive the sacra-
ment of his body and blood with their mouths.
Note also, That St. Paul represents manna as spiritual
food; and the rock as being spiritual, and affording them
spiritual drink, agreeably to the descants of the Jews: for
manna (saith Philo ||) is the food of the soul ; it signifies the
law of God, and the Divine Logos, whence all permanent
instruction and knowledge flow. And this is the heavenly
food, of which Moses, in the person of God, speaketh, saying,
Behold, Irain down for you bread from heaven. The food of
the soul (saith the same Philo) is heavenly, not earthly, as
the holy Scripture testifieth, saying, Irain down for you bread
from heaven. He calls the manna put into the ark,{| ric ov-
paviov Kai Setac tpopiig Td pvnuciov, the memorial of the Divine
and heavenly food, and saith, that manna** is the Divine
Logos, the celestial and incorruptible nourishment of a soul
desirous of knowledge. The Jews also declare, that mannat+
was a type of the eternal happiness of man; that it had its rise
from heaven, and thence descended on the earth, by opening
the gates of heaven ; that it is the Divine light incorporated,
the splendour of the glory of the majesty of God ; the bread
on which angels feed, and by which the sons of the world to
come are to subsist. And with these representations of it
agree the words of the apostle, saying, the Jews by eating
* Maim. ex Sisra in Seder Kodash. ed. Pocock. p. 27.
t Vide Masinm in Josh. ix. $ Lib. iv. cap. 45.
§ “ Aliud illi, alind nos, sed specie visibili, quod tamen hoc idem significaret
virtute spirituali sacramenta illa fuerunt, in signis diversa sunt, sed in re
qu significatur paria sunt.” Aug. Tr. 26. in Joh. to. ix. p. 228. B. C.
9 Zwrhevwme nal 3b aeipey iol ony Luyiy elpov waSdvres prise Oto nal Adyoy
Stiov, ag’ ob wicas masdetas nal cuplas Havew ativan, 1 ¥ toriv i ebghoves meoph panvueras
38 by rats iegatc cuyygapais, by Cb peaked wou alrlou Akyovrog, iBov, Bya Lov ipaty derous Ex ro
paved. LL de Profagis, p. 367. B. “Ors 32 ob yhivo: ann’ obpanes al Luxiic reopal, poag-
rupees 2 arrestvon & lepic Abyor, Wed kyd Uw, &c. Alleg. lib. i. p. 69. B.
{ De Congr. quer. erud. gratia. p. 544. A.
“* TO pedvia viv Selon reyoy, tiv obgdnon giroSedpunvos Luyiis Z4Oaprov xpopiv. Quis rer.
Divin. Her. p. 384. D.
tt Buxt. Hist. Mauna. p. 336. 339, 352.
THE FIRST EPISTLE TO THE CORINTHIANS.
43
of it did eat rd aird Bpwpa rvevpatndy, the same spiritual
food with us... But here Mr. Clerc saith, The; word, rvev-
paride, spiritual, is here opposed to pvoixdc, natural, not to
“ swyartixoc, corporeal; for manna was corporeal food; which
could not be spiritual in any other respeet, than as it was pre-
pared, not. by sensible causes, but by spirits; yiz. angels,
‘whose bread. therefore it is said to be, Psal. ‘Ixxviii. 2.
Tanswer, Here is nothing true, or at least nothing certain :
for (1.) the Chaldee paraphrast, saith, it is called the bread
of angels in the Psalmist, because it came from heaven, the
habitation of the angels ; as the Psalmist himself interprets
it, saying, He opened the gates of heaven, he rained upon
them manna. for to eat, and gave them bread from heaven ;
bread of the Mighty did man.eat.. (2.) Why.did he say, It
could not be called spiritual food in any. other. sense, than as
it was prepared by spirits? It is, because it was corporeal
food, And might it not be also the food of the soul? Are
not bread and wine corporeal food? And yet may they
not be also spiritual food? Yea, doth not the apostle’s ar-
gument plainly require that the manna should be spiritual ?
For how else did they eat the same spiritual food with us?
And, (3.) how absurd is it to say, it is. called spiritual food,
because prepared by spirits? Can he give one instance of
any corporeal things called spiritual upon that account?
Was it not spiritual meat, as the water issuing. from the
rock was spiritual drink, and was that so, because pre-
pared by spirits ?
[°] Ver.4. And that Rock was Christ.] i.e. It typified
Christ: for as the rock, being smitten, gave forth waters, so
our Lord, being smitten, water came forth out of his side ;
and the Holy Ghost, signified by this effusion of waters from
the rock, was poured forth as a river. By the solid rock
(saith Philo*) Moses understands the wisdom. of .God,
which is the nurse and the instructor of all. that desire the
incorruptible life. He, by a synonymous word calls the
rock manna; that is, the most ancient of beings, the Divine
Logos. And again, The rock, cleft in the top, is the wisdom
of which he makes the souls that love him to. drink ; and being
thus made to drink, they are also filled with the universal
manna, for manna is called ri, which is the progeny of all
things. Now the most general cause of all things is God, and
the second the Word of God.. By. these things .Mr..Clerc
may be convinced, that the Jews might understand these
types by tradition; and, seeing them thus accomplished,
might be induced to believe. And as for Christians, the
apostle here shews the influence they ought to have on them,
viz. to preserve them from, the like offences, lest they become
subject to the like judgments to which the Jews were obnox-
ious, (ver. 5,6.) But Mr. Clerc denies that the words bear
this sense, the Rock signified Christ, or represented him ;
and saith, the import of these words, that Rock was Christ,
is only this, That which may be said of that rock in a carnal
sense, may in a spiritual be affirmed of Christ : which is to
expound the apostle as speaking thus, They all drank the
same spiritual drink, for they drank of the Rock that followed
* Tibrgay viv orbjpay nad Adidnomrov Erpalvoy coplay Oot, riv rpbpov nat r1Invexdpeov
nal xouporphpoy ran apOderw Baleng Epiepetvov———rriv méreay rairnv ivbgwOs cuvw-
wopakee xpaprevos naret odwa, roy meecRirarov ray byrav, Abyov Setov. Quod deter. pot. p,
137. A. C. ‘Hyde dnghropcos mwirpa h copia Sto kori, tw axpav xat mpwriorny Erauey
ams viv sav rod Iuvdmeor, EE Tig morlZe rag orrcBéous fuxas. moricStions 38 nad rod
pane ipolumravras vot yennerdrou xarsirar ye 7d dna vi, 2 wdvrew tort yévos"
7h 38 yen norariy tor 6 Otc, nat Yevrepog 6 @eo Aéyor. Legis Alleg. lib. iii.
p. 855. A. B.
G2
Ad
them : now, what may be said of that rock in a carnal sense,
may be said of Christ in a spiritual; i.e. they all drank
the same spiritual drink, because they drank what was car-
nal. Moreover, we find many phrases of the like nature,
both in the Old and the New Testament; as when it is said,
The three branches are three days; the seven kine, and seven
ears of corn, are seven years ; the four great beasts are four
kingdoms ; thou art the golden head; the seed is the word,
the field is the world, the reapers are the angels, the har-
vest is the end of the world; the hair is Jerusalem; this
bread is my body, this cup is my blood. (Gen. x1. 12. xliii.
26. Ezra v. 5. Dan. ii. 38. vii. 17. Matt. xiii. 38, 39. xxvi.
26, 27. Luke viii. 11.) Now in all these instances, doth not is
import typifies, signifies, represents? Why therefore should
it not do so in the like proposition, This Rock is Christ? Or
what one instance can Mr. Clerc produce, that any thing
was ever said to be another thing, because what might be
said of it in a carnal sense, might in a spiritual sense be
said of the other? And is it not sufficient prejudice against
this rapepunveta, or uncouth interpretation, that it hath no
parallel example? Whereas our exposition is confirmed
from numerous examples of like nature.
[*] Ver. 6. Téot iyuev, Our exdmples.] The examples he
here puts (saith Theodoret) exactly answer to the sins of
the Corinthians; for, as the Jews lusted to eat flesh, so
the Corinthians lusted to eat things offered to idols, when
they had other meat provided plentifully by God for them:
Sor the earth is the Lord’s, and the fulness thereof; (ver. 28.)
[°] Ver. 7. "ExaSicev 6 Aade payeiv, &c. The people sat
down to eat and drink, and rose up to play.] When the
heathens had offered upon the altar, and consumed that
part which belonged to the god they worshipped, they ban-
queted in the idol-temple upon the remains, and so did
Epulis accumbere divim, as Virgil* speaks, at long tables
prepared for that purpose, whence this is by the apostle
called partaking of the tables of devils ; and used very ap-
positely, say the fathers, to convince the Corinthians, that,
by eating things offered to the idols in the idol-temple, they
must be guilty of heathenish idolatry.
[°] Rose up to play.] Here almost all the critics observe,
that ratZev, to play, bears an impure sense, importing their
fornication with one another; as when we say, such a one
hath played-the whore; but this criticism seems here to be
without foundation: for (1.) the Scripture often mentions
their idolatry, but never charges them with whoredom, then
committed when they made the golden calf; all that God
himself charges upon them is, that they had made them a
molten calf, and had worshipped and sacrificed to it, and
said, These be thy gods, Exod. xxxii. 8. 35. Nehem. ix.
18. Psal. cvi. 19, 20. Acts vii. 41. (2.) The apostle speaks
of whoredom in the verse following as a distinct sin, and
therefore cannot reasonably be supposed to charge them
with it here. (3.)The exposition of the ancients, that they
rose up to dance before the calf, is confirmed by these
words, And when Moses saw the calf, and the dancing, he
was wroth. (Exod. xxii. 19.) And because this was done
after the manner of the heathens,+ and was one of the rites
* En. i, 83, Vide Turneb. lib. xxx. cap. 5.
t ‘Inter v dum diis laud bant, pedibusque circum aras complodentes
ad numeros psallebant.” Rosin, Antiq. lib. iii. cap. 33. Virgil. Eclog. v. 73.
“* Ubi Servius, sane at in religionibus saltaretor hic est ratio, quod nullam majo-
res nostri partem corporis esse voluerant que non sentiret religionem.”
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP, x.
by which they honoured their gods, the apostle useth it as
a confirmation of their idolatry. Aud this is all the fathers
seem to mean by saying, that to play, is used avrt roi cidw-
Aorarpebav, for committing idolatry; and the Jerusalem
Targum, when it saith, they did ludere cultu peregrino, play
after the heathen manner.
[7] Ver. 8. Mndt mropvetbwpev, Neither let us commit for-
nication, as some of them committed.} How prone the
Christians of the church of Corinth were to this sin, which
made the heathen Corinth infamous to a proverb, we learn
from these words of the apostle, I fear, when I come, I shall
bewail many who have sinned already, and have not re-
pented of the uncleanness, and fornication, and lascivious-
ness, which they committed, 2 Cor. xii. 21. Gee 1 Cor. iii.
16, 17. v. 11. vi. 9. 13. 15, 16.)
[°] Eixoourpeic yAuadec, Three-and-twenty thousand.] The
number of the slain was four-and-twenty thousand, (Numb.
xxv. 9.) and so Gicumenius saith some ancient copies read
here; but of this number one thousand was slain by the
judges, and that probably the day before the plague; three-
and-twenty thousand by the immediate hand of God. Now
the design of the apostle here, is only to mention them who
fellin one day by the hand of God. | WSee Bochart. Hieroz.
lib. ii. cap. 34.)
[9] Ver. 9. Tov Xprordv, Christ:] This reading ought not
to be questioned, for we find it not only in Hilary the
deacon, St. Chrysdstom, Cicumenius, Theophylact, but
in Treneus.* Hence Primasius of old proved the Divi-
nity of Christ, as being that God whom they tempted,
(Psal. cvi. 14.) and others his pre-existence before the
birth of the blessed Virgin, against the Socinians. That
the apostle here cannot speak, as Crellius contends, of
Moses, is plain:
First, Because, though the name of Jesus be once given
to Joshua (Heb. iv.8.) in the New Testament, as being the.
true import of his name, and the translation of it by the
Septuagint, yet is the name of Christ never given to Moses,
nor doth it bear any aflinity with his name. Nor,
Secondly, Is Moses ever called Christ in the Old Testa-
ment. For though Crellius contends that name is given
him in these words of Habakkuk, (iii. 13.) Thou wentest
forth for the salvation of thy people with thy Christ ; yet it
is evident that this is spoken of God’s going forth with
Joshua, by the captain of the Lord’s host (who is de-
scribed, Josh. v. 14, 15. and so honoured by Joshua, as to
leave no place of doubting that he was a Divine person);
or, ver. 11. the prophet saith, The sun and moon stood
still, as they did only in the time of Joshua, (x. 12.) and
ver. 12. Thou didst march through the land in indignation,
thou didst thrash the heathens in anger, as he did by Joshua;
and then follow the words cited. 2. This appears farther
from the words tempt and tempted, which, both in the Old
and New Testament, signify distrusting the power or the
will of God to do what he had given those who tempted
him sufficient evidence he was able and willing to perform.
(See this proved, note on Matt. iv.7.) Now thus they did
not tempt Moses, (Numb. xi. 6.) but God, by distrusting
his power to give them bread and water in the wilderness,
(ver. 5.)
Their second answer therefore is, That there being no
* Lib. iv. cap. 45.
CHAP. x.]
accusative case expressed after the words xaQec kai twee
abrov tretgacav, as some of them tempted, they may as well
add God, as we add him. But,
_ 1. This exposition must ascribe that Divine power to
Christ, which belonged unto him they tempted in the wil-
derness, by virtue of the preceding argument, and also ren-
der it as wicked and as dreadful to tempt Christ now, as
it was to tempt God then; and so by consequence it must
ascribe to him that Divine nature, from which a Divine
power is inseparable.
2. They have not yet produced one instance, where the
person spoken of in reference to the same action, in the
same instance, is thus changed. Crellius, indeed, who
never wants a shift; such as it is, brings his instance from
ver. 6. viz. These things were spoken, that we might not be
lusters after evil things, as they also lusted: but as here is
the fallacy of a transition, ci¢ aAXo yévoc, from things to per-
sons; so is there nothing said, ver. 6. to signify that the evil
things forbid to the Corinthians, to be the subject of their
lusts, were to be quails or flesh, as in the Jews they were,
but only that they were, for the kind, evil, as theirs also were.
[°] Ver. 10. ’Yxd rob dAoSpeérov, Of the destroyer.) i. e.
By a plague sent by the hand of Samuel, the angel of
death, called d\0Speiwy, the destroyer, Wisd. xviii. 25. Heb.
xi. 28. and him that had the power of death, Heb. ii. 14.
Now the Corinthians murmured, saith Theodoret, because
some of them had received only inferior gifts; say others,
by reason of the persecutions they suffered for the Christ-
ian faith.
[*] Ver. 11. Ta réAn rév alévov, The end of the ages.]
This phrase either signifies the end of the Jewish age, as
if the apostle did intend to say, These things, which hap-
pened in the beginning of the Jewish age, were recorded
for caution and example to us, who are come to the con-
clusion of it; or the last of the ages of the world, 7. e. the
Christian age; for the Jews, according to the tradition of
Elias, divide the duration of the world into three ages:
the age before the law, the age of the law, and the age
after the law, or that of the Messiah. (Talmud. in Sanhedr.
cap. Chelek.)
[?] Ver. 13.°O¢ ovk taoa ipuac, Who will not suffer you, |
i. e. Any of you, who do what in you lies to arm yourselves
against them, to be tempted above what you are able; this
‘therefore ought not to be restrained to the elect: for the
preceding words, no temptation hath happened to you, are
spoken to all the members of the church of Corinth; and
God hath doubtless engaged to all that enter into covenant
with him, to enable them to perform the condition of that
covenant; since a covenant upon an impossible condition,
he knows cannot be performed; and all are bound to pray
in faith, that God would not suffer them to be tempted above
what they are able, by his strength, to bear.
[**] Ver. 16. Td rorfipiov ric evAoyiac, The cup of blessing.
The paschal cup being styled by the Jews the cup of bless-
ing, because they sanctified it, i. e. they gave thanks for it
in these words, Blessed be thou, O Lord our God, the King
of the world, who hast created the fruit of the vine; and
being also styled the cup of blessing of the table, it cannot
‘reasonably be doubted, that the eucharistical cup was so
called for the same reason, and that it was sanctified or
consecrated by thanksgiving to God for it.
[*] Kowwvia, The communion.| This word, communion,
THE FIRST EPISTLE TO THE CORINTHIANS.
45
hath two significations: (1.) when the subject spoken of
may be distributed into parts, so that each man may have
_ashare ofit, it denotes a distribution and communication of
those parts to the community, or body mentioned. ‘Thus,
in the case of alms, seeing there is a distribution of our
substance to those that want, this is in Scripture styled
kowwvia, and is sometimes rendered contribution, (Rom.
xv. 26.) sometimes distribution; (i. 9.18. Heb. xiii. 16.) and
since there were d.aipécee divisions and diversities of gifts,
ministrations and operations vouchsafed to the church;
all which the Holy Spirit wrought, dividing to every mem-
ber of it severally as he would ; (2 Cor. xii. 11.) the giv-
ing these gifts and several operations to them, is called the
communion of the Spirit, 2 Cor. xiii. 13. Phil. ii. 1. Thus,
because one consecrated loaf was anciently distributed
among all the communicants, and they all drank their share
of the same cup of blessing, therefore the bread thus broken
and shared out, may be said to be the communion or
communication of the body of Christ, as being the commu-
nication of that bread which represented his broken body ;
and the cup they severally drank of, may be styled the
communication of the blood of Christ, as being the com-
munication of that wine which represented his blood shed:
and to this import lead the following words, because the
bread or loaf is one of which we all partake, we being many
are one body, for we are all partakers of one loaf, accord-
ing to the old proverbial expression, cbcorror cal cboowpot.
But where the subject mentioned is not capable of such
division, or distribution, but every one is to have the
whole, or the same with another, it imports a fellowship
and communion in the same thing; in which sense we are
said to be called by God, cic xowwrtav to the fellowship of
his Son, 1 Cor. i, 9. to have xowwviav a fellowship in his
sufferings ; to have covwviav communion with God the Father,
and the Son, 1 John i. 5. and, in the apostle’s symbol, to
believe the communion of saints: and in this import of the
word the sense runs thus, Do we not, by partaking of this
bread and wine, consecrated in memorial of Christ giving
his body broken, and his blood shed for us, hold commu-
nion, or declare our fellowship, with Christ? Both these
senses seem agreeable to the scope of the apostle, and the
first infers the second.
[5] Ver. 17. “Ore cle aproc, tv oda of rodXol éopev, Be-
cause the bread is one, we being many are one body.] These
words, the bread which we break, the loaf or bread ts one, and
we all partake of one loaf, and therefore are one body, shew
how grossly the church of Rome hath varied from Christ’s
institution, in distributing to the communicants severally
an unbroken wafer, so that they neither are partakers of
one bread, or loaf, or of bread broken, as the custom both
of Jews and Christians was to do. It also deserves to be
noted from the testimonies of Jamblichus* and Laertius,+
that anciently this was a token of friendship; and that Py-
thagoras forbade his scholars dprov xarayview to break
their bread, because that was not to be broken which
made friendship.
[9] Ver. 18. Kowwvol rod Svatacrnpiov, Partakers of the
altar.) i.e. Do they not by partaking of the gift conse-
#1) 3 dgxatey RapRaginaie wadvrec emt ya deroy cuviecay of gina. De Vita Pythag.
p. 89. gisdesn ;
$% Ort bor} ve of wana viv piray Rpolrav xaddoree nal viv of RéeRagor pandé Siaspeiy, Bp
cways abreic. Laort. in Vita Pythag. p. 222.
46
crated by the altar, and of which one part is consumed
upon it, partake with the altar, and own that they commu-
nicate with and worship that God, at whose altar or table
the meat was offered in honour of him? (Mal. i. 7.) For as
swearing by the altar, is swearing also by him whose altar it
is, (Matt. xxiii. 20.) so, having communion with the altar, is
having communion with him whose altar it is. To illustrate
this let it be noted, (1.) that, in these O%>w or peace-offer-
ings, there was a threefold participation; 1. God had his
part offered him upon his altar, viz. the blood and the en-
trails; part was given to the priest, viz. the breast and shoul-
der; and part to the offerer, viz. the skin and the rest of the
flesh; and this in token, say the Jews, of friendship and
communion of the party offering them, with God and the
priest: and he, by eating the remainder, and feasting on it
in the temple, or the holy city, became partaker with the
altar, or with God, who had received his share upon the
altar. Note, (2.) that these peace-offerings were offered
either by way of thanksgiving for mercies obtained, or
by way of vow or of free devotion; for this division of
peace-offerings, we find, Lev. vii. Moreover, these being
offered to the God of Israel, signified the owning him as
that God from whom they received, and expected all their
mercies.
[7] Ver. 20. Aaipovtore, To devils.] Here Mr, Clerc saith,
the word Sarudvo doth not necessarily signify devils or evil
spirits; for the heathens did not always sacrifice to evil
spirits, if we consider what were their true thoughts. But
the wisdom of God did not think fit to consider the specu-
lations of some of their philosophers; but what was in-
deed their practice, and what the objects and directors of
their worship were, and who was gratified by it: they pre-
tended to own a supreme Deity; but the spirits which
spake in the oracles they consulted, which moved their
idols, and resided in them, and set up and promoted their
whole idolatrous worship, were doubtless evil spirits; and
so the primitive Christians engaged to force them to con-
fess themselves to be,* even before them who paid homage
to them. The pulling down of this idolatrous worship is, in
our Saviour’s language, the casting out of the prince of
this world, John xii. 31. and xvi. 11. the converting the
gentiles from this idolatry to the worship of the true God,
is, the turning them from the power of Satan unto God,
Acts xxvi. 18. the delivering them from the power of
darkness, Col. i. 13. who before walked according to the
prince of the power of darkness; Eph. ii. 2. and were led
captive by Satan at his will, 2'Tim. ii. 26. The Psalmist,
according to the Septuagint, saith, 87: révrec of Ocot 2Ovev
Saipdvia, that all the gods of the heathens are devils: (Psal.
xcvi. 5.) and of the Jews who sacrificed to themit is said,
they sacrificed to devils, and not to God, leshaddem, to
evil, wasting, and destroying spirits. The Jews said the
same of the gentiles, that they were Sécavrec Sayiovlore sa-
crificing to devils and not to God, Baruch iy. 7. and so
they are also styled, 2 Chron. xi. 15. Rev. ix. 20.: and so
all Christians ever did expound this place, and with good
reason, if being absurd to think St. Paul is here dissuading
Christians from having fellowship with good angels,
['*] Ver. 21. Kat rparéZng Sapoviwy, And of the table of
* Qaicquid demonum colitis, yicti dolore, quid sunt eloquuntur, ipsis testibas
esse eos demones de se verum confitentibus credite.” Minutius, p. 31. Tertull.
Apol. cap. 23, Cyp. ad Don, 4, de Van, Idol. p. 14.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. x.
devils.] This being the design of the apostle, to shew that
the Corinthians could not partaké ‘of the idol-sacrifices in
the idol-temples without being xorwwvolt rov Sapovtwy, men
who held communion with devils; and the proof of this
being taken from the practice of Christians in partaking of
the eucharist, and of the Jews in partaking of sacrifices
offered at the altar; it is evident that the sixteenth verse
must be interpreted suitably to this design, and so as to be a
fit medium to prove this conclusion. It is therefore evident,
First, That cowwvta, communion, cannot here signify the
real and substantial communication of the body and blood
of Christ, since that sense renders the apostle’s argument
infirm: for how doth it hence follow, that because Christ-
ians eat substantially the body, and drink the blood, of
Christ, therefore they who eat of the idol-sacrifices are
guilty of idolatry, and hold communion with devils. More-
over, the eating of things offered to idols, could not in this
sense make them that did it communicators of the devils,
for surely they did not eat of the substance of the devils:
this therefore cannot be the import of the words. Nor,
Secondly, Can the sense of them be to this effect: The
cup and bread communicate to us the spiritual effects of
Christ’s broken body, or his blood shed for us; though this
be in itself a certain truth... For,
1. These spiritual effects cannot be shared among be-
lievers, so that every one shall have a part of them only ;
but the same benefits are wholly communicated to every
due receiver. (See note on ver. 16.)
2. The apostle here attempts to prove, not that the Co-
rinthians, by eating things offered to idols in the idol-tem-
ple, received any spiritual influence from devils, but only
that, by that action, they did partake of what was offered
to them, and was a solemn part of their religious worship,
as the eating these sacrifices was still reputed; so that by
it they must own themselves the worshippers of idols, and
then, by parity of reason, he must, by the example of the
eucharist, intend to prove, not that the Christian did par-
take of the spiritual effects of our Lord’s passion, but that
he did partake of what was consecrated in honour of him,
and received as a solemn act of religious worship and com-
munion with him. _And this appears yet farther from the
words which the apostle useth, as the close of this argu-
ment, and as the thing which answers to the two preceding
instances: for they do not run thus, By the things which the
gentiles offer they receive spiritual influences from evil spirits ;
but thus, This I say, to complete this argument, and to
render the sacrifice offered to idols parallel to those of
Christians and of Jews; that as these are offered to the ho-
nour of Christ and of the God of Israel, so the things which
the gentiles sacrifice, they sacrifice to devils, and I would not
that ye should be partakers with devils; viz. by feasting of
the sacrifices thus offered to them, and of which the devils
had a part: and that it was by the act of eating and drink-
ing of these idol-sacrifices, that they became partakers of
the cup and table of devils, and thereby guilty of idolatry,
as the fathers declare,* so is it evident from these words,
* « Qua autem animam simul et corpus polluunt : participare demonum mens,
hoc est, immolata degustare, et si quid aliad est quod demonibus oblatum est.” Clem.
lib. iv. §. 36.
"Aad 32 EdaroSirav geiyert, El rye yap Sayutvwy Sdours rata. Boras i pier Se
xowooval Sasedvav. Const, Apol. lib. vii. cap. 21, ; i
To atv yag eiSorcSurov Sveras Jaspeoviosg, nal ob yph roy rod Cert dvSpwaray xoivanay Tpa~
migng Iaysovioy yiecSas. Orig, contra Celsum, lib. viii. p. 396, 397.
CHAP. x. |
ye cannot drink of the cup of the Lord, and of the cup of
devils ; ye cannot be partakers of the Lord’s table, and the
table of devils ; it was therefore by these actions that they
held: communion with them, and committed idolatry: the
eating of the feast made of things offered to idols in the
idol-temple being as much a federal rite, as was the eating
peace-offerings of the Jews, eaten in the temple, or the
holy city, or the sacramental bread eaten in the church by
Christians, whence the oblations made there were styled
onovdalé év Tryp dapdvev, oblations in honour of our demons.
[9] Ver. 27. Tlav rd wapariSéuevoy spiv toBiere, Whatso-
ever is set before you, eat.] The apostle had before dis-
coursed of eating things offered to idols in the idol-temple,
and shewed, (1.) the scandal it might give to the weak
gentile Christian ; and (2.) that it was indeed an idolatrous
action: here he begins his discourse of eating at all things
offered to idols, with respect chiefly to the weak Jewish
convert. And (1.) whereas by their canons * an idol, and
all things appertaining to it, and whatever was offered to it,
were wholly forbidden, the rabbins pronouncing the eating,
or possessing any thing of it forbidden, in these words,
Thou shalt not bring an abomination into thine house; (Deut.
vii. 26.) the apostle relieves the conscience of the Christian
‘in this case, letting him know that he might eat these things,
when sold in shambles, without scruple of conscience,
ver. 25. (2.) Whereas their canons teach, that + if a hea-
then make a banquet for his son or daughter, a Jew is for-
bidden to eat of his meat, because he is forbidden, if called,
to eat of his sacrifice ; (Exod. xxxiv. 15.) the apostle ex-
empts the conscience of the Christian from this piesa
‘also, ver. 27.
[?] Ver. 30. Ti BrAacpnuotpa ; Why am I evil spoken of?)
This is the exposition of all the Greek scholiasts, and it is
confirmed by the parallel place, Let not your good be evil
spoken of, Rom. xiv. 16. i. e. let not your faith, or the
liberty you take by reason of it, be used so as to minister
occasion to others to speak evil of that faith, as the Jews
did of Christianity upon occasion of this liberty ; for they
held the eating of things offered to idols to be idolatry,
and pronounced all idolaters to be apostates from the law
‘and the prophets : and this was one of their great objec-
tions against Christians, that they did eat things offered to
idols, and thought not themselves defiled by doing so ; though
in truth this was done chiefly by the heretics of those times,
the Nicolaitans,§ the gnostics,|) and the followers of Basi-
lides; but the true Christians (saith Justin Martyr) will
rather suffer death than be guilty of idolatry, or eating things
offered to idols.
~ [#] Ver. 31. Tlavra cic d6€av Ocov rotire, Do all to
the glory of God.) In things capable of honouring God
‘positively, or proper to give glory to him, have always a.
‘general intention of glorifying God in the doing of them,
* Maim. Idol. cap. 7. §. 2. 11. t Ibid. cap. 2. §.3. 8.
$ Kal petv wirdoug viv viv “Incoiy Aeyivra Sporvytiv, nal Aeyopatvon yooriavay, muvSAvo-
peas toblew 72 sidwrtSura, nat pandiv in robray PrdwrecSas, tye. Tryph. apud Justin,
p- 253.
§ “ Nieolaite indiscreté vivunt, nullam differenti
et Idolothyton edere.” Iren. lib. i. cap. 27.
| De gnosticis idem, Kal yap eldartOura dBase EcBlouer, und? poriverSas bor’ ad-
vin nyebaever. Lib. i. p. 26, De Basilid. ibid. cap. 23. Euseb. Hist. Eccles. lib. iv.
cap. 7.
T Mixns icxdeou Savarev imrcpatvouss megh rod anti sidwrodarpiicas, panre sldartdvre
gaytiy, Justin, Mart, Dial. p. 253.
Lend
esse dicentes in 0
THE FIRST EPISTLE TO THE CORINTHIANS.
47
that in the virtue of that intention you may proceed to par-
ticular actions. »
In things not capable of honouring God positively, be
careful that you.act. so, that the name of God be not blas-
phemed, or his doctrine. evil thought or evil spoken of,
by reason of your actions: yea, do and abstain from all
things so, as to satisfy your own conscience, and discover
to others, that the honour of God and the advancement of
the interests of his kingdom, are much dearer to you than
any gratifications of your carnal appetites, or any temporal
concern.
[?*] Ver. 32. No offence :] As, by thus eating things offered .
to idols in the idol-temple, or elsewhere, being thus admo-
nished of it, (ver. 28.) you are like to do: for the Jews will
be apt hence to conclude, that Christianity renders you
enemies to the law and the prophets; the gentiles, that
your professed abhorrence of idols is not real, and that the
practice, in which you comply with them, is not sinful; and
the weak Christian will be’ tempted, by your example, to
eat these things with conscience of the idol, (viii. 7.) or to
fly off nee the Christian faith.
CHAP. XI.
Br ye (therefore) followers of me (in this. condescen-
sion for the good of others), as I also am of Christ (in it,
Rom. xv. 2, 3. Gal. vi. 2. Phil. ii. 5, 6. 2 Cor. viii. 9.)
2. Now I praise you, brethren, that you remember me
in all things (I have taught you), [*] and keep the ordi-
nances (Gr. traditions ), as I delivered them to you.
3. But (I must farther advertise you of some things which
Thad no occasion, when present, to take notice of, and there-
fore) I would have you know, that the head of every man
is Christ ; and the head of the woman is the man; and [*] the
head of Christ is God: (and so, as Christ, as mediator, acts
in subordination to the Father, so must the woman act in
subordination to the man. )
4. Every man (therefore) praying or prophesying [*] (in
the church), having his head covered, dishonoureth [*] his
head (Christ, as acting unsuitably to that relation which he
bears to God and Christ; for man ought not to cover his
head, because he is the image and glory of God, ver. 17.)
5. But every woman that prayeth or prophesieth [°] with
her head ‘uncovered dishonoureth (the man) her head
(whose glory she is, as being put in subjection to him): for
that is even all one as if she were shaven (and so had
removed the token of subjection to the man which nature
gave her ).
6. For if the woman be not covered, let her also: be
shorn: but if it be a shame for a woman to be shorn or
shaven, let her be covered. (See note on ver. 5.)
7. For a man indeed ought not to cover his head (as a
sign of subjection), forasmuch as he is [°] the image and
glory of God (as having the government of the world
committed by God to him): but the woman (ought. to
cover her head, forasmuch as she) is the glory of the man
(as being taken from, made for, and put into subjection
to him).
8. For the man is not of the woman ; but the woman of
the man.
9. Neither was the man created for the woman; but the
woman for the man.
48
10. (Moreover, ) for this cause ought the woman to have
[7] power (a veil) upon her head because of the (evil) an-
gels (she being tempted by the prince of them to do that
which is perpetual cause of shame to her, and which in-
creased her subjection to the man, Gen. iii. 26. ought there-
Sore to use this token of shamefacedness and subjection ).
11. Nevertheless, neither is the man without the woman,
nor the woman without the man, in the (wisdom of the)
Lord (ordaining that one should come out of the other ).
. 12. For as the woman is (taken out ) of the man, even so
is the man also (propagated ) by the woman ; but all (these)
things (are) of God (who made woman out of the man, and
by his benediction increaseth men by the woman ).
13. Judge in yourselves: is it comely that a woman
pray (publicly ) to God uncovered (when God himself hath
given her a covering by nature, to intimate to her that she
should be veiled )?
14. [*] Doth not even nature itself (which hath made
man the image and glory of God, created him before the wo-
man, and given him dominion over her, ) teach you, that, if
a man have long hair (the covering and token of subjec-
tion in the other sex), itis a shame to him? (See note on
ver. 5.
15. te if a woman have long hair, it is a glory to her
(she being fitted by it to represent the condition of her sex):
for her hair is given her for a covering (7%. e. in token of sub-
jection to her husband ).
16. But if (after what hath been thus said) any man
seem (still) to be contentious, (I shall add only this, that)
we have no such custom, [9] neither the churches of |
God, (it being only customary in the assemblies of heathens |
for women to pay their devotions to the gods thus. See
note on ver. 5.)
17. Now in this (other thing ) that I (am about to) de-
clare unto you I praise you not, (viz.) that you come
together (so as is) not for the better, but for the worse.
18. For first of all, when you come together in the
church, [ hear that there be [7°] divisions (Gr. schisms)
among you; and I partly believe it (or, I believe it true
xara pépog tt, of some part of you ).
19. ["] For (according to our Lord’s saying, Matt. xviii.
7.) there must be also heresies (or sects) among you (the
flesh, the world, and the devil, tempting to it, and the wis-
domof God permitting it), that they who are approved (of |
him) may be made manifest among you.
20. When you come together therefore (thus) into one
place, this is not (acting as if you came ) to eat the Lord’s
supper (the feast of Christian charity and communion ).
21. Forin(your way of ) eating [**]every one taketh before
(the) other his own supper, (not tarrying for, or regarding,
others, ver. 23.) and (so it falls out, that) one (who had
nothing to bring ) is (still) hungry, [**] and another (with
his plenty ) is drunken. ‘
22. What! have ye not houses to eat and to drink in?
(if need be before you come, ver. 34.) or despise ye (those
poor Christians who are members of) the church of God
(as well as you), and (put to) shame them that have not
(what to eat or drink)? What shall I say to you? shall I
praise you in doing this? I praise you not.
23. (To come together thus, Isay, is not to come as they
ought to do, who assemble to eat the Lord’s supper ;) for I
have received of the Lord that which also I (as I received )
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XI.
delivered unto you, That the Lord Jesus the same night i in
which he was betrayed [*] took bread:
24. And when he had given thanks, he brake it, and said
(to them all), ['*) Take, eat: this is my body, which is
broken for you: this do in remembrance of me (giving my
body to be broken for you all).
25. After the same manner he took ('°) the cup, eget he
had supped, saying, This cup (i. e. the wine contained in it )
is the (memorial of the) new testarhent (or covenant rati-
fied) in my blood: this do ye, as often as you drink it, in
remembrance of me (confirming this covenant with my
blood ).
26. For as often as you eat this bread, and drink this
cup, ye do [| shew (by this memorial of it) the Lord’s
death till he come (to judgment ).
27. Wherefore whosoever shall eat this bread, and (or)
['*] drink this cup of the Lord, unworthily (as they must do
who, by this practice, thwart the great design of this institu-
tion, which was to shew his equal love to all to whom he
equally gave these elements, and to oblige us to live in conti-
nual remembrance of it), shall be guilty of (violating the
sacrament of ) the body and blood of the Lord.
28. But ['9] let a man examine himself, and so let him
eat of that bread, and drink of that cup. .
29. For he that eateth and drinketh [*] unworthily (as they
who make those divisions and distinctions, and commit these
disorders, when they come together to eat the Lord’s supper
do), eateth and drinketh [*] damnation (Gr. judgment) to
himself, not discerning the Lord’s body, (to be given as an
indication of his equal kindness to all his members, without
any difference or distinction, and as a symbol of their mu-
tual communion with one another, x. 16, 17. )
30. For this cause (the not discerning the Lord’s body,
it is, that) many are weak and sickly among you, and
many sleep.
31. For if we would (thus) judge (and discern) our-
selves, we should not be judged (or, thus punished by
God ).
32. But when (neglecting this) we are judged, we are
chastened of the Lord, that we should not be condemned
with the world (but awakened by those chastisements to re-
form those evil practices which render us obnoxious to con-
demnation ).
_ 83. Wherefore, my brethren (that this miscarriage may
be rectified ), when ye come together to eat (the Lord’s sup-
per), tarry one for another (that ye may all eat of that and
your love-feasts together ).
34. And if any man (pretend to do this out of ) hunger,
let him eat at home (before he come); that ye come not to-
gether to condemnation. And the rest will I set in order
when I come (or, as for the other things relating to this
ordinance, or your letter, I will set them in order when
I come).
ANNOTATIONS ON CHAP. XI.
[‘] Ver. 2. “OTI xabdc rapiwxa ipiv, rac rapaddcuc
xaréxers, That you keep the traditions, as I delivered them
to you.] This commendation must be restrained to the
generality, or sounder part of the church of Corinth, or
must be understood as such general expressions used to
be, we ti rd woAd, as for the most part, or excepting those
CHAP. xI.]
few things in which afterward I find reason to complain
of your neglect, xy. 3. and here, ver. 23.
Vain is the note of Esthius on this text, that it makes
plainly for unwritten traditions: for (1.) the word tra-
dition is common to things written and unwritten, to things
delivered by word and by epistle; (2 Thess. ii. 15.) the
whole Christian faith is a tradition; (Jude 3.) the doctrine
of Christ’s death, burial, and resurrection, is a tradition;
maptowxa yap, for I delivered to you these doctrines, saith
St. Paul; (1 Cor. xv. 13.) and will the Romanists say,
that these things are not written in the New Testament?
(2.) To prove tr@ditions extra-scriptural, it is not sufficient
to cite a passage out of Scripture, speaking of traditions
not then written by one apostle; but it must be proved
that these traditions were neither then, when mentioned, in
writing, nor afterward committed to writing by himself,
or any other inspired person. (3.) The traditions men-
tioned here, and 2 Thess. ii. 15. were traditions immediately
delivered to those churches from the mouth of an apostle ;
and, when the Romanists can make this good from like
authentic testimony of any of their fardle of traditions, we
shall be ready to receive them.
[*] Ver. 3. Kepady 8 Xpucrod 5 Ode, And the head of
Christ is God.] We are hence taught (saith Schlictingius)
that the head of Christ is God; whereas the most high
God can have no head above him, so that Christ, who hath
this head above him, cannot be most high.
Ans. To this some of the fathers answer, That God is
here said to be the head of Christ, as being the Father *
of the Son, and so the cause of him; but yet, as the woman
is of the same nature with the man who is her head, so is
Christ of the same nature with God the Father: they also
add, that the word head is here used as a note of princi-
pality,+ or causalty in the Father, but not of subjection
in the Son, which wholly enervates the argument of Crellius
from this place. And, though the schools seem not to
allow of this language, yet it was used by Irenzus in these
words, The Father is above all things, and he is the head
of Christ ; the Word is through all things, and he is the
head of the church.t
Others answer, That the Father is here styled the head
of Christ, considered as Mediator, in which relation he
received his kingdom and dominion from him, (John xvii.
2. 1 Cor. xv. 27. Heb. ii. 8.) and exercises it wholly to his
glory: (Phil. ii. 9—11.) in which sense the Father may
be styled his head, because he doth all things according
to his Father’s will, to his glory, and by authority derived
from him: and this interpretation is confirmed from these
words, The head of every man is Christ; he being man’s
head by virtue of the power and dominion given him over
all flesh, (xv. 27. John xvii. 2. Eph. i. 19. 22.) and that
power being given to the man Christ Jesus.
[*] Ver.4. In the church.] For that the apostle speaks not
of prophesying at home, as Mr. Clerc imagines, but in the
church, is evident from the apostle’s argument, ver. 16.
against this practice, in these words, We have no such cus-
© B6d 73 thas alriog abroi dig warty uiod. Theod. Theoph. Kepard 82 rot Xeirrod 6
Tlarip tog yevihrup, meoBonsic, wat sucobcies aired’ xepart 22 yuvainie & vip, Ors nal abrig
Yeriivrig, nal mpoBorsic, nad iprooderes berdexs airs. CEcumen.
t "Apyiig paty Gar’ ob Leroraytic Mnawrinty. Theodoret.
+“ Super omnia quidem Pater, et ipse est caput Christi; per omnia autem ver-
bum, et ipse est capat ecclesie.” Lib. v. cap. 18,
VOL. VI.
THE FIRST EPISTLE TO THE CORINTHIANS. 49
tom, neither the churches of God. His argument to the
contrary is answered in the note on ver. 6.
[*] Tiv xepadjy airov, His head.] That is, Christ ;* for
‘(L.) he is the head of the man, ver. 3. (2.) This seemeth
most agreeable to the reason assigned, why he should be
uncovered when he doth service in the church, viz. because
he is the image, and the glory of God. And, (3.) did he
dishonour his own head by covering it, he ought never
to be covered; whereas if this only respects his head,
Christ, whom he represents in praying and prophesying in
the church, it is sufficient that he is uncovered, when he
thus acteth as his minister. Lastly, The head the woman
dishonoureth, is the man, styled her head; and so the head
the man dishonoureth is Christ, styled his head, ver. 3.
[°] Ver. 5. Kara xeparic txwv, With his head covered,
axaraxadirry TH kepadry, with her head uncovered.] For ex-
plication of these words, let it be noted from Theodoret,+
That the men of Corinth, according to the custom of the
Greeks, both wore long hair, and prayed to God with their
heads covered in the public assemblies.. So also, saith Plu-
tarch,{ did the Romans; so, saith Lightfoot,§ did the
Jews; so did, saith Servius, || all that sacrificed to any god
excepting Saturn. But the heathen woman paid her de-
votion to the gods, “resoluta comas, seu capillos,” with
her hair loose and hanging down; or, in the language of
the poets, Crine jacente, aut demisso. Note,
Secondly, That the Jews judged it 7d aisypdv, a shameful
and indecent thing for a woman to be shaved, and _per-
mitted this only in the case of whoredom,§ as a token of
their shame. And among the heathens it was “ indicium
ultimi luctiis,” a token of the highest grief.—It is customary
(saith Plutarch **) for men to be shorn, and for women to
wear long hair ; and. therefore, in times of mourning, the men
let their hair grow, and the women are shaved, this being
contrary to custom among the Greeks and Romans. It was
also customary for the Jewish women to go veiled.}++ Note,
Thirdly, That the apostle doth not here approve of the
woman’s praying or prophesying in the church, as is evi-
dent from 1 Cor. xiv. 34. 1 Tim. ii. 11, 12. though he here
says nothing to the contrary, as intending to rectify that
disorder, when he spoke of other disorders in the case of
prophesying, xiv. 34.
[°] Ver. 7. Eixav nat Sé€a Ocov, The image and glory of
God.| True here is the note of Theodoret, that man is
here styled the image and glory of God, neither as to his
body, nor as to his soul; for, in respect of the soul, the
woman is equally the glory of God, as to spirituality and
immortality, and so is equally said to be made after his
* Karasoyuves viv Xpioriy viv usparivadrov. Theoph.
t Kara yag 7d Arnnniy Bog, nad ninag slyov, ual rag KEparde nenarypapebras Exovres
mporsixovre rH Oo. Theodoret.
$Toig 32 Stoic wpoouvveivres Emimariarrovrar riv uepariv, ranrsivorvres Eaurods Ty Eari-
xeiler vig xepanrig. Plutarch, "Ev alrlose tiror “Paxnarinoig. p. 266.
§ In locum.
lj “ Sane sciendum est sacrificantes diis omnibus capita velare consuetos, ob hoc,
ne se inter religionem vagis offerat aliquid obtutibus, excepto tantum Saturno.”’ Serv.
in Virg. Ain. iii. 405.
{ “ Neque radatillad nisi propter scortationem.” Pirk. Eliezer, cap. 14. p. 31.
** TriOous pety oixeioy 73 xh cunSig, curnDtoregov 02 rate atv yovaitiy, Eynexarveprtvaic,
avis 38 dvdedow, duardarosc, ele 7d dnpeboiov mpoostvas nat yae mag’ EAAngw, Fray duorvy la
rig ylveras, xalovras padv ab yuvainec, xopedios 88 of dyDpec Sat rotg pokv ve xelger Sas, coig 38
vi nod cubis tor. Plut, Quest. Rom, p. 267. A.B.
tt “Apud Judwos tam solenne est foeminis eorum velamen capitis, ut inde nos-
cantar,” Tertull, de Coron. cap. 4,
H
50 A PARAPHRASE WITH ANNOTATIONS ON
image, Gen. ii.27. but xara udvov 7d apyxixdv, only as to rule
and government, which is the proper glory of a man, ac-
cording to the Psalmist’s words, Thou hast crowned him
d6Eq Kat ryxp with glory and honour, and hast set him over
the work of thy hands, and hast put all things in subjection
under his feet. (Psal. viii. 5, 6.)
[7] Ver.10, "E€ovolav txctv tm rite kepadijc, Sta rove ayyéAoue,
A veil upon her head, because of the angels.| Here let it
be ‘noted, (1.) that all the ancient interpreters agree in
this, that ovefa, which we render power, doth signify a4
veil or covering, which, being put over her head, compels
her to hang down her eyelids; and it is here, say they,
called power, as being rij¢ rot avdpd¢ ovatag Kat kupidrnroc
évdeurucdy, the token of the power and dominion of the man
over her. Note,
Secondly, That the reading 8: rij¢ ayyeAfac, by reason
of her revelations, as Mr. Clerc doth, instead of &a rove
&yyéXove, without consent of any copy or version, is not
to be endured. Moreover, dca rii¢ ayyeAlac signifies barely
by message, not by reason of her revelations, that being
properly in Greek Sa rii¢ ayysAlag tiie wap’ airiic.
Thirdly, That evil angels are absolutely styled angels, in
these words of this Epistle, Know ye not that ye shall judge
angels? 1 Cor. vi. 3. and elsewhere, the angels that sinned,
2 Pet. ii. 4. or, that kept not their first station, Jude 6.
Note,
Fourthly, That among the nine maledictions of the wo-
man, which the Jews reckon up, this is one, That she is
to have *‘caput velatum instar lugentis,’* her head covered
like one that mourneth, and this; they say, she is to wear,
not so much as a token of subjection, as of shame ; whence
Philo calls the ré éixpavov; + cover of the woman’s head,
td tie aidovc ciuPorov, the symbol of her shame; and this
shame, say they, is due to her, because she brought the
Jirst sin into the world. {—It is with her (say they) as when
one transgresseth and is ashamed, and therefore she comes
forth with her head covered.—She ought (saith Tertullian §)
by her habit to resemble Eve, a mourner and a penitent,
“ob ignominiam primi delicti,” for the shame of the first
sin: hence he often interprets this text of evil angels. ||
Moreover, in the judgment both of Jews and Christians,
the serpent, which deceived Eve, acted by the suggestion
of the devil,’ or of Sammael, whom the Jews style the
prince of devils. That therefore these words‘may be in-
terpreted as in the paraphrase, is evident, not only from
those observations, but especially from a place parallel
to this, Let the woman learn in silence with all subjection.
For I suffer not a woman to usurp authority : for Adam was
first formed, then Eve ; (as here, ver. 8, 9.) and Adam was
not deceived, but the woman being deceived was in the trans-
gression, 1 Tim. ii. 11—13. where the same reason is
assigned for her subjection, which I offer for explication
of these words.
Others interpret the words thus: The woman ought to
act decently in the church, and therefore to be covered,
because of the angels, who are present in the assemblies
* P. Eliezer, cap. 14. t De Spec. Leg. p. 606, D.
+ Berisch. Rab. §. 17. f. 12. col. 1. § De cultu foem. lib. i, cap. 1.
|| “ Propter angelos quos legimus a ceelis excidisse.” De Veland. Virg. cap. 7-
‘* Propter angelos apostatas.” Contr. Marcion. lib, i. cap. 8.
@ P. Eliez, cap.13, Buxt. in yooe Summael.
(CHAP. XI.
of the saints; it being the opinion, both of Jews* and
Christians, that the ministering aiigels are there present,
[°] Ver. 14.°H ob8 airh 3 piace, Doth not even nature it-
self?| The exposition given in the paraphrase is so natu-
ral, and so well founded on the words and argument of the
apostle, and so agreeable to the sentiments of all the an-
cient commentators on the place, that we seem not here to
need the industry and learning the critics have so liberally
spent upon this place: the apostle here by nature under-
standing not any inward principle implanted in the heart
and reason of a man, but the first rise and constitution
which man and woman have received from the God of na-
ture. It is against nature, say the fathers, for a man to
wear long hair, for by it he assumes the habit of a woman,
kal dpxev raxOele 7d rig trorayng obuPorov rapadéxerar, and
being made by God to rule, he takes upon him the symbol of
subjection. Of the criticisms upon the word kopav they say
not a word. ;
[9] Ver. 16. Od8? éxxAnola tov Ocov, Nor the churches of
God.) Hence it is manifest, (1.) that the apostle here can-
not be thought to have respect only to the custom of the
Greeks, as Mr. Le Clerc imagines, for then why doth he
plead the custom of all the churches of God against this
practice ?
Secondly, Hence note, that in things only respecting de-
cency, and in conforming to which there is no violation of
the command of God, the custom of the church should be
our rule, it being an argument of pride and a contentious
spirit, in matters of so little moment, to be singular, and to
create disturbance to the church of God.
[°°] Ver. 18. Sxicuara, Schisms.] Here the word schisms
is not used of men separating from the church, but of them
coming together in the church, but yet eating the Lord’s
supper separately, and so as not to join with the whole
assembly in that ordinance: so the word also is used
i. 10. not of a separation from the unity of the catholic
church (saith Esthius), but of sects and divisions in the
church.
[""] Ver. 19. Aci yap aipécee clvar, For there must be here- .
sies, &c.] This necessity of heresies is not absolute, or of.
God’s making, but only on supposition of the pride and
vain-glory, strife, envyings, and contentions, which were
already in the church of Corinth, (1 Cor. iii. 3.) and God’s
permission that men, so affected, should act according to
the corrupt affections and dispositions of their hearts; as
the necessity of diseases in the body arises from men’s in-
temperance. Nor is the reason here assigned of them
properly causal, as if the wisdom of God designed there
should be heresies for this end, that they who were approved
of him might be made manifest, but rather eventual ;} as if
the apostle had said, Whence it will come to pass, that they
who are approved will be made manifest.
['*] Ver. 21. "Exacroc rd tdvov deirvov mpoAauPBava, Every
one takes before his own supper.] It is the opinion of Dr.
Lightfoot, that the apostle speaks not here of the agape,
or love-feasts, which accompanied the eucharist, as the
tradition of the ancient church supposed; but of the pas-
chal supper, which these Judaizers did eat before the
* See Dr. Hammond, and Synopsis in locum.
+ T2 yade tye ob aravrayo alriroylag torly, AAAR wOAAaXoU, nal THe Tay pecmesscces
inBacews, Chrysost. in locum.
.
CHAP. xI.]
eucharist, as thinking that the eucharist, which our Lord
instituted after that supper, was only an appendix of it;
and that it was not instituted in commemoration of the
death of Christ, but as a new form of their commemoration
of their deliverance out of Egypt: and that on this account
the apostle here repeats the institution of that sacrament
by our Lord, and so oft tells them, that Christ appointed
this supper for the commemoration of his death, and that
we might shew tt forth till he comes; and charges them with
not discerning it to be the Lord’s body, (ver. 29.) But he
seems to be mistaken in both these conjectures. For, -
First, It is Very unlikely they should mistake the Lord’s
supper, celebrated then every week at least, for that pas-
chal supper, which-was only to be celebrated once a year,
and was then rather to be celebrated at home, in every
man’s family, than in the church; and which, according to
the Jewish canons, could not be observed at all in Corinth,
or out of Judea, whilst the temple stood.
Secondly, Those words of the apostle in the preceding
chapter, viz. The cup of blessing which we bless, is it not
the communion of the blood of Christ? The bread we break, .
is it not the communion of the body of Christ? and those
that follow, Ye cannot drink the cup of the Lord and the
cup of devils; ye cannot be partakers of the Lord's table,
and of the table of devils, do plainly shew that the apostle
there supposes, they well knew that in that supper they
‘were partakers of the cup and table of the Lord, and had
communion with his body and blood.
Dr. Lightfoot adds, That those words one is hungry, and
another is drunken, refer not to the poor and the rich, but
to the gentile who came fasting to the Lord’s supper;
whereas the Judaizing Christian, according to his custom,
drank freely at his paschal supper; and he concludes, that
the apostle doth not here reprehend their manner of
coming to these suppers, but that he reprehends them for
the very use of them. But here again he seems much
mistaken. For,
First, It is evident the apostle reprehends them not for
the supper itself, i. e. the eating and the drinking, but be-
cause they did zpoA\apuPavev take their meat and their drink
before others, not staying till they came, (ver. 21. 33.)
Hence, for a remedy for this disorder, he saith not, Abstain
from these suppers, but only, when ye come together, tarry
one for another.
Secondly, That the hungry here were the gentile con-
verts, who chose to eat the eucharist fasting, is very im-
probable, not only because it was then generally received
at night, but because the apostle, both here and ver. 34.
allows all to eat and drink before they come, not taking
notice of any that scrupled the doing this. Moreover, the
of pn txovrec, the hungry here, are not men who have no
houses, but who have nothing to eat or drink: for they
were put to shame by this, that they had nothing to eat or
drink, as others had, nor were thought worthy to partake
with them that had, in the assembly of which they were a
part; it being not the place where they assembled, which
is called the church of God, but the persons who assem-
bled; for by the same action was the church despised, and
they that had nothing put to shame: now it is not easy to con-
ceive how, by this separate meeting in a church, they should
despise a church, whereas, by denying their poor brethren
any share in their banquet, they visibly despised them.
THE FIRST EPISTLE TO THE CORINTHIANS.
51
And with that agrees the note of St. Chrysostom , on the
place, that an assembly: i is called, ody iva Smpnuévor Set, of
ovverDdvrec, aX iva of Smpnpévor, cvvnppévor, not that they
who came together might be divided, but that they, who are
at home divided, may join together.
Thirdly, These agape, or feasts of charity, being men-
tioned by St. Jude,ver. 12. by Ignatius, Ep. ad Smyrn. §. 8:
by Clemens Alex. Paedag. lib.ii. cap.1. p. 41. by Tertullian,
Apol. cap. 39. by the Apostolical Constitution, lib. ii. cap.
28. and by Julian the apostate,* it is very unreasonable to _
call this custom into question, or to imagine that St. Paul
here rather referred to a paschal supper, than to this ap-
pendix of the supper of our Lord. When I call it an ap-
pendix, I do not mean that it was eaten by them after the
Lord’s supper, for the word ToohauPave, to take before
his own supper, shews the contrary, viz. that this banquet
was celebrated before the Lord’s supper; but only that it
was joined to the Lord’s supper in imitation of our Lord,
who celebrated the sacrament after the paschal supper.
[5] “Oc 8 peSia, And another is drunken.] This may
either refer to the gentile converts among the Corinthians,
retaining still their heathen custom of drinking liberally
after their sacrifices, whence peSicv, to be drunk, is by the
grammarians thought to have its original from perd rd Sie,
because of the free drinking they indulged to after their
sacrifices; or to the Judaizing converts, who thought
themselves obliged to drink plentifully at their festivals,
four large cups of wine, saith Dr. Lightfoot,+ at the pas-
chal supper, and to be quite drunk, saith Buxtorf,} in the
feast of Purim.
['*] Ver. 23. "EXaBev dorov, Took bread, &c.] The argu-
ment lies thus: Christ gave an equal distribution of the
sacramental bread to every one at the table, in token that
he died equally for all; and he appointed them all to eat
together of it at one conimon table, in remembrance of his
love to them all: can you then eat every one separately
his own supper, excluding those, to whom he equally dis-
tributed the sacred bread, from any share of yours, leaving
them hungry and in want of bread, and yet conceive you
worthily eat the Lord’s supper, and duly participate of,
and thankfully commemorate, this great feast. of love ?
But farther observe,
First, That this bread is called in the present tense, ro
oipa kXpevov, 7) cpa didduevov, Christ’s body broken, his
body given, Luke xxii. 19. even whilst he was alive, and
so his body was not actually broken, or given for us; it
therefore could not be literally and naturally his broken
body, but only by way of representation, as being then
instituted to represent that body which was shortly to be
given, and broken on the cross for us: so also it is said of
his blood, yet in his veins, that it is rd aiua rd e&eyvvdpevov,
his blood shed, Matt. xxvi. 28. Mark xiv. 24. Luke xxii.
20. and this according to the usual sacramental phrase.
Thus, before the paschal sacrament was celebrated, it was
said, This racxa tori ro Kupiy, is the passover to the Lord,
(Exod. xii. 11, 13.) i. e. this is that which is instituted to re-
present it; for this night I will smite all the first-born of
Egypt, and will pass over you: and of circumcision it is
said, This is my covenant, (Gen. xiv. 10.) before that
Abraham was actually circumcised, (ver. 23, 24.)
+t Lex. Talm, 324,
H2
* In fine fragm, + Temple Service, p. 146.
52 A PARAPHRASE
Secondly, Observe, that St. Paul calleth that five times
bread which they did eat of, which was to them the com-
munion of the body of Christ, and, by eating of which
unworthily, they became guilty of the body of Christ, not
discerning the Lord’s body, 1 Cor. x. 16,17. xi. 26, 27,
28. He therefore five times calls that bread which was
consecrated, and by our Saviour called his body: now
is it not a wonder that one single passage, mentioned
by our Saviour whilst he was alive, should be deemed
sufficient to make us all believe that his whole body, and
so his hand, was in his hand, and that this living Christ
was at the same time dead, and sacrificed; and that the
same body which was whole before the eyes of his disci-
ples, was also broken for them at the same time, with
many thousand contradictions more; and yet, that what
the Holy Ghost, who knew the meaning of our Saviour’s
words better than any Romanist, hath said so often to in-
form us that this element is, after consecration, bread,
should not be thought sufficient to make us think it bread,
though it appears to all our senses so to be?
[*] Ver. 24. AdBere, payere.] See the defence of these
words against Dr. Mills, Examen Millii in locum.
['°] Ver. 25. Morfjpiov, The cup.] Note here two reasons
for the participating of the cup by the whole body of the
church of Corinth. 1. Because it is the blood of the new
covenant, which belongs as much to the laity as to the
priests: the blood shed for the remission of the sins, not only
of the priests, but of the laity. 2. Because, by the drinking
of this cup, they remembered Christ's blood shed for them,
and shewed forth his death. Now since these reasons do
equally concern all Christians, the drinking of the cup, by
which this commemoration, by our Lord’s institution, is to
be made, must equally concern them, for sure the means
which Christ appointed for an end, ought to be used by all
who are obliged to pursue that end: and if the apostle here
reprehends the Corinthians for varying from the tradition
received from the Lord in the celebration of the sacra-
ment, he would have reprehended them much more, had
they so varied from it as to neglect the distribution of that
cup, which he had instituted for those sacred ends.
[7] Ver. 26. Tov Savaroy Kupiov xarayyédXere, Ye shew the
Lord’s death.] If then this be the end and use of this sacra-
ment, to be asolemn commemoration of the death of Christ
during his absence from us; ifit was designed to be a stand-.
ing memorial of his sufferings till he came again to judgment;
the obligation that lies upon all Christians to observe it, is
perpetual, and ought not to cease till the world ends. In-
deed, saith Theodoret,* after his presence there will be no
more of the symbols of his body, because the body itself will
then appear. Which words are a full confutation of the
doctrine of transubstantiation.
[°] Ver. 27.*H wtvy, Or drink.| Here Obadiah Walker's
note is this: The Greek #, or, that he might lead you tot hink
there was something in the popish argument taken hence
to prove that the whole Christ was contained in either spe-
cies; because, either by eating or drinking unworthily, men
become guilty of profaning both the body and blood of
Christ: but, for justification of our version and, it may be
noted that the Syriac, Arabic, and Ethiopic versions read
* Mera yip 0% viv wrapouzlay aired obk Ext yetla riv cupRbray Tov eopanros, aired
Pasvopatrou TOU oaipsaros.
WITH ANNOTATIONS ON
[CHAP. XI.
and, and so does Clemens Alexandrinus, Strom. i. p. 271.
Cyril. Al. de Ador. Sp. p. 421. Atlianas. de pass. Domini,
p. 1027. Aut quest. ad Antioch. p. 375.
Secondly, That according to Phavorinus, # xcira avrt
tov cat, that is, i) is often put for and ; so what is in the He-
brew, 8, or, is in the LX-X. rendered xat, and, Lev. iv.
23. 28. Numb. xv. 18. Mal. ii.7. So what is 4, Luke xx.
2. is cat, Matt. xxi. 23, Mark xi. 28. So the promise made
to Abraham, kat rq omfppart avrov, Gen. xvii. 8. is the pro-
mise made to him # 7 orfppari, and to his seed, Gal. iii. 6.
and so the Hebrew vowel when it divides, or distributes,
is rendered sometimes 4, or, as Exod. xxi. 17. Deut. iii. 34.
2 Sam. xxiv. 13. Psal. viii.4. Prov. xx. 20. and sometimes
cat, and, as Josh. viii. 22. Judg. iv. 6. xiii. 7.1 Sam. xvii.
34. Jer. xiii. 23. Amos y. 19. and eating and drinking
going here before, ver. 26. and following after, ver. 28, 29.
this intermediate verse must bear the same sense.
[9] Ver. 28. AoximaZérw éauriv, Let him examine himself.]
AoxipaZav is to discern or approve: so, SoxmaZac, thou ap-
provest the things which are most excellent, Rom. ii. 18.
Happy is the man that condemneth not himself, tv @ 80x-
uate, in that which he approves, Rom. xiv. 22. Aoxmpé-
ev éavrov, is to approve himself to himself, or discern how
itis with himself: so 2 Cor. xiii.5. gavrod¢ doxydZere, Prove
yourselves: know ye not that Jesus Christ is among you,
except ye be reprobates? Gal. vi. 4. AoxiudZerw, Let every
man approve his own work. And so here the sense is, Let
a man approve himself to his own heart, as a good Christian,
and one that comes to celebrate this ordinance with a grate-
Sul commemoration of the love of Christ dying for him, and
with true charity, and unfeigned kindness, to all those for
whom he did equally shed his blood, and gave his body to be
broken: and so he may repair to it with a true Christian
spirit, and in an acceptable manner.
[°°] Ver. 29. "Avatiwe, Unworthily.] i.e. Not discerning
the Lord’s body ; which words plainly teach us what it is
to eat and drink unworthily, viz. to do it so as in that action
not to discern the Lord’s body. Now this, as hath already
been observed, cannot signify not to apprehend the sacra-
ment to represent Christ’s body broken, and his blood shed
for us: for, of this ignorance had the Corinthians been
guilty, the apostle would have argued “‘ ex non concessis,”
Srom things not granted by them, (x. 16. 21.) It therefore
signifies their behaving themselves as if they had not con- —
sidered that this sacrament was instituted in a thankful
and practical remembrance of Christ dying for them, and
ratifying by his blood the covenant in which he promised
to be merciful to their iniquities, and remember their sins no
more; and as a feast of love designed equally for the be-
nefit of all his members, and to knit them in the closest
bonds of unity and friendship to each other: when this was
wanting, they did not discern aright the Lord’s body, or the
sacrament of it, and so did eat and drink unworthily. In
the Talmud, saith Dr. Pocock,* there is a distinction be-
twixt a man who ate the passover, M32 DW), in obedience
to the command, (which was, that they should do it as a
memorial of God’s passing over them when he destroyed
the Egyptians, by reason of the blood of the paschal lamb ;
(Exod. xii. 13, 14.) and he that thus ate it, was the just man
that walked in the ways of the Lord, mentioned Hos. xiv.
* In Hos, xiv. 9. p. 814,
CHAP. X1I.] |
9.) and betwixt another who did eat it only as common
food, i. e. without respect to the commandment, or the ends
of its institution; and is compared to the transgressor there
mentioned; that shall fall therein. So here, he that eateth
this holy sacrament with a thankful memorial of the be-
nefits conferred upon us, the death from which we are de-
livered by the blood of Christ, the true paschal lamb sacri-
ficed for us, eats it worthily ; buthe that partakes ofit only
as common bread and. wine, not considering the ends for
which it was designed, and the benefits of Christ’s death it
represented and consigned, discerns not the Lord’s body ;
i. e. he putteth d@ sufficient difference betwixt that and com-
mon food, as the word Siaxefvw, doth import. (See note
on Rom. xiv. 23.)
[**] Kotza, Damnation.] The word imports temporal judg-
ments; as when St. Peter saith, the time is come dipac0a 7d
kpiua, that judgment must begin at the house of God, (1 Pet.
iy. 17.) not damnation surely: and this is certainly the im-
port of the word here, (1.) because the Corinthians did thus
eat unworthily, and yet the judgments inflicted on them for
so doing were only temporal; viz. weakness, sickness, and
death, ver. 30. (2.) Because the reason assigned of those
judgments is, that they might not be condemned in the
other world, or that they might not be obnoxious to
damnation.
CHAP. XII.
1, Now concerning spiritual gifts, (or, persons, ver. 3.)
brethren (which is another thing in and about. exercise of
which you offend; making them matter of contention, emu-
lation, and vain-glory), I would not have you ignorant
(of what it concerns you to know of them, and yourselves
that exercise them ).
2. Ye know that (before your conversion to that faith, by
which ye received these gifts,) ye were gentiles, carried
away to (the service of ) [*] those dumb idols (which could
not speak themselves, much less enable you to speak), even
as you were led (by seducing guides ).
3. Wherefore I give you to understand, that no man
speaking by the Spirit of God calleth Jesus [*] accursed
(or, anathema): and that no man can say that Jesus is the
Lord (and confirm that doctrine with supernatural gifts
and miracles), but by the Holy Ghost.
' 4. Now there are [°] diversities of (these spiritual)
gifts, but (it is) the same Spirit (which enables us to exer-
cise any of them).
5. And there are differences of administrations (or,
offices i in the church, to which this diversity of gifts belongs ),
but (it is) the same Lord (who hath appointed all these
offices, Eph. iv. 12.)
6. And there are diversities of operations (performed by
these officers in the church by virtue of these gifts), but it is
the same God, who (by giving them this Spirit) worketh
(them ) all in all.
7. [*) But the manifestation of the Spirit (in the exercise
of these gifts) is given to every man (not for his own pri-
vate use, but) to profit (others) withal.
8. For to one is given by the Spirit the word of wisdom
(to reveal that faith to others which is the wisdom of God);
to another the word of knowledge (to reveal mysteries,
1 Cor. xiii. 2. and understand the mind of God in the Old
THE FIRST EPISTLE TO THE CORINTHIANS.
53
Testament for confirmation of that faith ) by the same
Spirit ;
9. To another faith (to enable him to believe firmly, that
he should be empowered to do things most difficult) by the
same Spirit; to another the gift of healing (all manner of
diseases ).by the same Spirit;
10. To another the working of miracles (or, powers, such
as raising the dead to life); to another prophecy ( enabling
him to foretell things future, and speak by a Divine affla-
tus); to another discerning of (the) spirits (of others) ;
to another divers kinds of tongues; to another the inter-
pretation of tongues:
11. But all these (gifts) worketh that one and the self-
same Spirit, dividing them. to every man severally [°] as
he will.
12. For as the (natural) body is one, and (yet) hath
many members, and (Gr. but) all the members of that one
body, being many, are one body (the body is one still ;
the whole being animated bythe same soul, which is a
spirit ): so also [°] is (it in the body of) Christ (all whose
members, though there be many, and adorned with different
gifts, make but one body “i Om united by the Spirit to
their head, Christ Jesus).
13. For by one Spirit [7] we are all (Gr. have been ‘ail )
baptized into (this ) one body, whether we be Jews or gen-
tiles, whether we be bond or free ; and (by receiving that of
living water, we) have been all made [*] to drink into (or,
of ) one Spirit. -
14, (All I say,) for (as) the (natural, so the mystical)
body is not one member, but many.
15. If the foot shall say, Because I am not the hand, I
am not of the body; is it therefore not of the body?
16, And if the ear shall say, Because I am not the eye, I
am not of the body ; is it therefore not of the body?
17. * If the whole body were an eye, where were the
hearing? If the whole were hearing, where were the
smelling ?
18. But now hath God set the members every one of them
in the body, as it hath pleased him.
19. And if they were all one member, where were the
body?
20. But now are they many members, yet but one body.
21. And the eye (the man endowed with the word of wis-
dom. or knowledge) cannot say to the hand (the person em-
ployed in lesser ministries, I have no need of thee: nor
again the head (the person placed in the highest dignities in
the church) to the feet (the deacon, or man employed in the
lowest offices of the church), I have no need of you.
22. Nay, much more those members of the body, which
seem to be more feeble, are necessary (Gr. but the mem-
| bers of the body which seem more weak are more necessary ;
viz. the brain, the stomach, and the guts) :
23. And those members of the body, which we think to
be less honourable (Gr. more dishonourable), upon these
we bestow (Gr. put) [9] more abundant honour; and our
uncomely parts have more abundant comeliness.
24. For our comely parts have no need: but God [?°] hath
tempered the body together (agreeably to the condition of
each member ), giving more abundant honour (or covering )
* « Sed neque oculos toto corpore esse velim, ne extera membra suum officium
perdant.” Quintil. Instit, lib. viii. cap. 5. ad finem.
,
54
to that part that lacked: (placing them so, that even nature
may be a covering to them.
25. And so hath he dealt also with the body mystical,
making the meaner offices of them who attend upon the poor
more necessary, and to them more honoured who need their
help,) that there should be no [] schism in the body, but
that the members should have the same care for (and re-
gard to) one another.
26. And whether one member (of the natural body) suf-
fer, all the members suffer with it (by sympathy); or one
member be honoured (or adorned ), all the members rejoice
with it (i. e. if, being indisposed, it becomes sound, being weak,
it recovers strength, all the members are eased, and so may
be said to rejoice with it).
27. Now ye are the body of Christ, and members in par-
ticular, [!*] (or, severally are members of that body, and so
ought to act in the mystical body, as do the members in the
natural, rejoicing with them that do rejoice, and mourning”
with them that weep, Rom. xii. 15.)
28.[] And God hath set some in the (body of the)
church, first apostles (to exercise the gift of wisdom), se-
condarily prophets (to exert those of knowledge and pro-
phecy ), thirdly teachers (to labour in the word and doc-
trine), after that (workers of) miracles, then. (they that
have the) gifts of healing, helps (to take care of the poor ),
governments (rulers of the church), diversities of tongues.
29. Are all apostles? are all prophets ? are all teachers?
are all workers of miracles ?
30. Have all the gifts of healing? do all speak with
tongues? do all interpret?
31. But covet earnestly the best (and the most useful)
gifts: and yet shew I to you a more excellent way (of
ministering to the welfare of the church, and of your own
souls; even that of charity ).
ANNOTATIONS ON CHAP. XII.
f'] Ver. 2. IIPO'S ra eidwda apwva, To dumb idols.| For
though the priests told them, they were only the receptacles
of those deities they worshipped ; that they resided in the
image, and gave answers by it, as the Christian writers
own: * yet, both the prophets and writers of the New
Testament, and all the fathers in their apologies, still re-
present them as they were in themselves, saying, They have
mouths but speak not, (Psal. cxv. 5. cxxxv. 16.) are dumb
stones, (Hab. ii. 19.) et muta simulacra, and such only as
gave answers, when they gave any, by the means of evil
spirits.
[?] Ver.3. ’AvaSeua, Accursed.] This the Jews did, as we
learn, not only from the words of Justin Martyr,} but also
from their nineteenth prayer against heretics,{ made by
Samuel the younger, in the days of Gamaliel: their exor-
cists and diviners therefore, though they pretend to it, saith
the apostle, cannot be acted by the Spirit of God: nor
can they, who confirm the doctrine of Christ by miracles,
be acted by any other but the Holy Ghost; for no evil
* Arnob. lib. vi. p. 203. Lact. lib. ii. cap. 2.
t"Ararslrrag xaragicSs xal abra éxelyw ual roig dw’ airov. Dial. cum Tryph.
p. 363.
t “In qua eternum exitium illis imprecantur, qui a lege Judaica deficiunt ad
@hristianos.” Buxt. Lex. Talm. voce Min. p. 1201.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XII.
spirit would assist them to confirm a doctrine so opposite
to, and destructive of, their kingdom and design.
[8] Ver. 4. Araptoug 88 yapiouarwv, There are diversities
of gifts.) These gifts being in the nature of spiritual facul-
ties, or habits, are very properly ascribed to that Spirit,
who animates the Christian, and by whom he lives the new
life; and these ministries, as properly to the Lord Christ,
whose ministers and servants, the apostles, prophets, teach-
ers, &c. are in the propagation of the gospel. These ope-
rations being miraculous, and far exceeding the power of
any creature, as fitly, are ascribed to the Creator of all
things. But whereas Crellius hence infers, that this third
person being distinguished from the other two by the title
of the same God, he only must be truly and properly so
called; he might as well have argued, that, because the
second person mentioned here is styled the same Lord, he
must be only so exclusively to the same God ; and, because
the first is called the same Spirit, he must be so exclusively
of the same God and Lord, who are equally spirits.
[*] Ver. 7—10.] It is exceeding difficult to fix the true
import of all these gifts; I therefore shall propose what
follows by way of conjecture, till I receive better informa-
tion from more able hands.
First, then, by the word of wisdom I understand, the
wisdom given to the apostles to reveal the gospel to the
world; for that, in this Epistle, is styled the wisdom of God ~
in‘a mystery, the hidden wisdom, 1 Cor. ii. 7. and else-
where the manifold wisdom of God, Eph. iii. 10. Christ,
the great teacher of it, is also styled the wisdom of God,
1Cor. i. 24. and in him are said to ‘be contained all the
treasures of wisdom, Col.ii. 3. The apostles, to whom this
gospel was committed, are called cogot, wise men; Behold,
I send unto you prophets and apostles, Luke xi. 49. and
wise men, Matt. xxiii. 34. and they are said to teach this
gospel according to the wisdom given to them, 2 Pet. iii. 15.
Secondly, The word of knowledge being distinguished
from that of revelation, and of prophecy, 1 Cor. xiv. 6.
xiii. 8, and being set by way of opposition, or explication,
with the knowledge of all mysteries, 1 Cor. xiii. 2. seems
to signify the gift of understanding mysteries, or things con-
cealed: such was the mystery of calling the’gentiles before
it was revealed, Rom. xi. 25. Eph. i. 9. iii. 9. the mystery
of recalling the Jews, Rom. xi. 25. the mystery of iniquity,
2 Thess. ii.'7. the mystery of the beast, Rev. x. 7. but more
especially the gift of understanding the mystical sense of
the Scriptures of the Old Testament. And in this sense
St. Barnaby seems to speak of it, when he saith, (sect. 6.)
Blessed be God, 6 coptay cat voiv Béuevog tv tiv tov Kpvplwy
avrov, who hath given us the wisdom and knowledge of his
secrets ; and so it agrees with that gift which the fathers
call xpéyvworc, as when Irenzus* saith, Some have the
knowledge of things to come, and visions, and prophetical
sayings; and the man thus gifted seems to be, in St. Cle-
mens Romanus, the powerful man to utter knowledge.
Thirdly, That by faith we are to understand a miraculous
faith, enabling them to do things most difficult, seems highly
probable from these words, Though I have all faith, so as
to remove mountains, 1 Cor. xiii. 2. But chiefly I would
understand by it, a peculiar impulse that came upon them
© OF 92 arpdyraaw Exoues ray uEdrévray, xal berraciag, xal pioeic mpopnrinds. Lib. ii.
cap. 57. ‘O Swarts praiow tkemsiy. Epist. ad Cor. §. 48. :
CHAP. XI1.]
when any difficult matter was to be performed, which in-
wardly assured them God’s power would assist them in the
performance of it. (See note on James v. 15.) Whence it is
often mentioned as a preparatory disposition to the work-
ing such miracles, and is sometimes styled the faith of God,
(Mark xi. 22.) sometimes faith without doubting, (Matt.
xxi. 21.) and so it was a prerequisite to the casting out
stubborn devils, (Matt. xvii. 20.) and to the ensuing gifts
of healing and working miracles; and hence perhaps it is
that in the following enumeration of them, ver. 28—30.
we find no mention of it.
Fourthly, Evlpyfpara Suvducwv, the working of miracles,
is, by the fathers, referred to the power residing in the apo-
stles to inflict diseases, and even death itself, upon offend-
ers, as in the case of Ananias and Sapphira, Acts v. 5.10.
and of Elymas the sorcerer, Acts xiii. 11. and of the in-
cestuous person, 1 Cor. v. 4. where the apostle makes
mention rij¢ Suvduewe Xprorov, of the power of Christ ; and
where he speaks of his rod, he calls it the power that God
hath given him, 1 Cor. iv. 19, 20. 2 Cor. x. 8. xiii. 10.
But yet I doubt not but these words are truly rendered the |
working of miracles; for to them the word dévamec, power,
generally relates in the New Testament: as, when mention
is made of the miracles done by Christ himself, Matt. xi.
20. 23. xiii. 54.58. xiv. 2. Mark v. 30. Luke iv. 36. v. 17.
vi. 19. xix. 37. Acts ii. 22. x. 38. and of the miracles done
by others in the name of Christ, Matt. vii. 22. Mark ix.
89. Luke ix. 1, Acts i. 8. iv. 33. vi. 8. viii. 13, xix. 11.
1 Cor. ii. 4. 2 Cor. xii. 12. Gal. iii. 5. 1 Thess. i.5. Hence
it is frequently mentioned in conjunction with signs and
wonders, Actsii. 22. viii, 13. Rom. xv.19. Heb. ii.4. It
is also here plainly distinguished from the gift of healing;
and it is as plainly distinguished from the power of casting
out devils, in these words, In thy name have we prophesied,
and cast out devils, and done Svvduee rodddg, many mighty
works, Mark vii. 22. It therefore rightly seemeth in the
paraphrase to be restrained to the doing things beyond the
course of nature, and wrought by an immediate Divine
hand: such as the supplying a defective member, or the
raising of the dead. Thus, to the first order of the succes-
sors of the apostles, Eusebius* ascribes many strange
powers of the Holy Ghost ; and Justin Martyr} speaks of
the powers done in his time by the name of Christ.
Fifthly, The gift of prophecy is not to be restrained, as
some do, to teaching, and the interpretation of the Scrip-
ture, which it importeth only as that was done by a parti-
cular inspiration of the Holy Ghost; for otherwise, as here
the prophets and the teachers are two distinct offices in
the church, so also are they reckoned as such in the church
of Antioch, Acts xiii. 1. and they are reckoned as distinct
xaplopara in these words, Having gifts different, whether pro-
phecy, let us prophesy according to the proportion of faith;
or ministry, let us wait on our ministering; or he that teacheth,
on teaching. (Rom. xii. 6,7.) And so they are reckoned by
Justin Martyr,{ when he saith, One man receives at baptism
the spirit of understanding, 6 8 rp0yvdcewe, 5 82 SacKaXlac,
another of foreknowledge, or prophecy, and another of
teaching ; and this discovers to us another sense of pro-
“Te Stlv mvivnuaros wrsleras mapadétous Yvdye. Euseb. Hist. Eccles. lib. iii.
cap. 17.
t Téiy ded rai tviaarros abrot, nat viv yworsdva Sivdyreov, Dial. p. 254.
¢ Dial. p. 250. A.
THE FIRST EPISTLE TO THE CORINTHIANS.
55
phecy ; viz. that it imports, as frenzus saith, roéyvwow tov
pedrAévrwr, the foreknowledge or prediction of things future,
and that in order to the exhortation to some duty. Thus
Agabus foretold by the Spirit the dearth that was to come
over all Judea, Acts xi. 28—30. that other Christians might
be moved, as they were, to send their charity thither. Thus
Judas and Silas, being prophets, a Adéyou wodXov, with
many words they comforted the brethren, and established
them. (Acts xvi. 32.) This gift was exercised also by fore-
telling who would -be fit persons to do good service in the
church. Thus St. Paul commits a charge to Timothy, ac-
cording to the foregoing prophecies concerning him, (1 Tim.
i. 18.) and saith, Neglect not the gift that is in thee, that was
given thee by prophecy, (iv. 14.) And that in this sense the
fathers understood it, is evident, not only from the word
mpdyvworc, foreknowledge, by which they did express it,
but from the arguments they use against the Jews to con-
‘vince them that God had left their church, and had owned
and embraced the societies of Christians, because he had
left them no prophets, but had transferred that gift to the
Christians: and these predictions being made by revelation
of the Spirit, aoxdéAuic, or revelation, is accounted a part
of this gift; for to the prophet is ascribed his revelation,
1 Cor. xiv. 26. 30. and the Revelation of St. John is the
book of his prophecy ; and to the prophet is ascribed the
manifestation of the secrets of men’s hearts, as in those
words, If all prophesy, and there come in an unbeliever, or
one unlearned, he is convinced of all, he is judged of all: and
thus are the secrets of his heart laid open. (1 Cor. xiv. 24, 25.)
Thus of those prophets, Irenzeus (lib. v. cap. 6.) saith, that
they did not only explain the mysteries of God, but also
7a kpugla avOpdrwy cic pavepdv dye int ry cuuptoovrt, mani-
Fest the secret things of men, when it was needful, or profit-
able for them, or the church. (See Origen against Celsus,
lib. i. p. 34.)
Sixthly, The Sidxpioig rvevudrwv, discerning of spirits,
not only imports the faculty of discerning betwixt the im-
pulse of false and true prophets, which he that hath, seems
to be styled by St. Clemens, 6 cogic év diaxpioa tév Adywr,
a wise man in discerning words, and betwixt the lying won-
ders and magical operations of evil spirits, and the powers
of the Holy Ghost, as 1 Cor. xiv. 29. 1 Thess. v. 20, 21.
1 John iv. 1. but also a judgment of discerning the spirits
of other men, whether they were qualified for such an office
in the church, and accordingly choosing them out for that
work. So the Spirit, in the prophets, said, Separate me
Barnabas and Paul for the work whereunto I have called
them, Acts xiii. 2,3. and thus the Holy Ghost is said to
have constituted the bishops and presbyters in Asia, Acts
x. 28. because, as Clemens Rom. saith,* they constituted
bishops and deacons, Soxipacavreg ry mvebpart, making trial
of them by the Holy Ghost. And Clemens of Alexandria,+
that St. John ordained to be of the clergy, rove ard tov rveb-
platrog onuatvopuévouc, such as were signified to him by the
Spirit. Ignatius saith of the bishops of his time, that
they were constituted, not by men, but’Incotv Xpicrov youn,
by the counsel of Christ Jesus. St. Cyprian,§ that they
were constituted, not only by the consent of the people, and
the suffrage of their fellow-bishops; but also “ judicio Di-
* Ep. ad Cor. viii. 42.
¢ Proem. Ep. ad Philad. et §. 1.
§ Ed. Ox, Ep. 55. et 69.
+ Apud Euseb. Hist. Eccl. lib. iii. cap. 23,
Ep. ad Eph. §. 1. 9. 6.
56
vino, et Dei testimonio,” by the judgment and testimony of
God. And, lastly, this gift seems also to imply a discover-
ing of what was done inwardly, or in the spirit of a man;
so Peter discerned.the heart of Ananias and Sapphira, -
Acts vy. 3.9. and of Simon Magus, Acts viii. 21.23. St. Paul
of Elymas, Acts xiii. 10. and of the lame man, seeing he had
faith to be healed, Acts xiv. 9. And Ignatius* speaks of
the Spirit in him that did foretell, and ra xpumra tAéyxewv,
reprove things secret.
[°] Ver. 11. KaSa¢ BotAera, As he will.] Here seems to
be a plain argument for the personality of the Holy Ghost,
because a willis here ascribed to,him. (2.) Hence it is
evident that he is no creature, because no creature can ena-
ble others to do these works. (3.) That he is God: for as
all this diversity of operations is ascribed to the same God,
ver. 6. so it is here said, All these worketh one and the
same Spirit.+
[°] Ver. 12. So is Christ.) That is, saith Chrysostom,
7d rov Xpuorov cwpa, the body of Christ, that is, his church,
as appears from ver. 21. The head cannot say to the feet,
I have no need of you; this being not true of Christ, the
head of that church, which is his body, but only of the mi-
nisterial heads under him.
["] Ver. 13. Ele tv coma 2BarricOnuev, We were baptized
into one body.] Vain here is the note of Mr. Clerc, viz.
That we are baptized that we might be called by one name,
be of one society, the church of Christ :. for it is not by par-
taking of one spirit that we are called Christians, but by
professing faith in Christ. 'The apostle is plainly proving,
that as the natural body is one, so is the mystical: now the
natural body is one, as being informed by one soul and
spirit united to it, and animating all the parts of it; so is it,
saith he, in the mystical body united together by one and
the same Spirit received in baptism, and from our spiritual
head Christ Jesus, communicated to all the living mem-
bers of his body, to give them spiritual life and motion.
(See Eph. iv. 16.)
[®] Eic @v rveipa trorioSnuev, Were made to drink of one
Spirit.| So our Lord represents the participation of the
Holy Spirit, saying, If any man thirst, let him come to me
and drink. He that believeth, out of his belly shall flow
rivers of living waters. This spake he of the Spirit, which
they that believed in him should receive. (John vii. 37—39.)
And the apostle calls the water which was a symbol of the
Spirit, spiritual drink, 1 Cor. x. 4. and as believers are
tv mvevua one spirit with Christ, (1 Cor. vi. 17.) so doth
Christ invite them to come to him to drink of this Spirit.
[°] Ver. 23. Txyiy mepiccortpav, More abundant honour.)
The clothes God made to cover the nakedness of Adam
and Eve, are styled, by Onkelos, clothes of honour : and the
word vy, here rendered honour, is in the Septuagint put
to signify a cover ; so, Behold, he is to thee a covering of thy
eye, (Gen. xx. 16.) is, in the Septuagint, ee tiv rynjv Tov
mpuawrov cov, for an honour on thy face.
[2°] Ver. 24. Suvextpace rd oda, Hath so tempered the
body.] Agreeable to this is that of Cicero,} Principio cor-
poris nostri magnam natura ipsa videtur habuisse rationem,
que formam nostram, reliquamque figuram in qua esset spe-
* Ad Philad. §. 7.
t “EvratSa pag slpnndg viv Sedv bvapysiv patra Cpayta gos, advra Bi rare tyepyal x) iv
ual rhaird aviua. Chrys. Theod. Gicumen. Theophylact,
¢ De Officiis, lib. i, n, 177,
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. XII.
cies honesta, eam posuit in promptu; que autem partes cor-
poris ad necessitatem date, essent deformem habi-
ture, atque turpem, eas contexit atque abdidit ; hanc tam
diligentem nature fabricam imitata est hominum verecun-
dia, que enim natura occultavit, eadem omnes, qui sand
mente sunt, removent ab oculis.
[**] Ver.25. “Iva yi) j oxtoua, That there may be no schism
in the body.| Of this schism of the members against the
body, see Menenius apud Livium, lib. ii. cap. 32. Max.
Tyr. diss. v. p. 50.
[**] Ver. 27.] For illustration of this long comparison,
betwixt the body natural and mystical, observe, (1.) that
this comparison is taken from the Jews, who teach, that
such order ought to be observed betwixt the priesthood
and the people, as in the human body, in which there are
members superior, and others serving to the rest, for all of
them serve the heart from whence life proceeds; and so it
is meet that the Levites should serve the priests, and the
people the Levites. (Paulus Fagius, in Lev. iii. 7.) The
argument which the apostle useth from the comparison of
the natural with the mystical body, seems to consist in
these particulars.
First, That as the most inferior members of the natural
body are as much the members of that body as the most
noble; so are the most inferior Christians as much the
members of Christ’s body.
Secondly, That there would be no perfect natural body
without this diversity of members, and in like manner no
mystical body without such diversity of gifts and offices as
God hath ordered in his church, (ver. 17. 19.)
Thirdly, That the members are placed in the body accord.
ing to the wisdom and the good pleasure of God, (ver. 18.
24.)and so it is in the members of the mystical body, which
therefore ought to acquiesce in the good pleasure of his
will, in whatsoever station and condition his wisdom doth
see fit to place them.
Fourthly, That the members, which seem the weakest,
and the meanest, are as necessary and serviceable to the
body as the other: human life could not continue, nor
human kind subsist without them: (ver, 22.) so in the mys-
tical body, they that are employed in works of charity and
mercy to the poor and the sick, those that serve tables, are
in their kind as necessary and serviceable as other members
of the church, and had their yaptouara, or spiritual gifts, as
well as others. (Rom. xii. 6—8. 1 Pet. iv. 10,11.)
Fifthly, That as nature had provided a covering for the
less honourable parts, and taught us to employ our care in
covering and adorning them; so was it also with respect
to the less honourable members of the ecclesiastical body,
there were helps and ministers particularly appointed to
take care of them, to cover their nakedness and supply
their wants, and promises were made to those who em-
ployed themselves in such acts of charity, (ver. 23, 24.)
Sixthly, That as there was no division in the members
of the natural body, but all the members took care of,
and were employed for, the good of the whole; so God hath
ordered matters thus in the body mystical, that-there should
be no divisions, no separate interests in it, but they should
mutually regard the interests of one another, sympathising
and rejoicing together, (ver. 25, 26.)
[2] Ver. 28.] Note, for explication of these offices,
First, That to prophets I ascribe the gifts of knowledge
’
CHAP. XII.]
and of prophecy, from these words, If I have prophecy, and
know all mysteries and all knowledge: (1 Cor. xiii. 2.) and
as the first gift, the word of wisdom, belongs especially to
the apostles, so it seems probable that the second, the
word of knowledge, should belong to the second office, that
of prophets. But whereas Mr. Clerc saith, that the pro-
phets did not teach by inspiration, but only had been fitted
to teach by inspiration ; that they spake as they saw fit
themselves ; and those things which they received from Christ
and his apostles, they interpreted after their own manner:
this seems to be confuted by these words of the apostle,
If any thing bewevealed to him that sitteth by, let the first
prophet be silent ; for the spirits of the prophets are subject
to the prophets.
Secondly, The teachers seem to be men, who, having
received the doctrine of faith from the apostles, preached
it to others for their conversion to the faith, and so they are
the men who laboured in the word and doctrine, 1 'Tim. v.
17. They were, saith Eusebius,* arooréAwv pabnrai, the
disciples of the apostles, who built up the churches in the
faith which the apostles had planted, promoting the preach-
ing of the gospel more and more, and spreading among them
the salutary seed of the heavenly kingdom. And they of
them, who preached the gospel to them who had not heard
it, were called evangelists, and sometimes apostles: so
Andronicus and Junia are called iionuo: tv roig amoord-
Aoue, men of esteem among the apostles, Rom. xvi. 7. and
of these St. John saith, For his name’s sake they went forth,
taking nothing of the gentiles ; we therefore ought to receive
such, that we may be fellow-helpers to the truth. (3 John 7,
8.) But whereas Theophylact and Mr. Le Clerc say, that
the prophets indeed spake by the Holy Ghost, but these
teachers from themselves: this I cannot assent to, for &-
8acxaXdla, teaching, is numbered among the spiritual gifts,
Rom. xii. 6. and d:d4cxaro, teachers, among them to whom
Christ had given these gifts. (See the note on Eph. iv. 11.)
_ Thirdly, The helps seem to be the deacons and other of-
ficers, who ministered not oaly to the sick and poor, but in
holy things also—in baptizing and distributing the eucha-
rist ; avrAauPavecOau, whence comes the word helps, signi-
fies, to take of others; and these also, as before I noted,
had their spiritual gifts. As then the Talmudists, saith
Dr. Lightfoot, call the Levites the helps of the priests ; so
may the apostle call the deacons, which answered to them,
the helps of the apostles and bishops of the church.
Fourthly, Governments are almost generally supposed
to denote the rulers of the churches, planted by the apo-
stles, and who are sometimes styled bishops, Acts xx.
28. sometimes ijyotuevor, guides or rulers, Heb. xiii.7.17.
and sometimes zpororwrec, presidents or prelates, Rom.
xii. 8. 1 Thess. y. 12. But Dr. Lightfoot conjectures they
were the men who had the gift of discerning spirits, be-
cause xvBepvfcac, which we here render governments, sig-
nifies in the Old Testament, wise counsels, and skill in giv-
ing judgment of things; thus, 6 vofuwy kvBepviceac xrioera,
aman of understanding shall attain to wise counsels, Prov.
i. 5. of¢ pi iwapxe KvBtovnoie, where no counsel is, the peo-
ple fall ; but in much counsel there is safety, Prov. xi. 14,
and pera kucovisewe, by wise counsel thou shalt make war,
Prov. xxiv. 6. It is not reasonable, saith he, to suppose
no Office should be appointed for this so necessary gift, and
* Eccles. Hist. lib. iii, cap. 37.
VOL. VI.
THE FIRST EPISTLE TO THE CORINTHIANS.
57
yet no other is here mentioned to which we can apply it.
Let the reader choose which of these interpretations he
likes best.
CHAP. XIII.
PP] CF. OR, though I speak with the tongués of men
and of angels (the languages of all nations, or knew how
to converse with angels), and have not charity, I am be-
come as sounding brass, or a tinkling cymbal (benefiting
no man by my empty and confused, and pleasing no man
with my shrill and noisy, sound ).
2. And though I have the gift of prophecy, and under-
stand all mysteries, and all knowledge ; and though I have
all faith, so that I could remove mountains, and have no
charity, I am nothing (worth in the sight of God ).
3. And though I bestow all my goods to feed the poor,
and though I give my body to he burned (for the faith),
and have not charity (to man, but do this rather out of vain-
glory, or to be admired and praised of men ), it profiteth me
nothing (as to my eternal state ).
4. Charity suffereth long, and is kind; charity envieth
not; charity vaunteth not itself, is not puffed up,
5. Doth not behave itself unseemly, seeketh not her
own, is not easily provoked, thinketh no evil;
6. Rejoiceth not [*] in iniquity (or falsehood), but re-
joiceth in the truth;
7. [8] Beareth all things, believeth all things, hopeth all
things, endureth all things.
8. Charity never faileth (as to the proper and elicit acts
of it): but(as for other gifts) whether there be prophe-
cies, they shall fail; whether there be tongues, they shall
cease; whether there be (the gift of ) knowledge, it shall
vanish away.
9. For (with all our gifts) we know (still but) in part,
and we prophesy (but) in part (knowing but few things in
comparison to our future knowledge ).
10. But when that (state of knowledge) which is perfect
is come, then that (knowledge) which is in part shall be
done away.
11. When I was a child, I spake as a child, I under-
stood as a child, I thought as a child: but when I became
a man, I put away childish things (and the like difference
will there be betwixt us now and then ).
12. For now we see (only as) through a glass, darkly;
but then (we shall see) face to face, (with the greatest near-
ness and perspicuity, which now we cannot ; for no man,
saith God, shall see my face and live, Exod. xxxiii. 20. 28.
2 John 12.3 John 14.) now I know (but) in part; but
then shall I know [*] even as also Tam known, (more
Sully and completely, seeing God as he is, 1 Sohn iii. 2.)
13. And now abideth faith, hope, charity, these three
(all great and excellent virtues, and superior to the gifts
now mentioned ) ; but the greatest of these is charity (both
for duration, as continuing when faith shall end in vision, ©
2 Cor. v. 7. and hope in enjoyment, Rom. viii. 23, 24. and
for perfection, as rendering us more like to God, and bene-
ficial to men).
ANNOTATIONS ON CHAP. XIII.
[{]1—3. NOTE. Here it is to be noted, that the apostle
in these verses reckons up the things which were of highest
I
58
value to the Jews, and which rendered their wise men the
most celebrated. Thus of R. Jochanan ben Zachai*
they say that he understood the language of the angels;
and of R. Azai,+ that there was not in his days a rooter up
of mountains like to him, or one that could do so great
things as he did. The man on whom the spirit of pro-
phecy did rest, or who was fit to receive him, must, say
they, be a wise man, a religious man, a temperate man,
and one that is endued with all probity of manners.{ Of
alms they say, that whosoever diminisheth any thing of
his substance to bestow in alms, shall be delivered from
hell. And as for martyrdom for the law, they thought it
sufficient to expiate, not only for their own sins, but even
for the sins of the whole nation. Hence Josephus brings
in Eleazer, praying thus for the Jews, Let my blood be an
expiation for them, and receive my life for their lives.
And thus he saith of the martyrs that suffered under An-
tiochus Epiphanes, that the Divine Providence saved all
Israel from the evils they suffered, by the blood and the pro-
pitiatory death of those pious men.4]
But here is raised a dispute, whether the gifts here men-
tioned were at any time, or could be, exercised by them
who wanted charity? or such profuse alms, and constancy
in suffering to the death, were ever, or could be, separated
from that grace? To which I answer, It is true that the
apostle here speaketh hypothetically, that, were these things
performed without charity, they would not profit to sal-
vation; but then that supposition seems fairly to imply,
the thing itself was not impossible; or that there was no
necessary connexion betwixt these gifts and actions and the
grace of charity. Moreover, our Saviour seems plainly to
inform us, that men might prophesy and cast out devils, and
do mighty works in his name, (Matt, vii. 22, 23.) and yet be
workers of iniquity, and persons whom he would not own at
the last day. He also teacheth that some may do their
alms to be applauded by men, (Matt. vi. 2.) and therefore
do them so as to receive no reward from God; and so in-
forms us, that alms may be given without true love to God,
or to our neighbour for his sake. And, lastly, all the fa-
thers teach, that it is not the suffering but the reason of it,
that makes the martyr; and that when men, in schism or
heresy, thus give their bodies to be burnt, they are not to
-be deemed true martyrs, by reason of the want of charity.**
And the same they say of them who suffer for yain-glory ;,
viz. that they shed their blood in vain.}+
[2] Ver, 6. "Ev adute, In iniquity.) That asuta here sig-
nifies falsehood, the truth, to which it is opposed, shews; so
it signifies in the Old Testament above a hundred times, and
the word 7pwv, which in the Hebrew signifies a lie, is as often
* Bava Bathra, f. 134. 1, + Buxt. Lex. in voce "py.
$+ Maim, pref. in Seder. Zeraim, Poo. p. 18. § Bust. Floril, p. 89, 90.
[ Kadderion adrian wasticas 7 tyady alana nat dyrt fuydy abran ade viv Esty duxin.
Joseph. in Maccab. cap. 6. p. 1090.
| Aid rod aluaros raw elosPav Exelvav, nad roti Ihacrnglou Savdrov abriv, 4 Sela orl
von TW 'Iogabr meginaxmblves Séewere, Ibid. p. 1101. B,
** «Esse martyr non potest, qui in ecclesia non est; exhibere se non potest
martyrem, qui fraternam non tenuit charitatem, docet hoo, et contestatur Paulus di-
cens, ‘ Etsi tradidero corpus meum ut ardeam.” Cypr. de Unit. Eccl. ed. Oxon.
p- 113. lib. de Orat, Dom. 150. De Zelo et Livore, p. 225. Ep. 55. p. 44 Ep.
73. p. 207. Chrys, in Eph. Serm. 11. tom. iii. p. 822. August. de Verbis Dom. tom.
x. p. 192.
tt “ Timeo‘dicere, sed dicendum est, martyrium ipsum si ideo fiat ut admira-
tioni et landi habeamur a fratribus, frustra sanguis effusus est.” Hieron, ad Gal,
v. 26,
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. xizr.
by the Septuagint translated 4 as Yerdoe; so, a right
hand of falsehood, is deka aduxtac, Psal. cxliv. 11. the way
of lying, is d80¢ aduiac, Psal. cxix. 29. and he that telleth
lies, is Nadav &xa, see Psal. evii. 7. and exix. 69. 78. 86.
118, 128. 163. Psal. Ixiii. 11. Exod. xxii.7. Now false-
hood and a lie, in the Old and New Testament, do often
signify a false religion, or a religion containing a false ob-
jectof worship. Thus the molten image is a teacher of lies,
Hag, ii, 28. and he that maketh it, is said to have a lie in.
his right hand, Isa. xliv. 20. he that goes after them walh-
eth in lies, Jer. xxiii. 14. and inherits lies, we Wevdh txrf-
aavro oi tattpeg jum eiowda ; he turns the truth of God into
a lie, Rom. i. 25, believes a lie, 2 Thess. ii. 10,11. (See
the note on Rom. iii. 7.) And the truth in the New Testan.
ment.is emphatically put to signify the gospel, or the Christ-
ian faith: so the Second Epistle of St. John, ver. 3, 4. I re-
joiced greatly to find thy children walking in the truth > and
the Third Epistle, ver.3,4. I haveno greater joy than to hear
that my children walk in the truth. So that the import of
these words may be this—Charity will not permit us te re-
joice, but rather cause us to be troubled, to find men still.
continue in their false worship, as the gentiles, or in op-
position to the gospel delivered to them, as the Jews do;
but it rejoiceth to see men walking according to the truth
of the gospel.
[*] Ver. 7.] From these four comprehensive verses, we
learn the properties and fruits of charity. (1.) What it
requires us to do to all. (2.) What it will not permit us’
to do toany. (3.) What it requires us to do, or will not
permit us to do, to our offending brother.
First, What deportment it requires towards all men; viz.
1. It is good, kind, and tender-hearted, towards all;
(ver. 4.) The Lord make your charity to abound to one an-
other, and to all men, 1 Thess. iii. 12, for charity re-
quiring us to love our brother as ourselves, it must engage
us to. consider him as we do ourselves, and so extend the
same kindness to him, when he needs it, as we shew to
ourselves. (Gal. vi. 10.)
2. It is active and laborious, engaging us by love to
serve one another, (Gal. v. 13, 14.) to do them any service.
we are able with good-will, and without grudging; for
there must be in us, 6 xérroe tii¢ ayaane, the labour of love.
(2 Thess. i. 3. Heb. vi. 10.).
3. It rejoiceth in the truth; (ver.6.) that is, in men’s
doing righteously, and living according to the gospel, which
is called by way of eminence the truth; it begets in us a
complacency and inward pleasure, to behold truth and
righteousness, piety and goodness, prevailing in the world.
4. It makes us ready to believe all things; (ver.’7.) that
is, all the good it hears, or can have any charitable ground
to think of others.
5. It hopeth all things ; (ver. 7.) i. e. it inclines us to hope
still the best concerning men’s intentions and actions liable
to doubt; and if our brother be at present bad, to hope
and not despair of his amendment, and so still to endea-
vour his reformation by all proper means.
Secondly, The things which charity will not permit us
to do to any are these; viz.
1. Charity worketh no evil to our neighbour, in his per-
son, estate, good name, or relations, (Rom. xiii. 10.) much
less in reference to his soul: and therefore,
2. It will not suffer us to scandalize, or to offend our
CHAP. XIII. ]
brother, by doing any thing which either may embolden
him to sin, or disaffect him to religion, or discourage him
in the practice of his duty; for, if thy brother be grieved
with thy meat, now walkest thou not charitably. (Rom.
xiv. 15.)
3. Ob AoylZerae 75 Kaxdv, (ver. 5.) It will not permit us to
' gurmise or to suspect that evil of others, which we do not
know; it imputes not evil to them, nor puts it to any man’s
account beyond absolute necessity. It doth not censure
their miscarriages as done out of malice, or with ill inten-
tions. So Theodoret.
4. It rejoiced not in iniquity, (ver. 6.) in any evil done
to, much less by, others; it permits no man to be pleased
with any deceit, or falsehood spoken of, or done to, others,
or with any ill stories, or malicious insinuations, concern-
ing them.
5. It envies not the happiness or the prosperity of others,
but is well pleased with it, (ver. 4.)
6. Oix aoxnuovel, It behaveth not itself unseemingly to-
wards any, in words or gestures; it refuseth not to do the
meanest offices of kindness to them, as if it were unseemly,
or below us to be employed in them, (ver.5.) So Chrysos-
tom, Theodoret, GEcumen. Theoph.
7. Ob pucwira, It vaunteth not itself: (ver. 4.) it is not
puffed up against our brethren ; it roots out of us all ela-
tion of mind, ambition, ostentation, pride in over-valuing
ourselves, and despising others; (Eph. iv.2.) ov repmepeberat,
it is not rash, heady, or precipitate in speaking of, or acting
towards, others. So Chrysostom and Gicumenius. It doth
not curiously search into other men’s matters which belong
not tous. So Theodoret.
8. It seeketh not her own praise, profit, or pleasure, to
the hurt of others ; but inclines men to seek the good of
others. (1 Cor. x. 24.)
9. Ob Béxve, It bites not with the tongue, (Gal. v. 14, 15.)
but cuts off all strife, contentions, bitter zeal, animosities,
(ver. 21, 22.) all bitterness, wrath, clamour, evil-speaking.
(Eph. iv. 31, 32.)
Thirdly, The deportment charity requires to our offend-
“ing brother, is expressed in these particulars:
1. Charity beareth long, and causeth us to endure pro-
vocations with much patience, before we do conceive any
displeasure against others.
2. It endureth all things, though grievous to be borne,
without returning evil for evil, enabling us to forbear one
another in love ; (Eph. iv. 2. Colos. iii. 18.) and will not
cease from being kind and well-affected to our brother, by
reason of any provocation whatsoever.
3. It covers all things, i. e. inclines us to conceal the evil
that we know of others; and thus it covers a multitude of
sins. (James vy. 20.)
4. Ov wapokivera, (ver. 5.) It is not highly exasperated,
and breaks not forth into violent ungovernable passions on
any provocation.
_ §. It is easy to be entreated, ready to forgive, and full of
mercy. (Colos. iii. 13. Eph,iv. 32. James iii. 17.)
[*] Ver. 12. Kadie cai treyviioSnv, Even as I am known.)
Ido not think that either these, or the words of St. John,
we shall see him as he is, afford any just grounds for the
speculations of the schools, touching the intuitive vision of
the essence of God, or their speculum Trinitatis, without
which the invocations of saints and angels cannot be ex-
THE FIRST EPISTLE TO THE CORINTHIANS.
59
cused from idolatry: for as the words, 1 John iii. 2. refer
not to the vision of God the Father, but of Christ Jesus,
‘appearing at the day of judgment in his glory, and render-
ing our bodies like unto his glorious body ; so these words
refer not to the knowledge of God’s essence, but rather to
the knowledge of those great things he hath prepared for
those that love him, revealed now in part, by the spirit of
prophecy and wisdom, (1 Cor. ii. 9, 10.) which then, saith
the apostle, we shall know in the most clear and perfect
manner, as we ourselves are known of God.
CHAP. XIVy.
1. Fottow (therefore ) after charity (above all things ),
and desire (also) spiritual gifts, but rather that ye may
prophesy (i. e. expound the Scripture, or reveal some mys-
tery to the edification of the church).
2. [*] For he that speaketh in an unknown tongue (not
understood, nor explained) speaketh not to (the under-
standing of) men, for no man understands him, but to (the
understanding of) God (only); howbeit (or though) in
the spirit he speaketh mysteries (the profound things
of God ).
3. But he that prophesieth (in plain intelligible words.)
speaketh to (the profit of ) men, (viz.) to (their) edifica-
tion (by the Scripture he expounds ), and (to their) exhorta-
tion (by what he teacheth ), and (to their) comfort (by his
revelation ).
4. He that speaketh in an unknown tongue [*] edifieth
himself (only); but he that prophesieth, edifieth the
church,
5. I would that ye all spake with tongues, but rather
that ye prophesied: for greater (because more beneficial) is
he that prophesies, than he that speaketh with. tongues,
except he interpret (his tongue, and the mystery he utters in
it ), [*] that the church may receive edifying (by it).
6. Now (therefore), brethren, if I come unto you speak-
ing with (strange) tongues, what shall I profit you, except
I shall speak to you (also) either by revelation (of some
secret ), or by knowledge (of some mystery), or [*] by pro-
phesying (i.fe. foretelling of something to come), or by
doctrine (instructing you what to believe or practise)?
7. And (thus it is) even (in) things without life giving
sound, whether (it be) pipe or harp; (for) except they
give a distinction in the sound (to render it intelligible),
how shall it be known what is piped or harped ?
8. For if the trumpet (for example) give an uncertain
sound, who shall prepare himself to the battle (at the
hearing of it)?
9. So likewise you, except you utter by the tongue
words easy to be understood (by your auditors ), how shall
it be known what is spoken (by you)? for (by speaking
what they know not) ye shall (be as men who ) speak (only)
to the air (vain and unprofitable words, lost in the speak-
ing, as the voice is in the air ).
10. There are, it may be, so many kinds of voices (/an-
guages and idioms, as there be nations, or, as the Jews com-
pute, to the number of seventy) in the world, and none of
them is without signification (but this signification they
have only to them that understand them).
11. Therefore, if I know not the meaning of the voice,
I shall be to him that speaketh (as if he spake to) [5] a
12
60
barbarian, and he that speaketh shall be (as) a barbarian
to me (not understanding what he sayeth ).
12. Even so ye, forasmuch as ye are zealous of spiritual
gifts (Gr. of spirits, that you may not be barbarians, and
unprofitable in the use of them), seek that ye may excel
(in them which tend ) to the edifying of the church.
13. Wherefore let him that speaketh in an unknown
tongue (in which he cannot edify) pray that he [°] may
interpret (i. e. pray so, as to interpret what he prays).
lM. For if I pray in an unknown tongue, ["] my spirit
prayeth (i. e. my spiritual gift is exercised), but my un-
derstanding is unfruitful (¢o others).
15. What is it then? (i. e. What then is to be done?)
I will pray (") with the spirit (i. e. with my spiritual gifts ),
and I will pray with the understanding also: I will sing
with the spirit, and I will sing with the understanding also
(i.e. so using my spiritual gift in prayer and psalmody in
public, as that I may be understood by others ).
16. Else when thou shalt bless, (i. e. give thanks to God)
with the spirit (-wal afflatus not understood by others ), how
shall he that [%] occupieth the room of the unlearned (i. ¢.
the laic, or the man who only knows his mother-tongue )
say Amen (or give his assent) at thy giving of thanks,
seeing he understands not what thou sayest?
17. For thou verily givest thanks well (with thy spiritual
gift, i. e. piously ), but the other is not edified (by it).
18. 1 thank my God, I speak with tongues more than
you all:
19. Yet in the church (of God) I had rather speak five
words, with my understanding (so employed) that by my
voice I may teach others also, than ten thousand words in
an unknown tongue,
20. Brethren, be not (like) children in understanding
(choosing what pleases you before what profits others):
howbeit in (freedom from) malice be you (as) children,
but in understanding be (and act as) men (as persons of
maturity of judgment to know what is fitting to be spoken ).
21, ['°] In the law it is written, (by way of a sign to a
disobedient and unbelieving people, thus: ,) With men of other
tongues and other lips will I speak unto this people; and
yet for all that they will not hear me, saith the Lord.
22. Wherefore tongues are fora sign, not to them that
believe (and so not to be used in their assemblies ), but to
them that believe not (they being designed for the more
speedy and effectual propagation of the gospel by this gift,
among those nations whose languages they understood not):
but prophesying (by teaching the doctrines of the New, or
expounding the mysteries of the Old Testament) serveth
not for them that believe not (that faith, or those Scrip-
tures), but for them that believe (them ).
23. If therefore the whole church be come together into
one place, and all speak with tongues, and there come in
those that are unlearned, or ["] unbelievers, will they not
(be tempted, by hearing you thus speaking to one another
in unknown languages, to) say that you are mad?
24, But if all prophesy (one after another, ver. 31.) and
there come in one that believeth not, or one unlearned, he
is convinced (or discovered) of all, he is judged (or dis-
cerned ) of all (that prophesy ):
25. And thus are the ["*] secrets of his heart made mani-
fest (by the prophet’s revelation of them); and so falling
down upon his face he will worship God (the searcher of
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. xv.
the heart), and report (from his Own experience ) that God
is in (or among ) you of a truth. 1
26. How is it then (or, what is then to be done ), bre-
thren? (since) when you come together, every one of you
(that is a spiritual or gifted person) hath a psalm, (or)
hath a doctrine, (or) hath a tongue, (or) hath a revelation,
(or) hath an interpretation (of tongues). Let all (these)
things be done to edifying; (let them be managed so as best
conduceth to the end for which they were designed, xii.7.)
27. If any speak in an unknown tongue, let it be (used
only ) by two, or at the most by three (at one meeting ),
and that by course (i.e. successively); and let one (who
hath the gift) interpret (what is spoken ).
28. ["*] But if there be no interpreter (present), let him
(that only speaks with tongues ) keep silence in the church;
and let him (only) speak (mentally) to himself, and to
God, (in prayer and thanksgiving, ver. 15, 16.)
29. Let the prophets speak two or three (successively ),
["*] and let the other (prophets) judge or discern.
30. (And) if (whilst one prophesies) any thing be re-
vealed to another that sitteth by, let the first hold his
peace (or cease, before the other utter his revelation ).
31. For (so) ye (that have the gift) may all prophesy
one by one, that (by your mutual discourses ) all may learn,
and all may be comforted (or exhorted to good works).
82. And (this is not difficult for you to do, since) [*] the
spirits of the prophets are subject to (and therefore may
be restrained by ) the prophets.
33. (And God, doubtless, in this case would have the first —
to be silent; ) for God is not the author [*°] of confusion
(which yet would follow upon all the prophets speaking to-
gether, so that one should confound the other), but of peace,
as (may be seen by the regular exercise of these gifts) in
all the churches of the saints.
34. [7] Let your women keep silence in the churches:
for it is not permitted to them to speak (by way of teaching
or prophesying, but only by joining with the church in prayer
and psalmody ); but they are commanded to be under obe-
dience, as also saith the law. (Gen. iii. 16.) |
35. And if they will learn any thing, let them ‘ask their
husbands at home: for it is a shame (i. e. a thing indecent )
for women [""] to speak in the church.
36. (And whereas in this matter you think fit to practise
contrary to all the churches of the saints, even those in Judea,
T ask,) What? came the word of God out from you (to
all other churches)? or came it to you only (and not to
other churches, that you thus differ in your practice
Srom them)?
37. If any man think himself to be a prophet, or spiritual,
let him acknowledge that the things I (now) write unto
you, are the commandments of the Lord. (See note on
ii, 15.)
38. But if any man (pretends to) be ignorant (whether
he be so or not ), let him be ignorant (at his peril be it, I
shall not contend farther with him; or ayvortrw, let him not
be acknowledged as a true prophet, or spiritual person ).
39. Wherefore, brethren, covet to prophesy, and forbid
not to speak with tongues, (provided these directions be
observed: but )
40. Let all (these) things be done ["9] decently and in
order.
CHAP. XIV. ]
ANNOTATIONS ON CHAP. XIV.
[*] Ver. 2. ‘0 yap Nadev yAdooy, For he that speaketh
with an unknown tongue.) That what is said in this verse
is spoken only by way of concession, as Mr. Clerc imagines,
cannot be true, because it is expressly said, that in the
Spirit he speaketh mysteries ; for mysteries, when the apo-
stle speaketh of spiritual gifts, hath still relation to some
profound secret things, as 1 Cor. ii. 7. and xiii. 2. And
mvebpart hadi cannot here signify, as Mr. Clerc conceives,
he speaketh to hig own understanding; since the apostle,
through this whole chapter, is speaking of spiritual gifts,
which also he expressly calleth sptrits, saying, seeing you
are zealous nvevparwv, of spirits, i. e. of spiritual gifts;
and the afflatus or inspiration here was to enable the man
to speak the mystery, and not to use the unknown tongue.
For explication of this whole matter, let it be noted,
First, That the gift of tongues and prophecy, in their
original donation, did still go together; and they who
spake with tongues, spake rd peyaAcia roi Ocoi, the great
things of God, (Acts ii, 11. x. 46.) they spake with tongues’
and prophesied; (Acts xix. 6.) and the reason seems
plain, viz. because the gift of tongues was given as a
help to prophecy. Now these two things, thus joined
by God, should not have been used separately by these
gifted men; yea, the gift of tongues was only to be used
when they were to speak to gentiles in their own language,
which was one great design of the gift of tongues, (ver. 22.)
Nor should they have used the gift of tongues when an
afflatus came upon them, and some mystery was imparted
to them, by which the church was to be edified, unless they
knew there was one present who had the gift of interpret-
ation of tongues: this therefore was a great abuse of this
gift, that when they had a mystery revealed to them, they
did not utter it in a language understood by the assembly,
but only by themselves, and so they did not edify the
church by it, though it was given, as all the other gifts
were, for edification, (xii.7.) Note,
Secondly, That the gift of tongues being imparted per
modum habitus, as a permanent gift, like to a habit; they
who had received this gift could always use it at their
pleasure, and so could also use it when a prophetical afila-
tus came upon them; but the gift of prophecy, being an
afflatus in manner of a revelation, could be only used when
the afflatus came upon them; so that the first gift might at
any time be used without any fresh operation of the Holy
Ghost, whereas the second gift always required that afflatus.
[*] Ver. 4. “Eavriv olxo8ouet, Edifieth himself.) He there-
fore understood himself, as the church did him that pro-
phesied: and indeed, by speaking what he himself under-
stood not, he would have been as much a barbarian, and
unprofitable to himself, as he was to others. To say with
Cajetan, The words were pious which he uttered, and he
had pious affections when he uttered them, is unsatisfac-
tory: for what if the matter of them was so, since if he
understood them no more than a parrot, his piety in speak-
ing of them could be no more than that of a parrot; he
neither could know they were pious, nor receive any benefit
by them, supposing they were so, whilst he understood
nothing of them; nor could any pious affections be raised
in him by words not understood. To say with Grotius,
sentit in se vim Christi, he perceives the gift of Christ
THE FIRST EPISTLE TO THE CORINTHIANS. 61
operating in him, if he perceived not the meaning of his
own words, is to talk as unintelligibly as he spake; for that
can only signify, he knew he had the gift of tongues, which
sure could not much edify him who formerly had used that
gift, and so could not be ignorant he had that gift. More-
over, doth not the apostle bid him, who speaks with
tongues not interpreted, speak only to himself, and to God?
(ver.28.) And can he speak to himself more than to
others, who understandeth not himself? Or is it fit that
he should speak to God he knows not what? However,
it is certain that the apostle not only dislikes, but plainly
forbids, this way of speaking in the church; (ver. 28.) and
80, by parity of reason, forbids the like way of speaking
to others in the church of Rome. ,
[*] Ver. 5. “Iva 1 ékxAnata oikodopiy AGBy, That the church
may receive edification.| Hence I gather, that in this un-
known tongue he uttered something tending to, and by God
designed for, the edification of the church, though by utter-
ing his mystery (ver. 2.) in an unknown tongue, he frus-
trated that design. ;
[*] Ver. 6. *H év rpopnreta, Or in prophesying.| Though
prophesying, in this verse, being distinguished from reve-
lation, knowledge, and doctrine, seems only to import the
foretelling of something to come, yet doth the apostle, in °
this and the foregoing chapter, manifestly speak of it in
the whole latitude of the word, as comprehending all these
other things; as, v. g. revelation, so ver. 24, If all prophesy,
and there come in an unbeliever, and one unlearned, he is
convinced of all, he is judged by all, and so the secrets of
his heart shall be made manifest: according to that other
sense we have given of this gift, chap. xii. that it was
that which enabled them to manifest the secret things of
men: hence to the prophet is assigned his revelation,
ver. 80. Secondly, yviaic, here rendered knowledge, viz.
of the mind and will of God: so xiii. 2. If I have pro-
phecy, and know all mysteries, cal wacav yviow, and all
knowledge. Whence to the prophet belongs Adyo¢ yui-
aewe, the word of knowledge, mentioned xii. 8. And this
is the ordinary notion of it, viz. that it imports a gift
by which the mind of God, or his will, is, by the Divine
afflatus, discovered for the good of others, And, thirdly,
doctrine; whence the prophet is said to speak to the edify-
ing of the church, (ver. 3.) so that all may learn of him,
be exhorted, and comforted by him, (ver. 8. 31.) And
prophecy, in the Old Testament, doth often signify a Divine
afflatus, enabling him who had it to compose hymns or
psalms of praise to God: (1 Sam. x. 5. 1 Chron, xxv. 1.)
accordingly the psalm here mentioned, (ver. 26.) and the
singing with the spirit, (ver. 15, 16.) are the effects of the
prophetical afflatus, by which the Christians of those times
taught and admonished one another in psalms, and hymns,
and spiritual songs. (Colos. iii. 16. Eph. v. 20.) And the
praying in the Spirit, (ver.15.) or in the Holy Ghost, (Jude
20.) seems to be praying by a like afflatus of the Holy
Ghost, helping their infirmities, and teaching them what
was proper to be asked for the good of the church: (see
note on Rom. viii. 26, 27.) and therefore though, when
they came together, every man had a psalm, a doctrine, a
tongue, a revelation, and interpretation, for the correcting
their miscarriages in all these things, the apostle gives
only rules concerning tongues and prophesying.
[°] Ver. 11. BépBapog, A barbarian.) It was not only the
§2
Greeks that called all other nations barbarians, according
to that of the apostle, I am debtor to the Greek and the
barbarian; in which sense Julius Pollux* reckons up
yAdrray Aada, kai BépBapov, the tongue of the Greeks and
of the barbarians ; but almost every nation called strangers,
who understood not their language, by that name, as the
same Pollux + noteth in these words, rode 82 BapBapove Kat
Efvoug éxdAovv. So the Jews (upon those words, when
Israel came out of Egypt, and the house of Jacob maim luez,
x Aaov BapBadpov, from a strange people) say, all language
that is not the holy e is barbarous: so the Chal-
deans} styled those who spake not the Chaldee, and the
Romans those who spake not Latin. Hence Verres§
is, in Cicero’s style, “ lingua et natione barbarus,” by lan-
guage and by nation a barbarian.
_ _ [9] Ver. 13. MoocevytoOw iva Stepunvedy, Let him pray that
he may interpret.] Seeing it is evident from the fourth and
twenty-eighth verses, that he who spake with tongues un-
derstood the meaning of his own tongue; nor can he be
said to have the gift of tongues, who only hath the gift of
talking he knows not what, as the Phanatici did among the
heathens; nor can it be supposed the Spirit of God should
assist men in that useless manner: these words cannot be
here understood as an exhortation to this linguist, that he
should pray. that he might understand, and so be able to in-
terpret his own words, which he already could do, had he
been as willing as he was able, and had not more regarded
the vain ostentation of his gift, than the edification of the
church. Some, therefore, give the sense of the words thus:
Let him rather pray that he may have the gift of interpret-
ation, than that of tongues ; for covet (saith the apostle) the
best gifts, (xii. 13.) seek to excel in those which tend to the
edification of the church: (ver. 12.) now this doth the gift
of interpretation more than that of tongues. But I rather
choose to interpret them thus: “ Let him (so) pray (with
his gift, as) that he may (by the words used in his prayer,
or by explaining it in a known language) interpret and im-
part to others what the afflatus hath imparted to him, and
not out of vain ostentation utter it in a tongue unknown.”
To strengthen this sense, let it be observed, first, that the
apostle here plainly discourseth of speaking with an un-
known tongue in prayer, and of praying also by the afflatus
of the Spirit, as is apparent from the illative words, For if
I pray in an unknown tongue my Spirit prayeth, &c. Se-
condly, Observe from Budzus, that the particle otrw is
sometimes elegantly deficient, of which he gives two in-
stances from Aristotle; to which add these from the New
Testament, as in heaven, «at (pro otrw kat) ii tig yii¢, so
also upon earth, Matt. vi. 10. Luke xi. 2. xat ci 6 Zaravac,
for xa otrw &, and so if Satan, Mark iii. 26, As my
Father sent me, «aye for otrw x¢ye, so send I you ; and with
this ellipsis the word runs thus, obrw rpocevyfoSw iva at, Let
him so pray, as that he also may interpret. Or observe
from Noldius and Pasor, that iva signifies, adeo ut, so as
that: so the word was hidden from them, iva pj aicSwvrar
avrd, 80 as that they perceived it not, Luke ix. 45. He will do
greater works than these, iva ipeic Oavpatnre, so that you may
marvel at the greatness of them, John v.20. Did I pur-
pose according to God, iva 3 map’ tuol, so as that there
should be with me yea yea, nay nay ? 2 Cor.i.17. I rejoiced
* Lib. ii. cap. 4. p. 26,
$ Buxt. Lex, Talm, p, 1151.
+ Lib. i. cap. 10. p. 43.
§ Orat. 6, in Ver. n. 12,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XIV.
that you sorrowed according to the flesh, iva, so as that you
might be damaged by us in nothing: so Rev. viii. 12. ix. 20.
xiii. 13. and then the words may be rendered thus: Let him
pray, va dupynvedy, so as he may interpret.
(7) Ver. 14. Td rvcipd pov rpocebyera, My spirit prayeth.]
Here Mr. Clere asks, What mortal would have rendered rd
mvevua pov, by my gift? I answer, Every one who knows
the apostle is here speaking of spiritual gifts. And, se-
condly, he not only warrants, but constrains them to do so,
by saying, ver. 12. seeing you are ZyAwrat rvevpdrwy, zeal-
ous of spiritual gifts ; and, ver. 32. rvciuara mpopnrov, the
spiritual afflatuses of the prophets are subject to the prophets ;
and, ver, 2. rvebuart, he by the Spirit speaketh mysteries.
And, thirdly, the word wveiya never signifies the mind in
all this discourse, or the understanding, that being in the
very next verse vovc, the word opposed to rvevpa, spirit. He
adds, What intolerable language isit to say, My gift prays?
I answer, Just such intolerable language as the Spirit in-
tercedeth, Rom. viii. 26. for that is only the gift of the
Spirit intercedeth; and though that may pass for a cata-
chresis, yet to say my gift is exercised in prayer, or, as ver.
15. I pray with my gift, is to give the true meaning of St.
Paul’s words. When he adds, that nothing is more ordi-
nary than for the spirit-and the body to be opposed to one
another: this is, first, impertinent; here being no opposi-
tion betwixt the spirit and the body, but only betwixt the
spirit and the mind, 7. e. according to Mr. Clerc, betwixt
my mind and my mind; and what mortal would have so
interpreted 73 rvedua pov? Secondly, The thing itself is not
proved by him; see, saith he, Rom. viii. 23. where yet
there is no such opposition at all, but only an assertion,
that they, who have the first-fruits of the Spirit, wait for
the redemption of the body. Now what mortal would have
interpreted these words thus, We that have the first-fruits
of the mind groan, waiting for the body opposed to it? See,
says he, Gal. vi. 15, where again is no opposition betwixt
the spirit and the body, but only betwixt the Spirit and
the flesh; or rather betwixt walking in the Spirit, that is,
according to the conduct of the Holy Spirit, and fulfilling
the lusts of the flesh, (See 1 Cor. iii. 1. 3. Rom. viii. 4, 5.
18—15.) He might, more pertinently have cited 1 Cor.
vii. 34, James ii. 26. ©
[*] Ver. 15. Tq wvebuar, With the Spirit.) I do not think
that this phrase, with the Spirit, relates here to the gift of
tongues, but to an afflatus enabling them to pray and sing
by the impulse of the Holy Ghost: the uttering what this
afflatus suggested, in an unknown tongue they had before
received, was the great fault the apostle in this chapter en-
deavours to correct; the person speaking with an unknown
tongue, is 6 AaAdv yAdooy; the person speaking with an
afflatus, whether mysteries, (ver. 2.) prayer, or psalmody,
is 6 AaA@v wrebpart, he that speaketh by the Spirit.
[2] Ver. 16. ‘O avarAnooy rov rérov row iduwrov, Who fills
up the place of the idiot.| That is, 6 Aaixdc, the laic, say
Chrysostom, Theodoret, Gicumenius, and Theophylact.
Buxtorf* informs us, this is a phrase frequent among the
Jews: and Maimonides + teacheth, that the word place is
used to denote the dignity or estimation of any man, it
being frequent with their rabbins to say, Such a one fills up
the place of his fathers in such a thing, that is, he resembles
them. So Epietetus,{ in his Enchiridion, saith,*H g:Ao-
* Lex, Talm. p. 2001. + More Nevoch, par. i. cap. 8, 3 Cap. 37,
CHAP. x1v.]
odpou rakw tméyew Sei, i} usrov, Thou must either hold the
place of a philosopher, or of one unlearned: so that éo fill,
up the place of an idiot or unlearned person, is to be one
of them, or to be like them in want of understanding of
strange tongues. Ridiculous, therefore, are those popish
commentators, who interpret this of the clerk of the con-
ation, there being no such office then, either among
Jews or Christians : but when the minister of the synagogue
said prayers, all the people of the synagogue answered Amen
after him.* It was the custom in the Jewish church (saith
Buxtorf}) to say Amen to the blessings or cursings of the
priests. To his curses; so the woman, suspected of adul-
tery, was to confirm his imprecations by saying, Amen,
Amen: (Numb. v. 22.) so all the people answered Amen,
to the curses pronounced from Mount Ebal; (Deut. vii.
15. 26.) and to the oath and imprecation imposed upon
them by Nehemiah, (v. 12, 13.) To his blessings ; so when
Ezra blessed the congregation, All the people answered,
Amen, Amen. (Nehem. viii, 6.) And this practice was from
them translated to the primitive church.
[9] Ver. 21.’Ev rq vduy-yéypanrat, In the law it is written. ]
All interpreters I have met with refer this to the saying of
the prophet Isaiah, xxviii. 11. telling us, it is there men-
tioned as a miracle shewed to the people, that God would
send prophets to them in a language they understood not ;
but I find no mention of any miracle there: wherefore it
may be noted, that in the law, properly so called, among the
curses threatened to them for a sign and a wonder, } this
is one, that the Lord shall bring against them a nation whose
tongue they understood not ; and then it is intimated, that
yet they would not hear: to both these places the apostle
may here refer.
In the law it is written, &c.] St. Jerome, upon Isaiah
xxviii. 11, 12. saith, the apostle cites this not according to
the translation of the Septuagint, or of Symmachus, or Theo-
dotion, but from the Hebrew. But Origen § saith, Eijpov
ra isoduvapovvra 7H AfEa tabry év 7H TOU “AKbAou zounvele Kel-
peva, I found in the translation of Aquilas words equivalent
’ to those of the apostle here.
["] Ver. 23.*H dmcro:.] Here Grotius notes, that the hea-
thens and unbelievers then used to come to the assemblies
of the Christians; and so we read they did, Acts xiii. 44.
48. and whilst they assembled in the Jewish synagogue, it
could not be otherwise.
['°] Ver. 25. Ta xpurra rij¢ xapdiag abrot pavepa yiverat,
The secrets of his heart are made manifest.] For, as Theo-
phylact notes, 7 dwoxdAvpic cidog tv rpopnretac, revelation is
one species of prophecy: and though it is taken in a re-
strained sense, and so distinguished from prophecy, ver. 6.
yet ver. 30. it is supposed that revelation belongeth to a
prophet; and ¢he doctrine, the revelation, the psalm, ver. 26.
do all seem to belong to the prophets; the speaker with
tongues, the interpreter of them, and the prophet, being the
only persons mentioned in the ensuing words, and in this
whole chapter ; so that what cannot be ascribed to the one,
must belong’to the other.
[°] Ver. 28. “Edv 82 pi) } Stepunvevriic, cvyatw, But if there
be not an interpreter, let him be silent.) The apostle per-
mits him to use his tongue in the presence of one who had
* R. Eliez. cap. 44, p. 118. t Lex, Talm. p. 114,
$ Thpara ual onasia, LAX, Deut, xxviii. 46. 49. 58, § Ed, tom, ii, p, 428.
THE FIRST EPISTLE TO THE CORINTHIANS.
the gift of interpretation of tongues, because then the:
church was not only edified by the interpretation, but the
faith of the hearers was confirmed by the exercise of two
miraculous gifts: but the apostle permits him not to be his
own interpreter, though he could do it; because his speak-
ing that first in an unknown tongue, which he himself must:
afterward interpret in a known language, served only for
ostentation, not for edification; nor could it be known.
whether his tongue was supernatural, or acquired only.
[*] Ver. 29. Kat of &Xoe Siaxoiwérwoav, And let the rest
discern.] Since it is impossible that the afflatus of the Holy:
Spirit should suggest any falsehood to him that had it,
there can be no ground to judge him that had it, as Gro-
tius * hath well observed upon this place. \ But, saith
Theodoret, as the devil raised up false apostles to oppose
the true apostles, (1 Tim. ii. 1.) so did he also false pro-
phets, (2 Pet. ii. 1. 1 John iv. 1.) in opposition to those
who truly were inspired; and of these, say the Greek in-
terpreters, the true prophets were to judge: or else d.a-
kowéirwoay, let them discern the agreement of what they
utter with the dictates of the same Spirit in the Old Testa-
ment, comparing spiritual things with spiritual. (1 Cor.
ii, 13.) So in the conference, Acts xv. when Peter had
given his judgment in that matter, St. James adds, with
this agree the words of the prophets, as it is written, ver. 15.
[**] Ver. 32. Ivetpara rpognrav, The spirits of the pro-
phets are subject to the prophets.) The common interpreta-
tion of these words, that the spirits of the true prophets
are subject to the judgment, examination, and regulation
of other prophets, seems not agreeable to the apostle’s af-
firmation, that he that is spiritual is judged of none, 1 Cor.
ii. 13. 15. nor is there any ground for judging his doctrine,
who speaks by the impulse of the Holy Ghost; nor doth
the apostle say, the spirits of the prophets ought to be, but
trordccerat, actually are subject to the prophets. 1 prefer
therefore the interpretation of Gicumenius+ and Theophy-
lact, that this is spoken in opposition to the heathen pro-
phets; for the prophets among the Greeks, receiving an
afflatus from the evil spirit, could not be silent if they
would; but it was not so with the holy prophets: they
had it in their power to speak, or to be silent ; and to this
the apostle refers, by saying, The spirits of the prophets, that
is, their spiritual gifts, are subject to the prophets ;. that is,
it is in their power to restrain them, and consequently they
may prophesy the one after the other. And upon this ac-
count the church rejected the ecstatic prophets of the Mon-
tanists, that they had an ungovernable impetus; for, say’
they, they can shew no truly inspired prophet in the Old or
New Testament who was moved after this manner.{ More-
over, it is the opinion of persons eminently learned and
judicious, that in Corinth, and some other churches, there
were then no settled pastors to perform the public offices,
but they were all performed by prophets and by gifted
phetis esse subjecta :
non pugnant inter se Dei dona nec sententie exquirende sunt, ubi Deum loqui .
constat,”
+ OF padv mag’ Eanes padivrets, Emevddy dak narsrytSncay ind rov Salpovos, udv EBovAovro,
abn Wdivayro cryav, of 32 arap’ hyaty Byior mpopirrar ody olrme, AAA rag’ aroic gnoly, tore
7) cryay 1 haneiv, nab robro torw Serer gnc, bri7a mvedbpara thy Tgopnray, rourtart,
7h xaglerwara Tay meopurin, imordccerat abroic,
$ Tovroy 38 viv rede obré rive viv uaTd Tiv Oraraidy, ODTE THY KaTa Thy KaLTiY
(Riabhuny,) mitvparopoenSivra meophrny dias Suvicovrar, Euseb, Hist, Eccles, lib. v.
cap, 17,
* “ Multum aberrant qui putant dona ‘prophetica aliis proph
63 ~
64
men, excited to that work in the assembly, Christ being
thus in the midst of them, (Matt. xviii. 20.) according to his
promise. And this they judge more probable touching the
church of Corinth, because there seems no order to be ob-
served among them, and no subjection of their prophets to
any ruler of the church; no direction of the sentence to
them, when the incestuous person was to be delivered up to
Satan, or when he was to be absolved: but all seems to be
done by the immediate authority of St.Paul. They also,
from this chapter, do observe, that whereas all the public
offices then performed in the church were prayers and
psalmody, expounding or preaching the word, and thanks-
givings, all these are here ascribed to men endowed with
these spiritual gifts; for that, when they came together,
some of them prayed, others composed sacred hymns by
their spiritual gifts, we plainly read, ver. 15. that their pro-
phets did then teach for edific , instruction, and comfort,
ver. 3. 31. that they did also cidoysiv bless, and cixagioreiv
give thanks, we learn from ver. 16,17. but that all or any of
these things were done by stated pastors, we never read
in these Epistles: nowif this were so, the occasional pro-
phets might be subject to the standing prophets, mentioned
chap. xii. and thus these words may be interpreted by
them, who like not the exposition given in,the paraphrase.
f°] Ver. 33. ’Axaracractac, Of confusion.| This also con-
firms the interpretation given of the preceding words; for
the prophesying of many together would necessarily breed
confusion; whereas the neglect of judging of their prophe-
cies could only be supposed to breed error.
[7] Ver. 34. Ai yuvaixec iuov, Let your women be silent in
the church.| In that of Corinth the women not only pro-
phesied in the church, but they did it with the head un-
covered, 1 Cor. xi. 5. the latter indecency he corrects
there, and the first here. (See 1 Tim. ii. 12.)
[*] Ver. 35. ’Ev éxxAnoia Aadeiv, To speak in the church.]
So the Hebrew canon saith,* A woman must not read in
the synagogue for the honour due to that assembly: and
the heathens declared it indecent for a woman Snunyopeiv,
to speak publicly. (Stob. serm. 72. p. 443. fff.)
[9] Ver. 40. Evoynudvwe Kat kara raEw, Decently and in
order.| This order, saith Theodoret, he had taught in the
words foregoing, Let all things be done decently ; not like
children, (ver. 20.) not so as to give occasion to others to
say you are mad, (ver. 23.) not so as to breed confusion,
(ver. 33.) not indecently by women speaking in the church;
(ver. 34, 35.) in order, that is, one after another; or by
course, (ver. 27.31.) See Chrysostom, Gicumenius, and
Theophylact, descanting upon these words to this effect.
CHAP. XV.
Le Moreover, brethren, I declare to you the gospel
which I preached to you, which also ye have received, and
wherein ye stand (Gr. have stood ) ;
2. [*] By which also ye are (in the way to be ) saved, if ye
keep in memory what (i. e. retain the gospel as ) I preached
( it) to you, (which you will do) unless ye have believed
in vain.
3. (I declare, I say, the gospel which I preached ;) for I
delivered to you first of all (or among the principal doc-
* Dr. Lightfoot in locum.
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP, xv.
trines of faith ) that which I also received, how that Christ
died for our sins according to the Scripture ;
4. And that he was buried, and that he rose again the
third day according to the Scriptures ;
5. And that he was seen (after his resurrection) of Ce-
phas, (Luke xxiv. 34.) then [*] of the twelve: (ver. 36
John xx. 19, 26.)
6. (And, that you may not depend upon their testimony
only,) after that, he was seen of above [*] five hundred
brethren at once; of whom the greater part remain unto
this present (day to testify it), but some are fallen asleep.
7. After that, he was seen of [*] James; then of all the
apostles (at his ascension ).
8. And last of all he was seen of me also, (Acts ix. 17.)
[*] as of one born out of due time (or shape ).
9. For Iam the least of the apostles, (and one) that am
not meet to be called an apostle, because I persecuted the
church of God.
10. But by the grace (and favour) of God (notwith-
standing) Iam what (now) I am: and his grace which
was bestowed upon me was not in vain; but I laboured
more abundantly than they all: yet (i is) not I, but the
grace of God that was with me (to which the fruit of all
my labour is to be ascribed ).
11. Therefore, whether it were I or they (who preach the
gospel ); so we preach, and so ye (also) believed.
12. Now if Christ be (so) preached that (all who do.so
unanimously affirm) he rose from the dead, [°] how say
some among you that there is no resurrection of the dead?
13. But (or for) if ¢ it be so that ) there be no resurrec-
tion of the dead, then is Christ not risen.
14, And if Christ be not risen, then is our ode a (in)
vain, and your faith is also vain.
15. Yea, and we are (then) found false witnesses of
God, because ["] we have testified of (or by) God that he
raised up Christ, whom he raised not up, if so be that the
dead rise not (at all).
16. For if the dead rise not, then is not Christ raised :
17. And if Christ be not raised, your faith is vain; you
are yet in your sins, (not justified nor absolved from them,
seeing he died for our sins, and rose again for our justifica-
tion, Rom. iy. 21.)
18. Then they also who have fallen asleep in Christ (and
suffered for his name) are perished (so as never to rise up
out of that sleep, and so are truly miserable ). .
19. (For) [®] if in this life only we have hope in Christ,
we ( Christian sufferers) are of all men most miserable.
20. But now is Christ risen from the dead, and become
the first-fruits of them that slept, (who therefore shall fol-
low after him thus risen, as the whole harvest follows the
first-fruits, ver. 23.)
21. For since by man came death, by man came also the
resurrection of the dead (the wisdom of God so ordering it,
that the same nature which had lost life and tomorterty
should regain it ).
22. For as in (the man) Adam (and for his sin in eating
the forbidden fruit) all (men proceeding naturally from
him) die, even so [9] in (and by the man) Christ shall all
(partakers of his nature and Spirit) be made alive.
23. But every man in his own order: Christ the first-
fruits; afterward they that are Christ’s [*°] at his coming
(to judgment ).
CHAP. XV.]
. 24, Then cometh the end, when he shall have delivered
up (Gr. deliver up) the (mediatory ) kingdom to God, even
the Father; when he shall have put down all (other ) rule
and all authority and power (both of men and devils which
opposed his church.
25. Which kingdom till then he cannot deliver up ;)
for he must reign (according to the promise, Psal. cx. 1.)
till he (who made this promise) hath put all enemies under
his feet.
_ 26. The last enemy which shall be destroyed (by him)
is death.
27. For he (namely the Father) hath (saith the Psalm-
ist) put all things under his feet. But when he saith, All
things are put under him, it is manifest that he is excepted
(from this subjection), who did put all things under him.
(See note on Heb. ii.8.)
28. And when all things shall be subdued unto him, then
shall the Son also himself (lay down his kingly office in
governing his church, and as a man) be subject to him that
put all things under him, ["] that God (the Father, Son, and
Holy Ghost,) may be (immediately) all in all, (by a full
communication of himself to, and an intimate union with,
all his saints.
_ 29. I say, in opposition to them among you who say, there
is no resurrection from the dead, that Christ is risen, and
become the first-fruits of them that slept ;) else what shall
(will) they do [**] who are baptized for the dead (as they
must be, if he in whose name they are baptized be still dead ),
if the dead rise not at all (and so Christ himself is not
risen )? why are they then (who hold this doctrine) baptized
for the dead?
30. And why stand we in jeopardy every hour (for a
dead Jesus )?
31. I protest by your rejoicing (i.e. by that rejoicing )
which I have (common with you under all our sufferings,
Rom. v. 3.) in Christ Jesus our Lord, I (run the hazard to)
die daily; (or, by that rejoicing I have in you, as my chil-
dren and the fruits of my labours in Christ, 1 Cor. ix. 16.
2 Cor. i. 14. vii. 4. ix. 2. Phil. ii. 16. 1 Thess. ii. 19.)
32. If [*] after the manner of men I have fought with
beasts at Ephesus, what advantageth it me, if the dead rise
not? (it will be then more reasonable to say,) let us eat
‘and drink; for to-morrow we die. (Isa. xxii. 13.
33. But) be not deceived (with such discourses, ra-
ther avoid them; for) evil communications corrupt good
manners.
34, Awake to righteousness, and sin not; (which adver-
tisement is very needful, ) for some among you have not the
knowledge of (that righteousness of ) God (which doth
oblige him to render to men according to their works,
2 Thess. i. 6,7. Heb. vi. 10.) I speak this to your shame.
35. But some men will (yet) say, How are the dead
raised up (again)? ["*] and with what (kind of) body do
they come?
36. Thou fool, (who makest an inquiry about a matter of
which thou hast an instance in the very seed thou sowest,
for) that which thou sowest is not quickened, except
(first ) it die (and lie buried in the earth);
37. And (again) that which thou sowest, (when) thou
sowest (it is) not that body which shall be (again pro-
duced), but [**] bare (or naked) grain, it may chance of
wheat, or of some other grain:
VOL, Vi.
THE FIRST EPISTLE TO THE CORINTHIANS.
65. -
38. But God giveth it a body (clothed) as it hath
pleased him, and (yet) to every seed (he giveth with the
clothing ) his own (kind of.) body.
39. (And as) all flesh is not the same (kind of) flesh,
but there is one kind of flesh of men, another (kind of)
flesh of beasts, another of fishes, and another of birds:
40. (And as there is a like difference in the qualities of
bodies; for) there are also celestial bodies, and bodies
terrestrial; but the glory of the celestial is one, and the
glory of the terrestrial is another :
41. (And as in the celestial bodies ) there is one glory of
the sun, and another glory of the moon, and another glory
of the stars; for one star differeth from another star in
glory:
42. So also is (it as to) the resurrection of the dead,
(the body raised being in quality much different from the
earthly body we at present have; for) it is sown in cor-
ruption (frail, mortal, subject to death and putrefaction ) ;
it is raised in incorruption (not subject any more to death
or dissolution):
43. It is sown in dishonour (with some dishonourable
parts, 1 Cor. xii. 23. a vile body, Phil. iii. 21. subject to
jilth and deformity); it is raised in glory: (in clarity and
splendour, shining like the sun, Matt. xiii. 43. and like
Christ's glorious body, Phil. iii. 21. free from all defect
or deformity of its members, or from any dishonourable
parts, 1 Cor. vi. 13.) it is sown in weakness (subject to
weakness by labour, to decays by age, to impotency and
wasting by diseases ); it is raised in power (nimble, strong,
active, and that without renitency or molestation, grief,
pain, or lassitude ):
44, It is sown a natural (Gr. [°]'an animal) body (hav-
ing multiplicity of organs, muscles, tendons, arteries, veins,
nerves, by which, by the assistance of the animal and vital
spirits, it perceives the objects of sense, moves, and conveys
nourishment to all its parts, wanting continual recruits of
meat and drink); it is raised a spiritual body (possessed
and acted by the Holy Spirit, and advanced so far to the
perfection of spirits, as to be free from grossness, pondero-
sity, from needing rest, sleep, or sustenance). ‘There is a
natural (Gr. animal) body, and there is a spiritual body.
45. And so it is written, The first man Adam (from
whom we all derive our bodies and our animal life) was
made a living soul; (Gen. ii. 7. whereas) the last Adam
(i. e. Christ) was made ['"] a quickening spirit, (as having
power to quicken and confer eternal life on all his members ;
or, as being the giver of that quickening spirit, by which we
shall be raised from the dead, and made spiritual as his
body is.
46. I say, there is an animal body, and there is a spiritual
body ;) howbeit that (body) was ‘not first which is spi-
ritual, but that which is natural (Gr. animal); and after-
ward that which is spiritual.
47. (For) the first man (Adam) is (was) of the earth,
earthy (having a body formed of it; and so the animal
body derived from him must be earthy): the second man is
the Lord (descending ) ["*] from heaven (to raise our bodies
and advance them to that place).
48. As is (was) the earthy, such are they also that are
earthy (and live in the animal body as he did): and as is
the heavenly, such are they (to be) also that are (to have)
heavenly (immortal and shining bodies ). ‘
66
49. And as we have borne the image of the earthy (Adam,
being begotten after his fall in his own likeness, with earthy,
mortal bodies, Gen. y. 3.) so we shall also [] bear the
image of the heavenly, (partaking in our bodies of his
heavenly glory, he changing our vile bodies into the likeness
of his glorious body, Phil. iii. 21.) *
50. Now this I say, brethren, that [*] flesh and blood
(such as ours is) cannot inherit the kingdom of God; nei-
ther doth (nor can ) corruption inherit incorruption.
51. Behold, I shew you a mystery (i.e. a thing not
known to you before) ; We [*] shall not all sleep, but we
shall all be changed (in our bodies, before they enter into
this kingdom ),
52. [*] In a moment, in the twinkling of an eye, at the
last trump: for the trumpet shall sound, and the dead (in
Christ) shall be raised incorruptible, and we ( Christians
that are then alive) shall be changed (as to this mortal
body ).
53. For this corruptible (body) must put on incorrup-
tion, and this mortal (body ) must put on immortality.
54. So when this corruptible shall have [*] put on in-
corruption, and this mortal shall have put on immortality,
then shall be brought to pass the saying that is written,
*] Death is swallowed up in victory ; (7. e. is overcome
for ever, so as never to have any strength or power over our
bodies any more.
55. So that Christians thay sing triumphantly in the words
of the prophet Hosea, xiii. 14.) O death, [*] where is thy
sting? O grave, where is (now ) thy victory ? (itis for ever
swallowed up of life, 2 Cor. v. 4.) '
56. The sting of death (or that which causeth death) is
(was) sin; and the strength of sin (to subject us to it) is
(was, the law (threatening death for it). ;
57. But thanks be to God, who giveth us the victory
(over it) through (the death and resurrection of ) our Lord
Jesus Christ.
58. Therefore, my beloved brethren, be ye steadfast (and )
unmoveable, (by any temptations from this faith, and be ye)
always abounding [*] in the work of the Lord, forasmuch
as ye know that your labour is not in vain in the Lord
(but shall be plentifully recompensed by him at the resur-
rection of the just ).
ANNOTATIONS ON CHAP. XV.
[*] Ver. 2. AT 0b kat odZeoSe, By which also ye are saved.)
They who by embracing the Christian faith were brought
into that way which leadeth to salvation, and in which,
if they persevered, they would assuredly be saved, are
styled in Scripture, of cwZdyevor, the saved, Acts ii. 47.
1 Cor. i. 28. and are said céZeoSa, to be saved, Rom. viii.
24. 2 Tim. i. 9. 1 Pet. iii. 21. (see note ‘on Eph. ii. 5. 8.
and on Tit. iii. 5.) so here it signifies, you are at present
in a State of salvation, and will assuredly enjoy it, if you
retain and live suitably to the faith delivered ‘to you.
[*] Ver. 5. Tote 8é8exa, Of the twelve.) i.e. Of the society
of the apostles, consisting formerly of twelve persons, and
therefore so called still, (John xx. 24.) though in strictness
of speech they were but eleven when Thomas was with
them, and ten in his absence. (Matt. xxviii. 16. Luke
xxiv. 33.)
[°] Ver. 6. Tevraxoctotc -ddeAgoic, To five hundred bre-
A PARAPHRASE WITH ANNOTATIONS ON!”
[CHAP, xv.
thren ;| Of whom he was seen in Galilee, where he had many
disciples ; for before his resurrection he told his disciples;
that, being risen, he would go before them into Galilee:
(Matt. xxvi. 32.) after his resurrection the angel sent this
message to them, Behold, he goes before you into Galilee;
there'you shall see him, as he said unto you. (Mark xvi. 7.)
Now it may reasonably be thought that the eleven, who
went themselves into Galilee to the mountain which Jesus
had appointed, even after they had seen him at Jerusalem,
(Luke xxiv.83. 36.) would acquaint the seventy, and others
who believed in Jesus, where it was he appointed to be seen
of them; and then, no doubt, their curiosity, as well as
their affection to him, would induce them to repair to the
place. Now, that’ they who had believed in Jesus were
very many, will be evident, if we consider how often it
is said in the gospel, that many believed on his name, John
ii. 23. vii. 31: viii. 10. x. 42. and that great multitudes
believed on him, John xii. 42. iv. 1. that many of the
rulers believed on him, that he baptized more disciples
than John, and that the pharisees complained that the
world was gone after him. If you say we only read of the
eleven going to Galilee, Matt. xxviii. 16. I answer, that
others might go with them, though no mention be made of
them; or that the rest might be inhabitants of Galilee,
where most of Christ’s disciples dwelt.. If you still object,
that ‘the number of the names of Christ's disciples, after his
ascension, are reckoned only one hundred and twenty,
Acts i. 15. it is answered by Dr. Lightfoot, that the num-
ber of one hundred and twenty are not te be accounted the
whole ‘number of believers at that time, but only the num-
ber of those who had followed Christ continually, ver. 21.
to be sure they were not all the disciples in Judea, but
only in Jerusalem.
That this appearance of Christ to them was before his
ascension, is evident, because this was in Galilee, (Luke
xxiv. 50.) and, saith tradition, on Mount Tabor; his ascen-
sion was nigh to Jerusalem from the Mount of Olives ; (Acts
i. 12.) and Christ and his angel giving them ‘such timely
notice of his going before them to the place, itis probable
it was some considerable time before his ascension.
As for the note of some, that Christ was seen of these
jive hundred brethren in the air, because the Greek word is
travw, upwards, it seems very light; for that word joined
with numbers still signifies plusquam, or more than, as doth
our English word upwards, and the Hebrew 9: so Mark
xiv. 5. érayw rpraxociwy Syvaptwy, is more than three hun-
dred pieces of silver; ard wéivre kat sixocaerove Kat trav, from
five-and-twenty years and upwards, Numb. iv. 3. 23. 30.
35. 39. 48. 47. viii. 25. amd cixocacrove xa irdvw, from
dwenty years and upwards, Numb. i. 3. 20. 22.24. 26. 28.
xiv. 29. 1:Chron. xxiii.:24. 2 Chron. xxxi. 17. Ezra iii. 8.
ard pnvialov Kal trava, from a month and upwards, Numb.
ii. 15. 22. 28. 34. 39.43. xxvi.'62.
[*] Ver. 7. "laxéBw, Of James,| The Just, the brother of
the Lord, saith the tradition of the church, and the gospel
of the Nazarenes.'(See Dr. Hammond, and Jerome in Catal.
Script. Eccles.)
[*] Ver. 8. ‘Qowepet re) exrpéuart, As of one born out of due
‘time.|"Exrpwyua, say Hesychius, Phrynicus, and Phavorinus,
‘is #awWlov vexpdv dwpov, a dead child born out of due time;
‘ex Bodi yuvarxdc, one whom the woman casts forth. St.Paul
therefore having not seen Christ, of whom ‘he-was to testify,
CHAP. xv.]
till after his conversion, and our Lord’s ascension, as the
rest of the apostles had, (John xv. 27. Actsi. 21, 22.) speaks
of himself as a witness born out of due time.
at Ver. 12. Tae Aéyoust rivec tv ipiv, How say some among
you?) That there were. some in. the apostle’s time who
pt that the resurrection was past already, we learn
from. 2 Tim. ii. 18. but that they were Jews, who of sad-
ducegs had embraced the Christian religion, as Mr. Le Clerc
asserts,* I find no reason to believe: much less, that the
false apostle,or apostles, so styled by St. Paul, not in his
First but Second Epistle to the Corinthians, should be of
the Jewish sadducees ; for they being the great opposers of
Christ's resurrection, (Acts iv. 1, 2.) and the great adver-
saries of St. Paul, upon this very account, that he testified
that Christ was risen from the dead, (Acts xxiii. 6. 8.)
and this doctrine being of so great importance, that the
denying of it rendered both the preaching of the apostles
and the faith of their hearers vain (ver. 14, of this chapter):
sure the apostle could not say of such men, Are they the
ministers of Christ? Iam more; so 2 Cor. xi. 23. or that
they transformed themselves into the apostles of Christ,
(ver. 13.)
The gnostics}+ taught not that the resurrection was past
already, but only that the flesh was not fit to rise, and that
it was incapable of salvation and incorruption, and there-
fore they are generally said by the ancients to deny the
resurrection, but none of them insinuate that it was past
already. The Marcionites{ are by Clemens Alexandrinus
said to have held this doctrine, and to have renounced
matrimony, because in the resurrection (saith Christ) they
do not marry. But Marcion began his heresy in the second
century, and therefore could not infect the church of Co-
rinth with it in St. Paul’s time. Menander indeed taught,
that they who received his baptism were made partakers of
the resurrection by it, and that they should not die; and he,
according to many of the ancients, was contemporary with
St. Paul: (see note on 2 Tim. ii. 18.) but haply St. Paul
refers here to none of these, but only to the philosophers
among them, as St. Chrysostom thinks; for Corinth being
an eminent city of Achaia, where the philosophers and wise
men of the world abounded, who looked upon the resur-
rection of the flesh as a thing both impossible and. absurd,
(see here note on ver. 35.) and placed their future happi-
ness in their exemption from the clog and prison of the
‘body, they might put a new construction on the doctrine of
the resurrection, saying it only did import a renovation of
our manners, or a resurrection from the death of sin unto a
life of righteousness, and so it was performed already in
that baptism in which we are raised with Christ from the
dead. (Colos. ii. 12.)
("] Ver. 15. "Evaprupfoapev xara rov Ocov, We have testi-
fied of God.] It being very rare that xara with a genitive
case signifies de, i.e, of, these words may be rendered per
Deum, by God; as, because he could swear kar’ obdevic jct-
Zovoc, by none greater, he hath sworn xa iavrow by himself,
Heb. vi. 13, and ver.16. men swear xara rov petZovoc, by a
greater: so Matt. xxvi. 63, I adjure thee xara Ocov, by God:
so in the Old Testament, the Lord hath sworn xaf’ iavroi,
by himself, or, I have sworn xar’ tuavrow, by myself, Isa. xlv.
* Sappl, to Dr. Hammond, p. 363. ¢ See note on 2 Tim, ii. 18.
t Thy dvdorarw amenripacw, as altel Abyourt, nat Ua veire aSercies viv ydyov.
Strom. p. 3. 446. B, s
THE FIRST EPISTLE TO THE CORINTHIANS.
67
23. ver. xlix. 13. Amos vi. 6.: so 1 Kings ii. 23. Solomon
swears xara’ rov Kupiov, by the Lord ; and iii. 43. the oath
of the Lord, xara cov, made by the Septuagint them that
swore cata mov Kuptov, by the Lord, xara by Malcon. (See
Isa. Ixii. 8. Amos ivy. 2. viii. 7, 14.) .And then the sense
runs thus: We have pretended to be paprupec avrov, God's
witnesses in this matter, (Acts vy. 32.) and by the power of
miracles, and of the Holy Ghost, derived from him, to bear
witness to the resurrection of Christ; and so must be false
witnesses of God, if he hath not raised him from the dead.
(See here Examen Milli.)
[°] Ver. 19. Ei éy rp Zwi ratry, If in this life only we have
hope.] The apostle seems not here to say, that, if there
should be no resurrection of the body, the Christian could
have only hope in this life ; for if the soul be immortal, and
may be happy after its separation from the body, this seems
not to follow: but he argues thus, If Christ is not risen
for our justification, we are yet under the guilt of sin, (ver.
17.) and if so, both soul and body must perish after death,
(ver. 18.) and then the hope of Christians must terminate
with this life, which being more especially to them a life
of misery, by reason of the sufferings to which their faith
doth here expose them, they would of all men be most
miserable.
[9] Ver. 22. ’Ev.rq Xovorq, In Christ.] The opinion of the
Jews was this, that the Messias was the second Adam who
should raise the dead: his name, say they,* is called Jinnon,
Psal. lxxii. 17. for he shall raise them that sleep in the dust.
And the last man, or Adam, is the Messiah,+ who shall be
above Moses, and above the ministering angels: he shall take
away the old sin from whence death came, and in his days
shali be the resurrection of the dead ; and this God intended
in the creation of Adam, that he should be immortal, but
sin brought death wpon him, therefore the Divine intention,
which was not fulfilled in the first Adam, was fulfilled in the
King Messiah. Thus is the doctrine of the church delivered
by Ireneeus,} that Christ took our nature upon him, .and
suffered death in it; that as, by man vanquished, death fell
upon allmankind, so, by man conquering, we may ascend to
life; that, whereas we were all dead in the animal. Adam,
we may be quickened in the spiritual.
[2°] Ver. 23. "Ev 79 wapovotg avrov, At his coming.] This
chapter contains many arguments against the doctrine of
the resurrection of some saints before the rest, to reign with
Christ on earth a thousand years: for (1.) from the words,
every man in his. own order, it might have reasonably been
expected, that some mentidn should have been made, as of
Christ the first-fruits, so of the first and second resurrec-
tion; but yet we see, that when the apostle is professedly
speaking of the order in which we shall arise, he hath no-
thing to say of this first resurrection, which, it seems, is to
happen a thousand years before the general resurrection ;
and nothing of a first or second advent of our Lord; one to
reign on earth a thousand years, a second to judge all.the
world; and yet this double advent is as necessary, as is
Christ’s reign on earth.
Moreover, the end and the delivery up of this kingdom
* Buxt. Lex. Talm. p. 961. + Neve Shallom. lib. ix. cap, 5, 8.
¢ “ Ut quemadmodum in animali omnes mortui sumus, sic in spirituali omnes vi-
vificemur.” Lib. v. cap. 1, ‘¢ Ut quemadmodum per hominem victum descendit i i
mottem genus humanum, sic etiam per hominem victorem ascendamus in yilam.”
Cc 11.
st K2
i
68 A PARAPHRASE WITH ANNOTATIONS ON
are here made contemporary with his advent; and the re-
surrection of all that are Christ’s is to be at this very ad-
vent: but how can he deliver up his kingdom, and yet
reign on earth a thousand years ? Ina word, if all that are
his must be raised at his coming to the final judgment, then
none before that coming, and then they must be all raised
together, not some a thousand years before the rest.
[**] Ver. 28. "Iva j 5 Ocd¢ wavra tv racw, That God may
be all in all.) He saith not that the Father, mentioned ver.
24. but that God may be all in all, and so he seems to lead
us to that interpretation of the Godhead, which compre-
hends Father, Son, and Holy Ghost; and then the import
of the phrase, That God may be all in all, will be this : That
the Godhead may govern all things immediately by himself,
without the intervention of a Mediator between him and us,
to exact our obedience in his name, and convey to us his
favours and rewards, we being then to tender all our duty
immediately to him, and derive all our happiness imme-
diately from him. So that as now Christ, Theanthropos,
God-man, is all in all, (Colos. iii. 11.) because the Father
hath put all things into his hands, does all things, and
governs all things, by him; when this economy ceases,
the Godhead alone will be all in all, as governing and in~
fluencing all things by himself immediately.
Moreover, the Jews say, that the kingdom of the Messiah
shall return to its first Author,* and so saith the apostle here ;
for, though it shall have no such end as the preceding mon-
archies had, (Luke i. 32, 33.) by giving place to a succeed-
ing kingdom; for till the world last, ov tapeAcboera, tt shall
not pass away, or be dissolved by any other kingdom, (Dan.
vii. 14.) but shall be an eternal kingdom, in the sense in
which he is a Priest for ever, and hath rijv ‘Iepwobvny amapa~
Barov, a priesthood that doth not pass away, (Heb. vii. 17.
24, 25.) and so he is able to intercede for ever for us; yet,
as that priesthood must needs cease, when the subject of
it ceaseth, and he hath none to intercede for, so must his
kingly office cease, when all his friends have that eternal
life conferred upon them, for which this power was com-
mitted to him, (John xvii. 2.) and all his enemies are become
his footstool, (Psal. cx. 1.) when there is no more. a house of
Jacob to reign over, or a throne of David to sit on ; (Luke i,
32, 33. Rev. xi. 15.) and the whole office of a Mediator
must then cease, when God and man are made completely
and indissolubly one.
For farther explication of this matter, let it be observed:
First, That this mediatory kingdom was given to our
Lord by the Father; for he hath put all things in subjection
to him, (ver. 27.) and that after his resurrection ; for it was
given as the reward of his sufferings, and so could not be
given till they were accomplished: he humbled himself, and
‘became obedient to the death, even to the death of the cross ;
wherefore God hath highly exalted him, and given him a
name, which is above every name, that at the name of Jesus
“every knee should bow, of things in heaven, and on earth,
and under the earth; and that every tongue should confess
that Jesus Christ is Lord, to the glory of God the Father.
(Phil. ii. 8. 10. 11.) Accordingly, after his resurrection, he
speaks to his disciples thus, All power is given to me in
heaven and in earth, Matt. xxviii. 18. But why this re-
ward should not cease when the work is done; why, v. g.
* Pirk. Eliezer, cap, 12. p, 26,
[CHAP. xv.
his dominion over death should not cease, when death is
destroyed ; his power of giving eternal life, or judging, when
all are judged, and none are left to be crowned ; I confess I
do not understand.
2. Seeing the human nature only suffered, anit seeing the
Divine nature is capable of no such exaltation, or new do-
minion, it is certain that this kingdom could be given to
Christ only according to his human nature ; for though the
Godhead could alone ‘enable him to execute his kingly of-
fice ; yet was he thus exalted, this power and judgment was
conferred upon him, because he was the Son of man. (John
v.27.) He intercedeth still in heaven by virtue of his blood;
all favours are granted to the church through him, and God
will judge the world by the man Christ Jesus.
3. During this reign of Christ, God the Father imme
diately judgeth no man, but hath committed all judgment to
the Son, that all men might honour the Son (by owning his
authority) even as they honoured the Father, (John v. 22,
23.) by owning his authority over them. He made him
Lord of all things, to punish and reward according to his.
wisdom, will, and pleasure: and so his human nature, or
Christ as man, though subject to the Father, as his vice-
roy, acting by the authority of him who put all things into
his hands, and set him over the works of his hands, (Heb:
ii. 7, 8.) and doing all to the glory of God the Father, yet
seems not now to be in the same order of subjection to the
Father, as are other creatures, ¢. ¢. so as to act by his im-
mediate command in all particular transactions, as the
holy angels do, obeying his commands, and hearkening to
the voice of his word, (Psal. ciii. 20.) They are all minis-
tering spirits, (Heb. i. 18, 14.) but he is set down at the
right hand of God in full possession of his mediatory
kingdom. Whilst he continued on earth, and acted asa
prophet sent from God, he always owned, that he could do
nothing of himself, but as the Father gave him command-
ment, so he did, and so he spake: (Sohn v. 30. viii. 38. xii,
49.) but, being once exalted to be Lord of all things, he
acteth as a Lord in all things which relate to his kingly
office over his church, giving laws to all, as being Lord of
all, and rewarding and punishing according to his will.
4, The exercise of his authority he shall then lay down,
when all things are subdued to him, no other kingdom or
dominion being to be exercised in the celestial state, but.
what is essential to the whole Godhead: and though he
shall ever so far reign, as to be still at the right hand of
God, highly exalted in honour, dignity, and beatitude; and
to have still religious respect and veneration from all saints,
who then are to reign with him, (2 Tim. ii. 12.) and be
owned by them as their king; and though the effects of his
kingly power shall continue for ever, his enemies being
destroyed, and his saints reigning in bliss for ever ; yet the
exercise of that kingly power shall then cease, and he as
man shall be then subject to the Father, as other saints and
angels will be; that so as Christ before was all in all,
(Colos. iii. 18.) with reference to his church, and from his
fulness did they all receive, so now the Godhead may be
all in all, and fill all things immediately by himself. This
is only my conjecture of the sense of this obscure place,
from which,upon better information, I shall willingly recede.
Ver. 28. Tére kat avric 6 vidc.] The word vide, crept in,
saith Dr. Mills, from the margin: see this confuted by full
authority, Examen Millii.
CHAP. xv.]
[*] Ver. 29. 0& BarrZdpuevoe imp rav vexpoiv, Who are
baptized for the dead.) i. e. For that Jesus, who, according
their doctrine, must be still dead. To Strengthen this.
tion, let it be noted,
Fist, That it is absolutely seis that all who received
Christian baptism were baptized in the name of Jesus; but
it is very uncertain whether any in the apostle’s time were
baptized for them who, died without baptism, or to fill up
the place of those Christians who died after baptism:
there is no intimation of any such thing in Scripture, or
in primitive antiquity.
Secondly, That the apostle doth not say, What do they
that baptize for the dead? but ri rothcovow of BarriZdpuevor,
what will they do who are baptized already, if the dead rise
not again? ri cat BarriZovra, why are they also baptized for
the dead?’ We who believe otherwise of him, and preach
2v tq "Inood, by this raised Jesus, the resurrection from the
dead, (Acts iv. 2.) may well be baptized in the name of
Christ; but why are they so, who believe him dead? what
will they do? what motive can they have to stand to their
baptismal covenant, and own a dead man as their Lord and
Saviour? what inducement can they have to continue
faithful to him to the end, but this, that, if they suffer, they
shall also reign together with him? what will they do for
comfort against the fear of death, if, when they fall asleep,
they perish, and shall not rise again? must they not be
as well the worst of fools, as the most miserable of men, to
suffer thus for a dead man, who could not help himself, and
therefore is not likely to give them oy help in life, or hope
in death ?
Thirdly, That trip often signifies i in gratiam, on the ac-
count, or for the sake: so Rom. i. 5. We have received grace
and apostleship, &c. imp rot dvdparoc abrov, for his name's
sake ; Eph. iii. 13. I desire that you faint not at my tribu-
lations, into ipav, which I suffer for your sake ; Phil. i. 29.
To you it is given imtp Xp.orod, for the sake of Christ, not
only to suffer ; Colos. iii. 24. inte rot cmparog avrov, for the
sake of his body ; 2 Thess. i. 5. That you may be accounted
worthy of the kingdom of God, inp ii¢ wacxere, for the sake
of which ye also suffer. See more examples, both sacred
and profane, in Schmidius on the place, and Dr. Edwards
in his preface to the Authority, &c. of the Holy Scripture.
Fourthly, Observe that of vexpoi is used in Scripture,
when speaking of one single person. Thus, when Christ
had raised the widow’s son, he bids John’s disciples tell
him, that vexpot, the dead are raised, Luke vii. 15. 22.
and so here, ver. 12, 13. If there be no avéoraoic vexpwv, re-
surrection of one single person from the dead, then is not
Christ risen: yea, the resurrection vexpHv, of the dead in
general is thrice mentioned by this apostle, when speaking
of the resurrection of Christ alone: thus, when he saith,
God will judge the world by Christ, of which he hath given
us a demonstration, having raised him ix vexpov, from the
dead, Acts xvii. 30, 31. it follows, that when they heard
him asserting the.resurrection of the dead, avacracw vexpov,
they mocked; whereas he had only asserted the resur-
rection of Christ from the dead. Thus St, Paul saith
twice, wept Kal th@idoc avactdcewe vexpov, for the hope and
resurrection of the dead, I am called in question, Acts
xxiii. 6. xxiv. 21. and yet he was not called in question
about the resurrection of the dead in general, for that the
pharisees believed as well as he, but only concerning one
THE FIRST EPISTLE TO THE CORINTHIANS.
Jesus who was dead, whom Paul affirmed to be alive, (Acts
xxv. 19.) or risen from the dead. And so the apostle
saith, Christ was declared to be the Son of God with power,
2& dvaordcewe vexowv, by his rising from the dead, Rom. i. 4-
‘and here, If Christ be risen, how say some among you,
that 2& avacrdcewe vexody ovx tori, there is no resurrection
of the dead? And this import of the phrase seems to be
confirmed by the word éAwe, viz. If.it be wholly and en-
tirely true of all that are dead, that they rise not, and so
Christ is not risen, what avails it any. that they are bap-
tized for the dead ?
*Eral ri wouhoovow of BarriZduevor Urip vexpov, Were it not
so, what will they do who are baptized for the dead?) Here
Mr. Dodwell refers to the custom mentioned by Epiphanius,
that some heretics, when any who professed Christianity
died without baptism, baptized others in their stead; whereas
the words are only capable of these two interpretations,
either that of the ancients,* Why are they baptized for the
resurrection of the dead? that is, in expectation and belief
of that fundamental article of the Christian faith? Or,
why are they baptized for, or on the account of, that Jesus
who is dead; and, say they, is not risen from the dead?
which is the sense I have given of these words. To make
this evident, and shew the vanity of the interpretation which
Mr. Dodwell hath embraced, let it be noted,
First, That ‘the conjunctive particle, ra, as Phavorinus
and Budzus have observed, signifies <i 8? y#, ‘ alioquin,
quod si non;” if it be otherwise, or, were it not so: thus it
is used by the apostle ten several times, Rom. iii. 6. ta, if
it be not so, that God is righteous, how shall he judge the
world? xi. 6. ire, if it were otherwise, grace would not be
grace ; twa and were it otherwise, works would not be works ;
and ver. 22. tra, otherwise thou shalt be cut off ; 1 Cor. vii.
14. trai, were it not so, their children would be unclean; xiv.
16. tre tav, otherwise, when thou blessest in the Spirit, how
shall the unlearned say, Amen? Heb. ix. 17. iwei, otherwise
his will is of no force; and yer. 26. imet ovx av traboarro,
otherwise they would not have ceased to be offered ; (which
by the way is a probable inducement to believe, that the
Epistle to the Hebrews was written by St, Paul; this con-
junction being not once used in this sense in the evange-
lists, or in the other Epistles :) now hence it clearly follows,
that this conjunction must contain an inference from what
was said before, viz. that Christ was risen as the first-
fruits of them that slept, and were to be raised by him from
that sleep, and was to reign till he had vanquished their last
enemy death; for (saith the apostle) if this were not so, that
is, if Christ were not risen, or, being risen, were not to
reign till he had overcome death, and so had raised us also
from it; why are men baptized tzp rév vexpov, for a dead Je-
sus, or in hopes of a resurrection by him from the dead? So
that one of these two senses of this dark passage must obtain.
Secondly, Observe, that the apostle’s question runs not
thus, Why do they baptize others for the dead? or, Why
are others baptized in their stead? but, ct wovjoovow, What
will they do who are baptized? Which question relating
to the deportment of those who undergo this baptism, and
not at all to them for whose sakes they do it, excludes any
relation of these words to that pretended practice ; tor, if
* Chrysost. Theodoret. Photias, Goumenius in locum, Isidor. Pelus. lib, i. ep.
221, Epiph, Her. xxviii. §. 6.
70
it was done by any, it was not with relation to their own
deportment, who were living, but with relation to the dead.
Moreover, the three questions, Why are they baptized for
the dead? or, Why stand we in jeopardy every hour? or,
What advantageth it me, if I have fought with beasts at
Ephesus? seem plainly to relate to the same matter, and
therefore must all relate to the deportment of the living
“under the evils and persecutions which Christians suffered
in this present life, and be to this effect: Why are they
who say, Christ is not risen, and therefore can expect no
resurrection from him, baptized in his name, or in expec-
tation of this benefit from him? What will they do in times
‘of persecution? What inducement can they have to stand
to their baptismal covenant, and own a dead man as their
Lord and Saviour?
Add to this, that though Tertullian,* by saying Si autem
et baptizantur quidam pro mortuis, supposes such a thing
might be done by some, yet he neither mentions time nor
persons. Epiphanius,+ in the fourth century, saith, they
had a tradition concerning some heretics in Asia and Ga-
latia, die rwéy pev rap’ abtoic te0pIavdvrwv reXeuTioa aved
Barrisuaroc, dove 8 a7 airGy tic Svoua exelvon Barrt-
ZeoSa, that some among them being prevented by death from
receiving baptism, others of them were baptized in their
names ; Kai robrou tvexa 7} tapddoate EALovea wap’ huac pyar
Tov avtov aytov amdaroAov cionxévar ei brace, &c. and that he
had received it by tradition; that upon this account the
apostle said, If the dead rise not at all, why are they then
baptized for the dead? But as he is the only person who
speaks of this tradition, so is he guilty of a manifest con-
tradiction in his relation of it: for having told us that the
heretics, who practised thus, owned indeed the resurrection
of our Lord; which, saith he, the Corinthians denied, and
therefore were not of this sect ; but yet said, vexpove dé ov«
?yelpcoSax, that the dead were not to be raised, and so de-
nied the resurrection of the dead; yet he adds, that they
used this practice, imp rov pn) év 7) avaordoe avacravrac av-
rove Sikny Sovvat riwwptac Bdrriopa pH eAnpédrac, that they,
who died without baptism, might not, at the resurrection, be
punished for want of baptism. St. Chrysostom and Theo-
phylact say, that the Marcionites, when any of their sect
died without baptism, put a live man under the bed in
which the dead man lay, and then asked the dead, whether
he would be baptized; and the man under the bed answer-
ing, Yes, they baptized the dead man, eira ykaAobpevor, and,
being accused of this ridiculous practice, they pleaded,
that the apostle spake of some who were baptized for the
dead, rd 8 od« ovrwe Exe, whereas he said no such matter,
but only said, If the dead rise not, why are they baptized for
the resurrection of the dead? ‘They therefore knew of no
such practice in the apostle’s time, or of any tradition re-
lating to it: and certain}it is, the apostle could not relate
unto this practice of the Marcionites, seeing Marcion
began his heresy in the second century, and so long after
the writing of this Epistle. In a word, if they, who are
supposed to practise thus, believed the resurrection, they
could not be concerned in the apostle’s argument against
them, who did not believe it; if they did not believe the
resurrection of the body, when once dead, it cannot be
* De Resurr, Car, cap. 48. et contra Marcion. b. 5. p. 473.
+ Heer, 28. §. 6. p. 114.
A PARAPHRASE WITH ANNOTATIONS ON
_imagined, why they should be concerned to baptize a dead
[enar. xv.
body, or any other body for it. See the text defended
against the surmises of Dr. Mills, Examen Millii, ibid. .
[*] Ver. 32. Kar’ avOpwrov, After the manner of men.]
i.e. After the usual manner of heathens, That St. Paul
thus fought with beasts indeed, and they would not touch
him, they, saith Nicephorus,* who writ the life of this
apostle do affirm: Theodoret seems plainly to hint the
same thing in these words, In human opinion I was made
the food of beasts, but I was wonderfully preserved from
them :| and this sense will appear more probable,
1. From the phrase kar’ divOpwrov, which signifies, as
men used to do, but never, according to men’s purposes, or,
to Cae after the manner of men, (See the note on 1 Gor.
ix. 8. ‘
2. From the place here particularly mentioned, Ephe-
sus, which cannot refer to the tumult there caused by De-
metrius, for the apostle suffered nothing in it. Had he
intended a combat with metaphorical beasts, or savage
men, that at Lystra, where he was stoned and left for dead,
(Acts xiv. 19.) had been more properly mentioned ; see the
note on 2 Cor. i, 8—10. where he speaks of such tron-
bles that befel him in Asia, as made him to despair even of
life ; though as we read nothing in the Acts of this fight
| with beasts, so we read nothing of that trouble. It is there-
fore no objection against this interpretation, that this fight
with beasts is not recorded by St. Luke, or that St. Paul
| speaks not expressly of it in the catalogue of his afflic-
tions, 2 Cor. xi. it is sufficient that there he tells us, he was
in deaths often, (ver. 23.)
If this sense be not liked, you may interpret car’ avOpw-
mov, according to the intention of men, it being the inten-
tion of the men of Asia in that tumult, to deal so with
Paul’s companions, and much more with him, had not his
friends dissuaded him from entering into the theatre; (see
note on Acts xix. 29.) and note also, that cruel and bloody-
minded men are often represented under this metaphor.of
beasts: so Ignatius,{ when he was carried from Syria to
Rome, under a band of soldiers (who, saith he, are the
worse for the kindness I shew to them), he saith, aré Sv-
olac péxor ‘Poune Snpropaxe, from Syria to Rome I fight with
beasts. And Heraclitus§ the Ephesian saith, “ Ephesio-
rum Ccives conversos esse in bestias,” the Ephesians were
turned into beasts, because they slew one another. :
[*] Ver. 35. Moly odjuart, Withwhat kind of body?) This
was the question of the philosophers,|| whose chief objeo-
tion against the resurrection of the flesh, and of the body,
was this ; That the body was {| the prison and the sepulchre
* Hist. Eccles, lib. ii. cap. 25.
+ Kard dySedbmivov royiopady Sugiwr byevipany Bogd, AAAS magadszwe srwGny,
$ Epist..ad Rom. sect. 5, § Epist, 1. ad Hermodoram.
|| ‘* Utrum sine corpore, an cum corporibus, et corporibus quibus, ipsisne, an in-
novatis resurgatar?” Cecil, apud Minut. p. 11.
Kad hyrcig vai Bre veSveyaty, nal 7d pty coped tori hud cia. Jamb. Protrept.
adh. cap, 17, ‘
Ka) yap cid rks pacw abrd elas 7d uyiic, dg reSaputmc iv ra viv wapévrs, Plato
in Cratylo, p. 275. E.
Corpus hoc animi pondus et pena est, permanente illo urgetur, in vinoulis est.”
Sen. ep. 65.
“Annoig ESee———diormrep ix Berd rod oviuares dorarrdrrecSai. Jambl. de vita
Pythag. p. 220.
"Ewe ay 73 coun Exmpey, nal Eycarepuguton F hyatr h Juxnyeerd rod reodreu xandd, ob
pa core nrnasatSa Inavidg ob toriSuustaey. Jambl, Protrept. cap. 13. p. 73, Plat,
In locam,
Pheed. p. 49, 50.
CHAP. xv.]
of the soul; and that it was her punishment to be tied to it;
that the body was the great hinderance to the knowledge of
the truth; and that we could not be truly happy, till by
death we were delivered from it : it was therefore judged by
them, not only an impossible thing, but even an unjust,
unworthy thing, for God to raise these bodies to be united
to those souls, whose happiness consisted in being de-
livered from the body, and whose punishment it was to be
confined to it ; that being according to their philosophy,*
not to make them alive but die again. And therefore
Gelsus saith, hope of the resurrection of the flesh is the
hope of worms, a filthy, an abominable, an impossible thing,
which God neither will nor can do. Hence probably it was
that the Valentinians, Marcionites, Basilidians, the follow-
ers of Saturninus, and other primitive heretics, denied so
stiffly tij¢ capxd¢ avacracww, the resurrection of the flesh,
(Just. Mart. Dial. p. 307. 253.) and said, “ non esse capa-
cem carnem vite,” that the flesh was not capable of life,
(Tren. lib. i. cap. 29. lib. v. cap. 41.) because they held
with the philosophers, ‘‘ corpus esse carcerem,” the body.
was the prison of the soul. (Idem. lib. i. cap. 24.) Now, to
this objection the apostle here returns a full and satisfac-
tory answer, by shewing the happy change which shall
then pass upon the raised body; and this he seems to do
with some resemblance to the ancient philosophy of the
Pythagoreans and Platonists, and to the sentiments of the
Jews.
That here are two questions, but then both have re-
spect to the manner or the qualities of the bodies to be
raised, for the apostle saith not diari, why are dead men
raised to life again? or, why do they live again? but ric
?yelpovra, how, after what manner, are they raised? are
they raised with such mortal bodies as they had before, or
‘with bodies subject to the like distempers and infirmities
which we now suffer in this life? or if not, with what kind
of bodies? do their bodies rise naked? or are they clothed
upon? This is exceedingly evident from the whole dis-
course of the apostle in answer to these questions, which
gives no reason why they being dead do rise again, but
wholly is employed in shewing what are the qualities and
conditions of the raised bodies of good men.
[*] Ver. 37. Tuuvdv xéxwov, Naked grain.] Note here,
that the Jewish rabbins+ use the same similitude of grain
in the affair of the resurrection, and speakalso of a clothing
of the body raised, from the example. of grain raised with
a covering. (See note on 2 Cor. y.2—4.) Note also, that
St. Paul is not discoursing of the identity of the raised body,
but only of the qualities with which it is raised.
[9] Ver. 44. Sépa Wyixdv, An animal body.] It seems
hence probable, that the word sown doth not relate to the
body’s being lain in the earth, but rather to its production
into the world; for, when it is interred, it is no more an
animal body, but a body void of life; it is not only weak,
but wholly destitute of power: and this appears yet far-
ther, from the following proof of these words, It is sown
an animal body, for so it is written, The first man Adam
rg “Ut semel defancti denuo existerent # Yinasoy Fv, fv ay wal Suvardy.” M. Anton.
lib. xii. §. 5,
Tog wares wore amoSaviyras abrais oughly Enslvass dd rig vig darodivas
nino ih tnmls, opbdea puagiv, ual dmémrvoroy hya, nal adivwrov ob ot ye aloypa
6 Osic Sivaras, ob8 72 oragh plow Bolreras chgna 38 tori dy 0082 slortiy naxay
dmopivas mapantyas, ote Rouriceras § Otic, ob2 tuheeras, ‘ Apud Orig. lib. v.p,240.
t Pirk. Eliez, cap. 33. p, 80.
cha-
THE FIRST EPISTLE TO THE CORINTHIANS.
7
was made a living soul, The apostle doth indeed, -ver. 36,,
37. speak of seed sown in the earth, but then he speaks,
of it as still alive, and haying its seminal virtue, or animal,
spirit in it, and after dying there; whereas our bodies first
die, and then are cast into the earth. ’
Secondly, Hence it is also probable, that the apostle
discourseth not here of the different degrees of glory which
the saints hereafter shall enjoy; for he speaks only of what
is raised, that is, the body, and of the qualities belonging
to all bodies that are raised. é;
Thirdly, Certain it is that the apostle in this chapter
discourseth only of the resurrection of the just, since it is
alone their bodies that shall undergo this happy change.
Fourthly, Observe, that there is another sense of the
forty-fourth verse, as good as that which I have given in
the paraphrase, viz. There is an animal body, i. ¢. a body,
fitted for this lower sensible state in which we live at pre-
sent; and there is a spiritual body, that is, a body fitted
for our spiritual and celestial state: in this state we are
forced to serve our bodies, and to attend their leisure, and
mightily depend upon them in the operations of the mind;
in the other, our bodies shall wholly serve our spirits, and
minister to them, and depend upon them, and therefore
may be styled spiritual.. But,
Fifthly, That our bodies shall be then spiritual, thin,
and aerial, is neither'a new doctrine nor proper to the fol-
lowers of Origen; for so both St. Chrysostom and Theo-
phylact upon the place allow it to be. What incredible
thing assert we (saith Isidore Peleusiot*), if we say the
body is smalland aerial? for by this we do not deny it to be
the same body. And again, The apostle calls our bodies spi-
ritual, dard Kotpa Kai aiSéora pédAew %osoSa,} because here-
after they shall be light and etherial. And this, which the
apostle here says, is suitable to the philosophy of the Py-
thagoreans and Platonists, who taught that good.and pure
souls were by death delivered from those gross and earthly
bodies which press down the soul, (Wisd. ix. 15.) and were
after the dissolution of the body, said they, will be at the re-
surrection of the body saith he,{ invested with thin and
aerial, with active and spiritual, with bright and shining,
and, lastly, with.celestial and eternal bodies. Now .to this
plainly answers the.description of our raised bodies here
given by St. Paul, in answer to the second question of the
philosophers at Corinth, With what bodies do they come
Sorth out of the grave? declaring in their very terms, that
this body willibe cama rvevuaridy Kai ovpanoyv, a spiritual
and celestial body, ver. 44. 46. 48, 49. 2 Cor, v.1. that it
will .be oixia aidnwc¢, an eternal house, cipa ap2aprov kat
atévarov, an incorruptible and immortal, body, ver..53, 54.
that it will be-raised év dé&, in glory, and so be avyoudéc,
a shining body. The just (saith Christ) shall shine as the
sun, and as the brightness of thefirmament ; (Matt. xiii. 43.)
and as the stars, saith Daniel, (xii. 3.) And this answers to
the cépa aotpondic, which these philosophers mention as
the same with their avyoudic, shining body. Lastly, It is
raised in power, and this is in sense the same with their
cia eixtvnrov, agile body, and of quick motion. Indeed,
* Lib. ii. Ep. 42. ¢ Libs iii. Ep. 27.
$ Kal ydp wacay Lyin dydyun ared viv SynrGy copsdrwy aiding, nat simivhroig tial yep hi-
oSat cohpacw, og nar’ odolay txouray 7d mvely. Procl.in Tim. lib. ve p+259, 2apae
aiyotsd2e vad atdiov. “Hier. inCarm. Pyth. p. 306.313. Xara oipdnov, didior, airyossdés.
Philoponus. ‘T? mveuariniv cHua, Idem. Vide testimonia Galeni, Pselli, Suid,
&e, apud D. Cudw. Syst. Intellect, lib. i. cap. 5. p. 783, 806. fol.
72
the parallel is so exact, that seeing I find nothing of this
nature in the life of Pythagoras, writ by Diogenes Laer-
tius, or in Plato, but only in those writers who lived since
Christ’s time, and were professed enemies of Christianity,
Hierocles, Porphyry, Proclus, and Jamblichus, I am apt to
suspect, that as in other things they apparently dressed up
their philosophy and morality anew, to accommodate it
the better to the Christian philosophy, that so there might
seem less need of Christianity ; and particularly made the
felicity of souls hereafter much like the Christian doctrine,
that so they might destroy, or render needless, the doc-
trine of the resurrection; so they gave to the dying souls of
good men this dynuaYwvyiic, or vehicle of a spiritual, immor-
tal, shining, heavenly body also, from the Christian notion
of the change our raised bodies should then undergo. See
the text defended against the surmises of Dr. Mills, Exa-
men Millii, ibid.
['?] Ver. 45. Mvetpa Zworowiv, A quickening spirit.] All
the ancients till St. Austin, by a spiritual body seem to un-
derstand a body possessed and acted by the Holy Spirit, as
the natural body is by the animal and vital spirits; and say,
that Christ was made a quickening spirit by the seed of
the Holy Spirit, which unites him to all his members, and
confers on them a new life and immortality. Irenzeus*
is very express and copious in this matter, saying, That,
as from the beginning of our frame in Adam, that inspiration
of life which proceeded from God, united to the body, ani-
mated man, and made him a-reasonable creature; so in the
end, the word of the Father, and the Spirit of God, united
to the old substance of the frame. of Adam, make a living
and a perfect man, receiving the perfect Father; that, as
we all died in the animal, we may be all quickened in the
spiritual Adam ; and that by the Spirit the bodies rising are
made spiritual, as by the Spirit they have life eternal:—It is
called spiritual, as putting on the Spirit, saith Tertullian: +
As receiving the whole energy and communion of the Spi-
rit, saith Methodius,{ And that the resurrection of the
just shall be effected by the Spirit of God, seems to be
plainly taught by the apostle in these words, If the Spirit
of him that raised up Jesus from the dead dwell in you, he
that raised up Christ from the dead shall also quicken your
mortal bodies by his Spirit that dwelleth in you. (Rom. viii.
10.) And this agrees with the opinion of the Jews, who
ascribe the resurrection to the Spirit, from Ezek. xxxvii.
10. and in particular to the Spirit of the Messiah. And
from this differs not much the opinion of Theodoret, and
others, That Christ is made a quickening Spirit, because
he himself being quickened by the Spirit, (1 Pet. iii. 18.)
hath himself the power to quicken and raise the bodies of
his servants to eternal life; for as the Father raiseth up the
dead, and quickeneth them, so the Son quickeneth whom he
will, (John v. 21.) and as the Father hath life in himself, so
hath he given to the Son to have life in himself, (ver. 26.)
* « Sic in fine Verbam Patris et Spiritus Dei adunitus antique substantia psal-
mationis Ada, viventem et perfectum efficit hominem capientem perfectam Patrem,
ut quemadodam in animali omnes mortai sumas, sic in spirituali omnes vivificemur.”
Lib; vy. cap. 1. ‘ Per Spiritam fiant corpora spiritualia, uti per Spiritam semper
manentem habent vitam.”’ Ibid. cap. 7. et cap. 12.
- + “Sicut ergo ante animale corpus caro recipiens animam, ita et postea spiritaale
induens Spiritnm.” Vide etiam de resur. 6. 50.
t Tvevuariniy Abyeras 73 yupely wacay rot dylov mveijuaroe Evipytiay xal xowariay, Me-
thodius apud (cum, vid. Chrysost. Hilarium Diacon, Gioumenium et Theophyl.
in locum.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. xv.
' Moreover, that Christ is said htre to be cic mvedpa Zwo-
moovv, for a quickening spirit, not with relation to his
quickening the soul by the body only, is visible to any who
will peruse the whole discourse of the apostle here, since
it relateth only to the truth and manner of the resurrection.
For after the apostle had dispatched his proof of our Lord’s
resurrection, he concludes thus, Now is Christ risen from
the dead, and become the first-fruits of them that slept ; for
as by man came death, so by man came also the resurrection
of the dead: for as, tv ro ’A8au, by Adam all men. die, so
also, tv to Xpuorq, by Christ, all ZworomPhoovra, shall be
made alive again. Now this is the very word used by
Christ, in reference to his power of raising the dead, when
he saith, As the Father raises the dead, xat Zworoui, and
makes them alive again, so the Son Zworori, gives life to
whom he will. For as the Father hath life in himself, so
hath he given to the Son to have life in himself. (John v.
21. 26.) :
After this the apostle proceeds to the inquiry of the un-
believer, How are the dead raised up? &c. And, in his
answer to this, he begins with the same word; That which
thou sowest, ov Zwororsira, is not quickened except it die;
and then shews the difference of our present body, subject
to death, and the condition of our future bodies, saying, It
is sown, or born into the world, capa Yuyxudv, an animal
body; that is, a body which, by the animal and vital spirits
in it, lives, moves, perceives, and conveys nourishment to
all its parts ; it is raised, cpa mvevparixdy, a spiritual body ;
that is, a body quickened by the Spirit of Christ, (Rom.
viii. 11.) and advanced so far to the perfection of spirits,
as to be immortal as they are, (Luke xx. 35, 36.) and so
fitted for the celestial and immortal state: for, saith he, so
it is written, The first man Adam, from whom we all derive
our bodies and our animal life, was therefore made, cic Yuxiv
Zécav, with a soul giving life to his body, and conveying
this animal life to others; (Gen. ii. 7.) the second was
made, tic rvevpa Zworouovy, to revive the body, and quicken
it by his Spirit ; (John vi. 63.) for having promised, that he
would raise up them who spiritually did eat his flesh and
drink his blood, he adds, 7d rvebua tore 7d Jworowdy, tt is
the Spirit that quickeneth. He saith also, That the first
man, whose image we bear in our bodies, was yoixd¢ formed,
amd xovc, from the dust, and so is to return to the dust;
the second man, whose image we shall bear, is the Lord
Srom heaven; to wit, descending from it with his glorious
and heavenly body, whose image we shall bear by having
bodies made like unto his glorious body ; not then consisting,
when they ascend thither, of flesh and blood, or subject to
corruption, as now they are; for this corruptible must put on
incorruption, and this mortal body must put on immortality.
And this happy resurrection is to be effected by the Spirit
of Christ dwelling in us; for if the Spirit of Christ dwell
in us, he that raised up Christ from the dead, Cwororhoet xai,
shall also quicken our mortal bodies, by his Spirit dwelling
in-us; (Rom. viii. 11.) whence it is evident, that Christ, the
second Adam, is said to be sic rvevpa Cworo.vv, not with
relation to our souls, but to our bodies, to be raised by
him, And thus are these words expounded by Photius
in GEcumenius, and by Theophylact on the place.
[!8] Ver. 47. "EE ovpavov, From heaven.) Not as some
fancy, because Christ’s body was from heaven, and not
from the Virgin Mary; for the Scripture expressly teach-
CHAP. XV.]
eth, that he was begotten 2& atric, from her body, Matt. i.
16. Luke i. 35. and was the fruit of her womb, Luke i. 42.
that he was made, 2 yuvadc, out of a woman, and came
from the fathers, 76 xara coxa, according to the flesh, Rom.
ix. 5. and had his body been derived from heaven, it
must have been immortal, as our bodies will be when we
_ bear the image of the heavenly Adam; both which things
make it necessary to interpret the Lord from heaven, as I
have done in the paraphrase.
[19] Ver. 49. Popécouev, We shall bear.) Irenzeus, lib. v.
_ cap. 9. Tertullian de Resur. carnis, cap. 49. et adversus
Marcion, lib. v. cap. 10. Cyprian adv. Jud. lib. ii, §. 10. et
lib. iii. §. 11. De Habitu Virg. ed. Ox. p. 103. de Zelo et
Livore, p. 226. Hilar. Diac. in locum, Jerome in Isa. lii.
F.84. 1. read portemus, which answers to the Greek ¢o-
ptowuev, as St. Chrysostom reads, and as the Alexandrian
and other copies read. The other reading is owned by
Origen against Celsus twice, lib. v. p. 243. and also by
Methodius. Theodoret also and Theophylact well note,
that the words are not to be read by way of exhortation,
poptowpev, let us bear, but popécouev, as a prediction of
what we shall be: for the apostle, from ver. 42. to this verse,
still passeth on from what we were, to what we shall be;
and having said, as is the heavenly, such are (i. e. shall be)
they that are heavenly ; he proves this, because as we have
borne the image of the earthly Adam, so shall we bear the
image of the heavenly.
Note also, that Philo speaks much like the apostle; for
he saith,* there are two kinds of men, one made after the
image of God, and another made out of the earth. The last
he proves from the very words the apostle useth to prove
there is a natural or animal body; the first from this, that
God made man after his own image, which image he styles
the Divine Word ; and says he is the rovpamoc aorijp, the
heavenly Star, the Fountain of all sensible stars. The last
he calls the earthly and corruptible Adam ; the first, the
Adam made after the image which is not (saith he+-) earthly,
but heavenly. The one is heavenly, as being made after the
image of God; and so incapable of any corruptible or
earthy substance ; the other out of seminal matter, which the
Scripture calleth earth. But then he saith, that the hea-
venly man was formed first, and after him the earthy ; and,
perhaps, for the correction of that error, the apostle might
here say, That was not first which is spiritual, but that
which was natural.
[*] Ver. 50. SapE cat aiua, Flesh and blood, &c.] Most
of the fathers interpret these words of flesh and blood not
naturally, but morally, taken for the corrupt affections of
the flesh. But,
1. Though flesh itself in Scripture sometimes bears this
sense, yet flesh and blood jointly never seems to have this
import in Scripture.
2. It is plain, and confessed by St. Austin,{ that the
apostle is not here speaking of the requisites to make our
* Abo yag dvSpsiman yim, 43 32 nar viv sludva yeyordc, nal 7) memracutvoy éx vic. Lib.
iii, Alleg. ab initio. @iov Adyov na} @e0d Abyov, sluéva Abyss @xov. De Mundi Opif. P- 5.
A Qore oly eh duoious’ Aap vr riven, nal pbagriv elves vipesle’ 6 yap nar’ elutva, ob yhi-
Vegs BAX’ obgdniec. Leg. Alleg. lib. i. p. 43. Abrva avOgdnraey yh 5 dy yhg kori obgh-
woe EvApwaros, 6 88 hives: & judy obv obpdveg, Ire nar” elubva Oxo yeyoirc, pBapriig xa cwvs-
Ausyiaton oiclag dputrorcocs § 32 yphivos tx emophdos Urns, ty xoiv xéxrnusy, Emdyn. Ibid. p.
35. Aiadnga mapepeytSec tor? rot viv rac Sivros dySedmou, nad roU xara viv elutve Osod
yiynires aesrtem, De Opif. Mundi, p. 23.
+ “ Non de operibus, sed de modo resurrectionis.” Ep. 146. ad Consent,
VOL, VI.
THE FIRST EPISTLE TO THE CORINTHIANS. 3
souls meet to inherit this kingdom, but of the manner of
the resurrection of the body.
' 3. The apostle speaks of flesh and blood as subjeet to
corruption here, ver. 52. or of such flesh and blood as must
be changed, and put on incorruption, and so of flesh and
blood naturally taken.
4. It is evident to sense, that flesh may be cut and di-
vided, and blood let out, and so must, whilst they continue
such, be subject to corruption; and also that a heavenly
and spiritual body, a house from heaven, cannot consist of
such flesh and blood as we have at present.
It therefore must be said, that, though the same flesh
and blood may rise from the grave, it will then, or after-
ward, receive such a change as will render it spiritual or
incorruptible, and so perhaps, when it comes to heaven,
will not be flesh and blood; or that it will be clothed with
such a heavenly body as will keep it from a possibility of
corruption; and so the import of these words may be this,
That flesh and blood unchanged, and unclothed with its
heavenly body, cannot inherit the kingdom of God. _
[2*] Ver. 5L. Tévree piv od counOnodueSa, wavreg 82 adAa-
ynobpeSa, We shall not all sleep, &c.] This reading is much
to be preferred, before either of the other two; viz. we shall
all rise, or, we shall all sleep, but shall not all be changed ;
as being,
1. Not only the reading of Chrysostom, Theodoret, and
Theophylact, on the place, but also of Origen,* Theodotus,
Apollinarius, St. Jerome, and of Pseudo-Justin, qu. 61.
and 109.
2. As being enforced from the next words repeated thus,
and we shall be changed ; from the like words, 1 Thess. iv.
17. and from the observation of almost all the commenta-
tors on the place, that the apostle in this chapter speaks
only of the resurrection of the just; and from the falsehood
of the other words, we shall not all be changed, seeing the
bodies of the wicked will certainly be changed by the fire
they go into; and, lastly, from the sense, for what sense is
it to say, we shall not be changed in a moment, and to add
this reason of that saying, viz. for the dead shall be raised
incorruptible, and we shall be changed?
Note also, that it cannot be hence concluded, that he
and the rest of the apostles should live to the general re-
surrection; no, he elsewhere discovers his expectation,
that the same God who raised up Jesus, should raise them
also from the dead, 2 Cor. iv. 14. He speaks this there-
fore, not in his own, but in the person of all pious Christ-
ians that should then live. (See the note on 1 Thess. iv.
15. 17.)
[*] Ver. 52. "Ev arduy, In a moment.) It is the observa-
tion of St. Jerome,} that by these words the apostle “‘cunc-
tam prime et secunde resurrectionis excludit fabulam,”
destroys the fable of the first and second resurrection. He
doth it sufficiently in the description of the state of all the
raised bodies of the just: for though the patrons of this
opinion would avoid it, it is certain that the old assertors
of it held that they should be raised to enjoy the pleasures
of meat and drink, as Irenzeus{ speaks. Now, can thin,
spiritual, glorious, heavenly bodies, and such as are made
* Contra Marcion, §- 5. p. 143. +Ep. 20. 3. F. 66. A.
+ “ Et adjacentem habebunt paratam mensam 4 Deo pascentem eos epulis. ” Lib,
v. cap, 33,
L
74
like to Christ's glorious body, eat and drink, and enjoy these
sensual pleasures? Moreover, who shall be changed? 'Those
that have already been raised a thousand years? If not,
they must not be alive, for Christians then alive shall be
changed; but if they must be changed, then must their
bodies be raised corruptible, and they must twice bear the
image of the earthy, or the animal Adam.
Wer. 53. Ad yap 1d pSaprdv rotro.] It is here said, 7d
@8aprév and 7rd Synrdv have not owpa for their substan-
tive, but are put in the neuter gender absolute, and stand
to represent vexpol, the dead ; but this is a great mistake;
for the words are-not only rd ¢Saprdv, rd Ovyrov, but 7d
p0aprov rovro, this corruptible, this mortal; now istud, saith
Tertullian, is a word demonstrative of the body; this hoc,
saith Ruflinus, “est yox corpus suum quodammodo con-
tingentis,” is the voice of one as it were pointing to the
body. Moreover, what is mortal and corruptible; what
puts on incorruption, but the body sown in corruption, and
raised in incorruption? (ver. 42.) What is mortal but the
body? what therefore can be raised to immortality but the
same body? When it is farther said, that the apostle,
saying, ov tpwrov 7d mvevparixdy, GAda 7d Yuyxuxdy, that is not
first which is spiritual, but that which is natural, he uses
the neuter gender, to signify the persons of Adam and of
Christ, that is another plain mistake; they plainly being
used to signify the body received from Adam, and raised
by Christ, as is evident from the precedent words, tor
copa Wvyikdv, Kal tore cpa tvevpatixoy, there is an animal
body, and there is a spiritual body ; but that body which is
spiritual is not first, but-that which is animal.
[*] Ver. 54. "Evdécera apSapatav, Shall put on incor-
ruption.] The Scripture and all the ancients speak of a
clothing which our raised bodies shall put on. Thus Psel-
lus, * in his commentary on the Chaldaic Oracles, saith,
the Chaldees give the soul two clothings ; one of the spi-
ritual body, weaved out of that which is subject to sense ;
the other a shining, thin body, not subject to the touch,
which they call the superfices ; and the conjecture of the
Jews is this, that it shall be a clothing of light, or of a
pure flame. So the ancient book Zoar+ saith, that the
bodies of the just shall be clothed with the light of glory.
R. Phineas saith, the blessed God will give to the bodies
of the just NYS’, an ornament, according to that of Isaiah,
lviii. 11. he shall satisfy the soul, NINSM33, with white or
splendid things; and R. Levi, that the soul, in the state of
its glory, sustains itself by the superior light, and when it
returns to the body, it shall come with this light, and then
the body shall shine as with the brightness of the heavens.
And this agrees with the transfiguration of our Lord’s
body, Matt, xvii. 2. and with his appearance to St. Paul,
Acts ix. 3. and to St. John, Rey. i. 14, 15. and to the
descriptions made in the Old Testament, of the just rising
from their graves, that they shall shine as the brightness of
the firmament, and as the stars for ever, Dan. xii. 3. Wisd.
iii. 7. And in the New, that they shall shine as the sun
in the kingdom of the Father, Matt. xiii. 43. and thus may
they be salted, and preserved from Cneraption by fire,
Matt. ix 49.
[**] KarerdSn 6 Savarog tic vixoc, Death is swallowed up
* Avo xiranag tortyducs civ duh of yanrtaior, nal riv piv mvevuatiniv dvouaony, amd
a0 aloSnrot tfuparSivra abr, iv 82 abyosti, Asmriv, nal dvadii, Gyorep Eslaredoy,
t Voisin in pug, fid. par, iii, cap. 8. p. 491.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. xvI.
in victory.| Or, for ever, as d¢ vikoc often signifies ; so,
Shall the sword devour sic vicoc for ever? 2Sam. ii. 26. Job
xxxvi. 7. He will set them on the throne cic vixog for ever ;
Ser. iii. 5. Will he keep his anger sc vikog for ever ? Lam.
v.20. Why dost thou forget us eg vixoc for ever? Amos. i.
11. His anger did tear for ever, tig vixog. and viii. 7.
He will not forget their works sig vixog for ever. Nor is
the phrase ¢i¢ vixog used in any other sense in the Septua-
gint. Though therefore death is represented as the last
enemy to be vanquished, ver. 26. and the apostle asks, O
grave, where is thy victory? and gives thanks to God who
giveth us the victory, ver. 55. 57. yet seeing he hath given
us this victory by swallowing death up for ever, by swal-
lowing up death of life eternal, 2 Cor. y. 4. I see no reason
why we should think the apostle had not here respect to
the constant use of this phrase in the Septuagint; it being
taken from Isa. xxv. 8. See the text defended against the
surmises of Dr. Mills, Examen Millii, ibid.
[*] Ver. 55. Where is thy sting ?] What is by. the apostle
rendered 7ov, where, is in the Hebrew TN JI will be ; but
that word is thought by a metathesis to signify the same as
iTN, where; accordingly it is so rendered, Hos. xiii. 10. by
the Septuagint, the Chaldee, the Syriac, the Arabic, and in
this fourteenth verse by the LX X. the Syriac, Arabic, and
by many Jews, which is sufficient to justify the apostle
here. (See Dr. Pocock on Hos. xiii. 10,14.)
[%] Ver. 58. "Ev oye rov Kupiov.] “Ov Kéipwog ayaré cai
amare map’ Hypo.
CHAP. XVI.
iE; Now concerning the collection for the saints (7. e.
the suffering Christians in Judea ), as I have given order to
the churches of Galatia, even so do ye.
2. [‘] Upon the first day of the week (the day of your
Christian assemblies) [*| let every one of you lay by him in
store (on this account), as God hath prospered him, that
there be no (farther need of ) gathering when I come.
3. And when I come, whosoever you shall approve by
letters, [°] them will I send (or them will I with my letters
send ) to bring your liberality to Jerusalem.
4. And if it be (thought) meet that I go also, they shall
go with me (to be witnesses of the distribution of your
charity ).
5. Now I will come unto you, when [*] I shall pass (or
shall have passed) through Macedonia: for I do (intend
shortly to remove hence and to) pass through Macedonia.
6. And it may be that I will abide, yea, and winter with
you, that ye may bring me on my journey whitherso-
ever I go.
7. For I will not see you now by the way, but I trust
(hereafter ) to tarry a while with you, if the Lord permit.
8. But I will tarry (still) at Ephesus [*] till Pentecost.
9. For a great door and effectual is opened to me (for
propagation of the gospel there), and there are many adver-
saries (of the truth, especially those of the circumcision,
which makes my stay there necessary ).
10. Now [°] if Timotheus come (fo you), see that he
may be with you without fear (of disturbance from the
factious): for he worketh the work of the ,Lord, as I
also do.
11. Let no man therefore despise him (because of his
CHAP. XVI.]
youth, 1 ‘Tim. iv. 12.) but ["] conduct (ye) him forth in
peace, that he may come to me: for I look for him with |
the brethren (or, I and the brethren look for him).
12. As touching our brother Apollos, I greatly desired
him to come to you with the brethren: but [*] his will was
not at all to come at this time; but he will come when he
shall have a convenient time.
13. Watch ye, stand fast in the faith, quit ye (yourselves )
like men, be strong.
14. Let all your things be done with charity (or a sincere
desire of your brother’s weal).
15. I beseech you, brethren, (seeing ) ye know the house
of Stephanas, that it is the first-fruits of (the gospel in)
Achaia, and that they have (ever since) addieted them-
selves to the ministry of the saints;
16. That you submit yourselves to such (giving reverence
and honour to them), and to every one that helpeth with us,
and laboureth.
17. Tam glad of the coming of Stephanas and Fortu-
nafus and Achaicus (whom you sent with your letters
of inquiry to me): for that (account of your affairs)
which was lacking on your part (in your letter) they have
supplied.
18. (I am glad, I say,) for they have refreshed my
spirit (with their presence and discourse ) and (will at their
return refresh) yours: therefore acknowledge ye them that
are such.
19. The churches of Asia salute you. Aquila and Pris-
cilla salute you much in the Lord, [9] with the church that
is in their house (i. e. their Christian family ).
20. All the brethren greet you. Greet ye one another with
a holy kiss. (See note on Rom. xvi. 16.)
21. The salutation of me Paul [°°] with my own hand.
22. If any man love not the Lord Jesus Christ, let him
be [7] Atinftieing Maran-atha (i.e. accursed when the Lord
coites to judgment ).
23. The grace of our Lord Jesus Christ be with you.
24. My love be with you all in Christ Jesus. Amen.
ANNOTATIONS ON CHAP. XVI.
[*] Ver. 2. KATA’ piav caBBarwv, Upon the first day of
the week.| So we read in St. Matthew, that our Lord rose
from the dead, 79 pug roy caBBarwv, upon the first day of
the week, Matt. xxviii. 1. in St. Mark, that, the sabbath
being over, Mary Magdalene and others came early, rie pac
7Gv caPpBarwy, the first day of the week, xvi. 9. and found
Christ risen from the dead; and in St. Luke, that they
rested on the sabbath-day, according to the commandment,
and that they came to the sepulchre rj ja rév caBBarwv,
on the first day of the week, xxiii. 56. xxiv. 1. and so
accordingly saith St. John, xx. 1,: so that this phrase
doth certainly import the first day of the week, the day of
our Lord’s resurrection from the dead; and this the word
pia usually signifies in the Septuagint, when it is joined
with days, weeks, and months; as the evening and the
morning were iiuépa pia the first day ; so iipépa pia rov pnvoc,
is the first day of the month, Exod. xl. 2. Ezra iii. 6.
x. 17. and pia rov unvoc is the first day of the month, Lev.
xxiii. 24. Numb. i. 1. 18. xix. 1. xxxiii. 38. Deut. i. 3.
Ezek. xxvi. 1. xxxii. 1. xlv. 18, Hag.i.1. ii. 2.
Moreover, xara yiav may be rendered, every first day, as
THE FIRST EPISTLE TO THE CORINTHIANS.
75
kara wédwv,* in every city ; Kar’ olkov, in every family; kar’
dvdoa, Viritim, man by man ; card jijva, every month; and
kara ptav, sigillatim.
Secondly, Observe, that the Jews in every city where
they dwelt had their collectors of alms, who'in the week
days went about the city collecting alms, according to the
quality and wealth of every Jew; and in the evening of the
sabbath distributed to the poor among the Jews, as much
as was needful for the following week: and after this ex-
ample the apostle seems to have ordained, that the Christ-
ians should lay up for the poor or make provisions for
them on the Lord’s-day. >.
Thirdly, Observe, that from the beginning the Christians
did assemble on the first day of the week, called by them
the Lord’s-day, to perform their religious worship,} to read
the Scriptures, to preach and celebrate the Lord’s supper.
This day being the Lord’s-day, we keep it holy, saith Diony-
sius,§ bishop of Corinth. On Sunday (saith Justin||) all
Christians in the city or country meet together, because that
is the day of our Lord’s resurrection, and then we read the
writings of the prophets and apostles; this being done, the
president makes an oration to the assembly, to exhort them
to imitate, and do the things they heard ; then we all join in
prayer, and after that we celebrate the sacrament.
Fourthly, Observe, that the apostle gave order that here,
and in the churches of Galatia, collections should be made
for the poor on that day; and that all Christians, in com-
pliance with that precept, still offered their alms upon that
day. SoJustin Martyr; { Then they that are able and will-
ing give what they think fit, and what is thus collected is
laid up in the hands of the president, who distributes it to
orphans and widows, and other Christians, as their wants
require.
Fifthly, Observe, that no good reason can be given, why
the apostle should limit the collections of the churches of
Corinth and Galatia to the first day of the week, but this,
that this day was appointed for the worship of our Lord;
and so more fit for the performance of those duties, which
concerned his distressed members in those times; for as
the works of charity and mercy are proper duties of this
day, so doth the day contain a special motive in it to én-
large their charity, as being the day in which they were
begotten to a lively hope, through the resurrection of Christ
Jesus from the dead, of an inheritance incorruptible, 1 Pet.i.
3. and in which they constantly participated of his precious
body and blood, and therefore, having received spiritual
things so plentifully from Christ, must be more ready to
impart somewhat of their temporals to his needy servants.
[*] “Exaoroc tuiv wap’ tavr@ rilérw, SnoavpiZwv, &e. Let
every one of you lay by him in store, that there be no gather-
ing when I come.| From these last words is gathered, that
SnoavpiZev is to put into a common box his charity; be-
* Lex. Constant,
t Buxt. Lex, Talmud, voce, $s§4)}, p. 375. voce, MD, p- 2096,
$ Tiv chysepov obv xupianiy dylav tyekeav Snydyoey. Apud Euseb. Hist. Eccles. lib.
iv. cap. 23.
§ Ti 38 oii HAlov ipakpav now's wdvres viv cuvércvow morolpeeda* Eareids 6 "Incog Xprrric,
6 hyatregos Lorrip, rh aici ch iyabea, tu vengaiv dviorn.
|| Just: Mart. Apol. 2. p. 96. 99. Vide Ignat. Epist. ad Magnes. §.9. Clem.
Alex. Strom. vii. p. 744. Orig. cont. Celsum, lib. viii. p. 392. Melito Sard, apud
Enseb. lib. iv. cap. 26. Tren. apud Author. Q. et Res. qu. 115.
‘| Of ednrogaivres, nad of Rovrspasvos, xara meoalgecw Exarrog viv Eaured, > Bovreras di
dwor. Ibid,
L2
76
cause, if they had kept it at home, there would have been
need of gathering it, when the apostle came. But the
words fxasro¢ wap’ favre riOérw, let every one place it with
himself, admit not of this sense; nor when this was done
could there be any necessity of making collections, as that
imports, soliciting the charities of others, but only of re-
ceiving the charity thus laid by for the use of the saints;
and yet that such need there was, is evident from the eighth
and ninth chapters of the Second Epistle: for why is so
much care taken that they might be ready, if their whole
contribution was already in the common box ?
[3] Ver. 3. Od¢ tav Soxyudenre 80 tmiaroAGy, robrove renbw,
Them with my letters will I send.| That this is the true
sense is evident, because the apostle, supposing himself
then to be come to them, could not need their commenda-
tory epistles.
[*] Ver. 5. MaxeSoviay Scépyoua, Ido pass through Ma-
cedonia.] Not presently, but after I have finished my stay
at Ephesus: (ver. 8.) for that St. Paul writ this Epistle from
Ephesus, and not from Philippi, may be gathered from the
salutations in the close of it, not from the churches of Ma-
cedonia, but of Ephesus; and in his Second Epistle he
saith, He passed from Troas to Macedonia, and that there
Titus came to him, 2 Cor. ii. 18. and vii. 5, 6. who was not
come to him when he writ his First Epistle.
[5] Ver. 8. "Ewe tic Mevraxosriic, Till Pentecost.] It there-
fore was the following Pentecost that he hastened to be at
Jerusalem, Acts xx. 16.
[*] Ver. 10. "Eav 8: ASy TiyudSeoc, If Timothy come to
you.) Hence it appears that this Epistle was not sent by
Timothy, for then he must have come to them.
[7] Ver. 11. Mporéulare abrov, Conduct him forth.) It is
the observation of the reverend and learned Dr. Hammond,
that the word mporvéurayv, signifies not only to accompany
one, and bring him on his way, as ver. 6. but also to pro-
vide for the necessaries of his journey. But this seems not
suitable to the inquiry of the apostle, Did I make gain of
you by any of them whom I sent to you? Did Titus make a
gain of you? 2 Cor. xii. 17.
[®] Ver. 12. Ovx jv OAnua iva viv EASy, He was not will-
ing to come now.] Perhaps, because he would not counte-
nance a faction that was begun under his name, by his pre-
sence with them, which, saith Aquinas, shews he was not
their bishop, as some of the ancients have represented
him; for then he ought not to have left his flock under so
great disorders.
[9] Ver.19. Biv rp Kar’ oixov abrav ixxAnolg, With the
church in their house.| This phrase doth not import that the
whole church of Corinth, &c. met in such a family; for then
this salutation would be the salutation of all the Christians
A PARAPHRASE WITH ANNOTATIONS, &.
[cHAP. xvI.
in that place; but that this is not’so, is evident from so
many salutations directed to other persons and families in
the same place: so Rom. xvi. 5. Salute Aquila and Pris-
cilla, and the church in their house (see the note there);
and then follow salutations to many other persons and
brethren fof the church: so Colos. iv. 15. Salute the
brethren in Laodicea, and Nymphas, with the church in his
house (see the note there): so Philem. 2. we read thus,
Paul a prisoner to Philemon——to Apphia, to. Archippus
our fellow-soldier, and to the church in thy house: and
here, after this salutation, follow the words, All the brethren
greet you. .
It rather seems to signify, as all the Greek scholiasts and
Grotius say, a family consisting wholly of Christian con-
verts, as was the gaoler’s house, Acts xvi. 31,32. and that
of Crispus the chief ruler of the synagogue at Corinth,
Acts xviii. 8. for when it was otherwise, and the family
was not entirely converted, the apostle alters his style, and
saith only, Salute them which are of Aristobulus’s household,
and of the household of Narcissus in the Lord, Rom. xvi.
10, 11. salute Asyncritus, Phlegon, &c. and the brethren
that are with them, ver. 14, 15. the saints that are with
them ; they of the house of Cesar salute you, Colos. iy. 22.
DP] Ver. 21. Ty iu xcept, With my own hand.| He writ-
ing by an amanuensis, Rom. xvi. 22. still closed his Epis-
tle with his own hand, as a token that it came from him,
2 Thess. iii. 17.
[1] Ver. 22. "AvaOcua Mapav-aSa.] That Maran-atha is a
Syriac word, and signifies the Lord comes, most of the
ancient interpreters inform us.* Buxtorf gives us the full
sense of it, saying, It is a Syrian word, by which they
signified thelutmost anathema, by which a man, being ex-
cluded from all human society, and obnoxious to greater
punishments than man could inflict, was committed to the
severest judgment of the Divine anathema, and to eternal
destruction. As if those pious men of old would have said,
let the Lord come, and smite him with eternal perdition,
let him be reserved to the coming of the Judge of the whole
world, that he may perish by his everlasting curse.
*«<«Maran Atha magis Syram est quam Hebrieum, et interpretatar, Dominus yenit.”
Hieron. Epist. 137. ad Marcel. Psend. Amb. in loc, Mapay 438 rotro ob rig “EBpalac,
de vives bwtAaBov, AAAS rig LUpav Eos? saniic, heranvebras 92, 6 Kugiog HAS. Theod. in lo-
cum. Ita Philo, Carabas quidam insanus ab Alexandrinis in ludibrium Agrippe
Magay yocabatur, olrwe 32 pacw viv Kigioy dvoederOas aap Signe. Contra Flaccum,
p- 751. F, ‘ Vox ista Syra in Novo Testamento, NON WD. Dominus venit,
occurrit 1 Cor. xvi. 22. qua extremum anathema indicabant, quo ex omni societate
homo exclusus; et omnibus penis humanis major, committebatur jadicio severissi-
mo anathematis Divini, et exitio eterno, quasi dicere yolaissent prisci illi pii, Ve-
niat Dominus, et.eum exilio eterno feriat ; commissus sit Christi totius mundi “Ju-
dicis adventui, ut eterna ipsius saleilictions pereat.” In voce Maran, p, 1248.
A
DISCOURSE
CONCERNING THE
IMPUTATION OF CHRIST’S PERFECT RIGHTEOUSNESS, OR OBEDIENCE TO THE LAW, TO US, FOR
*,
RIGHTEOUSNESS, OR JUSTIFICATION.
IN WHICH
I. The opinion of the necessity of this tuapetadoli’ is delivered, in the words of the Rey. Bishop Beveridge.
IL. It is proved that this opinion hath no foundation in the holy Scripture.
And,
III. It is proved to be fully and expressly contrary both to Scripture and reason.
TO THE READER.
——
I DO not think it an insult upon the sacred character of
this great and good man, that I make bold to examine one
article of his private thoughts, which, in my settled judg-
ment, is of evil consequence to the souls of men. For
though he died a bishop, yet, saith the preface, The follow-
ing sheets were written by him in his younger years, upon
his first entrance into holy orders: and this article is con-
sidered by one, who hath already passed the age of man.
I could have reflected upon twenty other passages, which,
in my judgment, might have kept these thoughts still private,
as the good bishop, in his lifetime, did: but what I have
said upon this article, will, I hope, be sufficient to shew
they are not so perfect and correct, as to be deemed a
standard of the truth of doctrines, though his pious resolu-
tions are very proper to produce in us that holiness of life,
which will hereafter be of more value to us than the most
refined notions. Though therefore I cannot comply with
him in his private thoughts, to imitate him in his pious re-
solutions is the desire of,
Thy friend and servant,
D.W.
SECT. I.
Tue imputation of Christ’s active and perfect obedience
to us being, in my judgment, a very false and pernicious
doctrine, and yet being of late propounded by an eminent
and good bishop, as a thing absolutely necessary to our
justification, and to obtain a title to eternal life; I shall,
First, Lay down this doctrine in the bishop’s own words.
Secondly, I shall endeayour to shew that it hath no
foundation in the holy Scripture : and that the good bishop
hath produced nothing, either from Scripture or from rea-
son, which is sufficient to confirm it. And,
Thirdly, That it is fully and directly contrary to Scrip-
ture and to reason.
And, first, the bishop, in the eighth article concerning
his private thoughts of religion, delivers this doctrine in
these words; (p. 89.) “‘ He (viz. the Son of God) being in
and of himself perfectly coequal, coessential, and co-
eternal with the Father, was in no sort bound to do more
than the Father himself did, and so whatsoever he should
do which the Father did not, might justly be accounted a
work of superefogation, N. B. which, without any violation
of Divine justice, might be set on the account of some other
persons, even of such as he pleased to do it for. And
hereupon, out of mercy and compassion to fallen man, he
covenanted with his Father, that, if it pleased his Majesty
to accept it, he would take upon him the suffering of those
punishments which were due from him to man, and the, per-.
formance of those duties, which were due from man to him:
N. B. so that whatsoever he should thus humble himself
to do, or suffer, should wholly be on the account of man:
himself being not any ways bound to do or suffer more in
time than he had from eternity.
“This motion the Father, out of the riches of his grace
and mercy, was pleased to consent unto: and hereupon the
Son assuming our nature into his Deity, N. B. becomes
subject and obedient both to the moral and ceremonial
laws of his Father, and at last to death itself, even the death
of the cross ; in the one he paid an active, in the other a
passive obedience, and so did not only fulfil the will of his
Father, in obeying what he had commanded, but satisfied
his justice in suffering the punishment due to us for the
transgressing of it.. His active obedience, as it was in-
finitely pure and perfect, did without doubt infinitely tran-
scend all the obedience of the sons of men, even of Adam
too in his primitive state; (p. 88.) for the obedience of
Adam, make the best of it, was but the obedience of a finite
creature, whereas the obedience of Christ was the obedience
of one who was infinite God as well as man. By which
means the laws of God had higher obedience performed to
them, than themselves in their primitive institution required;
for, being made only to finite creatures, they could com-
mand no more than the obedience of finite creatures;
whereas the obedience of Christ was the obedience of one
who was the infinite Creator as well as a finite creature. |
** Now this obedienee being more than Christ was bound
to, and only performed on the account of those whose na-
ture he had assumed, as we. by faith lay hold upon it; so
God through grace, N. B. imputes it to us as if it had been
performed by us in our own persons. And hence it is, that
78 A DISCOURSE ON THE
as in one place Christ is said to be made sin for us, 2 Cor.
v. 21. so in another place he is said to be made our righte-
ousness, 1 Cor. i. 30. and in the forecited place, 2 Cor. v.21.
as he is said to be made sin for us, so are we said to be
made righteousness in him; but what righteousness? our
own? No, the righteousness of God, radically his, but im-
putatively ours; and this is the only way whereby we are
said to be made the righteousness of God, even by the righte-
ousness of Christ being made ours, by which we are ac-
counted and reputed as righteous before God. These
things considered, I very much wonder, how any man can
presume to exclude the active obedience of Christ from our
justification before God; as if what Christ did in the flesh
was only of duty, not at all of merit, or as if it was for him-
self, and not for us; especially when I consider that suf-
fering the penalty is not what the law primarily required,
for the law of God requires perfect obedience, the penalty
being only threatened to, not properly required of, the
breakers of it: for, let a man suffer the penalty of the law
in never so high a manner, he is not therefore accounted
obedient to it, his punishment speaks not his innocence,
but rather his transgression of the law. Hence it is, that I
cannot look upon Christ as having made full satisfaction
to God’s justice for me, unless he had perférmed the obe-
dience I owe to God’s laws, as well as borne the punish-
ment that is due for my sins: for though he should have
borne my sins, I cannot see how that should denominate
me righteous or obedient to the law, so as to entitle me to
eternal life according to the tenor of the old law, (p. 89.)
Do this and live: N. B. which old covenant is not disan-
nulled or abrogated by the covenant of grace, but rather
established ; (Rom. iii. 31.) especially as to the obedience
it requires of us in order to the life it promiSeth, otherwise
the laws of God would be mutable, N. B. and so come
short of the laws of the very Medes and Persians, which
altered not. Obedience, therefore, is as strictly required
under the New as it was under the Old Testament, but with
this difference—there obedience was required in our own
persons, as absolutely necessary; here obedience in our
surety is accepted as completely sufficient: but now, if we
have no such obedience in our surety (as we cannot have,
if he did not live as well as die for us), let any man tell me
what title he hath, or can have, to eternal life? I suppose
he will tell me, he hath none in himself, because he hath
not performed perfect obedience to the law, N. B. and I
tell him, he hath none in Christ, unless Christ hath per-
formed that obedience for him, which none can say he did,
who doth not believe his active as well as passive obedience
to be wholly upon our account.” Now these words con-
tain these several propositions :
First, ‘ That the Son of God covenanted with his Father,
that he would take upon him the obedience which was due
from man to him, (p. 86.) so that whatever he should do,
should be on the account of man, and that to this motion
the Father, of his rich grace and mercy, was pleased to
consent.
Secondly, ‘‘ That he, in pursuance of this covenant, be-
came obedient and subject both to the moral and ceremo-
nial laws of his Father, and so, by his active obedience to
these laws, fulfilled the will of his Father in obeying what
he had commanded.
Thirdly, (p. 86, 87.) “That this obedience of Christ
was perfect, and did infinitely transcend all the obedience
of the sons of men, even of Adam in his primitive state,
and so Christ performed higher obedience to the laws of
God than was required of man in the primitive institution.
Fourthly, “ That this obedience being more than Christ
was bound to do, and being only performed on the account
of those whose nature he had assumed, (p. 87.) it is by vir-
tue of our faith imputed to us, as if it had been performed
by us in our own persons.
Fifthly, “ That we are to be entitled to eternal life ac-
cording to the tenor of the old law, Lev. v. 8.15. that old
covenant being not disannulled (p. 89.) and abrogated by
the covenant of grace, but rather established, (Rom. iii.
31.) especially as to the obedience it requires from us, in
order to the life it promiseth.” And,
Sixthly, ibid. “ That therefore obedience is as strictly re-
quired under the New, as it was under the Old, Testament,
but with this difference; there obedience in our own per-
sons was required as absolutely necessary, here obe-
dience in our surety is accepted as completely sufficient.
Seventhly, “‘ That no man hath, or can have, a title to
eternal life, unless Christ hath paid perfect obedience to
- the law for him, and so Christ could not have made fall
satisfaction to God’s justice for us, unless hé had per-
formed the obedience due to God's laws, as well as borne
the punishment due to our sins.
Eighthly, “ That therefore the only way whereby we
are said to be made righteous with the righteousness of
God, is by the righteousness of Christ being made ours,
by which we are reputed and accounted rightedus before
God.”
Having thus given you the state of the question in the
bishop’s own words, I Shall proceed briefly to consider
what he hath laid down as the foundation of his doctrine,
and then to make some brief reflections upon these several
propositions.
Now the foundation of this doctrine is laid down in
these words:—* He (i. e. the Son of God) being coequal,
coeternal, and coessential with the Father (and so de-
pending not upon him either for his existence or actions,
p- 83.) was in no sort bound to do more than the Fa-
ther himself did, and so whatsoever he should do, which
the Father did not, might justly be accounted as a work of
supererogation, which, without any violation of Divine
justice, might be set upon the account of some other per-
sons, even of such whom he pleased to do it for.” Now
this is such a scheme of new divinity as cannot easily be
matched.
For, (1.) here isa God, coequal and coessential with the
Father, and who depends not on hiin either for his existence
or his actions, and therefore not God of God, but plainly an-
other God, existing and acting independently on the Father ;
and so the Father cannot be (as, saith Dr. Bull, de Subord.
Filii, §. 4. all the fathers without fear pronounced him)
principium, causa, apy, airta, auctor filti, et aiziov rot
elvan.
(2.) We have this God independent in existence (which
is the same with essence) and actions on the Father,
bound to do so much as the Father: now, all obligation
arising from a law to which the person bound is subject,
by whose law must this coequal person be bound to do
so much?
IMPUTATION OF CHRIST’S RIGHTEOUSNESS. 79
(3.) This independent God is said to supererogate
by doing more than he was bound to do. Now superero-
gation supposes the person supererogating under a com-
mand, and exceeding the virtuous action commanded; but
how can he, who is independent on any, both as to exist-
ence and actions, be subject to the commarids of another?
Moreover, seeing the Father was not bound to create the
world, or send his Son to be the Saviour of it, or to do
any other thing which it was not necessary from the per-
fection of his nature to perform, why must not he in all
these Pn al as well as his coequal, inde-
pendent Son?
Secondly, That which merits from God must be some-
thing from which he receives some benefit or advantage;
but the Father is incapable of receiving any advantage
from this supposed supererogation of his Son. And,
y, That which merits for another, must oblige the
person of whom he merits in justice to accept his action
for another: now God the Father cannot be obliged to ac-
cept this action of his Son for us, because it was not done
by us; and so, if he doth accept it as if it had been done
by us, this must be perfectly of his free grace, or, as the
bishop saith, p. 86. out of the riches of his grace and mercy.
For the obedience of man to the laws of God was certainly
a personal due, it being that which God required of him in
person ; and therefore the obedience of another to the law
given to him and not to another, can do nothing to acquit
him from the performance of what God personally re-
quired of him and not of another, but by a pure act of
grace: nor can the action of another be reckoned as done
by him, but by a false imputation; for such must that be
which imputes that as done by me, which indeed was not
done by me, but by another. As therefore, to speak ex-
actly, God doth not impute Christ’s passive obedience to
us, or account that we have suffered, because he did, but
only doth exempt us from suffering, because he hath suf-
fered in stead; so neither can he impute the obedience of
another to us, or account that we have obeyed because
another hath done it upon our account, but only exempt
us from obedience in person upon that account.
Lastly, Here is a rich fund for the pope’s treasury of
meritorious supererogating actions, that which the papists
haye imagined to fill up their treasury, being only the me-
rits of finite men; whereas, saith the good bishop, p. 87.
The obedience of Christ was the obedience of one that was
infinite God as well as man, the obedience of one who was
the infinite Creator, as well as a finite creature. Yea, if
any thing could be meritorious in respect to God, this doc-
trine would render every good action of a believer merito-
rious, or an act of supererogation; for if, as the bishop
saith, p. 89. under the new covenant obedience in our surety
is accepted as completely sufficient, and Christ hath per-
formed that obedience for us by which we have a title to
life eternal, all believers, who have by faith laid hold on
Christ, and so have his obedience imputed to them as if
performed by them in person, must be entirely exempted
from any obligation to perform personal obedience, and
80 all the obedience they perform must be so many acts of
supererogation.
To proceed now to the consideration of the propositions
plainly collected from his words; of which the first is this:—
“That Christ covenanted with the Father that he would
take upon him the obedience which was due from man to
him; so that whatever he should do, should wholly be on
the Eecopnt of man, and that to this motion the Father was
pleased to consent.”
This proposition is founded on a chimerical covenant
betwixt God the Father and the Son, of which there is not
the least item in the holy Scripture; and so the whole
scheme of this doctrine, being built upon this vain ima-
gination, must be also vain.
(2.) This covenant is also both in the nature of the
thing impossible, and in the immediate consequences of
it irreligious. It is in the nature of the thing impossible,
that Christ should covenant to perform the obedience due
from man to God’s law, for him, or in his stead, and that
God the Father should accept and repute what he thus
did for him, as if performed by man personally; because
the moral law, the law engraven on theheart of man, is indis-
pensable; it being absolutely necessary that man should be
obliged, personally, to obey the moral law, and that God
should require him, in person, so to do; and so no promise
of another to perform it for him can avail any thing to
exempt him from the obligation he was, is, and ever will be
under to perform it personally: this is apparent from those
words of Christ, in which he gives us the abridgment of
the law and the prophets ; viz. Thou shalt love the Lord thy
God with all thy heart, and with all thy mind, and with all
thy soul; and thou shalt love thy neighbour as thyself:
(Matt. xxii. 37. 39.) from the personal observance of
which laws, who ever thought he was, or he could be, ex-
empted by any thing which Christ had done for him? It
therefore is profane and irreligious to say, that either the
holy Jesus made such a covenant, or that the righteous
God ever consented to sucha motion, or that the obedi-
ence of our surety to the moral Jaw should be accepted in
the new covenant, as completely sufficient to give us a
title to eternal life; this being in effect to say, that Christ,
by his obedience to the moral law, hath freed every one
that believes in him from his whole duty to God, his neigh-
bour, and himself; and that God the Father hath con-
sented that all such persons should be free from any obli-
gation, personally to live righteously, soberly, and godly,
in this present world ; because what hath already been
performed by their surety, p. 88, 89. is completely sufficient
to denominate them righteous, or obedient to the law, so as
to entitle them to eternal life ; and so they cannot be obliged
to a personal performance of those duties, in order to that
end, though the apastle plainly saith they are, Tit. ii. 12,13.
Secondly, When he saith, in the second proposition, that
Christ, by his active obedience to God’s moral and ceremonial
laws, fulfilled the will of his Father in obeying what he com-
manded; doth he mean what the Father had personally
commanded him? Ifso, Christ himself must lie under a
personal obligation to fulfil both the moral and the cere-
monial law ; and so, in doing this, he could do only what
he himself was commanded to do, and could not merit for
another; and so the only reason why the bishop wonders
at them who say, that what Christ did in the flesh was only
of duty, must be this, because, as he observes, p. 88. that
would exclude Christ’s active obedience from our justijica-
tion before God. If he means what the Father had not
commanded him, but only bad required us to obey, then
can he not be properly said to have herein obeyed at all;
80
obedience, of necessity, importing a relation to a command
laid upon him who is obedient; and much less could he
fulfil that command, which was never given to him, and
so the Father might say to him, in the words of the pro-
phet, Who hath required this at thy hand?* He himself
declares he had received a commandment from his Father
to lay down his life for his sheep ;+ and in pursuance of it,
he became obedient unto death, even the death of the cross.‘
And he who saith, Christ also did perform his active obe-
dience on our account, and by that fulfilled the will of his
Father, in obeying what he had commanded for us, must pro-
duce a like command of the Father, requiring him thus to
obey for us; which is, first, needless, we being still of
necessity under as strong an obligation of personal obe-
dience to the moral law, as a rule of duty, as we were be-
fore Christ performed that obedience in his human nature.
Secondly, It also necessarily infers a personal exemption
of all believers from any obligation to obey the moral
law; the pernicious consequences of which doctrine have
been already shewn. Thirdly, It is contrary to the words
of the bishop himself; for he affirms, p. 89. that, under the
old testament |obedience was required in our own persons
as absolutely necessary ; and that this old covenant was not
disannulled, but rather established by the covenant of grace,
especially as to the obedience it requires in order to the life
#t promiseth. The obedience then required under the old
law, as absolutely necessary, in order to the life it promis-
eth, being obedience to be performed in our own persons,
to use the bishop’s words, p. 88. who can see how the obe-
dience of Christ, that is, of another in our stead, could de-
nominate us righteous, or obedient to the law, so as to en-
title us to eternal life, according to the tenor of the old law,
Do this, in your own persons, and live? In a word, we nei-
ther are nor can be exempted from obedience to the mo-
ral law, as a rule of duty, but we are exempted from obe-
dience to it as a means of justification; or, we are not ex-
empted from an obligation to perform the righteousness of
the law, but only from the curse of the law pronounced
against them who continue not in all things written in the
book of the law to do them. (Gal. iii. 10.) And from this
curse we are delivered, saith the apostle, not by Christ’s
active and perfect obedience to the law, imputed to us, but
by his sufferings on the cross for us.
Thirdly, Of the third proposition, that the obedience of
Christ did infinitely transcend all the obedience of the sons of
men, as being the obedience of an infinite God, I shall only
observe at present, that though the obedience of an infinite
God and infinite Creator be absurd expressions (as import-
ing a subjection of this infinite God and Creator to the laws
of some superior, or paying infinite obedience to his infinite
self) ; yet was it necessary to be asserted, that Christ’s ac-
tive obedience might suffice, by reason of this supposed
infinite excellency, to be imputed to all men; since other-
wisé it being only that which every individual man was
personally obliged to perform, it could only have answered
the obedience required of one single person.
Fourthly, To the fourth proposition, that the obedience
of Christ being more than he was bound to, it is by virtue
of our faith, imputed to us, as if it had been performed by us
in our own persons: I answer,
© Isa. i. 12, + John x, 18, ¢ Phil. ii. 8,
A DISCOURSE ON THE
First, That it being certain, that the obedience which
God requires by law from us must be personal (for, where
there is no law requiring personal obedience, there can be
no personal transgression), hence it is evident, that there can
be no performance of personal obedience by a surety, and
therefore no true imputation of his obedience to us, but
only an exemption from any obligation to that obedience
which hath been performed for us by our surety.
Secondly, When he saith, that this obedience was more
than Christ was bound to do, if he means this of the obe-
dience of the Divine nature; this, if it be not that which
was condemned in the Arian heresy, is a great absurdity in
the supposition, that he, who is absolutely supreme, should
be obedient, i. e. subject to the law of a superior; if of
Christ’s human nature, in that he was certainly obliged to
Julfil all righteousness, i. e. all things required of all men
by the moral law; this also was absolutely necessary to
the discharge of his priestly office, viz. that he should be
perfectly righteous, and without sin in his own person; for
such a high-priest became us as was holy, axaxoc, free from
evil, undefiled, separated from sinners, who had no need to
offer first for his own sins, (Heb. vii. 26, 27.) since other-
wise he must have died not for ours, but his own sins:
now the personal righteousness which was absolutely ne-
cessary to render him a fit high-priest to offer a true ex-
piatory sacrifice for our sins, could not be more than he was
bound to do, as our high-priest.
Fifthly, That his fifth proposition, which affirms, that we
are entitled to eternal life by the tenor of the old law, Do
this and live, &c. is a flat contradiction to the doctrine of
St. Paul, in his Epistles to the Romans, to the Galatians,
and to the Hebrews, will be hereafter fully manifested.
Sixthly, The difference betwixt the justification and obe-
dience required by the old and new covenant, doth not
consist, as the bishop saith it is, in this, that, in the first,
obedience in our own persons was required as absolutely ne-
cessary ; in the second, obedience in our surety is accepted
as completely sufficient: but in this, that whereas the old —
law required perfect obedience, in order to our justifi-
cation, allowing no|pardon for sins committed, but leaving
all under the curse, who continued not in all things written
in the law to do them: (Gal. iii. 10.) the new covenant re-
quires only faith in the blood of Christ, for the remission of
our past sins, as will be fully proved hereafter. And
though the new covenant doth not exempt us from the
moral law, as a rule of duty; it being a contradiction to
say, that God permits us to omit our duty, or transgress
his law (since that permission would render duty no duty,
and transgression no transgression); yet doth it accept of
sincere obedience, pardoning the sins of ignorance and in-
firmity which still cleave to our duties in this imperfect
state, not for the active, but passive obedience of the
blessed Jesus, according to these words of St. John, If ye
walk in the light, as God is in the light, the blood of Jesus
Christ, N. B. cleanseth you from all sin, 1 John i. 8. And
again, ii. 2. If we sin, we have an advocate with the Father,
Jesus ‘Christ the righteous, and he is the propitiation for
our sins,
Seventhly, The seventh proposition will be proved false
in every branch of it in the third section,
Eighthly, The eighth to be a gross mistake of the true
sense of the apostle’s words, 2 Cor.v. 21. section the second,
IMPUTATION OF CHRIST’S RIGHTEOUSNESS.
SECT. II.
Havine, in the foregoing section, sufficiently declared
what is the doctrine I reject, viz. that which asserts, that
Christ’s active and perfect obedience must be imputed to
us to eternal life, or to justification; I proceed,
Secondly, To shew, that this doctrine hath not the least
foundation in the Holy Scriptures. Now this I shall make
evident, by a particular consideration of the texts of
Scripture produced by the good bishop, and other patrons
of this doctrine in favour of it. And,
First, Whereas the bishop saith, p. 87. that, as Christ
is said to be made sinfor us, so are we said to be made the
righteousness of God in him, (2 Cor. v. 21.) and thence con-
cludes, that the only way whereby we are said to be made
the righteousness of God, is by the righteousness of Christ's
being made ours, by which we are accounted and reputed
as righteous before God: I am sorry to find he was so un-
acquainted with the true import of either of these phrases,
or so regardless of the context. For,
First, This phrase, the righteousness of God, doth never
signify the active obedience or righteousness by Christ, per-
formed unto the law, but always hath relation to the righte-
ousness of faith, in opposition to the law, or that righte-
ousness which is procured by faith in the blood of Christ,
and accepted by God to our justification ; thus, Rom. i. 17.
% Sixavocbvn Ocov tx wlarewc, The righteousness of God through
faith, is revealed in the gospel, to beget faith in us, as it is
written, The just shall live by faith: now these very words
the apostle useth to prove, that no man is justified by obe-
dience to the law, before God ; for (saith the Scripture) The
just shall live by faith ; but the law is not of faith ; but, in
opposition to it, saith, Ley. xviii. 5. The man that doth these
things shall live by them; which are the very words the
bishop useth to prove against St. Paul, that we must be de-
nominated righteous, or obedient to the law, so as to have a
title to eternal life, according to the tenor of the old law,
p. 88, 89. Do this, and live, Ley. xviii. 5. So again, iii.
21. i Sxaoobvn Ocov, The righteousness of God, without the
’ law, is manifested, being testified by the law and the pro-
phets, to wit, the righteousness of God, communicated to all
believers, by faith in Christ’s blood ; (ver. 22.) we being jus-
tified freely, by the redemption whichis in Christ Jesus ; (ver.
23.) in whom we have redemption through his blood, even
the remission of sins; (Eph. i.7. Colos. i. 14.) God having set
him forth for a propitiation, through faith in his blood ;
p- 11. so evident is it, that the righteousness of God,
twice mentioned, is the justification God vouchsafes to us,
through faith in Christ’s blood, shed for the remission of
our sins. Again, Rom. x. 3. the Jews not knowing riw &-
Kaocbynv tov Ocov, the righteousness of God, but seeking to
establish their own righteousness, which was by the works
of the law, have not submitted, 77 Stcaocbvy tov Ocov, to
the righteousness of God, which is the righteousness to be
obtained by faith in Christ. Now this righteousness of
the law, which the Jews seeking after, submitted not to
the righteousness of God, is, saith the apostle, that which
Moses mentioned, Lev. xviii. 5. which sai h, The man that
doth these things shall live by them: so grossly doth the
bishop mistake, in saying, p. 89. that this very righteous-
ness was established by the covenant of grace... What is the
VOL, VI.
81
righteousness of faith the apostles preached in opposition
to it? even a belief that God hath raised Christ from the
| dead, (ver. 9.) he dying for our sins, and rising again for
our justification. (Rom. iv.24.) Can then any thing be more
clear from the apostle’s words, than that the righteousness
of God through faith, stands in direct opposition to the
righteousness of the law, which saith, Do this, and live; and
therefore cannot consist in Christ's perfect obedience to the
law imputed to us, as our righteousness? And, lastly,
Phil. iii. 9.) & Ocod Stkaocbvn, the righteousness of God,
through faith in Jesus Christ, stands directly opposite to
the righteousness of the law, or to thatirighteousness which
the Jews sought for, by obedience to the law.
Secondly, The phrase, He was made sin for us, is only
capable of these two senses;—1l, He was made guilty of
our sins by imputation, which, I fear, is the bishop’s sense;
partly because the opposite imputation of Christ's righte-
ousness to us, as if personally performed by us, is by him
said to be meant by our being made the righteousness of
God in him; partly because he plainly seems to own
it in these words, p. 72. His righteousness being as really by
faith imputed to me, as my sins were laid upon him ; then,
as his righteousness is imputed to me, as if it had been per-
sonally performed by me; so my sins must be imputed to
him, as if they had been performed by him, and so he must
be, by God’s own imputation, guilty of doing murder, idola-
try, adultery, and all the other sins committed by mankind;
which blasphemy will be more fully rebuked in the follow-
ing section; or, secondly, he was made duapria, a sin-
offering, or expiatory sacrifice for us, which is the frequent
sense of the word auapria, in the Levitical law, concerning
sacrifices; and is here put upon the words by all the com-
mentators I have seen. Now this interpretation of the
phrase relating to the death of Christ as an expiatory sa-
crifice, the proper and immediate effect of it cannot be
the imputation of the obedience of Christ’s life unto us, but
our freedom from condemnation on the account of sin, in
which our justification is still placed by the apostle; for
such an effect must of necessity be signified by these words,
We are made the righteousness of God in him, which suits
with the cause of it, viz. the death of Christ as an expiatory
sacrifice for the remission of sin; now the proper and di-
rect effect of such a sacrifice, is deliverance from the guilt
and punishment of sin, and not the imputation of Christ’s
active obedience unto men: for Christ offered this expia-
tory sacrifice, not that men might be made righteous by the
righteousness of his life, but that sinners might be justified
by his blood, shed for the remission of sins, and reconciled
to God by the death of his Son. (Rom. v. 9,10.) This,
therefore, must be the true import of our being made the
righteousness of Godin him. And,
Thirdly, This is farther evident from the context; for
God was in Christ (saith the apostle), reconciling the world
‘unto himself : how hath Christ done this? he hath, saith the
‘apostle, reconciled us to God in the body of his flésh by
death, (Colos.i. 21.) He adds, that God was thus reconciling
the world unto himself, by not imputing to them their tres-
passes ; why did he not impute them? because Christ, by his
death, had made an expiatory sacrifice for the remission
of them; for he saith, he made him a sacrifice for sin, who
knew no sin: whence it must follow, that we are made the
righteousness of God in him, by the reconciliation pur-
M
82
chased for us by his death, and the non-imputation of sin
to us, as the consequent of that death.
And it may farther be observed, that every branch of
this exposition is confirmed, and the sense imposed on
these words by the bishop is plainly confuted, by the des-
cants of the ancient commentators on this place. For,
First; They plainly say, that by the word * ayapria, sin,
we are to understand, rd wept duapri@y Stipa, a sacrifice for
sin; + non immerito peccatum factus dicitur, quia et hostia in
lege, que pro peccatis offerebatur, peccatum nuncupabatur,
the sacrifice offered in the law for sin, being so called.
- Secondly, They add, that to be made the righteousness
of God in Christ, is, { da cvyxaphorwe SucawSivar &¢ abrod,
to be justified by a gracious pardon through him: that this
is the.righteousness of God, Srav ric xdoure SaanwHSn Eva
rasa puapria hpaviora, § when a man is so justified by grace,
that all his sin is made to vanish away.
Thirdly, They add, that we are then righteous with the
righteousness of God, when we are justified, yy 2 toywv
véuou, arX tk Tig xagiroc rou ov, not by the works of the
law, but by the grace of God.
"Exclu yao % moorépa vdyov Kat Zoywv Suaoobyn, adri) 8
Ocov Suaoobyn, the first, saith Chrysostom, is justification
by the law; this, that of God. I conclude then in the
words of Gataker against Gomarus, producing this very
text for the same purpose as the bishop doth, Quid fere
clarius contra se producere poterat quam illud,,2 Cor. v. 21,
The second text, produced by the bishop, contains these
words, Of him are you in Christ Jesus, who is made unto us
of God, wisdom, and righteousness, and sanctification, and
redemption.
Ans. From these words it is evident, that Christ is in no
other sense said to be made unto us righteousness, than he
is said to be made to us wisdom, sanctification, and re-
demption. Hence therefore, I retort the argument thus:
Christ is not here said to be made unto us of God, wisdom,
sanctification, and redemption, by his wisdom, sanctifica-
tion, and redemption imputed to us; therefore he is not
here said to be made our righteousness, by his righteous-
ness or active obedience imputed to us. The consequence
is evident; for they who hence say, that Christ is made our
righteousness by his righteousness imputed to us, have the
same reason to say from this text, that he is made our wis-
dom by his wisdom, and our sanctification by his holiness,
and our redemption by his redemption imputed to us. The
antecedent is also evident: for,
First, It is evidently absurd to say, we are made wise
by the same wisdom with which Christ was imputed to us.
And, secondly, if we are made sanctification by the holi-
ness of Christ imputed to us, there can be no necessity
that we ourselves should have our fruit unto holiness, that
the end may be eternal life; (Rom. vi. 22.) nor can it be
true, that, without personal sanctification, no man shall see
the Lord ; (Heb. xii. 14.) nor could it be necessary, that he
should give up himself to the death for his church, that he
might sanctify her ; (Eph. v. 25—27.) he having done this
completely by the holiness of his life imputed to her,
And, thirdly, the redemption here mentioned being dis-
tinguished from, and following justification and sanctifica-
tion, it must import the redemption of the body from cor-
° Cicum, + Hilar. Diac. . ¢ Gcum, § Chrysost. Theoph.
A DISCOURSE ON THE
ruption ; now, isit not absurd to say, that the redemption of
Christ’s body from corruption is imputed to us? ‘and will
it not hence follow, that we are not to expect any personal
redemption of our own bodies from corruption? It remains
then to say, with the ancient commentators,* that Christ
is made to us wisdom, by being airiog rig coplac, the author
of our spiritual wisdom ; of our justification, rév éuapriov
riv dpeow Swpnoduevoe, + by procuring for us, by his death,
that remission of sins, in which consisteth our justification ;
our sanctification, rd rvedpa yapZduevoc, by giving us the
spirit of sanctification ; and our redemption, by procuring
for us, rv aroAbrowaww rig repuroihacwe, the redemption of
life, or of our bodies, from corruption into the glorious
liberty of the sons of God. (Rom. viii. 21.23.)
Thirdly, Whereas the bishop argues, that the old cove-
nant, which saith, Do this, and live, Levy. xviii. 5. is not dis-
annulled or abrogated by the covenant of grace, especially
as to the obedience it requires from us in order to the life it
promiseth ; because the apostle saith, Rom. iii. 31. Do we
then make void the law through faith? nay, we establish the
law, and because otherwise the laws of God would be mu-
table: one would wonder how he could fall into so plain
a contradiction to the express words of the apostle, in his
plea for justification by faith, and not by the works of the
law; in his frequent declarations, not only of the freedom of
Christians from the yoke of the law, but also of the neces-
sity. of the change of the law; and much more how he could
do it from those words, which, considered with the con-
text, are a full confutation of his doctrine. For,
First, The apostle saith twice expressly, that the righte-
ousness of the law which he disputes against, and by which
no man can be justified before God, is that very righteousness,
which saith, Lev. xviii.5. The man that doth these things,
shall live in and by them. (See Rom. x. 5. Gal. iii. 12.)
Secondly, St. Paul having declared, that the law was
only given till the promised seed should come, Gal. iii. 19.
and that. he being come; we were no longer under the pe-
dagogy of the law; that Christians were dead to the law,
through the body of Christ, Rom. vii. 4. that it was evacu-
ated, 2 Cor. iii. 11. and they were loosed from the law, that
being dead wherein they were held, Rom. vii. 6. that they
were redeemed from it by Christ, Gal. iv. 5. and ought no
more to be subject to the yoke of bondage, or return to those
beggarly elements, ver. 9. v. 1. that it was only to continue
to the time of reformation, Heb. ix.10. that, the priesthood be-
ing changed, there was made of necessity a change also of the
law,vii.12, and that there was a disannulling of the command-
ment going before, because of the weakness and unprofitable-
ness of it, ver.18. and that God by speaking of a new cove-
nant, reraXaioxe, had pronounced the first old ; and that that
which decayeth and waxeth old, was ready to vanish away,
viii, 18. and lastly, that ‘there was to be @ removal of those
things which were shaken, i.e. of the law given with the
shaking of the earth, xii, 26—27. with many things of a like
nature; that, after all this, the bishop should so positively
say, That the covenant of grace had not disannulled, but esta-
blished this old law,and speak of it as an absurdity, that those
lawsof his should be mutable,which he himself declared were
only to.continue éill the'promised seed should come, and till
the time of reformation, is matter of just admiration. And,
* Chrysost, ‘t¢ Theod. Theoph.
IMPUTATION OF CHRIST’S RIGHTEOUSNESS.
Thirdly, This is still the infelicity of the assertors of this
doctrine, that the texts they produce for it, considered with .
relation to the context, are the fullest confutation of it.
For the apostle is proving from ver. 14. of this chapter, to
the end of the fourth, that no flesh can be justified by the works
of the law, ver. 16. and that the justification, which is of
God, is manifested to be by faith; without the works of the
law, and he concludes the argument of this chapter thus, |
AoyiZducSa odv, wereckon therefore, from the premises, that
aman is a4 29 ified by faith, without the works of the law,
ver. 28. Now} can he; who is only justified by the works
of the law accounted as if performed by himself, be jus-
tified by faith alone, without the works of the law? The
ancient commentators here say, '
_ First, That the apostle, by the word * isrépev, we esta-
blish, or make the law to stand, shews it to be, xefuevov, ca-
Aevdusvor, xararcAvptvor, fallen, shaken, and dissolved ; and
that non’ evacuat legem cum illam cessare debere jam do-
cet; + and that he doth not make void the law by teaching
that it must now cease.
Secondly, They give two senses of these words; first,
that he established the law, by establishing the work of the
law, which was Sicaov rorjou tov dvOgwrov, to make man
righteous; for the law being not able to do this through
the infirmity of the flesh, (Rom. viii. 3.) subjecting all men
to sin, faith hath performed it, éu00 yap tic ériorevoe Kai
2icausIn, for, as soon as a man believes, he is justified:
so Chrysostom, Gicumenius, and Theophylact.
Thirdly, We establish the law by faith, saith Theodo-
ret, because the Jaw and the prophets have given in their
testimony to the justification by faith, Rom. iii. 21, 22. the
law by giving us the knowledge of sin, ver. 20. the pro-
phets, by saying, Hab. ii. 4. The just shall live by faith,
and so becoming our schoolmaster to bring us to Christ, who
is the end of the law, cic Sueaocbvny, for justification, Rom.
x. 4. Gal. iv. 24. deydpevor tolvun ri riorw BeBaodpev rdv
véuov, so that, by embracing faith, we establish the law,
saith Theodoret, And this I conceive to be the truest in-
terpretation of the text.
Fourthly, The bishop argues from the title of surety
given to Christ, Heb. vii. 22. “‘ For (saith he, p. 90.) a
surety is bound to pay our debt, in case we are insolvent.
Now, there are two things we owe to God, first, obedience to
his laws, as he is our creator and governor; and, secondly,
and by consequence, the punishment that is annexed to the
breach of those laws of which we are.guilty. Now, though
Christ should pay the latter part of our debt for us, by
bearing the punishment that is due unto. us; yet if he did
not pay the former, and principal part of it too, i. e. per-
form the obedience which we owe to’ God, he would not
fully have performed the office of suretyship, which he un-
dertook for us, and so would be but a-half Mediator, and
half Saviour.” Now here it may deserve'to be observed,
First, That the bishop cites this passage to prove our
obligation to perform obedience to the old law, from a
chapter which expressly teacheth, that the priesthood being
changed, there was a necessity of the change of the law, ver.
12. and that there was a disannulling of the commandment,
by reason of the weakness and unprofitableness of it, ver. 18.
and that the law made nothing perfect, ver. 19.
Secondly, This passage is produced to prove that Christ
* Chrys. CEcum. Theophyl.
+ Hilar, D.
83
was our surety for the performance of the old covenant;
whereas the text saith expressly, he was the surety of a
better covenant, which introduced a better hope, ver. 19.
_ and was established upon better promises, viii. 6. even a new
_ covenant opposed to the old, as to that which was ready to
vanish away ; and which, through his death, procured the
| remission of sins, committed under the old covenant, ix. 15.
Thirdly, "Eyyvoc, a sponsor, say the civilians, is only
one that promiseth for another, and so he is obliged to do
no more for him than he promised: and I have shewed
already, that neither could Christ promise to yield perfect
obedience to the law for us, nor could the Father consent
that we should be accounted as obedient to it upon such a
promise. And, lastly, his fancy, that we can stand bound
to yield perfect obedience to the law, so as never to offend;
and yet to undergo the punishment due to all our trans-
‘gressions; and that, without doing both, no satisfaction
can be made to justice, and no title to eternal life can be
procured, will be proved false in the ensuing section; at
present, therefore, I shall only add, that it seems to me as
ridiculous, as to say, a thief cannot satisfy the law by
being hanged, unless he also did yield perfect obedience to
the law, which saith, Thou shalt not steal.
This is all that the bishop hath produced to confirm this
doctrine ; others produce some other arguments from Scrip-
ture, which shall here briefly be considered; as, v. g.
’ First, That the apostle teacheth, that as by one man’s
(Adam’s) disobedience many were made sinners, so by the
obedience of one, many shall be made righteous ; (Rom. v. 19.)
but men were made sinners by the disobedience of Adam im-
puted to them ; therefore by the active obedience or righte-
ousness of Christ imputed tous, we must be made righteous.
Ans. This is the only text of Scripture which speaks of
the obedience of Christ, and of our being justified, or made
righteous by it, and so hath any true appearance of an ar-
gument; and yet that it is only an appearance, is evident
from this one consideration, that the apostle, in that whole
chapter, speaketh not one word of the antecedent obedience
of Christ's life, but only of his passive obedience; i.e. his
obedience to the death.
For the apostle having said, (iv. 24.) that Christ was de-
livered to death for our sins, and raised again for our justi-
fication: he adds, (v. 1.) that, being justified by this faith in
Christ's death, we have peace with God ; he dying for sin-
ners, and for the ungodly, (ver. 6.8.) and we being justified
by his blood, and reconciled to God by his death, (ver.9, 10.)
and then follows this comparison, with a a rovro, inti-
mating, that it was made upon the account of our,Lord’s
salutary passion, and ran thus: That as death, the punish-
ment of sin, passed upon all men, by reason of one sin of
one man; so, through one righteousness of one Jesus Christ,
the free gift came upon all men to justification of life, (ver.
18.) and this justification is, saith the apostle, ie moAAov
napanrrwudrwy, from many transgressions; and what. can
justification from offences signify, but freedom from the
condemnation due unto us for them? now that can never
be obtained for sinners by Christ’s active obedience, for
could we, after many offences committed, perform as. per-
fect obedience as Christ did, we only could.thereby perform
our duty for the future, but could do nothing to procure the
“pardon of our past offences. Thirdly, The disobedience by
which many were ‘made sinners,is plainly declared by the
84
apostle to be one single act of disobedience in Adam, and
therefore the obedience opposed to it cannot in reason be
the active obedience of Christ’s whole life, but that obe-
dience to the death which the apostle mentions, Phil. ii. 8.
now, by this passive obedience we cannot be made formally
righteous, but only metonymically, by being made partakers
of that freedom from the guilt and punishment of sin, and
of that reconciliation which Christ hath purchased by his
meritorious death and passion.
Secondly, I answer, that it was not by Adam’s active
disobedience imputed to us, that death or condemnation to
it passed upon all men, but by the punishment he suffered
for that disobedience, as will be fully proved hereafter; for
he being by that disobedience made mortal, and obnoxious
to death, yeyévacw 2 éxetvov révreg Svnrot, all, that were be-
gotten of him, became mortal, say all the Greek commen-
tators here; and so by the obedience of Christ to the death
in their stead, who were thus obnoxious to death, or by his
suffering that death which was the punishment of sin, we
became justified ; i. e. exempted from that punishment.
Obj. 2. Secondly, Whereas it is said, Rom. viii. 3, 4.
that Christ by being made sin for us, i.e. a sacrifice for sin,
condemned sin in the flesh, that the righteousness of the law
might be fulfilled in us, &c. hence some conclude, that
Christ’s active obedience must be imputed to us; for, say
they, the righteousness of the law can in no sense be said
to he fulfilled in, or by us, but only by Christ’s perfect obe-
dience to the law imputed to us.
Ans. The text by no means will admit of this interpreta-
tion. For,
First, The righteousness here mentioned is not to be ful-
filled, tv Xprorg, in or by Christ, but év dpiv, by us personally.
Secondly, It is not to be fulfilled by the imputation of
Christ’s righteousness to us, but by our walking in the Spirit,
for to be spiritually minded is life, ver. 6. and, if through
the Spirit we do mortify the deeds of the flesh, we shall live,
ver. 13. for as many as are led by the Spirit of God, they
are sons of God, ver. 14. and, being sons, are heirs of
God, joint-heirs with Christ, and to be glorified with him,
ver. 17. Whence it is exceeding evident, that the righte-
ousness here mentioned, is to be fulfilled, not by the impu-
tation of the righteousness of another to us, but by our own
‘obedience performed by the assistance of God's Holy Spirit.
SECT. III.
I HOPE I have returned a sufficient answer to the texts
alleged to prove the necessity of the imputation of Christ's
active and perfect obedience to the law to us for righte-
ousness.
It remains now that I should propound those arguments,
which, in my judgment, seem fully to confute that doctrine,
and they are these. é !
Arg. 1. (1.) This doctrine is contrary to all those scrip-
tures which expressly say, that faith is imputed to us for
righteousness, and which prove this from the example of
Abraham, the father of the faithful : for they inform us, that
Abraham believed in God, and it (i. e. this faith of his) was
imputed to him for righteousness, Rom. iv. 3. and ver. 5. that
to him that worketh not, but believeth in him that justifies the
ungodly, (that is, in God the Father, for it ts God that jus-
tifiecth, Rom. viii. 33.) his faith is imputed to him for justifi-
cation; and, yer. 9. we say then that faith was imputed to
A DISCOURSE ON THE
Abraham tic Suaoctvnv, for justification ; and, ver. 20. 22.
He was strong in faith, giving glory to God, wherefore it
(i.e. this faith) was imputed to him for justification. Whence’
the apostle makes this general conclusion, that what the
Scripture saith of Abraham, viz. that his faith was imputed
to him for righteousness, was not written for his sake alone,
but for us also, to whom it (that is, the like faith) shall be
imputed (for righteousness), if we believe on him who raised
up Jesus from the dead (that is, on God the Father). In the
third chapter of the Epistle to the Galatians, he repeats the
same example of the faith of Abraham, saying, Abraham be-
lieved in God, and it (i.e. his faith in God) was imputed to
him for righteousness, ver. 6, and thence he makes this infer-
ence: Know therefore, that they who are (the children) of
Saith, are the sons of Abraham; and, ver. 9. that they who are
of faith are blessed with faithful Abraham: and, ver. 24. he
adds, that the law was our schoolmaster, to bring us to Christ,
that we might be justified by faith, the Scripture foreseeing
that God would justify the gentiles through faith. Now hence,
First, It is evident that the doctrine of justification by
the very act of faith is expressly and frequently delivered
in the Holy Scriptures, whereas it hath been proved already,
that the doctrine of the imputation of Christ’s active righte-.
ousness to us for justification, hath no ground in Scripture.
Secondly, What interpretation of the apostle’s words can
be more uncouth and unsound than this, Faith is imputed
to us for righteousness; i.e. it is not faith, but Christ's ac-
tive righteousness, which is imputed to us for righteousness ?.
Is not this evidently to convert the apostle’s affirmative into
a negative, to deny constantly what he as constantly as-
serts, and to make him always mean what, in relation to
justification, he doth never say? To him that believeth on
him that justifieth the ungodly, his faith (saith the apostle)
is imputed ; it is not his faith, saith this interpretation, but
Christ’s righteousness which is thus imputed. And how
then doth God justify the ungodly, if he only justifies them
who have as true a title to Christ’s perfect obedience, as if
they had personally performed it, and upon that account
alone are justified; can they be styled the ungodly, who
are and must be as righteous as Christ was, before they
can be justified ?
Thirdly, This interpretation cannot possibly agree to the
faith of Abraham; for it is not only said that he believed in
God, not in the righteousness of Christ, but that his faith
was in that God who quickens the dead, and calleth the
things that are not, as if they were ; (ver. 17.) that he was
strong in faith, being fully persuaded, that what God had
promised, he was able to perform. It therefore is evident,
that it was faith in God’s promise, and in his power to per-
form it, by which Abraham was justified. Now what af-
finity hath this faith with Christ’s obedience to the law, not —
yet given, as the apostle argues, Gal. iii. 17. though it hath
an evident affinity with God’s promise, of justifying him
that believeth in Jesus, and who believeth in that God who
hath raised up Jesus from the dead? (Rom. iv. 24.)
Arg. 2. (2.) This will be farther evident from all those
places which shew, that our justification consists entirely
in the remission of sin, and that to be justified and to be
freed from condemnation, or to have the guilt and punish-
ment of our sins remitted, are phrases of the same import.
This we may learn,
First, From those arguments by which the apostle proves,
IMPUTATION OF CHRIST’S RIGHTEOUSNESS.
that Jew and gentile are to be justified by faith without the
works of the law; viz. (1.) because both Jew and gentile
lay under sin, (Rom. iii. 9.) and so both needed to be justi-
fied by faith, or by an act of grace, pardoning their sins,
through faith in Christ; (ver. 24.) that therefore by the law no
flesh can be justified, because by the law is the knowledge of
sin, rendering us obnoxious to condemnation; where then
there remains the guilt of sin, there can be no justification;
where therefore there is a remission of the guilt of sin by
God, there is our justification. Again, All have sinned,
saith he, and fallen short of the glory of God, therefore ab-
_ solution from this sin must be sufficient to make us obtain
this glory of God. We who have thus sinned are justified
(saith he) freely by his grace, through the redemption which
is in Christ Jesus, (ver. 24.) Now, what is this redemption ?
It is, saith the apostle twice, remission of sins, Eph. i. 7.
Colos. i. 14. To the same effect, he saith, Gal. iii. 21, 22.
that justification cannot be by the law, because the law can-
not give life; and this it cannot do, because the Scripture
hath concluded all under sin, and so hath shut out that way
of being justified: our freedom therefore from the guilt of
sin imust be sufficient for our justification to life. In the
fourth chapter to the Romans he describes that justification
in which faith is accounted to us for righteousness, by the
non-imputation and forgiveness of sin, and proves this from
the words of David, saying, Blessed is the man, whose ini-
quity is forgiven, and whose sin is covered ; blessed is the man,
to whom the Lord imputeth no sin, (ver. 4—8.) Since then
the blessedness, of which the apostle there discourseth, is
that of justification of the ungodly by faith; and since this
blessedness is said to consist in the remission, the covering,
the not imputing his sin to him, it cannot reasonably be
denied, that the blessedness of a justified person is here
described by the blessedness of a pardoned person, as
being one and the same thing.
Secondly, This will be farther evident from the con-
sideration of the phrases the apostle useth as equivalent
to justification, and interpretative of it. As,
First, Reconciliation to God; that this is the same with
' justification, appears by these words, much more, being jus-
tified by his blood, we shall be saved from wrath by him:
Sor if, when we were enemies, we were reconciled to God by
the death of his Son, much more, being reconciled, we shall
be saved by his life, Rom. v. 9, 10. where, being justified by
his blood, and being reconciled by his death, seem plainly
the same thing; now, that reconciliation is effected by the
remission of sins, is evident from these words, 2 Cor. y.
19. God was in Christ reconciling the world to himself, not
imputing their trespasses to them, and therefore justification
must be so obtained.
Secondly, Justification stands directly opposed to con-
demnation in these words, Who shall lay any thing to the
charge of God’s elect? ric tyxadtoa xara, who shall object a
crime against them? It is God that justifieth, who is he
that condemneth them? Rom. viii. 33,34. And again, If
the ministration of condemnation, i.e. the law which renders
us obnoxious to condemnation, was glorious, much more
the ministration, rii¢ Sixacoobvnc, of justification exceeds in
glory: now, what is it that mankind is accused of, or
charged with by the law, but sin? What do they stand
condemned for at God's bar, but the transgression of his
law? Justification therefore, which stands opposed to it,
85
must be a clearing and discharging them from the guilt or
_the condemning power of sin.
Thirdly, Justification is said to be from sin; By him all
that believe are justified, tx navrwv, from all those sins from
which they could not be justified by the law of Moses, Acts
xiii. 39. and again, The judgment was from one sin to con-
demnation, but the free gift to justification, tx odiv wapa-
mroparwyv, from many sins, Rom. v.16. Now, what can
justification from sin signify, besides our absolution from
the guilt of sin?
Fourthly, The justifying the believer, and the remission
of his sins, are only different expressions of the same thing,
as is apparent from these words, God hath justified us freely
by his grace, having set forth Christ to be the propitiation
for our sins, through faith in his blood, to declare his righte-
ousness in the remission of sins to those who have this faith ;
(Rom. xxiii. 24, 25.) i.e. to manifest the way of justification
by faith, which he alone admits of for the remission of sins.
Fifthly, We are justified (saith the apostle) through the
redemption that is in Jesus, through faith in his blood, Rom.
iii. 24, 25. through his blood, Rom. v. 9.. Now what doth
this blood procure for us? Remission of sins, Eph. i. 7.
Col. i. 14. it being shed for the rémission of sins, Matt. xxvi.
28. What benefit have believers by it? He hath loved
them, and washed them from their sins in his own blood,
Rev. i. v. He hath made peace for them by the blood of the
cross, Colos.i. 20. with a God only angry for sin; he hath ob-
tained eternal redemption from transgressions by it, Heb.
ix. 12. 15. by all which equivalent expressions, it appears
that God’s justifying the sinner, in St. Paul’s sense of the ex-
pression, is his absolving him from the guilt of his past sins,
from punishment and condemnation by the law for them,
by an act of grace, and free pardon of them through the
blood of Jesus, his being as fully reconciled to us as if we
never had offended against the former covenant we were all
under, till that new coyenant was established in the blood’
of Jesus, which promises God would be merciful to our ini-
quities, and would remember our sins no-more, Heb. viii. 12.
‘Now this observation perfectly destroys the imputation
of Christ’s active obedience to us for righteousness, since
they who contend for that doctrine do make remission of
sins but one half of justification, and Christ’s active obe-
dience imputed to us still necessary to procure us a title
to eternal life; and that by the first, p. 72. God only looks
upon us as perfectly innocent, and therefore not fit to be
cast down to hell; whereas, by the other, he looks upon us
as perfectly righteous, and therefore fit to be brought up to
heaven. Secondly, These two things are plainly needless
and inconsistent: for he that is discharged from the guilt’
of all his sins, must also be discharged from that penal
death which is the wages of sin, and so must, by that free-
dom, havea title to life; for, between freedom from con-
demnation and absolution, freedom from the death due to
sin, and the gift of life, in subjects capable of either,* there
isno medium. Moreover, either this want of righteous-
ness is our sin, or it is not; if it be not, then, as it is not
our duty to be thus righteous in order to our justification
before God, so neither can we be under that covenant ~
which saith, Do this, and live, nor can Christ’s active obe-
dience be necessary on that account; if it be our sin, then
* Inter privativa opposita non datur medium.
86
must the want of it be forgiven by the remission of all our
sins: whereas, if God requires that Christ's perfect obe-
dience should be imputed to us, the want of it neither is
nor can be forgiven, since then God must impute that as
sin to us. And hence ariseth a third argument, against
the imputation of Christ’s active and perfect obedience to
us for justification, viz.
Arg. 3. (3.) That it renders the death of Christ to pro-
cure the remission of our sins vain, and that upon many
accounts.
First, Because the perfect righteousness of Christ, im-
puted to us, doth render his death unnecessary to procure
any farther righteousness or justification in our behalf; for,
if by virtue of this imputation we be as righteous as Christ
was in his life, there can be no more need that Christ
should die for us, than that he should die for himself, or
any other should die for him; yea, then Christ, dying only
for the benefit of believers, could not have died for the un-
just, but only for the just, 7. e. for them for whom there
could be no necessity that he should die, but only that he
should live for them; seeing faith in him as a Mediator,
performing perfect obedience to the law for them, must
make them persons for whom there could be no necessity
that he should die, but only that he should live for them;
seeing faith in him as a Mediator, performing perfect obe-
dience to the law for them, must make them for whom he
thus obeyed perfectly obedient, and therefore must have
given them a full title to the promise, Do this, and live. Add
to this, that perfect cbedience is unsinning obedience, and
sure there can be no necessity that Christ should die for
the sins of them, who by his life had performed unsinning
obedience. To strengthen this argument, consider that
Christ performed his active obedience to the law, entirely
before he suffered for our sins; and so this righteousness,
being first performed and purchased for us, should be first
imputed, and made over to us; and might, for any thing I
can perceive to the contrary, have been imputed to all that
believed in him before he actually suffered; yea, to all such
persons, though he had returned to heaven without dying.
For seeing nothing more can be required to a perfect justi-
fication from the condemnation of the law, than a ‘perfect
righteousness, i.e. a perfect fulfilling of the law, there could
be no need of satisfaction made to Divine Justice, for any
violations of it, since that must necessarily suppose that
law not perfectly fulfilled by Christ, upon their account.
Secondly, According to this doctrine, there remains no
place for the remission of sins to believers, for God neither
did nor could forgive any sin in Christ, because he was
perfectly righteous, and in him was no sin ; if then believers
be righteous, with the same righteousness imputed to them
with which Christ was righteous, they must be as com-
pletely righteous as Christ was, and so have no more ‘sin
to be pardoned than he had, and so no more need to be
pardoned than he had; whereas the apostle saith, that if
we Christians. sin, we have an advocate with the Father,
Jesus Christ the righteous ; and he is the propitiation for our
sins: (1 John ii.1.) thus doth that doctrine destroy Christ’s
intercession for us, according to the words now cited; and
also the necessity of his salutary passion, according to
those words of St. Paul, if righteousness (i. e. justification)
come by the law, then Christ is dead in vain: for if righteous-
ness cannot come by the law, it cannot come by Christ’s
A DISCOURSE ON THE
perfect obedience to the law; but if'it can, then the apostle’s
inference is plainly this, that Christ is dead in vain, i.e.
there could be no necessity of his dying upon this account,
that we had personally transgressed the law, since he who
hath a righteousness, or an obedience to the law, imputed
to him, as perfect as was that of Christ, can be no more
condemned for transgressing the law than Christ himself.
Thirdly, According to this doctrine, God can see no sin
in believers; for certain it is, he saw no sin in Christ: if
then believers be righteous, with a righteousness as perfect
as Christ’s was imputed to them, he can see no more sin
in them than he beheld in Christ;
Fourthly, This doctrine renders it unnecessary for a he-
liever to repent, at least, of sins committed after he truly
hath believed: for our repentance must suppose an antece-
dent failure, since that time, in our obedience; whereas,
there being no such failure in the active obedience of Christ,
if that, by imputation, be made as much and truly the obe-
dience of believers as if they personally had performed it,
there can be no failure in the obedience of a believer, and
so no place for his repentance. The perfect obedience
which Christ performed to the law, was the reason why
he needed no repentance; if then; through faith, it be as
much theirs by imputation as if they personally had per-
formed it, must it not be equally a reason why they need
no repentance? Lastly, The assertors of this doctrine say,
Christ’s perfect obedience must be imputed to believers,
that they may have a just title to eternal life by virtue of
this precept, Do this, and live: ‘this title he who is a sin-
ner, z. e. a Violater of the law, requiring perfect obedience,
can never have; and therefore, he who needs repentance
cannot have it, that being only needful for the remission 91
sins, and that we may live and not die.
Arg. 4. (4.) This doctrine renders it unnecessary to
have any personal inherent righteousness; for as Christ’s
passive obedience, sustained in our stead, makes it unne-
cessary, if not unjust, that we should personally sufferany
punishment for the remission of those sins which render us
obnoxious to death; so in like manner must Christ’s active
and perfect obedience to the law, imputed to us, render it
as unnecessary that we should personally be righteous; by
doing righteousness, that we may live; for if we can be’as
righteous as Christ was without doing righteousness; sure
we need not be more than so; yea,then we may have a title
to life eternal, without any inherent righteousness; and so
there can be no need of having our fruit unto holiness, that
the end may be eternal life.
The good bishop saw the absurdity of a consequence so
obstructive of all practical Christianity, and so plainly ex-
cusing all men from any necessity of living righteously, so-
berly, and godly, in this present world: he therefore saith,
p- 89. “I believe the active obedience of Christ will stand
me in no stead, unless I endeavour after sincere obedience
in my person; his active as well as his passive obedience
being imputed to none, but only to them who apply it to
themselvés by faith, which faith will certainly put such as
are possessed with it upon obedience.” ‘Where the bishop
did well to. deny the conclusion, seeing the consequence was
so evident from his own words, that he could not formally
deny it; for if, ashe saith, p. 86. Christ covenanted to per-
form those duties which were due from man to God, provided
what he thus did should wholly be put on the account of
IMPUTATION OF CHRIST’S RIGHTEOUSNESS.
man ; and the Father was pleased to consent to this motion:
can the Father, after this consent, require that man himself
should perform all or any of those duties to God, which
Christ already had performed on his account? If, as he
saith, p. 87. Christ performed that obedience only on the
account of those whose nature he had assumed, as they, by
faith, lay hold upon it; and God, by grace, imputes this
obedience to them, as if it -had been performed by them in
their own persons: can God require, that, after Christ’s per-
formance of it perfectly, they should imperfectly perform
the same again® Or, after the imputation of Christ's per-
fect obedience to them, as fully as if they had performed it
personally, require that they should perform it personally?
When Christ, by his obedience imputed to them, hath entitled
them to eternal life; as he saith, p. 88. can it be still neces-
sary that they should have their fruit unto holiness, that the
end may be eternal life? (Rom. vi. 22.) when, as he saith,
p. 89. under the new covenant, obedience in our surety is
accepted as completely sufficient ; can personal obedience
be required of us by the same covenant?
To say, that faith will put the person that is possessed of
it upon obedience to God, is nothing to the purpose ; for the
question is, not what faith will do, but what he is obliged to
do, who by this faith is as much entitled to Christ’s perfect
obedience, as if it had been personally performed by him;
and what God, after this perfect obedience imputed to
him can require him to do, in order to that eternal life,
which this perfect obedience imputed, hath given him a
certain title to, whether it be necessary for him, after this,
by patient continuance in well-doing, to seek for glory and
immortality, that he may have eternal life,* and, through
the Spirit, to mortify the deeds of the flesh, that he may live >}
and to live righteously, soberly, and godly, in this present
world, that he may comfortably expect the blessed hope.
I conclude then in the words of the beloved apostle, Good
Christians, let no man deceive you, not he who applies
Christ’s active righteousness to himself, though he never
did it, but he that doeth righteousness is righteous, even as
he (i. e. Christ) is righteous.§
Arg. 5. (5.) Itis a thing impossible, that, by the obe-
dience of another imputed to us, we can obtain a title to
the life promised by that law, which saith, Do this, and live.
1. Because the law requires personal obedience that
we may live, by saying, The man that doth these things
shall live by (doing) them ; and this the bishop grants by
saying, p. 89. The obedience the old covenant required as
absolutely necessary, was that of our own persons ; whereas
the obedience of another cannot be our personal obedi-
ence, nor can it be imputed to us, but by the relaxation of
the law, which requires of us personal obedience ; and so
our personal obedience, which is the only thing reqisiéed by
the law, must be remitted, that we may be made righteous
with the righteousness of another. To make this farther
evident, let it be noted, that men do generally mistake,
when they say, Christ, by his sufferings in our stead, made
satisfaction to the law, which said, In the day thou eatest
' thereof, thou shalt die the death: this he could not possibly
do, because the law expressly saith, The soul that sinneth
he shall die ; and only threatened death to the person that
violates the law. He indeed made a satisfaction to Divine
* Rom. ii. 7.
$ Tit. ii. 12, 13.
+ Chap. viii. 13,
§ 1 John iii. 7,
87
justice, by suffering, in our stead, that death, which jus-
_tice might have personally inflicted upon us; but then this
admission of another to suffer in our stead is a full relax-
ation of that law, which required us personally to suffer,
and an entire remission of the punishment the law required
of us personally; and so it is also in this case.
2. Because the law requires unsinning obedience, say-
ing, Cursed is the man that continueth not in all things
written in the law to do them,* not promising any pardon
to the sinner; so that, unless Christ’s righteousness im-
puted to us can make us never to have been sinners, and
so never to have needed forgiveness of sin, it cannot afford
us a legal righteousness. Hence the apostle saith, Christ
hath redeemed us from the curse of the law, not by his con-
tinuance in all things written in the law to do them, but by
suffering the punishment which the law threatened to of-
fenders, to wit, by being hanged on the tree.
Arg. 6. (6.). This doctrine partly answers and partly
confutes all the arguments which the apostle useth in his
Epistles to the Romans and the Galatians, to prove that
justification must be by faith only, and not at all by the
works of the law. For,
First, This doctrine destroys that argument of St. Paul,
by which he proves, that no man can be justified by the
works of the law, because all men have sinned, and there-
fore stand condemned by the law of works; affording a
full answer to it, by saying, that, though we could not be
thus justified by our own personal obedience, we might
be justified by Christ’s active obedience imputed ‘to us,
that being perfect obedience to the law.
Secondly, Whereas neither the apostle nor the Holy Scrip-
ture saith, that Christ was righteous or obedient to the law
for us, or that by his obedience to the law imputed tous, we
are made legallyrighteous, but absolutely denies that righte-
ousness could have been by the law, because the law could
not give life: for (saith St. Paul, Gal. iii. 21.) had there
been a law which could have given life, verily righteousness,
t. é. justification to life, should have been by the law: this
doctrine plainly contradicts those words of the apostle, by
introducing a necessity of perfect obedience to the law,
that we may live ; and contending that we must be entitled
to eternal life, according to the tenor of that law, which
saith, Do this, and live, p. 88, 89.
Thirdly, Whereas this ootnins makes itnecessary that the
reward should be of works as well as of grace, yea, of the
works of that law, which saith, Do this, and live ; St. Paul
puts these things in an absolute opposition to each other:
and represents the one as entirely destructive of the other.
For (saith he) to him that worketh, a reward is not reckoned,
Kara xdpiv, GAAG Kara rd dpetAnua, Of grace, but of debt ; but.
to him that worketh not, but believeth in him that justifies the
ungodly, his faith (without works) is imputed for righteous-
ness, even as David speaketh of the blessedness of the man to
whom the Lord imputeth righteousness, xwpi¢ toywv, with-
out works ; (Rom. iv. 4—6.) whereas God cannot impute
justification or righteousness to any without works, if he
impute it to them only to whom Christ’s perfect works of
righteousness belong: nor can this righteousness be of
grace, through faith, and not of debt, if it belongs to them
only who are debtors to fulfil the whole law ; since the apo-
stle saith expressly, that they who are thus debtors to fulfil
* Gal. iii, 10.
‘
88
the law, or sought for justification, by fulfilling it, are fallen
from grace: (Gal. y. 4.) nor can it be here said, that they
were not indeed debtors to fulfil it personally, but only to
have that obedience by which Christ fulfilled it imputed
to them: for the apostle saith, in the immediate preceding
words, Christ become of none effect to you, whosoever of
you are seeking to be justified by the law; whereas he could
not be of none effect to them, who was the only person by
whom they were enabled to perform that law to their justi-
fication. Again, the apostle puts this plain difference be-
twixt that righteousness which is by faith, and by the works
of the law, that the first requires only believing from the
heart to salvation; the second, requires works excluding
grace, by saying, he that doeth these things shall live by
(doing) them ; (Rom. x. 5. 9, 10.) whence he argues thus,
that if justification be of grace, it is not of works, otherwise
grace is no more grace; and, if it be of works, it is not of
grace, otherwise work is no more work. (Rom. xi. 6.)
Fourthly, This doctrine flatly contradicts all the places
in which the apostle positively asserts, that by the works
of the law can no man be justified, but by faith only, or by
faith without the works of the law ; as Rom, iii. 20. 22. 24.
for, if a man be justified by the righteousness of Christ
imputed to him, he must be justified by the works of the
law, because the active obedience of Christ consists as
truly in the performance of those works, as our own per-
sonal righteousness would have done. Moreover, if the
righteousness of God consisted in the imputation of Christ’s
legal righteousness, it could not be manifested, as the apo-
stle saith itis, without the works of the law ; because, to such
a righteousness, the works of the law are plainly necessary.
So again, when he saith, Gal. ii. 16. Knowing that aman
is not justified by the works of the law, but by the faith of
Jesus Christ, even we ourselves have believed in Christ, that
we might be justified by the faith of Christ, and not by the
works of the law: doth not this doctrine contradict these
words, by teaching that we are to be justified by the works
of the law performed by Christ, and imputed to us, as if
we personally had performed them? For Christ’s perform-
ance of them alters not the nature and property of the works,
they being still the works of the law, whosoever doeth them:
and so he that is justified by them, done by another in his
stead, must be still justified by the works of the law.
Note also here, that the apostle doth not say, a man is
not justified by the works of the law, but by the works of
Jesus Christ, or not by the works of the law, as performed
by us, but only as performed by Christ; but on the con-
trary saith, We have believed that we might be justified by
faith in Christ, and not by the works of the law, excluding
the works of the law from justification by faith in Christ;
whereas this doctrine makes faith entitle us to the works
of the law, performed by Christ, and made oyer to us for
our justification:
Thirdly, When the apostle argues thus, That no man is
justified by the works of the law is manifest, because the
Scripture saith, The just shall live by faith, but the law is
not of faith, i.e. it speaks nothing of, and promiseth no,
justification to any man by faith, but only saith the man
that doeth these things (which are required of him by the
law) shall live by (doing) them : (Gal. iii. 11, 12.) doth not
that doctrine fully contradict these words, which saith,
The man that is justified by faith must do the things re-
A DISCOURSE ON THE
quired by the law, that he may live, and must have a true
title to a perfect observance of the law, in order to that end?
Fourthly, When the apostle saith, If they who are (ob-
servers) of the law be heirs (with faithful Abraham, who was
justified by faith) faith is made void, as being insufficient to
justify us without the observation of the law: (Rom. iv. 14.)
doth not this doctrine say also, that faith is insufficient to
justify us, without the observation of the law, and so as
plainly make void justification by faith? Doth it not also
make them heirs, who are observers of the law, as having
life by virtue of a legal righteousness imputed to them, as
fully as if it had been personally performed by them ?
And though these things are so clear, that they need no
farther confirmation, yet may it here be noted, that whereas
not one of these scriptures can be wrested from the plain
sense they literally bear, or from asserting that no justifi-
cation can be had by the works of the law, but by this dis-
tinction, that true indeed it is, that no justification can be
had by the works of the law, personally performed by us,
but it may be had by the perfect obedience of Christ im-
puted to us; the apostle, throughout this whole discourse
against justification by the works of the law, never gives
the least hint of this distinction: and whereas the bishop
places the better half of justification, to wit, that which
gives us a title to eternal life, in this perfect righteousness
of Christ imputed to us by faith, the apostle mentions not
one, word of this in either of his Epistles, but in both sums
up the matter so as plainly to demonstrate that he meant no
such thing. For in his Epistle to the Romans,* he thus
concludes, zi oby Zoovpev, what ts it then that we say? even
this, That Israel following after the law of righteousness
hath not attained to the law of righteousness, because they
sought it not by faith, but as (if) it were (to be obtained) by
the works of the law. Now, might they not, according to
this doctrine, that the works of the law, performed by Christ,
are upon our faith imputed to us for righteousness, as truly —
as if they had been personally performed by us, have sought
it both by faith and by the works of the law? In his Epis-
tle to the Galatians,} he concludes thus, Stand fast, there-
Sore, in the liberty (from the observance of the law to justi-
fication) in which Christ hath made you free, and be not
again entangled in the yoke of bondage: behold, I testify to
you, that, if you be circumcised, Christ shall profit you no-
thing; mark the reason, ver. 3. For every one that is cir-
cumcised is a debtor to the whole law: whence the argument
runs thus: Him that is a debtor to do the whole law, Christ
will profit nothing; but (saith the bishop) every Christian
is a debtor to perform the whole law, for what else can
be the import of these words, p. 89. The old covenant
which saith, Do this, and live, Lev. xviii. 5. is not disan-
nulled, but rather established by the covenant of grace, es-
pecially as to the obedience it requires from us in order to
the life it promiseth? therefore (according to the apostle)
Christ can profit him nothing. Now, how could the apo-
stle have made this inference, had he believed, as the bishop
did, that even faith itself could profit us nothing without
entitling us to that obedience which the law requires from
us, as performed by Christ our surety: surely this doc-
trine saith, in full contradiction to St. Paul, that nothing
but Christ’s active obedience can profit us as to the life
* Rom. ix. 29, &c. + Gal. v. 1, 2.
IMPUTATION OF CHRIST’S) ‘RIGHTEOUSNESS.
which the law promiseth, and that for this very reason,
that we are still debtors to perform the whole law. In
fine, the great indignation of the Jews against the apostle,
for teaching the doctrine of justification by faith, was this,
that by it he made void the law as to justification; but
had he only sought it in the sense of the bishop, he had,
as the bishop contends, not disannulled, but rather had
established the law, even as to justification of life, and so
must rather have ingratiated himself with, than so incensed
the Jews against him ; since then he must have said what
would have Been highly acceptable to them, viz. that
their law was still of a perpetual and necessary obligation
even in order to justification, and that Christ himself had
so established it, as to enable both us and them to yield
perfect obedience to it, in order to that life it promised.
. Arg.7. (7.) The apostle saith expressly, Rom. iii. 24.
that we are justified freely by God's grace, through the
redemption that is in Christ Jesus, i. e. through the remis-
sion of sins purchased by his blood, for we have redemp-
tion through his blood, even the remission of sins, Eph. i. 7.
Colos. i. 14. and ver. 25. that God hath set forth Christ as
a propitiation through faith in his blood, that he might be
the justifier of him that believeth in Jesus; and vy. 9. that
we are justified by his blood, and reconciled to God by his
death ; ver. 10. that Christ hath redeemed us from the curse
of the law, by suffering that death the law pronounced ac-
cursed, Gal. iii. 11. that Christ entering once into the holy
place, by his blood hath purchased eternal redemption for
us, Heb. ix. 12. and that, through Christ’s will to suffer for
us, we are sanctified through the offering of the body of
Christ, Heb. x. 10. ascribing our justification, our recon-
ciliation to God, our propitiation, our redemption from the
curse of the law, our eternal redemption, our sanctification
in the sacrificial sense, i. e. our freedom from the guilt of
sin, for which alone we can be condemned to die, to the
death and blood of Christ. Now all this, saith the bishop,
p- 90. makes him but a half Mediator, or half Saviour ;
this indeed, says he, frees us from death, but gives us no
title to eternal life. Hence it is (saith he) that F cannot
look upon Christ as having made full satisfaction to God’s
justice for me, unless he had performed the obedience I owe
to God’s laws, as well as borne the punishment that is due
to my sins, &c. p. 88. so that, according to the bishop,
Christ cannot haye redeemed us from the curse of the law,
by his death for us, or by his blood have obtained eternal,
redemption for us, that being certainly redemption from
dying for ever, or arodtrpware rig wepimotfcewc, redemption
of life, Eph.ii. 14. And, if our Saviour’s blood and pas-
sion gives to believers no title to eternal life, why doth the
apostle say, that we have freedom to enter into heaven by
the blood of Jesus, (Heb. x.19.) and that by his death, under-
gone for the redemption of transgressions, we receive the
promise of an eternal inheritance? (Heb.ix.15.) Moreover,
when God justifies from the guilt of sin, i. e. from trans-
gressing the law, what charge can the law lay against us,
as having not performed what it required? Can God be
propitious, and fully reconciled to us by the blood shed for
us, and yet exclude us from his blissful presence? Can
Christ have brought us nigh to God, and made him at peace
with us through the blood of the cross, (Eph. ii. 13. 15.) and
yet exclude us from the glory of God, who having peace
with him, rejoice in the glory of God? (Rom. vy. 1, 2.)
VOL, VI,
*
89
~ Arg. 8. (8.) This doctrine renders it impossible that
‘God should make a covenant of grace with man, and con-
‘*Sequently asserts, that Christians must be under the same
obligations as ever to perform the covenant of works,
and this the bishop, p. 89. not only asserts, but contends
for. For, how can a man be more under the law, and un-
der the covenant of works, than by being under the ob-
ligation to do all that the covenant of works requires,
and to: yield perfect obedience to the law, that he may be
accounted righteous before God? whereas the apostle
saith expressly, we are not under the law, but under grace,
Rom: vi. 1. that duaocbvn, justification, is by faith, that it
might be of grace, Rom. iv. 16. that we are justified freely
by the grace of God, not through the active obedience, but
through the redemption that isin Christ Jesus, i. e. through
| the remission of sins procured by his blood; that by grace
we are |saved through faith, not of works, Eph. ii. 8. and,
in fine, that if justification be by grace, then is it not of
works, Rom. xi. 6.
And this is still more evident from this consideration,
that this doctrine plainly makes both the two covenants the
same; for, where the parties covenanting are the same, the
thing covenanted for is the same, if the conditions of the
covenants be the same, the covenants must be the same:
now here it is certain that the persons covenanting, to wit,
God and man, are the same; the thing covenanted for, life
and acceptance with God, is the same; if then the con-
dition of both; Do this, and live, be the same, (which is the
thing asserted, p. 89.) the covenants themselves must b
the same. '
Nor is it material to answer here in the bishop’s words,
that the condition of the first covenant was this, Do this in
your own persons, and live ; the condition of the new only,
Do this by yourself, or by your surety, and live; for even
this disjunctive was also contained in the first covenant, or
it was not; if it was, then the condition of the first covenant
could be only that which is said to have been the condition
of the second also, i. e. Do this by thyself, or by another,
and live; if it were not, then the doing this by another
could not make us legally righteous; because the law re-
quired this obedience in our own persons (saith the bishop,
p. 89.) as absolutely necessary; and so Christ’s obedience
to the lawimputed to us, but not performed by us, could not
fulfil that law, which only saith, Do this in your own per-
sons, and live. And evident it is, that the allowing another
todo that duty for me, or in my stead, which I owe per-
sonally to God, is as truly an exempting me from doing that
duty in my own person, as the allowing another to suffer
the punishment due to my sins in my stead, is an exempt-
ing me from suffering that punishment in my own person.
And had the bishop attended to his own words, he would
have seen this consequence ; for his argument, p. 82. “That
one man can merit by that which another performs is a
plain contradiction; for, in that he merits, it is as necessa-
rily implied that he himself acts that by which he is said to
merit; but, in that he depends upon another’s action, it is
as necessarily implied, that he himself doth not do that by
which he is said to merit,” by changing the word merif
into obey, runs thus, That one person can obey the law
by the obedience which another performs, is a plain con-
tradiction; for, in that he obeys, it is necessarily supposed
that he himself doth that by which he is said to obey; but,
N
s
90
in that he depends on the obedience of another for the per-
forming that which the law requires of him, it is as neces-
sarily supposed that he himself doth not do that by which
he is said to obey the law.
Arg. 9. (9.) As the foundation of this imputation is pre-
carious, there heing no, evidence in Scripture of such a
covenant as is here mentioned, p. 86. but only a com-
mand laid upon Christ, that he should lay down his:life for
his sheep; so is, there in. the Scripture no: such notion of
imputation as.is here supposed. For,
1. Wheresoever this phrase occurs affirmatively, that
such a thing was imputed to.sucha person, it is some per-
sonal action or thing, which is thus said to be imputed: as
when itis said, Rom. ii. 26, if the uncircumcision (i. e. the
uncircumcised person) keep the righteousness of the law,
his uncircumcision ce repirowv AoyisShoera, shall be ac-
counted for circumcision ; i. e. he shall:be as well accepted;
as if he was.circumcised: so Rom. iv. 3. Abraham be-
lieved God, and it (that is, his faith) was.imputed to him for
righteousness: for so it;is explained, ver.5. in these words,
to him that worketh not, but believeth, his faith is imputed
to him for righteousness; and, ver.9. we say that faith was
imputed to, Abraham for righteousness: so also, Gal. iii. 6.
James ii. 23. and.of our faith in him who raised Christ
from the dead, it,is said, Rom. iv. 24. it shall be imputed to
us for righteousness.
L also add, that the righteousness of one cannot be truly
thus imputed. te another by him who speaks of things as
they really are, God indeed may and often doth good
to one, especially in temporals, for the righteousness of
another, as he did»to the Jews for the sake of Abraham,
Isaac, and Jacob, and,at the prayer of Moses and Aaron, in
which sense, saith St. James, the effectual fervent prayer of
the righteous man availeth much, v.16. he also sheweth
mercy to the posterity of them that fear him, for their
parents’ sake, but he neither doth nor truly can NoyiZeoSau,
reckon or repute them righteous, because Abraham, Isaac,
and Jacob, or their parents, were so; because, as sin, so
righteousness. is a personal action or a. habit inherent in
the subject that doth it. And, therefore, to remove the
common instances which are. usually produced with rela+
tion to this matter, I add, as the conclusion of what I shall/
offer on this subject,
Lastly, That in the Holy Scripture there isno mention
of, the imputation of any man’s sin or righteousness to
another, but only of the imputation of his own good deeds
for righteousness, or of his evil deeds for punishment, And:
therefore I say,
_ First, That it cannot truly be affirmed, that we all'sinned’
in Adam, and by his disobedience were made sinners, be-
cause his sin and disobedience were imputed to us: for I
have shewed already, that the Scripture no where maketh’
the least mention of any thing of any other’s imputed to us,
but only of some personal thing, or action of our own, ac-
counted to us for reward or punishment.. Moreover, this
imputation either makes the sin of Adam truly ours, or ‘it
doth not; if it doth not, how can we be made sinners by it?
if it doth, then death came upon us for our own sin, and so
not for the sin of one, but for the sin of all; whereas: the
apostle saith expressly, that death came upon us, .rq@ rov
ivdc mapanmtépati, by the sin. of one, Rom.y. 15.17. &
ivdg auapricavtoc, by one man sinning, ver. 16. and &i éivi¢
A DISCOURSE ON THE
waparromaroc, by the offence of that one man, vers 18,
Thirdly, I ask, whether this imputation made the posterity
of Adam sinners, or whether it found them so before? if it
found them so before, it must be plainly needless, sée-
ing then they might have been condemned to death without
it: if it made them so, then since this imputation is the act
of God, and not of man, it plainly follows, that God must
be the author of that sin; because this imputation flows im-
mediately from him, without the intervention of any action
on the part of any of those men to whom it is imputed:
moreover, then the imputation must be false, as charging
them with sin, whom he did not find sinners, but only by
his arbitrary imputation made them so. Now far be it
from any Christian to assert that God should falsely im-
pute sin toany man. In a word; doyiZeoSat, imputare, is
to reckon or account any thing to'any man, to charge him
with it, or lay the charge of it to him; this therefore on
God’s part’ must suppose, in the very nature’ of it; some
action done by the posterity of Adam; which is blamewor-
thy, and may be justly charged upon them, before there
can be any ground for imputation of it; and this shews,
that itis impossible that this imputation should be the very
thing. that renders them blameworthy, or persons’ worthy
to be charged with guilt; and yet, if the sin of Adam’ be-
comes ours only by imputation, it must be ours only be-
cause it is by God imputed to us, and not imputed be-
cause it is ours; that is, God by this imputation must make
us sinners, and: not find us such; for this'imputation is the
action of the judge, and not of the supposed criminal; ré+
move or take away this action, and no crime’can be charged
upon him. In fine, if the sin of Adam becomes ours only
by imputation; it deserves condemnation only by the same
imputation, that is, by the action of God; that therefore
we deserve condemnation for it, is to be ascribed directly
to the action of God, and only by accident to the action of
Adam. Whence, therefore, is our destruction, according
to this opinion, but‘of God, who makes us worthy of con-
demnation, by imputing to us that sin: which by his impu-
tation only we stand guilty of? ‘
Secondly, It cannot truly be affirmed that our sins were
so imputed to Christ;;when he became our’ surety, as that
he became partaker of the guilt of them, but only so, as
that he suffered the punishment which was due unto us for
them, it being absolutely necessary, not only in the case
of Christ, but of all vicarial punishments, to separate the
punishment from the guilt; for though a man may become
obnoxious to the punishment or sufferings of another by an
innocent consent, he can never partake of the guilt of an-’
other’s action, but bya criminal consent unto it; and, so far’
as he suffers for thataction of him, he becomes guilty by this’
criminal consent, he suffers for his own sin, because that con-
sent made'the sin his own; whence in such cases he suffers
not as’a substitute, but asa party. Seeing then our blessed
Lord could not be guilty of any criminal consent to any of
our actions, it is impossible that he should contract the
guilt of sin by his consent to suffer for us; when therefore
the prophet saith,* that God laid on him the iniquity of us
all, we are to understand this’ only of the punishment, or the
chastisement of our sin; and to extend this farther, and
say, with some, that, by his consent thus to suffer, he suffered
* Isa, liii,
IMPUTATION OF CHRIST’S RIGHTEOUSNESS. 91
for those sins which he had truly made his own, is not only
false for the forementioned reason, but is contrary to the
whole tenor of the Scripture, which saith negatively, that
‘he was such a high-priest, who was holy, undefiled, sepa-
rate from sinners, and who needed not to offer up sacrifices
for his own sins; that he was in all things like to us, ywote
uapriac, sin only excepted; that we are redeemed by the
precious blood of Christ, as of a lamb without spot or ble-
mish ; that he did no sin, that he knew no sin, that he suffered,
the just for :* and affirmatively, that he died not
for his own, but for our sins; that he suffered for our sins
according to the Scriptures ; he suffered for the sins of the
unjust ; he was the propitiation for our sins, and made re-
conciliation for the sins of the people. Ina word, this as-
sertion borders upon blasphemy; for, if Christ made all
our, iniquities his own, he made himself as guilty, and as
great, a sinner, as were all the sinners for whose sake he
suffered.. Nor is it any refuge here’ to say, he was the’
greatest sinner only by imputation of sin to him, not by
commission of sin personally: for as thé righitéousness
of God cannot impute sin to him who did no sin, and gave
iio ctitinal consént to the Sin of others; ot whoni he doth
not first look upon as @ sinner, anda sailty petsén; so is
it not consistent with the vittué, the intent, atid nature of
our Saviour's stifferings,; that God should look upon him as
a sinner, and a guilty person; for then hé niust havé looked
upon hin 48'one Who liad deserved’ to die for his'dWn sin,
or a8 one guilty of death, and then his death’ could Have
nidde ‘no’ satisfaction’ for thé’ sin of others; yea, thén he
must have stiffered déath, Hot'for ouf sins, as they werd
ours, but as they were’ his owi by imputation; whéreds
the Scripture always saith, he sufferéd death'for our sins,
but never for his own’ by imputation or inhesion. Icon-.
clude therefore, in the words of Bishop Davenaht* and Dr.
Outram, “ That Christ was willing so fat’ to take” our
sins upon‘ him, dn ut inde’ peccator, séd‘hostia pro pec-
caté constifueretur ; wot'a’ to Dé made ‘a’ sinnér, but only a
sacrifice’ for sii by and ‘for then.”
THE SEGOND EPISTLE
TO
TLE CORINTHIANS.
WITH ANNOTATIONS.
——=
PREFACE.
— >)
Tuat this Epistle was writ a year after the first, is pro-
bably collected from these words, i ix. 2. Achaia was ready-
a year-ago ; for he having given instructions for that col-
lection he in these words refers to, only at the close of his
First Epistle, they could not have the forwardness there
mentioned before that time... Now, that the first Epistle was
written, early in the year 55, or 57, appears from these
words in it, I will stay at Ephesus till Pentecost: (xvi. 8.)
for he stayed some considerable time in Asia, after his pur-
pose to leave Ephesus and. go to Macedonia, (Acts ix.
_ 21, 22.) and yet, making here his apology for not wintering
at Corinth, as he thought to do, (1 Cor. xvi. 6.) this Epistle
must.be writ after winter, and so when a new year. was
begun, It therefore seems to be written after his second
coming to Macedonia, mentioned Acts xx. 3. for (1.) it
was writfen after he had been at Troas, and had left that
place to return to Macedonia ; now that was at his second
going thither: see note on ii.12. (2.) It was written when
Timothy Was with him; now when he left Ephesus, to go
into Maccdonls. Timothy went not with him, but was sent
* Heb. vii. 26, 27. iv. 15. 1 Pet. i. 19. ii, 21, 24, 2 Cor. v.21. 1 Pet. iii, 18.
+1Cor, xv. 3. 1 Pet. iii, 18, Heb. vii. 27.
before him, (Acts xix. 22.) but at his isecond going through
Macedonia; Timothy was with him: (Acts xx.'4.)'(3.) He
speaks of some Macedonians that were like to: come with:
him, ix. 4. now, at yhis-second” going! from Macedonia,
there. accompanied him Aristarchus, Secundus, and Gaius’
of Thessalonica, the metropolis of Macedonia. (Acts xx: 4.)
And (4.) the postscript saith, this Epistle was written from
Philippi, as we find itin Theodoret and GZcumenius, where
St. Paul was till, the days of unleavened bread. (Acts
xx. 6.) It therefore seems to be sent from thence to them
by Titus, and some other person, not long before Paul’s
coming to them, which he speaks of as instant, xiii. 1. and
that which he was now ready to do, xii. 14. and did, saith
Dr. Lightfoot, in, his journey from Philippi to Troas, he
sailing» about ‘from Philippi to Corinth, to make good
his promise, whilst the rest that were with him; (Acts xx.
4.) went directly the next cut to Troas, and there waited
for him.
CHAP. I.
i. P AUL, an apostle of Jesus Christ by the will of God,
and [*] Timothy our brother, to the church of God which is
* Dav. de just. habit. p. 353.
+ ‘* Qu mala corpori illias inerant, ea non ipsa vitia nostra seu pecoata proprie
dicta, sed que passim in 8. literis peccata appellari solent, peccatoram nostroram
pone erant,” Outr, lib, ii. cap. 5. sect, 9,
N2
92
at Corinth, with all the saints which are in all Achaia : (see
note on 1 Cor. i. 1.)
2. [*] Grace be (given) to you, and peace from God our
Father, and from our Lord Jesus Christ.
. 3. Blessed be God, even (our God and) [*) the Father
of our Lord Jesus Christ, the Father of mercies, and the
God of all comfort;
4. Who comforteth us in all our tribulations (by that
inward peace and earnest of the Spirit he gives under them ),
that we may he able to comfort them which are in any
trouble by the comfort, wherewith we ourselves are com-
forted of God (God’s servants never wanting his comforts
under all their sufferings ).
5. For as the [*] sufferings of Christ abound in us, so
[°] our consolation also aboundeth by Christ.
6. And whether we be afllicted, it is for your consolation
and salvation, which is effectual (Gr. wrought) in (or by)
the enduring the same sufferings which we also suffer (and,
which by our example you are encouraged to endure): or.
whether we be comforted, it is for your consolation and
salvation, (which is accomplished by your patient perse-
verance under all your sufferings, to which patience: you-are..\.
animated by the experience of that consolation God affords
his servants under all their sufferings, Matt. v. 12. xxiv. 13. _
2 Cor. iv. 17. 2 Tim. ii. 11, 12. James i. 12.)
7. And our hope of you is steadfast, knowing, that as you
are partakers of the sufferings (we endure, 1 Cor. x. 13.)
so shall ye be also of the consolation (we enjoy in all our
sufferings : rer
8. Our sufferings, I say;) for we would not, brethren,
have you ignorant of our trouble which came to us in Asia,
that we were pressed out of measure, above strength, inso-
much that we despaired even of life :
9. But we (therefore) had the sentence of death in our-
selves, that we should not trust in ourselves, but in God
that raiseth the dead:
‘10. Who (then) delivered us [°] from so great‘a death,
and (daily) doth deliver (us), in-whom we trust that he
will yet deliver us; !
11. [7] You also- helping together by prayer for us, that
for [®] the gift bestowed upon us (or the favour conferred
on us) by the means of many persons thanks may be
given by many on our behalf.
12. For (in all our afflictions ) our rejoicing is this, the
testimony of our conscience, that in simplicity and godly
sincerity, not with fleshly wisdom, but [9] by the grace of
God, we have had our conversation in the world, and more
abundantly to you-ward. sinh vs
13. (And of the truth of this you may rest assured ;) for
we write no other things unto you (of it), than what you
read (Gr. know, remember), or [%°] acknowledge; and I
trust. you shall acknowledge even to the end; ©
14. As also yowhave acknowledged us in part, (7. e. as
to the sounder part of the church; see note on ii. 5. though
some have represented us as walking according to the flesh,
x. 2.) that we are (just matter of) your rejoicing, even as
ye also are (at present, and much more will be) ours in the
day of the Lord Jesus.
15. And in this confidence (of you) I was minded to
come to you before (this time), that you might have ["]
a second benefit (or grace) ;
16. [**] And to pass by you (though not so as to see you
A» PARAPHRASE WITH ANNOTATIONS ON
them) by-us.. ranenes
[CHAP. I.
in that passage, 1 Cor. xvi.'7.) into Macedonia, and to
come again (Gr. and again to come), out of Macedonia to’
you, and of you to be brought on my way towards Judea.
. 17. When I therefore was thus minded (or, resolved
thus), did I (afterward) use lightness (in changing this
resolution)? or the things that I purpose, do I purpose
(them) [}*] according to the flesh (or, carnal interests ),
that with me there should be yea yea, and (again) nay nay?
(i. €. inconstancy and mutability to serve my carnal inie-
rests, so that you should hence gather, that, in preaching the
gospel of Christ,.I walk according to the flesh, x. 2.
18. No surely ;) but ["*] as (sure as) God is true, our:
word towards you [*] was not yea and nay, (i.e. our
preaching was not variable, we now saying one thing, anon’
another ). = > Be :
19. [9] For the Son of God, Jesus Christ, who was’
preached among you by us, (even) by me, and Silvanus,
and Timotheus, was not yea and nay, but in him was yea.
20. ['"] For all the promises of God in him are yea, and
in him Amen (i. e. are true and certain through him), to
the glory of God (demonstrated in the confirmation of
21. Now he that established us with you in (the doc-
trine of) Christ, and (who) hath anointed us (with the
Holy Ghost ).is God;
22. [*] Who hath also (thus) sealed us (up to the day of
redemption, Eph. iv. 30.) and given the earnest of the
Spirit (to the pledge and assurance of it, 2 Cor. v. 5. Eph.
‘i. 13, 14.) in our hearts. (See note on 1 Cor. i. 5—8.)
23. Moreover, (it was not therefore out of likeness, but )
[9] I call God for a record upon my soul, that (it was
merely) to spare you (that I came not as yet unto
Corinth.
24. (Yet this I say,) not for that we have dominion
‘over your faith, but are helpers of your joy: [%] for by
faith you stand (rj ydp mlore éorhxare, for ye have stood in
the faith). ;
ANNOTATIONS ON CHAP. I.
‘['] Ver. 1. KAT Tiyd0e0¢ 6 a8ehgoc, And Timotheus a bro- -
ther.] Lhave observed, in the Epistle to the Hebrews, that
itis usual with St. Paul to call Timothy his brother, (Colos.
i 1. 1 Thess. iii.2 Philem. 1. Heb. xiii. 23.) and this he pro-
bably did, that he might not be despised for his youth, as
he intimates he might be, 1 Tim: iv. 12. eight years after
the writing of this Epistle, this being written, A. D. 57.
that to Timothy, A. D. 65. ;
[2] Ver. 2. Xdpie kat dlofin, Grace and peace.] May that
grace and favour of God, on which your salvation and hap-
piness depend, (Tit. i. 1.) and that peace which passeth
understanding, (Phil. iv.'7.) and is the effect of the Divine
favour, be continually with you, and derived from God
the Father, the fountain of all blessings, and from Jesus
Christ, the procurer and dispenser of them (1 Cor. i. 4, Eph.
i. 3.) on you.
And from our Lord Jesus Christ.] See note on 1 Cor.i.3.
Tlarpd¢ jv, kat Kuptov “Incov Xpiorov.] Dr. Mills saith,
these words are inserted into this place from other epistles;
whereas Origen, in Matt. p. 500. Cod. Alexanrinus, all
the Greek commentators, and all the ancient versions, own
them. (See Examen Milli.) i og
THE SECOND EPISTLE
[°] Ver. 3. Kat Tlarie, The Father of our Lord Jesus
Christ.] Why, saith Schlictingius, should God be styled
thus, the Father of our Lord Jesus Christ, if Christ be
God equally with the Father, seeing, by being thus dis-
tinguished from, he seems to be denied to be God?
I answer, He is by these words denied to be God the
Father, since that would render him father to himself; but
his being thus distinguished from God the Father, hinders
not his being God of God the Father, who by way of emi-
nency is sometimes absolutely styled God, because he is
the fountain of the Deity. For as the words, our Lord, as-
cribed here to Christ, do not exclude the Father from being
our Lord; so the word God, ascribed to God the Father,
excludes not Christ from being what St. Thomas styles
him, our Lord and our God, John xx. 28. And, as God
was under the Old Testament styled the God of Abraham,
Isaac, and Jacob, to confirm the faith of the Jews in the
promises made to them and their seed, so is he usually in
the New Testament styled the Father of our Lord Jesus
Christ, to confirm to us his love in Christ Jesus, his be-
loved Son, in whom he is well-pleased ; and to assure us
that he is, as here it follows, the Father of mercies, in the
plural, to signify, according to the Hebrew way of speaking,
the greatness and multitude of his mercies; and the God of
all consolation, as being the giver of that Paraclete, or
Holy Spirit, whence all our comforts are derived.
[4] Ver. 5. Ta ra0ijpara tov Xpiorov, The sufferings of
Christ.] The sufferings of Christ's members, for his sake,
are styled his sufferings, because they are evils inflicted on
his members out of enmity to him, and by reason of their
mystical union to him, and because of the sympathy he has
with them in their sufferings. (Luke x. 16. Acts ix. 4. Isa.
Ixiii. 9.) Hence is he said, cvprafiica, to suffer with us in
our infirmities, Heb. iv. 15. But when the Greek fathers
add here, that * Christ suffered more in his members than he
did in his own person; this sounds harsh in the ears of most
divines, and shews they had not those thoughts of our Lord’s
sufferings and satisfaction which we have.
[5] “H wapaxAnoig iypev, Our consolation] Abounds by
Christ, because, as he promised, so he conferred the Spirit
of consolation on those who suffered for his sake; so that,
though they received the word with much affliction, they
did it also with joy in the Holy Ghost, 1'Thess. i. 6. having
the spirit of faith, 2 Cor. iv. 13. of glory, and of God, rest-
ing on them, 2 Tim.i.7. 1 Pet. iv. 14. (See here, ver. 21, 22.)
[(°] Ver. 10. *Ex rn\cobrov Savérov, From so great a death.]
Most interpreters refer what is said in these three last verses
to the commotion raised against St. Paul by Demetrius at
Ephesus, Acts xix. from ver. 26. to the end of that chapter.
But we read not that in that commotion any hands were
laid upon St. Paul, or that he suffered anything. He there-
fore had no occasion from it to say, that he was pressed
above measure, and above strength, so as to despair of life ;
that he had the sentence of death within him; and that he
was délivered from so great a death, and as it were raised
from the dead: these high expressions rather seem to sig-
nify, that he indeed was put to fight with beasts at Ephesus
(as he speaks, 1 Cor. xv. 32. see the note there), and was by
God delivered from them.
cHAP. I.]
* "Ons ob jabra ris txsiveu, AAA nal errslova aromtyoucs #40n, Chrys. Tatlova, oy fora
Sw 6 Xpioris, warxousy, CEoum, Theoph.
TO THE CORINTHIANS. 93
["] Ver. 11. Suvuroupyotvrwv kat dudv imo jor rH Sehoe,
- You also helping together by prayer for us.| Hence note,
that the more public prayers are,.the more prevailing they
will be; and also, that God will be more glorified by the
thanksgivings rendered for the success of them. But
whereas Esthius hence pleads for prayers to the souls of
saints departed, the practice of the apostle here and else-
where is a strong argument against them: for he passion-
ately entreats the Christians living at Rome, to strive toge-
ther with him in their prayers to God, Rom. xv. 30. the
Corinthians, to help together with him in prayer, 2 Cor.i. 11.
the Ephesians, to pray for him with all perseverance, Eph.
vi. 18, 19. the Colossians, to continue in prayer for him,
Colos.iv. 1—3. the Thessalonians, to pray for him, that the
word of the Lord might have free course, and be glorified,
1 Thess. v. 25. and that he may be delivered from unrea-
sonable and wicked men, 2'Thess. iii. 1, 2. and the believing
Jews, to pray for him that he might sooner be restored to
them, Heb. xiii. 18,19. But, in all his Epistles, we have
not one petition of like nature directed to any saint de-
parted; whereas, had he thought them capable of hearing
him, and their addresses more effectual for the same ends,
we may reasonably think his zeal would have prompted
him to put up his requests to them, and leave us some ex-
amples of this nature. :
[*] To tg tyuac xaoropa, The gift bestowed upon us.] The
word yépiopa in the New Testament always importing a spi-
ritual gift, must be interpreted here of the gifts bestowed on
St. Paul for the discharge of his apostolical function ; and
if the right reading here be trip ijudv, on our behalf, the
sense of this verse may run thus, We trust that he will de-
liver us for the furtherance of the gospel, through the assist-
ance of your prayers, that so the gift being exercised by us
through the joint suffrage of many persons for the benefit of
‘many, thanks may be returned by many for us. If itp iuov,
on your behalf, as other copies have it, be the right reading,
the sense runs thus: I hope to be still preserved by your
prayers for the benefit of the church, that so the gift bestowed
upon us, being made useful to the benefit of others by the
prayers of so many, thanks may be given to God by many
on your behalf. Whichsoever be the true reading, that
he speaks of the spiritual gift conferred upon him, will be
evident from the following words, ver. 12.
Or, secondly, Td ic ijuac xapioua, may signify that won-
derful deliverance vouchsafed to. them from so great a
danger, by the prayers of many persons. ie
[9] Ver. 12. "Ev. xapirt Geov, In the grace of God.] Tovré-
ott, anuelore Kat repdow Griva xaplopara iv Ocov, i. e. by signs
and miracles ;* that is, according to the wisdom of the
Spirit, and the miraculous power given us by the grace of
God for the propagation of the gospel. So St. Chrysostom.
Which exposition, saith he, is confirmed from these words,
and more abundantly to you-ward; for the apostle’s sin-
cerity and care to walk according to the rules of the gospel
was every where the same, but the powerful operations and
gifts of the Holy Ghost seem to have been more abun-
dantly exercised by him in, and vouchsafed by him to, that
church in which he stayed so long, and of which he had so
particular a promise, that Christ would be with him in his
preaching to them. (Acts xviii. 10, 11.) The connexion of
* « Cum maltis donis spiritualibus.” Grot.
94 A PARAPHRASE WITH ANNOTATIONS ON
this with the former verse seems rather to be thus: And there
is good reason, why you should thus pray for us, who have
acted with the same sincerity towards you, and so much to
your advantage.
[2°] Ver. 13. °Avaywadoxere.] "A adrot iusic tare, which you
yourselves know, Chrysostom. _Touréori irouimvnoxeaOe,
which you remember, CEcumenius, Theophylact.
Ty Ver.15. Acuréoav yagw, A second benefit or grace.] 1
coming to establish you, Rom. i, 11, and to promote your
joy, ver. 24. Hence it appears, that the apostle had been
only once with them when he writ this.
[*] Ver. 16. Kat Aya tuo » SueASeiv ele Maxedovtay, And to pass
by you into Macedonia.] Interpreters, ancient and modern,
are much troubled how to reconcile these words with what
the apostle hath said in his former Epistle, I will. come unto
you when I have passed through Macedonia, 1 Cor. xvi. 5,
for there he expressly declares; his purpose was first to go
into Macedonia, and then to come to Corinth from thence.
Here, say they, he declares he purposed first to come to
Corinth, and then to Macedonia, and return again from
Macedonia to Corinth: but the apostle seems to say no more
here than he did there. There he declares that he would
first go to Macedonia; but he adds also, that he would go
from Ephesus, passing by them into Macedonia; saying
also, that he would not then see them éy rapddy, in his pas-
sage by them, ver.7. and_here he only saith he purposeth
dedOciv, to pass by them into Macedonia; but saith not, that
he would call upon them in that passage, but only when he
came again from Macedonia, and intended to go to Syria;
which he did not, partly by reason of Titus’s absence, who
was not yet returned to him to give an account of their af-
fairs, but went again from Troas to Macedonia, (2 Cor.ii. 12.)
where he met Titus, (vii. 5, 6.) and partly by reason of the
Jews, who waylaid him in his passage to Syria: (Acts xx.
3.) and for this delay and nonperformance of his purpose,
that he came not from Macedonia the first time he went
thither, to winter with them, he makes this apology. (See
the preface to this Epistle. )
[9] Ver. 17. Kara oapxa, According to the flesh.]. Perhaps
the Judaizers might object this, because being in Greece,
(Acts xx. 2.) and so near to Corinth, and having passed
through Macedonia, he came not to go by them into Syria,
because the Jews laid wait for him by the way, but returned
back to Macedonia without seeing them; (ver. 3.) this, I
say, they might interpret a consulting of his carnal interests,
[4] Ver. 18. Ilordg o? 6 Oedc, But as. God is true.] The
phrase mordc 5 Ode, God is faithful, is used where there is
no oath intended; as 1 Cor. i. 9. God is faithful, by whom
we are called ; and, x.13. mord¢ 6 Ocdc, but God is faithful,
who will not suffer you to be tempted above what you are able.
But here the phrasé, being used absolutely, seems rather to
be a form of swearing: and then, wisrdc 8 6 Oxde, will sig-
nify, ‘‘ Dei fidem testor,” é. e. I swear by the faith of God;
so * Dominus vivit,” ¢. e. I swear by the life of God; or, as
the Lord liveth, Jer. xii. 16. xliv. 26. Hos, iv. 15. compared
with Jer. xxxviii. 16. Judg. viii. 19. Ruth iii. 138. 1 Sam.
xiv. 39. 46. xix.6. xx.3. So to swear, as thy soul liveth,
is to swear by the life of another,
['5] Ov éyévero vat xat ov, Was not yea, and nay.] i. e. It
was not with any variance, but by his assistance we all said
still the same thing, and promised the same advantages to
those that should believe in Christ; or it was not the preach-
[cHAP. I.
ing of what was uncertain, but fully confirmed to you by
the power received from him, That this is the true import
of the phrase, yea, yea, nay, nay, we learn from the Jews
from whom it is taken; for they say,* There is a yea which
is as nay, andanay which is as yea, viz. when a man asserts
and denies a thing ironically ; but} the just man’s yea is
yea, and his nay is nay; that is, whatever he affirms or de-
nies is true and certain. When a man gives a bill of divorce
to his wife, we try him, say they, three times} whether his
nay be nay, and his yea be yea ; that is, whether he continue
firm in his resolution to divorce her. And whereas the
Hebrew saith, when Elijah said to the Jews, How long will
you halt betwixt two opinions? If God be God, follow him;
if Baal, follow him: the people answered him not a word,
1 Kings xviii. 21. the Jewish gloss runs thus, They would
not say unto him, yea or nay, because they were doubtful:
And. whereas, Exod. xx. 1. we read, thus, And God spake
all these words, saying, R. Solomon notes, that this word
“Nd, teacheth, that they answered to every yea, yea, and to
every no, no; that is, they engaged to do the affirmative,
and not to do the negative precepts.
[9] Ver 19. ‘O yap Gcov vide—ai judy KnpvySee, For the
Son of God Jesus Christ preached by us.] Here Theodoret
well notes, that Christ preached, is put dv7t knptyparoc, in-
stead of preaching concerning him; the sense of these words
being this, 6 wept tov viov. rod Osotd. Adyoc, the word concern-
ing the Son of God preached by me, Timothy and Silvanus,
was still the same without any variance from one another;
we all saying the same things of him, and confirming them
by the like miracles.
['"] Ver. 20.] Or, all the promises of God made to you
are true and certain, through Christ, the author of the new
covenant, established upon better promises, to the glory of
that God who made them by us.
[18] Ver. 22. ‘O kat oppayiotiuevoc ijac, Who hath sealed
us.] Sealing was used not only as a mark of distinction of:
what belongs to us, from what is others’, but also for con-
firmation ; as when we set our seal to a bond, indenture, will,
covenant, or ordinance; to a covenant, Nehem. ix. 38. to
an evidence; Jer. xxxii. 10. to an ordinance, that it may not
be reversed, 1 Kings xxi. 8. Esth. viii. 8.. Isa. viii. 16, in
which sense, the circumcision of Abraham is styled, @ seal
of the righteousness of faith, Rom. iv. 11. and the Corin-
thians, the seal of St. Paul’s apostleship: for preservation
and security, as when we seal up our treasures, Deut. xxxii.
34. so the servants of God were sealed in their foreheads,
Rev. vii. 3. ix. 4. so the foundation of God standeth: sure,
having this seal, The Lord knoweth who are his, 2'Tim. ii.19»
and so the Jews made the sepulchre secure, sealing the
stone, Matt. xxvii. 66., In all which senses was the Holy
Spirit given to believers as a mark that they belonged to
Christ, Rom. viii. 9. and were the sons of God, Gal. iv. 6.
as a confirmation of the covenant God had made with them,
and of the blessings promised, he being the earnest and
pledge of them, and so a security to them against doubting
of them; and also a preserver of them in the faith against
all temptations. (2'Tim. i. 7.1 Pet. iv. 14.)
[9] Ver. 23. Maprupa rov Ocdv értcadovpa it riv tujv
doxiv, I call God to record upon my soul.] The apostle
* Buxt. Lex. Talm. in voce, }/7) p. 642. et in hunc locum.
t Florileg..p. 329. " ¢ Cartwright Mellif. Hebr. in huno locum,
CHAP. I1.] THE SECOND EPISTLE
useth this form of speech so oft in this Epistle, that I think
it not amiss to give an account of the reason of his doing
so; which may be best done from the consideration of the |
occasiétis the reason, and the end of assertory oaths, which
are the only oaths he useth.
First, then, there must be some’ avriNoyia, i. e. some |
doubting of, or contradiction to, thé thing asserted, which
iiust give an occasion to an assertory oath, (Heb. vi. 16.)
there being no néed to confirm, in this delenit manner,
what nobody doubts of. Now, in the church of Corinth,
the authority af the sincerity of the apostle was much
doubted of, he being acknowledged of them but in part,
(ver. 14.) some seeking still a proof of Christ speaking by
him, (xiii. 3.) and others looking on him as one that walked
after the flesh, (x. 2.) This therefore gave occasion to the
assertory oaths so frequent in this Epistle.
Secondly, The end of an oath is cic BeBatwow, for con-
firmation of the thing asserted; (Heb. vi. 16.) and if oaths
were allowed, and thought necessary in civil matters for
this end, they must be more allowable in sacred and spi- .
ritual matters, which concerned the truth of the gospel, and
the salvation of souls for the same end, which manifestly
was here the case.
Thirdly, The matter, thus confirmed by an oath, must be
such, as could not be sufficiently confirmed by other wit-
nesses of the fact, he being only privy to them, who doth
thus confirm them; for, where sufficient testimonies of the
matter of fact can be produced, an oath seems the less
needful inthe case. And that this was so, in all the in-
stances in which the apostle thus confirms his sayings, will
be easily discerned from the perusal of the places, in which
the apostle thus asserts the truth of what he had affirmed,
viz. i. 18. 23. xi.10, 11. 31. xii. 19.
[*] Ver. 24. Tg- yap wlore tctiixare, For you have stood
in the faith.] Tic pev rlorewe tvexev ob8apdc¢ iptv emytupo-
par, tiv yap tabrne byleiav wepixeoOe, Theodoret; that is, I
do not by this threat challenge to myself a power to exer-
cise any dominion over you on the account of your faith, as
I did upon Hymenzeus and Alexander, (1 ‘Tim. i. 12.) and
intend to do upon some of your false teachers, when your
obedience is fulfilled ; (x. 6.) for I acknowledge, you have
generally stood firm in the profession of the Christian faith,
(though some among you once questioned the great article
of the resurrection of the body, 1 Cor. xv. 12.) but I design
by it to excite you to cure your divisions and contentions,
and reform your gross miscarriages, (xii. 20, 21.) that so I
might not be found towards you such as you would not, nor
create to you any farther trouble, but may be a promoter
of that joy which you will find in such a reformation of
yourselves.
CHAP. II.
1. ( Awnp indeed a helper of your joy I would gladly be, )
but [ determined this with myself, that I would not come
again to you in heaviness. (i.e. so as to make you sad, if
possibly I could avoid it ).
2. For if I (be constrained by your disorders to) make
you sorry, ["] who is he then that maketh me glad, but
the same that is made sorry by me? (i.e. What can
make me glad but the reformation, and so the joy of the
same persons? the apostle’s chiefest joy being in the wel-
TO THE CORINTHIANS. 95
fare of his converts, i. +44, Phil. ii. 2. 16..iy.1. I Thess.
ii. 19, 20.) 5
8. And I wrote this same to you (or, this very thing. have
T written to you before my coming, to excite you. to :this
reformation ), lest, when I came, I should have sorrow from
them of whom I ought to rejoice ; having confidence i in you
all, that (you stand so affected to me, that) my joy is the
joy of you all.
A. (I say, lest I should have sorrow ; ) for Our ns ‘of Bich
affliction and anguish of heart I wrote unto you (my former
Epistle) with many tears; (which yet I say, ) not that you
should be grieved ( or made sorry), but, that_you,might
know the love which Thave more abundantly to you.
5. But if any haye caused grief (as the incestuous person
hath already done), he hath not grieved me (only), f°] but
in part; that I may not overcharge (or be too heavy upon )
you all.
6. Sufficient to such a man is [4] this punishment, which
ss a inflicted of many.
7. [°] So that, contrariwise you onght rather (: now,) to
forgive him, and comfort him (by receiving: him again into
the church, which is the proper consolation to one cast out,
than continue your aversion to him), [®] lest perhaps such
a one should be swallowed up with overmuch sorrow
(and so fall into despair ).
8. Wherefore I (who commanded the inflicting. this cen-
sure on him, do now) beseech you that you would confirm
your love towards him (by readmitting him, thus penitent,
to your society; for the Mae ought, after the example of
God, to do so).
9. For to this end also did I write (¢ypava, have I written
this), that I might know the proof of you, whether ye be
obedient (fo me) in all things.
10. (And be assured of this, that) to whom you forgive
any thing, I forgive (it) also: for if I forgave any. thing
(Gr. have forgiven heretofore), to whom I forgave. it, for
your sakes I forgave it (though I did it) ["] in the person
(i. e. by the authority) of Christ.
11. [*] (And this forgiveness of the incestuous person I
therefore press,) lest Satan should get an advantage over
us (by hurrying him into despair, or representing the church-
discipline as that which tendeth to men’s ruin, and so tempt-
ing him to apostacy): for we are not ignorant of his de-
vices.
12. Furthermore (that ye may know my great con-
cernment for you), [!*] when I came to Troas to preach
Christ’s gospel, and a door was opened to me of the Lord
(for the propagation of it there),
13. I had (notwithstanding ) no rest in my spirit, because
I found not Titus my brother (whom I had sent to know
the state of your affairs, returned); but taking my leave of
them, I went from thence into Macedonia (hoping to, find
him there, where he arrived, and gave me avery comfortable
account of you ).
14. Now thanks (therefore) be to God, who always
causeth us to triumph in (and through) Christ, and maketh
manifest the savour of his knowledge by us in every place
(where we come ).
15. For we are unto God a sweet savour (in our preach-
ing) of Christ, (both) in them that are saved, and in them
that perish:
16. To the one (viz. to them that per ish Sor rejecting
96
Christ preached to them) we are [*°] the savour of death
unto death; and to the other (who believe in him) the sa-
vour of life unto life. And who is sufficient for these
(great and weighty ) things?
17. (We are, I say, very acceptable to God in this
work; ) for we are not as many, ["] who corrupt the word
of God; but (act) as (men) of sincerity, but as (commis-
sionated ') of God, (and as) in the sight of God speak we
in (preaching ) Christ (unto you),
ANNOTATIONS ON CHAP. II.
[?] Ver. 2. KAT ric torw, Who is he then.|] The Hebrew
vau, rendered by xat, is very often in our translation,
then. See Gen. xiii. 16. xxiv. 41. xxviii. 21. xxxi. 8.
xlii. 34. 38. Exod. vi. L. vii. 9. 11. Lev. iv. 3. 14. 23. 28.
v. 5. vi. 4, Numb. v.15. 21. Deut. vi. 21. viii. 10. Josh. i.
15. xxiv. 12. 1 Sam. i. 11. vi. 9. And thus also is kat
translated by us in the New Testament, Matt. xxiii. 32.
xxv. 27. Mark vii. 1. 10. 26. John iv. 35. vii. 33. xiv. 9.
Acts xxvi. 20. Rom. viii. 17. xi. 5. 1 Cor. xv. 29, James
ii. 4. Rev. xxii. 9.
[*] Ver. 4. Ex wodAijc SAibewe, With much affliction, &c.]
As the apostle’s zeal for the good of souls made him re-
joice at their welfare, (ver. 2.) so also did it cause him to
weep for their miscarriages. (Acts xx, 19. 31.2 Cor. xii. 21.
Phil. iii. 18.)
[*] Ver. 5. "Awd pépovce, In part.] This phrase is com-
monly used by St. Paul for the distinction of one sort
of persons from another: so Rom. xi. 25, Blindness hath
happened to Israel, ard pépove, in part, as to the unbe-
lieving part of them; Rom, xv. 15. I have written to you
the more boldly in part, amd pépove, i.e. as to that part of
you, who are gentiles, declaring that I was called by Jesus
Christ to be the apostle of the gentiles ; 2 Cor. i. 14. You
have acknowledged me, amo pépove, in part, i. e. as to the
sound part of you; and according to this use of the phrase,
the words may be paraphrased thus, He hath not only
grieved me, but, as to the sound part, you all; for there
were some among them who grieved not for this crime,
but were puffed up, 1 Cor. v. 2. I therefore say in part, that
I may not too much load that miserable person.
[*] Ver. 6. ‘H éermta airy 4 bd tHv TAAdvwWY, This pu-
nishment, &c.| Some learned persons, who exclude the laity
from having any share in the excommunication or absolu-
tion of public offenders, tell us, this punishment was in-
flicted only by the clergy or the presbytery of Corinth in
the presence of the laity. But it seems clear in both these
Epistles, that the apostle writes to the church of Corinth in
the general: for when he commands that the incestuous
person should be excluded from their society, and be de-
livered up to Satan, he speaks to all that were assembled
together, 1 Cor. v. 4. to all that ought to have mourned
for that fact, ver. 2. to all that were obliged to abstain
from eating with him, ver. 11. and asserts the power they
had of judging those that were within the church, ver: 12.
and here, speaking of the execution of that sentence, he
saith, it was tmirysta, a punishment inflicted, not 7d, before,
only, but bird rév wAadvwv, by the community: hence he
exhorts them all to forgive and comfort him, ver. 8. add-
ing, ver. 10. to whomsoever you forgive any thing, I for-
give also: but there is not in this whole affair the least
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP.. I:
mention of any of the clergy separately from the church,
either executing or relaxing this censure. Indeed St.
Paul here carries the matter so high, that he alone, by his
_adpostolical authority, passeth the sentence, saying, je»
kéxpuxa, I have already judged him, 1 Cor. v. 3. and also
that of absolution, saying here, ver. 10. 2y@ kexdpropat, I
have forgiven him, committing only the execution of each
sentence to them: so that this instance gives no colour to
the pretences of the independents and other sectaries, espe-
cially if we add, what is highly probable, that the Corin-
thian church had then no ordinary or settled governors or
pastors, but all their offices were performed by prophets,
or men enabled to perform them by the gift of prophecy:
(see note on 1 Cor. xiy. 29.) and if so, it cannot be ex-.
pected that the same practice should continue when these
extraordinary prophets ceased, and bishops and pastors -
were every where appointed to rule over their respective
flocks. In the primitive church, when any person was to
be excommunicated, the laity were first consulted about
the fact, the guilty person pleaded in their presence; they
judged of the matter of fact, as do our juries in criminal
causes, and by their suffrage they consented to his condem-
nation, as St. Cyprian* doth-often inform us; but then he
still asserts, that neither they nor the inferior clergy could
pass the sentence of excommunication without the bishop,+
who, as the president of the assembly, still pronounced the
sentence. They also consented to the readmission of
them into favour, and to the communion of the church, but
then their actual admission was performed by the imposi-
tion of the hands of the bishop and clergy, the power of
the keys, saith he, being given to them by Christ, saying,
Thou art Peter, &c.t
[°] Ver. 7. Note, Hence it appears, that in notorious
crimes which give great cause of scandal to the church
and to Christianity, the consolation of the offender de-
pends not only on his inward grief and repentance towards
God, but also on the relaxation of his censures by the
ehurch; for it is certain, that the apostle is here speaking
not, as Grotius thinks, of the taking off the disease which
Satan had inflicted on the incestuous person, but of restor-
ing him to communion by relaxation of the church’s cen-
sures: for(1.) the word éiryua, punishment, ver. 6. refers.
to the canonical censures of the church. (2.) He com-
mands them not only xapiZeoSa, to forgive, (ver. 7. 10.)
but also to confirm their love to him; both which expres-
sions plainly seem to intimate, that he would have him re-
stored to communion; and this he would have performed
according to the discipline now mentioned from St. Cy-
prian, with the consent of the pious laity.
[°] Lest such a one should be swallowed up with sorrow.]
Hence also St. Chrysostom observes, that, in prescribing
the measures of penance, regard is to be had, not only to
the nature of the sin, aAAd kat mode Sidvorav kat (Ew tov
* « Presentibus et judicantibus laicis,” ed, Ox. 14. p. 33. Ep. 16, p. 34. Ep.
17. p..39. Ep. 30. p. 59, Ep. 31. p. 63. Ep. 43. p. 82. Ep. 52, p. 97. Ep, 55. p.
102. Vide Albaspin. observ. lib. ii. cap. 22. Da Pin, de Antiq. Eccles. Discipl.
p- 247: Dodwell de Jure Laicorum Sacerd. P- 130.
+ Inde per temporum. et successionum vices episcoporum ordinatio et eccle-
siw ratio decurrit, ut cocteeaes per eosdem preepositos gubernetur.” Ep. 33.
$s0Per. imp piscopi et cleri jus communicationis accipiunt.”
Ep. 16. p. 87. “* Nec ad. communicationem quis venire possit, nisi prius illi ab
et clero fuerit imposita.” Ep. 17. p. 39.
is ‘
CHAP. I1.] THE SECOND EPISTLE
auapravévewv, but also to the mind and temper of the
sinner.
[7] Ver.10. "Ev zpoodmy Xowrov, In the person of Christ. ]
That is, saith Theodoret, Christ beholding and approving
what was done; for as he delivered the incestuous person
to Satan in the name of the Lord Christ, (1 Cor. v. 4.) so in
his person and by his authority he relaxes the sentence.
This place teaches us, saith Schlictingius, that the provi-
dence of Christ reacheth to, and inspecteth, not only our
actions, but even our minds and thoughts. Hence then I
argue for his Godhead, God alone being the searcher of
the heart, and of the secrets of it. (1 Kings viii. 39.) -
_ [®] Ver. 11.] Note; Vain here is all the discourse of Es-
thius concerning indulgences, or the remission of the satis-
faction required by the church; for the apostle here speaks
only of the remission of his excommunication, and hath
not one word of any satisfaction the incestuous person
had voluntarily undertaken on the account of his offence,
or any thing imposed on him to do on that account, but
only of a delivery of him to Satan, and an exclusion of
him from the church, in both which he was passive.
[9] Ver. 12. "EASav 82 cic. rv Tpwada, But coming to
Troas.| That this was not the first time of St. Paul’s com-
ing to Troas is plain, seeing we find him there long before,
Acts xvi. 8. though then he-seems to have stayed there but
a night: it was not the time mentioned Acts xx. 6. for
then he came from Macedonia to Troas, here he goes from
Troas to Macedonia: It remains then that it was some
_ intermediate time, whic interpreters I meet with think
was in his way from Ephesus to Macedonia, Acts xx. 1.
but at his first journey from Ephesus to Macedonia, he
sailed not by Troas, but by Corinth, though not touching
there: (see note on i. 16.) it was then after passing
through those parts he came by Troas into Greece ; and
if so, this Epistle could not be written till after St. Paul’s
coming the second time to Macedonia. (See the preface.)
[°°] Ver. 16. Oop: Cwiic, cai Savarov, A savour of life and
death.) Here is a continual allusion to the phraseology of
the Jews, who speak from the prophets of N27 00,* a
mortal savour, or as the-Chaldee saith, NOD N95, (Esth.
i. 21. Jer. xi. 19.) and of pypnmd, a savour of life, or a
_ vital unguent, and saying of the law, that it is to Israel a
savour of life, but to the nations of the world a savour of
death; of which the apostle seemeth here to give the re-
verse, saying, the gospel was to them, as being the reject-
ers of it, the savour of death, but to the gentiles, who em-
braced it, the savour of life.
Kai xpic¢ ratra tic ixavdc;] Here the Vulgar ridicu-
lously read, et ad hec quis tam idoneus, i. e. quam ego?
and this reading is defended by Dr. Mills, against all the
Greek scholia, the Syriac and Arabic versions, Cod. Alex,
and Hilary D. and that by surmises little better than that
version, (See Examen Millii in locum.)
[*] Ver. 17, KamnXebovreg tov déyov, Who corrupt the
word.| Here is an allusion to those hucksters of whom the
prophet Isaiah speaks, saying, oi kémndol cov ployouer tov
olvoy b8ari, Thy vintners mix wine with water ; (Isa. i. 22.)
and so the meaning of the words is this, We do not adulte-
rate the sincerity of the word, as your false apostles do.
So Theodoret here,
* Baxtorf, in voce, Dp, p. 1494,
VOL, VI.
TO THE CORINTHIANS.
¢
97
Who these corrupters of the word of God were, we learn
from xi. 22. where itis evident that they were not Samari-
’ tans, but Jews; not pretenders to be the Christ, or ministers
of Simon Magus, but ministers of Christ, or such as owned
our Jesus, not Simon Magus or Dositheus, to be Christ.
Notwithstanding, a reverend person asserts that they were
gnostics; and to this opinion he is inclined by two pas-
sages in the epistles of Ignatius: the first is in the epistle
to the Magnesians, where, saith he, speaking of the gnostic
Judaizers, as enemies of the cross of Christ, whose God is
their belly, who mind earthly things, (Phil. iii. 18, 19.) who
were lovers of pleasure and not lovers of God, having a form
of godliness, but denying the power of it, he adds, that they
were oi xptoréuropot, rov Adyov KamnAsbovtec, Kal Tov "Incovv
mwwArovvrec, merchants of Christ, huckstering the word, sell-
ing Jesus. But,
1. The gnostics were so far from being Judaizers,
that they denied the God of the Jews, declared that he was
not the Supreme God, and taught men to despise the law
and the prophets. (See note on Colos. ii. 12.)
2. All these epithets or characteristics agree perfectly
to the Jewish false teachers; they were the men of whom
the apostle saith, their god is their belly, &c. as both St.
Chrysostom* and Theodoret inform us. They were the
men who were lovers of pleasure more than lovers of God,
and who had a form of godliness, which the impure gnos-
tics had not. (See note on 2 Tim. iii. 5.) The Jews also
were the persons who bought Christ for thirty pieces of
silyer; they corrupted the word here, by mixing the law
and their traditions with the gospel, and they made a gain
of Christ. (See note on 1 Tim. vi. 5.) So that what is here
cited from the ninth section of this epistle, agrees exactly
to them. -
3. It chiefly is to observed, that these words are not in
the true Ignatius, but are the additions of his interpolator.
And (2.) there is not a word in this place to shew that they
belonged to the gnostics, or any other persons, who,
owning the profession of the Christian faith, corrupted it;
but are expressly said to belong to such enemies of Christ
as denied him :+ whereas the true Ignatius is plainly in this
place speaking of the Jews,{ of whom we interpret this ;
and the same is also evident from the interpolator,
The second passage is cited from the epistle ad Tral-
lianos, where he saith, there are some vain speakers and
impostors, not Christians, but merchants of Christ,’ Awary
mepiptpovrec 70 dvopa Tov Xpiorov Kal kamnAcbovtec Tov Adyov
rou evayyeXiov, carrying the name of Christ for deceit, and
huckstering the word of the gospel. ‘ And who these
were he specifies in the process of the epistle, viz. Simon,
the first-born of Satan, Menander, Basilides, the unclean
Nicolaitans, rovc Yevdwvipove, those that are falsely named,
that is, the gnostics.” But here again,
1, We have not the true Ignatius, but bis interpolator
imposed upon us.
* EvrevOev Binoy ce wept “lovdalav radra pnow, deb yde abraiv yorreyrneylas narnyogei, ‘
ual 2draxod pow dy @edg i xorsla. Theod, et Chrysost. in Rom. xvie 17. ‘* Ex qui-
bus quidam zelum habentes traditionis Judaice, nec de Christo bene docebaut.’
Pseud. Ambr, hic,
$Ov 72 winva vig dorwrelag dpvotvrar ——’ of bx Seot TOD Lariieog. Toid. §. 9.
$ Mi wraviiebs vais Evegodoblaic, pande povIedpacs wig maraioig aveapentory obow' ef yag
peinggt viv nares vopsoy “ovdainby Caipasy, dpeoroyodpaty x Seu jad slangivas. §, 8, Ep. ad Mag-
nes, 8, 9.
0
.
98
2. This interpolator doth not say those persons, falsely
named, were the gnostics: no, that is the doctor’s inter-
pretation, against the true sense of the Greek ; and the ma-
nifest words of the old interpreter, who says, they were
the Nicolaitans,* so called, because they falsely bore his
name, he being no such person as they represented him :
and, indeed, this is the common epithet of the Nicolai-
tans ;+ he himself, by Clemens Alexandrinus{ and others ,
being declared free from'the doctrines these heretics
vented in his name, And,
3. This interpolator plainly insinuates, that, in the sec-
tion cited by the doctor, he meant the Judaizers,§ as using
the same words which he had used in the epistle to the
Magnesians concerning them.
CHAP. IiIl,
1. Do we (by speaking thus of our sincerity, ii. 16.)
begin again to commend ourselves? or [‘] need we, as
‘ some others (have), [*] epistles of commendation to you,
or letters of commendation from you (to others )?
2. Yeare our epistle [*] written in our hearts, (you being
always in our minds, and evidently appearing to us so to be,
and) known and read of all men (who have heard the fame
of your conversion ) ;
3. Forasmuch as ye are (by this conversion ) manifestly
declared to be [*] the epistle of Christ, ministered (or
penned) by us, written not with ink, but with the Spirit of
the living God ; not in tables of stone (as were the ten com-
mandments ), but in the fleshy tables of the heart.
4. And such (confidence or) trust have we through (the
grace and favour of ) Christ to God-ward (viz. that he will
still thus efficaciously assist our ministry ): ,
5. Not (having any confidence in ourselves ) that we are
sufficient of ourselves [*] to think any thing as of ourselves
(to bring men to the faith of Christ by our own reasonings,
without the power and assistance of the Spirit of God), but
our sufficiency (as to this matter ) is of God (alone);
6. Who also hath made us able ministers of the new
testament (promised in opposition to the old, Jer. xxxi,
33. and so) not of the letter (only, as was that of Moses ),
but of the Spirit, (promised, Ezek. xxxvi. 27.) for [°] the
letter (of the law condemns the disobedient, and so) killeth,
but the Spirit (ministered by the gospel ) giveth life ; (for if
the Spirit of him that raised Jesus from the dead dwell in
you, he that raised up Christ from the dead, shall also
quicken your mortal bodies by his Spirit that dwelleth in
you, Rom, viii, 11.)
7.[*] But (then) if (that law which is) the ministration
of death, (and was) written and engraven in stone, was
glorious (in the ministry of it), so that the children of Is-
rael could not steadfastly behold the face of Moses, for the
glory of his countenance ; which glory (yet was only such
as) was to be done away (or vanish, as the law was to do):
8. How shall not (that gospel which is) the ministration
ee Nicolait
* « Fugit qnoqne illos immundissimos falsi , tores libidi-
nis, malos calumpiatores; nec. enim talis fait apostoloram minister Nicolaus.”
Sect. 11.
t Of yi fevddivacs Nixorai’ras. Const. Apost. lib. vi, cap. 8. Vide Ep. interp. ad
Philadelph. §.6, Theod, Heer, Fab, lib. iii, cap. 1. Euseb, Hist. Eccles. lib. iii. cap. 29.
~/$ Clem. Strom. iii. p. 436. Steph. Gobar. apud Phot, p. 902, 903.
§ “Ita et Judaizantes xpirreuarégous, idem Interpolator in epistola ad Magnesia-
A PARAPHRASE WITH ANNOTATIONS ON
| Of the Spirit, be rather glorious (both in itself and its am-
nos nominayerat, et riv Aéyov xamndedovrag.” Usher, ib, n. 26.
[CHAP. 119.
bassadors )?
9. For if (that law, which was) the ministration of con-
-demnation (by pronouncing the sentence of death upon all
that did not perfectly obey it), be (or was attended with )
glory, much more doth (the gospel, which is) the minis-
tration of righteousness (or of justification to life, Rom. v.
18.) exceed in glory.
10. For even that (law) which was made glorious (at
the first administration of it, may be said to have) had no
glory in this respect, by reason of the glory (of the gospel )
which excelleth (and so eclipseth it ). ’
Il. For if that which is (now) done away (and abo-
lished) were glorious, much more that which remaineth
(for ever ) is (to be) glorious (in the powerful operations of
the Spirit of God assisting the dispensers of it). —
12. Seeing then that we have such hope (of the glorious
efficacy of our ministry, and of the power of God so illus-
triously shining forth in it), we use great [*] plainness of
speech:
Pi. And (act) not as Moses (the minister of the law ),
who put a veil over his face (even that -of types and sha-
dows, so) that the children of Israel could not steadfastly
look to the [9] end (or the accomplishment) of that which
is (now ) abolished: :
14. But (that which hinders them from seeing through
this veil, is this, that) their minds were (then and still are)
blinded: for until this day remaineth the same veil untaken
away in the reading of the Old Testament; which veil is
(only) done away (by faith) in Christ.
15. But (or, whereas they not believing in him) even
to this day, when Moses is read, the veil is (séill) upon
their heart. :
16. Nevertheless (as when Moses turned to the Lord, the
veil was taken from his face, Exod. xxxiv. 34. so.) when
[*°] it (the Jewish nation), shall turn to the Lord (Jesus),
the veil shall be taken away (from them ).
17. ["] Now the Lord is (the giver of) that Spirit (which
is received by the gospel, and by which it is confirmed ): and
where the Spirit of the Lord is, there is liberty, (and so the
law which is as a yoke of bondage, Acts xv. 10. Gal. v. 1.
is taken away, and we obtain our Christian liberty.
18. [] And it is not with us as it was with the Fews, for
they only saw the face of Moses shining through the veil, but
received no impression from, or derivation of, his glory upon
themselves ; ) but we all (under the gospel), with open (and
unveiled) face, beholding as in a glass the glory of the
Lord (Jesus ), are changed into the same image (with him )
from (his) glory to glory (derived on us ), even as by the
Spirit of the Lord (or, as receiving it from the Lord and
giver of the Spirit ):
ANNOTATIONS ON CHAP. IIl.
[1] Ver. 1. EI uA xpiZouev; Do we need ?} These particles
ct mw) Often signify num, in the Old Testament; «i 1) payee ;
hast thou eaten of the tree? Gen. iii. 11. (See Gen. iv. 9.
xviii, 4, 17. 23. 27. 38. xxx. 15. xxxi. 14. xli. 38. xliii. 7.)
So ») also signifies, 1 Cor. ix. 4. pi) ob« ovelav Exoptv;
have we not power? and ver. 8.
[2] Svorarnwv trisroddy, Letters of commendation.] That
commendatory epistles were ancient in the church, we learn
THE- SECOND EPISTLE
from Tertullian * and St. Cyprian.t And that they had
their rise from the tessere hospitalitatis among the hea-
thens, is the opinion of the reverend Dr. Hammond on the
place. But others think these letters were derived from
the Jews, among whom they were in use, as their writings,
so this very place shews; for the persons here mentioned
were the Judaizers.
[?] Ver. 2. "Eyyeyoappévn év raic xapdiac jov, Written in
our hearts.] This is a frequent phrase in the Old Testa-
ment, and among the Jewish doctors, importing (1.) the
clearness and perspicuity of what is said to be thus in our
hearts, Deut. xxx. 11. 14,15. Rom. x. 8, 9. and (2.) our
care to have it continually in our minds, and upon our spi-
rits, Deut. vi. 6. Prov. iii. 3. vii. 2. (See this proved, note
on Heb. viii. 10.) ; :
And thus the phrase is commonly used in profane au-
thors, both Greek and Latin, Thus Antisthenes saith to
one, who had lost his register or note-book, Thou shouldest
év rp Wuxp avra, Kal pH ev talc xaprac yodpar,{ write these
things in thy soul, and not in thy papers. So Seneca§ saith
of Portius Latro, who made use of no books or notes,
Aiebat se scribere animo, he said he wrote all things in his
mind. So Terence,|| Scripta illa dicta sunt in animo Chry-
sidis; which in Pindar] is, wéc ppevic iypac yéyparrat, it
is written in my mind. _
So that these words may be thus paraphrased, “ We
need no letters of commendation to you, for we well know,
and have continually in remembrance, how powerfully
God wrought with us for your conversion, so that the seal
of our apostleship are you in the Lord ; (1 Cor. ix. 2.) The
signs of an apostle being wrought among you in all pa-
tience, in signs, wonders, and in mighty deeds ; (2 Cor. xii.
12.) so that you are our best letters commendatory to your-
selves: nor need we letters of commendation from you to
others, the fame of your conversion by us, and of the gifts
we, with the gospel, have imparted to you, being spread
throughout the world.”
_ {4} Ver. 3. *EmoroAy Xpiorov, The epistle of Christ.] His
commendatory epistle, declaring and commending his
CHAP. IlI.]
power in your conversion, by such signs and gifts of the.
Holy Ghost imparted to you, and exercised by us among
you, as he enabled us to do: and this epistle is written in
the fleshy tables of your hearts, i.e. in your hearts made
soft, pliable, and ready to obey the word by the operation
of the Holy Spirit, according to the promise, I will take
away the stony heart from you, and give you a heart of flesh,
Ezek. xi. 19. xxxvi. 26.
[°] Ver. 5. AoyiZecBat m, &c. To reason any thing as of
ourselves.| The apostle, in the second chapter of his First
Epistle, contends, that there was a necessity of a Divine
revelation, to enable them to make known to us the truths
contained in the gospel, because human reason, without it,
was not able to know or to discern them; and therefore
here also he disclaims this sufficiency as of themselves,
without Divine assistance for this work; that is, without
those illuminations and powerful operations of the Holy
Spirit which made them able ministers of the new testa-
* “ Heretici nullam jus capiunt Christianarum literarum.” Prescript. cap. 37.
Vide cap. 20,
+- Cyprian, Ep. 4. §. 1. Vide Dodw. Diss. Cypr. 2.
+ Apud Laert, lib. vi. p. 139, § Proofat. libri prim. Controvers.
|] Andr, act. se. 5, 9. Olym.104%,.2, ©
-TO THE CORINTHIANS.
99
ment. This text, therefore, is impertinently cited, to shew
_ that no man is sufficient of himself to think a good thought,
and might as well have been produced to prove him not
sufficient of himself to think at all.
[°] Ver. 6. Todupa arokreiver, The letter killeth:| From
the exposition of these words given in the paraphrase, it
appears, how vain are the imaginations of those men, who,
by the Killing letter, understand not the law condemning to
death, but the literal and historical.sense of the Scriptures
in general; and by the life-giving spirit, the mystical and
spiritaal sense of them. Vain also are they who by the
letter understand the law, as it was understood by the
Jewish doctors in a literal or grammatical sense, by the
Spirit, the mind of the lawgiver; it being evident from the
whole chapter, that by the letter the apostle understands
the law engraved in stones, ver. 3.7. the law as delivered
by Moses, and as at first administered with an appearance
of the glory of the Lord; and by the Spirit, the Spirit of
Christ, ver. 17. or the Holy Spirit given to the apostles to
enable them to preach the gospel, and conferred on those
that believed it.
["] Ver. 7—11. That the allusion here from ver. 7.
to the eleventh may be the better understood, let it be
noted :
First, That the glory of God, or of the Lord, in the Old
Testament, imports a bright light or flame included in a
cloud, styled the cloud of glory ; and because this, when-
ever it appeared, was a symbol of God’s glorious presence,
it is styled by the Jews Schechinah,* the habitation: so
Exod. xvi. 7. In the morning ye shall see the glory of God ;
and ver.10. The glory of God abode upon Mount Sinai,
and the cloud covered it six days, and the light of the glory
of the Lord was like devouring fire ; Exod. x1. 34. A cloud
covered the tent of the congregation, and the glory of the
Lord filled the tabernacle, t2W, the habitation of God.—
This glory (saith the author of Cosri+) is the Divine light
which God vouchsafeth to his people.—By the Schechinah
(saith Elias) we understand the Holy Spirit, as itis evident
they do in these sayings, The Schechinah will not dwell
with sorrowful or melancholy men. The Schechinah will
only dwell with the strong, rich, wise, and humble man. The
Schechinah dwells with the meek. When ten sit, and study
the law, the Schechinah dwells among them. (See many
other instances in Buxtorf’s Lexicon, p. 2396, &c.)
Secondly, Observe, that after the covenant made with
God at Mount Sinai, Exod. xxiv. 7,8. was broken, and
the law given from Mount Sinai violated by the idolatry of
the Jews, in making and worshipping the golden calf,
Exod. xxxiii. Moses is again called up into Mount Sinai
to renew it, Exod. xxxiy. 27. and God there descends to
him again in the cloud of glory, ver. 5. and then was it
that the skin of his face shone, to the terror of those that
saw him, so that he was forced to put a veil over his face,
ver. 29, 30. And the allusion here is chiefly to: this glory,
or shining brightness of the face of Moses, when he re-
ceived the law the second time, as is evident from ver. 7.
and from the words here used by St. Paul, oid? dedéEaora
rd dedoEacutvov; that which was made glorious was not glo-
rious ; for they are the very words used by the Septuagint,
concerning the shining of the face of Moses, Acdd&acrat 7)
t Par ii. §.8.*
O02
* Vide Buxt, Lex. p. 2396.
*
100
bic row xeduaro mpoowmrov adrov, Exod. xxxiy. 29. kai iv
SedoEacuévy % dYic, ver. 30.
Thirdly, Observe, that as the glory of the Lord descended
on the mount, at the delivery of the law,’ so, to enable the
apostles to be able ministers of the new testament, the Spirit
of God descended on the apostles at the day of Pentecost,
in the likeness of cloven tongues, or tongues of fire, sitting
upon them ; (Acts ii. 3.) and as the tabernacle and temple
were filled ‘with the glory of God, so were they all filled
with the Holy Ghost; (ver. 4.) and as the shining of the
face of Moses signified the glory of that law which he de-
livered to the Jews, so the gifts of the Holy Ghost, shining
forth in these ambassadors of Christ, signified the glory of
the gospel. Now, saith the apostle, this glory is more ex-
cellent than that which attended the law given by Moses:
1. Because the glory appearing on Mount Sinai, made
the people afraid of death, saying, Let God not speak to
us any more, lest we die, (Exod. xx. 19.) neither let us see
this great fire any more, that we die not. (Deut. xviii. 16.)
And when the face of Moses shone, the people were afraid
to come nigh him, (Exod. xxxiv. 30.) for the law being the
ministration of death and condemnation, even the glory of
it struck a terror into’ their hearts, and left a fear of death
upon their spirits; and thus received they the spirit of
bondage unto fear, (Rom. viii. 15.) whilst we have given to
us thé Spirit of power and love, (2 Tim. i.7.) and the Spirit
of adoption, whereby we cry Abba, Father : and to this dif-
ference the author to the Hebrews alludes, xii. 18—24.
2. Moses, with all his glory, was only the minister of
the law, written in tables of stone; the apostles of the gos-
pel, written in the hearts of believers: he only gave the
Jews the killing letter of the law, they with the gospel gave
the quickening Spirit.
8. The glory which Moses received at the giving of the
law did more and more diminish, because his law was to
vanish away; but the glory which they received from Christ,
did increase from glory to glory, (ver. 18.) the doctrine
they delivered by it being to remain for ever.
\ [®)- Ver. 12. TMappnoig.] This word seems to import open-
ness and plainness of speech. So, he spake this, saying,
nappnota, openly, Mark viii. 32. If thou art Christ, tell
us mappyota, plainly, John x. 24. Having spoiled princi-
palities and powers, he triumphed over them, tv rappnota,
openly, Colos. ii. 15. (See John vii. 4. 13. xi. 14. xvi. 25.
29. xviii. 20.) And to this sense the opposition in these
words, We use great plainness of speech, and do not put a
veil before our face; ds Moses did, seems to lead.
[9] Ver. 13. Eic 7d réX0¢ row Karapyoupévov, To the end of
that which was to be abolished, | i. e. Either to Christ and
his gospel, as the body veiled under these types and sha-
dows, (Colos. ii.16.) or they could not look unto that Christ,
who is the end of the law for justification, (Rom. x. 4.) that
being only our schoolmaster to bring us to Christ. (Gal. iii.
24, 25.) And here is the
Fourth excellency of the gospel above the law, that;
whereas that was veiled under types and shadows, the
gospel was delivered with great perspicuity and plainness
of speech; which is a confirmation of the perspicuity of
the New Testament in all things necessary.
[1°] Ver. 16. “Hvtxa 8 av tmiorpiby rode Képiov, When it
shall turn to the Lord.| The apostle discoursing, ver, 13.
of the sons of Israel, of those to whom. belonged the old
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. TIT.
covenant, and to whom the law of Moses was read, ver. 14,
15. must be supposed to speak here of the same persons;
and then the apostle here plainly taketh it for granted, that ©
there will come a time when the Jewish nation shall ‘turn
unto the Lord, or be converted to the Christian faith; and
so, looking on Christ as the end of the law, and being en-
lightened by his Spirit, shall clearly discern the spiritual
sense of the law, and the true meaning of their own pro-
phecies concerning their Messiah. Nor is it any objection
against this exposition that the word is érorpém, in the
singular, for as that answers well to Israel, or the Jewish
nation, so is it a known rule,* that in the Hebrew tongue a
verb of the singular number is joined id a noun or a parti-
ciple plural.
[*] Ver. 17. ‘O 8 Kéipioc 7d wvebpa tori, Now the Lord is
that Spirit.] The Ethiopian version reads not 6 8, but ot
&? Kiiptoe, where the Lord is, there is the Spirit, which makes
the sense of these words clear; but this reading hath no
authority from any ancient copy, or Christian writer. Ori-
gen +} cites the words, according to the common reading,
thrice; nor is it suitable to the Greek, which should have
been, according to that reading, ot 8? Kipioe xt rb rvedua.
I therefore prefer the other interprétation, which saith, The
Lord is the Spirit, as he is the way, the life, John xiv. 6.
the resurrection and the life, xi. 15. as being the author and
giver of them. He it is who baptizeth with the Spirit and
Jive, (Matt. iii. 11.) who giveth this good Spirit to all be-
lievers, and sends him to them from the Father: (John vii.
38, 39. xv. 26. xvi. 7.) he is 6 Kiépsoc, the Lord who mi-
nisters to his church all the gifts and operations of the
Spirit. (1 Cor. xii. 5. Eph. iv. 8.) And this interpretation
is favoured by the last words of the chapter, ard Kupfou
mvebuaroc, from the Lord of the Spirit ; for, through the New
Testament, wherever the Spirit of the Lord is mentioned,
TO wvevpa is put before, but never follows, the word Képuoc,
as according to the common interpretation here it doth.
(See also Examen Millii in locum.)
[*] Ver. 18.] Here are two farther excellences of the
glory of the gospel above that of the law, viz.
5. That the Jews only saw the shining of the face of
Moses through a veil; but we behold the glory of the gos-
pel of Christ in the person of Christ, our r lawgiver, with
open face.
6. They saw it through a veil, which hindered the re-
flection or shining of it upon them, and so this glory shone
only on the face of Moses, but not at all upon them; where-
as the glory of God in the face of Jesus Christ, shines as
in a glass, which reflects the image upon us Christians, so
that we all are transformed into the same image, deriving
the glorious gifts and graces of the Spirit, with the gospel,
from Christ the Lord and great distributer of them, (1 Cor.
xii. 5. ) and so the glory which the Father gave to him, he
hath given us. (John xvii. 22.) It is therefore rather with
us, as it was with Moses himself, concerning whom God
speaketh thus, To whom will I speak mouth to mouth, even
apparently, and not in dark speeches, and the sinilitude, ri»
SéEav Kuptov, the glory of the Lord shall he behold, Numb.
xii. 8. For as he saw the glory of God apparently, so we,
with open face, behold the glory of the Lord: as he by. see-
~* Glassius, lib. iii. tr. 3. can. 52. p. S97.
t Contr. Celsum, lib. y. p. 271. in Matth. ed. Huet. p. 219, et p, 255. ©
CHAP. IV. ] THE SECOND EPISTLE
ing of this glory was changed into the likeness of it, and
his face shone, or was dedoEacnévn made glorious; so we,
beholding the glory of God in the face of Jesus Christ, (iv. 6.)
are changed into the same glory. But then, though this
may in some measure be enlarged to the church in general,
in which these gifts were exercised, I think it chiefly, and
more eminently, refers to the apostles mentioned ver. 12.
and iv. 1. :
CHAP. IV.
¥. "Tuereror:, seeing we have this (glorious) minis-
try, as we have received mercy (from God, in committing
it to us, 1 Tim. i. 12. so) we [*] faint not (under the pres-
sures to which it doth expose us ) ;
2. But have renounced [*] the hidden things of disho-
nesty (or shame ), not walking in craftiness (and guile ), nor
handling the word of God deceitfully, (as do your false
apostles and deceitful workers, 2 Cor. xi. 13.) but by mani-
festation of the truth commending ourselves to every man’s
conscience (as persons acting ) in the sight of God.
- 3. [] But if (potwithstanding this manifestation of the
truth) our gospel be hid (from any to whom it is preached ),
it is hid (only) to them that are lost:
4, In (or among ) whom [*] the god of this world hath
blinded the minds of them that believe not, lest the light of
the glorious gospel of Christ, who is the [°] image of God,
should shine unto them.
5. (I say the gospel of Christ ;) for we preach not our-
selves (as aiming at our own glory or profit in this work ),
but Christ Jesus the Lord; and ourselves your servants for
Jesus’ sake.
6. (And this gospel I style the gospel of the glory of Christ; )
for God, who (by saying, Let there be light, and there was
light) commanded the light to shine out of darkness, [°]
hath (also ) shined in our hearts, to give (us )["] the light of
the knowledge of the glory of God in the face (or person )
of Jesus Christ, (or, into the hearts of us apostles, to give us,
‘and enable us to give to others, the light of the knowledge
of oe through Christ, whose ambassadors we are. See
ver. 7. ;
7. Bat we have this (glorious ) treasure in earthen ves-
sels (i. e. in bodies subject to be broken with continual
pressures ), that the excellency of the power (which pre-
serves such frail creatures under them, and enables them to
do such great things in them) may (appear to) be of God,
and not of us.
8. (For though) we are troubled (and griped ) on every
side, yet (are we) not (so) distressed (as to be brought
unto extremities ); we are perplexed, but not (brought) in
(to) despair (of help from God );
' 9. (Weare) persecuted (or pursued ), but not forsaken
(or cast behind so as to lose the crown we run for); cast
down, but not destroyed (or killed by the fall: see these
agonistical terms explained by Dr. Hammond );
10. Always bearing about in the body (a resemblance to)
the dying of the Lord Jesus, that [*] the life also of Jesus
might be made manifest in our body.
IL. For we who (yet) live are alway delivered up to
death for Jesus’ sake, (dying daily, or standing in jeopardy
of it every hour, whilst we are ministering the gospel unto
you, 1 Cor. xy, 30, 31.) that the life also of Jesus might be
TO THE CORINTHIANS.. 10]
made manifest in our mortal flesh (still exposed to death
by our enemies, but still preserved in life by. the power of
Christ).
12. So then (the) death (of Christ) worketh (Gr.
wrought) in us, (who fill up. that which is behind of the suf-
ferings of Christ in our flesh, Colos. i. 24.) but (the) life
(of Christ only) [9] in you.
18. ( Yet) wehaving the same spirit of faith (i.e. the same
Saith wrought by the Spirit), according as it is written, (in
the Psalms, viz.) [!°] I believed, and therefore have I
| spoken; we also believe, and therefore (continue still, un-
der all these sufferings, to.) speak (and preach the gospel
of Christ ) ;
. 14. Knowing that [''] he, who raised up the Lord Jesus,
shall raise up us also by Jesus, and'shall present us with
you (to enjoy his heavenly kingdom together ).
15. For (or, and ) all (these) things (we preach and suf-
Ser) are for your sakes, that the abundant grace (conferred
upon you by our ministry ) might, through the thanksgiving
of many, redound to the glory of God.
16. For which cause we faint not (under the tribulations
we_thus suffer); but though our outward man perish, yet
the [?*] inward man is renewed (with vigour and alacrity
in the performance of our duty) day by day.
17. For (we know that) our light affliction, which is but
for a moment, worketh for us a far more exceeding and
eternal [**] weight of glory:
18. ( We faint not, I say,) ['*] while we look not at the
things which are seen, but at the things which are not
seen ; for the things which are seen are temporal, but the
things which are not seen are eternal.
ANNOTATIONS ON CHAP. IV.
[‘] Ver. 1. OY’K ékxxaxotuev] Is not to slacken in, or cease
from, the performance of an enterprise, (Luke xviii. 1. Gal.
vi. 9. 2 Thess. iii. 13.) particularly pr) éxxaxetv tv SAhLeat, not
to faint under tribulations, Eph. iii. 13. and here, ver. 16.
And this sense is confirmed by the words following from
ver. 7. to 16.
[*] Ver. 2. Ta xpunra rij¢ aisxtvnc, The hidden things
of shame.| The apostle often speaks of some deceivers
crept into the church, whese glory was in their shame, Phil.
iii. 19. whose exhortation was attended with uncleanness,
deceit, and guile, 1 Thess. ii. 3. and here, who did the hid-
den things of shame. Now these, say all the Greek scho-
liasts, were the false apostles, 7) rov vépuov txyutia rd Ociov
khovypa StapSelpovrec, who corrupted the gospel, by mixing
it with the law, as is apparent from the apostle’s words;
for, speaking of these false apostles and deceitful workers,
xi. 13. he saith, ver. 22. Are they Hebrews? soamI. Are
they Israelites? soamI. Are they the seed of Abraham? so
am I. And that the Jewish doctors were prone to fornica-
tion, uncleanness, and adultery, we learn from the apostle’s
question, Thou that sayest a man should not commit adul-
tery, dost thou commit adultery? Rom. i. 22. and from the
testimony of their Josephus concerning their zealots, who
professed great sanctity, but were indeed guilty of theft,
treachery, adultery, the hidden things of sin:* from the ex-
hortation of St. Paul to them to look diligently, lest there
'
* 72 xguarrd aly viv dragrnedron Wdokinare, uromag Myo, Hat Evédeas nat rorxslac,
De Bell. Jud, lib, xvi. cap. 26, p. 930, C.
102
be among them any fornicator, or profane person, Heb. xii.
16. And again, Let marriage be honourable among all, and
the bed undefiled ; for whoremongers and adulterers God
will judge, Heb. xiii. 4. (See the note there.) But this is
still nfore evident from these Epistles to the Corinthians,
among whom these deceivers had taught that fornication
was a thing lawful, 1 Cor. vi. 12. and so had taught them
to corrupt the temple of God, 1 Cor. iii. 16, 17. whence he
- says to them, Let no man deceive you, ver. 18. and demon-
strates to them by many arguments, that fornication was a
sin inconsistent with the profession of Christianity, 1 Cor.
vi. 13—20. that it excluded persons from the kingdom of
God, ver.9,10. and should exclude them from ‘the society
of Christians, y. 11. Upon all which accounts he saith,
Neither let us commit fornication, as some of the Jews
did, 1 Cor. x. 8. And in his Second Epistle, and twelfth
chapter, he expresses his fears, lest, when he came among
them, he should find many, who, through the seduction of
those men, had sinned, and had not repented of the unclean-
ness, fornication, and lasciviousness, which they had com-
mitted, ‘That these men might be followers of Cerinthus,
or of the Ebionites, see note on xi. 22. But these things
do more plainly agree to the sect of Nicholas, one of the
seven deacons resident at Jerusalem, (Acts vi. 5.) they
being, saith St. Peter, Men walking after the flesh, in the
lusts of the flesh, 2 Pet. ii. 10. and alluring others through
the lusts of the flesh, ver. 18. and, saith St. Jude, Men walk-
ing after their own lusts, and foaming out their own shame,
ver. 13. “That these men were at Pergamus, teaching men
to commit fornication, we learn from Rev. ii. 14, 15. that
they were also at Ephesus, and so near to Corinth, from
Rev. ii. 6. and so might probably be the persons noted by
St. Paul, ‘saying, Eph. v.11, 12. It is a shame to speak
of ra Kougiy ywdueva ia airy, the things done by them in
secret; and that they were at Corinth, see note on 1 Cor.
vi. 18—15.
[%) Ver. 3. Ei 82 cat tore xexadvupévo rd evayyéAov fav,
If our gospel be hid.| Hence we learn, that the apostles de-
livered the gospel, in all things necessary to be believed or
done, with sufficient plainness and perspicuity ; for other-
wise they could not be truly said to have manifested the
truth to every man’s conscience. The apostle also, by de-
claring, that if this gospel was hid from any to whom it was
preached, it was only hid to them whose minds the god of
this world had blinded, lest the light of the glorious gospel
should shine in upon them, doth plainly teach, that the gospel
was not hid from them for want of clearness on the part of
them who preached it, but only by reason of that blindness
which Satan had wrought in them that heard it; so that, if
it were not manifest to all, the fault is not in us, or in the
obscurity of the gospel, but in their own blindness, for we
hide nothing from them.* So the fathers.
But here, saith Esthius, the apostle speaks not of the
Scriptures to be read or understood by us, but of the gos-
pel preached by him.
‘Ans. To this I answer, That the Scriptures writ and
read to them, contain the same gospel of Christ which they
preached ; and as the reading of the law of Moses is styled
the preaching of Moses every sabbath-day, Acts xv. 21. so
is the public reading the Scriptures of the New Testament,
* “Oi8by xpumr’y arag" hiv. CEoum. Oix iyediv 73 Eyxanjan, 4 thie doagslag rod sbay-
erkev, EdA2 vig ixelvay rupAdetws. Theophi, in loount,
A PARAPHRASE WITH ANNOTATIONS ON ~
[CHAP. Ly,
the preaching Christ and his gosyel: what reason then can
be assigned why they, who confessedly preach the gospel
plainly, should write the same things to the same persons
obscurely ; especially if we consider that they did ra aira
yeapav, write the same things to them for their safety, Phil.
iii. 1. to put themin remembrance of those things which they
knew, and in which they were established by their preach-
ing, 2 Pet.i. 13,14. and to stir up their pure minds by way
of remembrance, that they might be mindful of the com-
mandments of the apostles of our Lord, iii. 1, 2. that by
reading them they might understand their knowledge in the
mystery of Christ? Eph. iii. 4. And were these ends best
prosecuted, or to be obtained, by writing that obscurely
which they had plainly preached to them? Moreover,
whatsoever things were written aforetime (saith the apostle)
were written for our learning, Rom. xv. 4, And surely
they, who writ after by the same Spirit, writ to the same
end, that they to whom they wrote might be wise to that
which is good, Rom, xvi. 19. that they might understand
what the will of the Lord is, Eph. v.17, or might prove
what is the good and acceptable and perfect will of God,
Rom. xii. 2. And if they writ for our learning and in-
struction in these things, to be sure they writ plainly and
clearly as to them, since otherwise they writ not so as to
instruct and teach, but to confound, the reader. Seeing
therefore the great end of writing the Scripture was to in-
struct the world in the will and mind of God, and the great
things of the Christian faith ; either we must say, that both
the writers of the Scripture, and the Holy Ghost that in-
spired them, were defective in skill, or in care, so to write
as to obtain this end, or that their writings are an effectual
means to obtain it, which yet they cannot be, unless they
are plain and clear, as to the great things of religion.
Tn short, every wise agent pursues his end by the most
proper and effectual means: now surely, to write plainly,
and not obscurely, is the most proper means to instruct
men by writing; and so the apostles must have used this
means of instructing in their writings, or else they cannot
be esteemed wise agents.
[*] Ver. 4. ‘O Sede rev aisvoc robrov, The god of this
world, &c.] Here observe, (1.) an, hyperbaton, the true
sense and position of the words being thus, Among whom
are the unbelievers, whose eyes the god of this world hath
blinded, &c. Note (2.) that Satan here is called by St. Paut
the god of this world, and Eph. vi. 12. the ruler of the dark-
ness of this world, agreeably both to the Jewish and Christ-
ian notion; the first ascribing to him the dominion over
all that were not of the religion of the Jews, and introducing
God speaking to the angel of death, or Satan, thus, Though
I have made thee xoopoxparopa, a ruler among the creatures
of the nations, thou shalt have nothing to do with this peo-
ple, because they are my sons ;* where also it presently fol-
lows, This is the angel of death, which is called Darkness.
And the Christians allowing him to be ruler over all that
were not converted to Christianity, and speaking of that as
of the dispensation which delivered them from the power of
darkness into the kingdom of Christ, Colos.i.13,1 Pet. ii. 9.
and turned them from Satan unto God, Acts xxvi. 18.
and of the gentile world, as walking before according to
the prince of the power of the air, the spirit that worketh in
* Baxtorf’s Lexicon, p. 2007.
enar. rv] THE SECOND EPISTLE
the children of disobedience, Eph. ii. 2.; which, had the
fathers. considered, they would not have contended so
stiffly against the Marcionites and Manichees, that the god
of this world, here mentioned, was the true God, as both
frenewus, * and Tertullian,+ Chrysostom, Theodoret, Pho-
tius, Theophylact, and, as St. Austin { testifies, almost all
the ancients did; whereas, indeed, the true God is never
represented in Seripture as the god of this world, but as
the God of them who are called out of the world; nor is it
the design of God, but of the devil, to hide the glorious
light of the gospel from the world.
[°] “Oc torw eiedv tov Ocov, Who is the image of God.}
Christ seems here tobe styled the image of God, not in the
sense of Theodoret, as being God of God, but rather, as the
text insinuates, with relation to the gospel, and his mediatory
office; in which he hath given us many glorious-demon-
strations of the power, wisdom, the holiness, purity, and
justice, the merey, goodness, and philanthropy of God.
(Tit. iii. 4.)
~ [5] Ver. 6. “Oc Aauyev.] “Oc here seems put for oiroc,
he; 80 1 Cor. vii. 7. d¢ piv otrwe, d¢ 8 ovrwe, is quidem sic,
ille autem sic ; and xi. 21. d¢ piv ravd, is quidem sitit, d¢ piv
pee, ille autem inebriatur.
["] Hpd¢ pwriopdy rig yvioewe ric SdEne rod Oeov, The
light of the knowledge of the glory of God.] Here seems to
be an allusion to the shining of the face of Moses, after he
had obtained his desire of seeing the glory of God, Exod.
xxxiii. 16.19. upon which deddEacra 7 dic, his face was
made glorious, Exod. xxxiy. 29, 30. by reason of the glory
of God that he had seen. This now, saith St. Paul, be-
longs to us apostles, the glory of God shining more glo-
riously in the face or person of Jesus Christ, than ever it
did in Moses, and we beholding with open face the glory
of the Lord, iii. 20. whereas the children of Israel could
not steadfastly behold the glory of the face of Moses. Note
also, that tv rpoccry is the constant reading of the Greek
scholiasts.
(®] Ver. 10. “Iva xat 4 Zw rov “Inoov, &c. That the life of
Jesus might be made manifest.] It being a certain demon-
stration that Christ is risen, and still lives, that we, who
persuade others to believe this, are enabled to do such
mighty wonders in his name, and patiently and constantly
- to suffer such fiery trials by his grace.
[°] Ver. 12. ’Ev tint, In you.] As being made partakers
of the vital efficacy of Christ, in his spiritual gifts, and of
an assimilation to his resurrection by a life of holiness, but
not of the like sufferings with us. (1 Cor. iv. 8. 10.)
[2°] Ver. 13. ’Extorevoa, 8:5 AdAnoa, I believed, therefore
have I spoken.| These words of David were spoken when the
sorrows of death compassed him round about, and the pangs
of sheol caught hold upon him, and yet he believed he should
walk before God in the land of the living, Psal. cxvi. 3. 9.
10. and therefore are applied by the apostle, in the spiritual
sense of them, to the resurrection, thus; That as David,
notwithstanding all the persecutions which he suffered from
the hands of Saul, firmly believed he should be preserved,
and raised to a temporal kingdom; so we apostles believe
* “ Deus excwcavit mentes infideliam hujus seouli.” Iren, lib. iii. cap. 7.
t Tertall. contra Marcion, lib. y. cap. 11.
_t * Quam quidem sententiam plerique nostrim ita distingnunt, ut Deum verum
dicant excacisse infideliam mentes,” Contra Faust, Manich, lib, xxi. cap, 2,
TO THE CORINTHIANS. 103
' that, after all our sufferings for the gospel, we shall be
raised and advanced to a heavenly kingdom.
[#4] Ver. 14. ‘0 iyelpag rov Kipwov "Inooiv, He that raised
up the Lord Jesus.| Here Schlictingius observes two things,
(1.) That our Lord Jesus did not raise up himseif, but was
raised from the dead by the Father. (2.) That though
Christ Jesus shall raise us up, yet shall he do this, not by
his own power, but by the power he received from the
Father.
First, Now here I acknowledge that the resurrection of
our Lord is frequently ascribed in Scripture to God the
Father, Acts iii. 26. xiii. 32. xvii. 31. Rom. iv, 24. x. 9.
1 Cor. vi. 14. xv. 15. Gal. i. 1. Eph: i. 20. Colos. ii. 12.
1 Thess. i. 9,10. Heb. xiii. 20. 1 Pet. i, 3. 21. and the
reason of the Christian dispensation requires it should be
so, this being a demonstration that God the Father was sa-
tisfied with his performances and sufferings for us, and that
he owned him as a true prophet, and his beloved Son, in
that he raised him from the dead: but then this is not so to
be understood, as to exclude Christ wholly from the same
action; for he himself promised to do this, when he said
of the temple of his body, Destroy this temple, and in three
days I will raise it up, John ii. 19. 22. And that he did
so, we learn from this, that after his resurrection the dis-
ciples believed the word which Jesus spake ; whereas, had
he not raised up himself, they could not have believed
his word.
Let it then be noted, that our Lord was quickened by
the Spirit, 1 Pet. iii. 18. even by the Spirit by which he
offered up himself. (Heb. ix. 15.) Since then this Spirit
of God dwelt in Christ, and is by him communicated to
all believers, itis easy to be understood how Christ raised
up himself, and yet was raised up by the power of God, as
the Holy Ghost is styled, Luke i. 35. Thus also the re-
surrection of the just is ascribed to God the Father, Acts
xxvi. 8. 1 Cor. vi. 14. Heb. xi. 19. 2 Pet. i. 3. and yet the
same resurrection is frequently ascribed to Christ, John
v. 28. vi. 39, 40. xi. 27. Rom. xiv. 19. 1 Cor. xv. 21, 22.
25, 26. Rev. iii. 18. And this he will effect by the power
he hath in himself, John v. 26. by himself, John vi. 47.
54. Iwill raise him up at the last day ; by his word, the
dead shall hear the voice of the Son of God and live, John
v. 28. by the power by which he is able to subdue all things
to himself, Phil. iii. 21. Now, to raise the dead, being a
thing proper to God himself, (Rom. iy. 7. Acts xxvi. 8.) an
instance of the power of God, (Matt. xxii. 29.) and the
belief of it being faith in God; (Heb. xi. 19. 1 Pet. i. 8.)
whosoever hath the power of raising all men from the dead,
must have the power of God; the Godhead, the energy of
the power of the might of God, (Eph. i. 19.) and the whole
fulness of the Godhead dwelling in him ; and if Christ did
receive this power from the Father, he must receive it
from him by the communication of the Godhead to him.
[**] Ver. 16.‘0 towSev avSpwroc, The inward man.] Hence
we learn, that the distinction betwixt the outward and in-
ward man, is not of the same import with that of the old
and new man, (Rom. vi.6.) which is renewed after the image
of God in righteousness and holiness, (Eph. iv. 22. Colos. iii.
9, 10.) but the outward man that perisheth, signifies only
the body; the inward, is only the mind or spirit which is
in man: so that when the apostle saith in the person of a
man under the law, I delight in the law of God after the
104
inward man, Rom, vii. 22. he saith nothing which inti- |
mates, that the person speaking was renewed in the spirit of
his mind, but only that his mind was inclined to obey the
law of God, though, through the law in his members warring
against it, he was led captive to the law of sin.
[*] Ver. 17. Bapoe 86Enc, Weight of glory.) The Hebrew
word 723 which answers to Bépoc, weight, signifies not
only multitude, but greatness, and in the rabbins, as well
as Scripture, honourable: so Gen. xviii. 20. Their sin was
AINDIMIDD, very great: (see Gen. 1,11. Exod. ix. 3.) ho-
nourable, so Exod. xx. 12.22, Honour thy father and thy
mother: (see Deut. xxviii. 58.).so that this word may
signify the magnificence, the abundance, and the honour of
the future glory which is prepared for the Christian sufferer.
[**] Ver. 18.] Note hence, that it is not only lawful, but
even laudable, after the example of the apostles, in our
actions and sufferings, to have respect to the recompence
of reward, that being by the wisdom of the Holy Ghost
propounded as our encouragement to do and suffer these
things.
CHAP. V.
1, F OR. we know that if our earthly house of this taber-
nacle were dissolved, we have (provided for us, at the re-
storing of it) [] a building of God, a house not made with
hands, eternal in the heavens.
2. For in this (tabernacle) we groan, earnestly desir-
ing [*] to be clothed upon with our house which is from
heayen :
3..( Weare, I say, desirous of this, ) [°] if so be that (or,
seeing that at the resurrection ) being clothed we shall not
be found [*] naked (i. e. since then we shall not be found
naked as the wicked, but clothed with a body not subject to
death ).
4, For we that are in this tabernacle do groan, being
burdened; not for that (through impatience under our suf-
ferings) we would be unclothed (by putting off the body),
but (as desiring, ver. 2. to be) clothed upon (with our ce-
lestial body ), that mortality might be swallowed up of life.
5. Now he that hath [°] wrought us for the self-same
thing (i. e. hath wrought in us this earnest desire) is God,
who hath also given to us the earnest of the Spirit, (where-
by we are sealed up to the day of redemption, Eph. iv. 30,
and wait for the redemption of the body, Rom. viii. 23.)
6. Therefore (having this earnest of the Spirit) we are al-
ways confident, knowing (Gr. being therefore always conji-
dent, and knowing ) that, whilst we are at home in the body,
we are absent from the Lord:
7. (For (whilst it is thus with us) we walk by faith (only ),
~ not by sight :)
8. [°] We are confident, I say, and willing (we in this
confidence are willing ) rather to be absent from (or travel
out of ) the body, and to be present with the Lord (or at
home with him).
9. Wherefore we labour, that, whether (we be) present
(in) or absent (from the body), we may, be accepted of
him (at his appearance ).
10. For we must all appear before the judgment-seat of
Christ; that every one may (then) receive the things done
["] in his body (or by the body), according to that he hath
done, whether it be good or bad.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Y.
ll. Knowing therefore the terror of the Lord, we per-
suade men (to believe we act in all sincerity and truth,
when we propound these things to them) ; but (in this) we
are made manifest to God ; and I trust also (we) are made
manifest in your consciences (and have given you good as-
surance that we act sincerely ).
12. For we commend not ourselves again unto you ( as
if we doubted of your good opinion of us), but (we say these
things to) give you occasion to glory on our behalf, that
you may have somewhat to answer them which glory in
appearance and not in heart, (or truth and sincerity, but
either of other men’s labours, 2 Cor. x. 15. or of things not
really done by them, 2 Cor. xi. 12—21.)
13. For whether we be beside ourselves (transported in
speaking of our raptures, ecstacies, and visions ), it is to (do
service to) God; or whether we be sober (in our discourses,
not desiring that others should think of us above what they
see in us, 2 Cor, xii. 6.) it is for your sakes.
14. For the love of Christ constraineth us (thus to pro-
mote his glory, and to seek your good); because we thus
judge, that if one died for all, then were all dead (7%. e. ob-
noxious to death, and condemned to it for sin);
15. And that [°] he died for all, that they who live (by
his death.) should not henceforth live unto themselves, but
unto him that died for them (i. e. for their sins), and rose
again (for their justification, Rom. iv. 24, 25.)
16. Wherefore henceforth know we no man after the
flesh: (7. e. according to carnal interests, the riches, honours,
pleasures, and advantages of this world, 2 Cor. i. 17. x. 2.)
yea, though we have known Christ after the flesh (expect-
ing him as a temporal king, and hoping for great advance-
ments in his kingdom, as being his disciples ), yet now hence-
forth [9] know we him (so) no more.
17. (And so it is with all his sincere votaries ; ). therefore
if any man be in Christ, he is (become) a new creature: old
things are passed away (his affection to all temporal and
carnal things); behold, ['°] all things are become new
(in him).
18. And all (these) things (belonging to the new creation,
this change of our affections, this constraining love, ) are of
God, who hath reconciled us to himself by Jesus Christ,
and hath given (or committed) to us the ministry of recon-
ciliation ;
19. To wit, that God wasin Christ, reconciling the world
to himself, (and) not imputing their (former) trespasses
unto them; and hath committed to us the word of recon-
ciliation.
20. Now then we are ambassadors for Christ, as though
God did beseech you by us ; we pray you in Christ’s stead,
be ye [""] reconciled to God.
21. For he hath ["*] made him to be (a) sin (offering )
for us, who (himself) knew no sin, that we might be made
(righteous with ) the righteousness of God in him,
ANNOTATIONS ON CHAP. V.
[*] Ver. 1. OPKOAOME'N rov cov tyoucv, We have a
building of God.] It was the doctrine of the Platonists,* That
* Syriac GANe duceidie wh alcSurii rovrw patra riv ivredSev Exdualay Exew ExriBé peeves
tiv Luxhy dodjsaroy brs oh wharovniic deopalyeras abtiv. Td yae nal ere thy ders
rod xbopuov amropolrnow oxhuaros airy SeicSas, nal orapiBortig Abyety dog ob Buwvapetyny Rera~
oxeSivar yupvive Methods ap. Phot, p. 930,
THE SECOND EPISTLE
the soul was a kind of being which could not well subsist,
or act, without a body, and therefore, after her separation
from the body, wanted some vehicle or clothing by which
she might subsist and act; and this notion was embraced
by Origen, and this text. was accordingly interpreted by
- him: (see the note on 1 Cor. xv. 44. 45.) and according
to this notion, good Christians, as soon as they depart this
life, are not found naked, but clothed with their house from
heaven, which, at the resurrection, shall be the érévduya, or
clothing of their raised bodies, which renders them immor-
tal. But the apostle cannot here be supposed to mean,
that, as soon as ever good Christians die they shall be
CHAP. V.]
clothed upon with this house, which is from heaven, but
only that they shall be so at the resurrection. For (1.) we
Christians, saith he, groan, earnestly desiring to be clothed
upon with this house, ver. 2. Now, saith the same apostle,
we ourselves groan within ourselves, waiting for the adop-
tion, that is, the redemption of the body, Rom. viii. 23. (2.)
They groaned to be clothed upon, that mortality might be
swallowed up of life, ver.4. Now, when this corruptible
shall have put on incorruption, and this mortal immortality,
then only shall be brought to pass the saying that is written,
Death is. swallowed up in victory, 1 Cor. xv. 24.
[?] Ver.2. "EmevdicacSa, To be clothed upon.] By putting
oyer this mortal body an incorruptible and eternal house,
The Jews say, that Adam, in his first creation, being made,
ix apSapalg, for incorruption, (Wisd. i. 23.) his body was
covered. from corruption veste onychina, with a clothing
like in colour to the nail of the hand. Accordingly, the
apostle represents the future bodies raised incorruptible, as
clothed with an immortal covering, 1 Cor. xv. 53, 54}
[°] Ver. 3. Ei ye wat, If so be.| That these words may be
also rendered since, and seeing that, is evident from Scrip-
ture, and good authors. Thus here, ver. 4. « signifies
quandoquidem, so «i ye iiotcare, seeing ye have heard,
Eph. iii. 2. (See the note there.) And again, Eph. iv. 1.
Or else, retaining our own version, we may give this sense
to the words, If so be that (then) we shall be found clothed
(with our celestial bodies, and so fitted for a blessed im-
mortality), and not (as the wicked) naked (and without this
heavenly building).
[*] Tupvoi, Naked.] i. e. Not clothed upon with another
body. So, 1 Cor. xy. 37. Thou sowest, yuyvov xéxxov, naked
grain, not covered with a blade, or coyer of chaff, as when
it riseth up out of the earth it is, or with a cod, as in beans,
peas, and lentiles: and accordingly, the rabbins* intro-
duce a Samaritan or gentile, inquiring of R. Meir, Whether
the dead rise naked or clothed? and him answering thus,
that peas, which are sown naked, arise clothed, or covered
with a cod, and much more the dead: but then they seem
to restrain this to the just, saying, that the just shall rise
clothed,
[7] Ver. 5. “O xarepyacapuevoc iypac cig abrd rovro, He that
hath wrought us for the selfsame thing.] Hence it appears,
there is no ground for that dangerous opinion, that the apo-
stle here speaks as one that believed the general resurrec-
tion and advent of our Lord to judgment would be sud-
denly ; for, this persuasion being false, the apostle could
not, in this sense, say, We know, that if this earthly taber-
nacle were dissolved, we have (immediately) a building of
* Pirk, Eliezer, cap, 30, p. 80, Midrash Coheleth, cap. 5. 11.,
VOL, VI.
therefore must expect to die.
TO THE CORINTHIANS. 105
God, i. e. a heayenly body to put on. God could not work
them up to this desire, that they might not be unclothed, i. e.
- notdie, but live to the resurrection, to be then clothed upon;
nor could the apostle, consistently with this persuasion, in-
troduce the same Christians willing to be absent from the
body, that they might be present with the Lord. “Moreover,
in the preceding chapter, ver. 14. he plainly says, that
they expected fo be raised up by Jesus from the dead, and
(See the note on 1 Thess.
iv. 15.) '
[°] Ver. 8. Oappoipev 8, We are confident.] i.e. We have
not only confidence at his appearance, (John ii. 28.) but
always, even in death itself, that, though it renders us absent
from the body, it will bring us home to Christ, and toa
nearer fruition of him. Only here note, that according to
the doctrine of all the ancients, the souls of pious men are
not assumed into the highest heavens, or the immediate pre-
sence of God and Christ instantly upon their departure
hence: for thus only we shall be ever present with the Lord,
1 Thess. iv. 16, 17. when, by the power of God, at the last
trump, we shall be raised up to meet him in the air; this
promise being made at his second coming to receive his
disciples to himself, that, where he is, they may be also,
John xiv. 3. But yet, according to all antiquity, the souls
of pious men, in the mean time, are in the place appointed
for them rapa ry Kuply, with the Lord, that is, with him in
paradise, where they enjoy the sight and conversation of
their Saviour by way of vision: for Paul, and the rest of
the apostles (saith Polycarp*), are in the place appointed
for them, with the Lord.—Not only in heaven (saith Ire-
neeust), but in paradise also, our Saviour shall be seen, as
men are worthy to behold him. And this doth Pseudo-Justin}
gather from this very place, that the souls of the just go to
paradise, and converse there with Christ by vision.
Ver.9.] I confess it is difficult to give the clear sense
of the apostle’s words, from ver. 1, to 9, but, to do my en-
deavour farther towards it, observe,
First, That it cannot be proved from any thing said here,
or in any other place of St. Paul’s Epistles, that the apostle
himself either thought, or taught others to think, that the
coming of Christ was not far off, as I have fully proved in
the note on 1 Thess. iv.15. And, indeed, this doctrine be-
ing found by experience to be false, had he himself asserted,
or taught others to expect, that the coming of our Lord to
judgment was at hand; seeing in that he must have been
mistaken, and misled others, what certainty can we have,
that he was not mistaken, or did not mislead others, in
what else he taught in his Epistles? Thus, ver. 9. if when
he said, 1 Cor, vii. 31. Brethren, the time is short, and the
Sashion of this world passeth away ; he thus dogmatically
spake not of the time of human life, and the relation we
had to the world, and the world to us, but of Christ’s com-
ing to judgment, and the destruction of the world, he cer-
tainly taught false doctrine. If, when he saith, x. 11. that
upon them the end of the ages was come; he meant not the
last, that is the Jewish, concurring with the gospel age,
but the end of the world, he then taught false doctrine. If,
* Ele cov dcpeirdzesvoy abroig rémov elot aaga ro Kugel, Ep. §. 9
t Tlavrayot nad 6 Lorrie ipabhiceras nadine ali toovras of sgtivres. Iren, lib. v. cap. 36.
$"EvSa cuvrvyla re nad Sha dyytran re nad "Apyayytray xar"derractay, 88 xed rol Lori
0g Xpiorre narra vd elpnyrvoy, ExInnodvres Ex rol colpaaros, nad Evinprobvres mide viv Kupiov.
Pseudo-Justin, Quest, et Resp, 75. p
106
when he saith, Heb. x. 37: Yet a little while, and he that
shall come, will come, and will not tarry; he meant this not
of Christ's coming to the destruction of Jerusalém, and of
the Jewish state and nation, but of his coming to the final
judgment, he again taught false doctrine, and endeavoured
to support them with false hopes, which sure must‘be suf-
ficient to impair his credit ‘in other matters, taught in his
Epistles. Lastly, That there is no ground for this opinion
is proved, note on ver. 5. they indeed, who had the first-
Sruits of the Spirit in them might wait for his coming, as
all good Christians do, but they could not by virtue of his
words expect it suddenly.
Secondly, Observe, that the apostle here cannot intend
to assert, that good Christians, as'soon as they die, shall
instantly be clothed upon with their house from heaven,
but only that they shall be so at the resurrection; for, saith
he, we desire to be thus clothed upon, ‘that mortality may
bé swallowed up in life: now this he had ‘told us, 1 Cor. xy.
54. was only to be expected at the resurrection ; for, when
this corruptible shall have put on incorruption, and this
mortal immortality, then shall be brought to pass the saying
that is written, Death’is swallowed up in victory:
Thirdly, Observe, that the time of the resurrection of the
just, being declared to be the time of their recompence,
their being crowned and like to the angels, and being ever
with the Lord, as hath been fully proved on the note on
2 Tim. iy. 5. they had good reason to be groaning after the
redemption of the body, and that crown of glory, which God
would give them at that day. But then, say they, we do
not groan through impatience under our present afflictions;
nor, as some philosophers, from an opinion, that the body
is the prison of the soul, and hinderance to the kiowledge of
the truth, and therefore counting it a happiness to be di-
vested of it; but from a vehement desire of that glorious re-
surrection of it, which shall complete the happiness both
of soul and body, and place us for ever with the Lord.
Lastly, Observe, that at the resurrection there shall not
be only an %vdvua, or clothing of the soul with its former
naked body; but an zévduua, a clothing of the body raised,
with a covering that shall preserve it from corruption ; and
this is plainly the apostle’s meaning in the similitude of
grain rising not naked, as it was sown, but clothed upon, as
is proved, note on ver. 3. here, and on 1 Cor. xv. 37. And
this, I think, is the meaning of those words, ver. 3. If so be,
or seeing we shall be, tvdvoduevor, clothed upon, as the bodies
of the just will be, and not yupvot, naked, as the bodies of
the wicked shall be: for, that the wicked shall have im-
mortal bodies at the resurrection, I no where find ‘clearly
delivered in the Holy Scripture, but only that the destruc-
tion of their bodies, as well as the torment of their souls,
will be everlasting. (See the reading of the text, ver. 3.
vindicated, Examen Millii in locum.)
[7] Ver. 10. Ta &a rod ctaroc, The things done in the
body.] Some manuscripts read rd %1a rod otaroc, * pro-
pria corporis,” the things proper to the body; so the Vulgar
Latin: both readings do sufficiently confute the doctrine of
the Roman purgatory, and their prayers for the dead, as
teaching men shall receive hereafter, not according to the
prayers of others for them, when they are out of the body,
‘but according to what they themselves have done in the
body. Now it is sure, that what the living do of this kind
for them after death, they themselves do not in the body,
A PARAPHRASE WITH: ANNOTATIONS. ON
[cHAP. v
and-so no account will be had of “it in the great day, And
Why should‘ they before suffer such dreadful pains in pur-
gatory, who afterward must receive rewards ‘or punish-
ents, according, not to-what they have suffered there, but
according to what they had done in ‘the flesh? The fathers
here do farther note;
' First, That the same body, which was dissolved, shall
be raised again, and not another; it being absurd to think
that one body should sin, and yet another shouldbe
punished for it; one body suffer, another should be crowned
for it: so Methodius, Chrysostom, and Theophylact.
Secondly, That the soul is to receive its retributions with
the body, and not without it, according to Methodius,*
Theodoret,+ and Hilary} the deacon, who passeth under
the name of St. Ambrose.
[*] Ver. 15. Kat itp révrwy amt Saver, And he died for all.)
Here observe,
First, That Christ died for all, all that were dead, all who
were by his death engaged to live to him; as all, to whom
the knowledge of the gospel is vouchsafed, are.
' Secondly, That they do certainly mistake the meaning
of these words, then were all dead, who thus interpret them,§
then were all obliged to be dead to sin; for, (1.) in these two
verses, the word azé@avov, dead, is four times used, once
before, and twice after these words, then were all dead, and
both before and after it undeniably signifies death in the
proper acceptation of the word: who then can think that,
the second time in the same sentence, it should import only
an obligation to die to sin, or to ourselves ? “Whensoever
in the Scripture it bears a metaphorical sense, some other
word is joined to it, which doth enforce that sense; as when
we are said to die to’sin, Rom. vi. 2. to die with Christ,
Rom. vi. 8. Colos. ii. 20. to die to the law, Gal. ii. 19. to
die to the world, Gal. vi. 14. Colos. iii. 3. Here, therefore,
nothing being added to enforce that sense, it must be deemed
alien from the text. (See Examen Millii in locum.)
[9] Ver. 16. Odx te -ywecxonev, We know him’so no more.)
It is manifest, that the disciples, whilst Christ was with
them, were much addicted to those temporal interests, still
striving and contending who among them should be the
greatest in Christ’s kingdom, Luke ix. 46. xxii. 24. asking
to sit one at his right hand, the other on his left hand, in his
kingdom, Mark'x. 37. and saying, We have left all, and
followed thee, what shall we have therefore? Matt. xix. 27.
and presently after his resurrection inquiring, Wilt thou
now, Lord, restore the kingdom to Israel? Actsi.6. These
expectations, saith the apostle, we have now laid aside,
and serve Christ only for spiritual and eternal advantages.
Or, we may interpret these words thus: We know (7. e. re-
spect) no man according to the flesh (7. e. according to his
circumcision or nation), as being an Israelite, or of the
stock of Abraham, as knowing that in Christ Jesus neither
circumcision availeth any thing——but a new creature,
Gal. vi. 15. and though we Jews at first knew Christ ac-
cording to the flesh, adhering to circumcision and the law,
© O88 yap your a duxd, ddA VA ved coaaror xoalferas ratzt. Method. apud
GEcumen. in loc.
t “Bdge 82 nad 72g rysoupatvag, nal +p nora loubrag buyce mers Ta comaran Sexopet-
vig Tae dyriMceg. Theod. ;
¢ “ Si judicante Christo quisq
sine corpore adjudicabitur bono aut malo,
§ Esthius, Schlicting.
nostrim facta corporis recipiet, non utique
Hilar,
cup. v.] THE SECOND. EPISTLE
even. after faith in Christ, yet now do we not so; but all
these old things are now passed away, we being dead to the
law, that we might live to God, Gal. ii. 20. and serving him
now in newness of spirit, not in: the oldness of the letter,
_ [9] Ver.17. Kawa ra wavra, All things shall become yes,
Kai duxyi) caw), Kat o@pa Kawov, Kal Aarpela cay}, The. soul
shall be renewed. in the mind, will, and affections, the body
_ new insits actions, as being: made an instrument of righte-
ousness, Rom. yi. 13. the worship new, Rom. vii. 6. Phil,
iii, 3..the whol@ life new, Rom. vi. 4. so Chrysostom. (See
this reading vindicated, Examen Millii in locum.)
[21] Vers 20, AcducOa trip Xpiorov, xarahAaynte TY Ow,
Beye reconciled to God.] Here is observable against the So-
cinians a double reconciliation: (1.) a reconciliation of
God-to.us; for God was, in Christ reconciling the world to
himself through him ; and that not by renewing our natures,
but by.not imputing our trespasses tous. This reconcilia-
tion was effected, saith the next verse, by making Christ a
sin-offering-for us, that we might be made the righteousness
of God in him ; and. this reconciliation is followed with an
"exhortation on.our parts to be reconciled to God.
. Obj. But Crellius objects, That the reconciliation, here
mentioned, is ascribed to God, and so it cannot be the ap-
peasing of his. anger by making any satisfaction to him;
for can it be) supposed, saith he, that God, being angry,
should appease himself, and that by making satisfaction by
another, to himself?
_ Ans. Lanswer,, That the text doth not barely say, God
reconciled us to himself, but that he was reconciling the
world:to himself. in Christ, that is, by Christ, as the means
of our reconciliation, or as the sin-offering by which this re-
conciliation was procured, It therefore is not necessary that
these. words should import, that God, being angry, should
appease himself, but only that he should declare himself so
far. by Christ's sufferings for us, and so well sa-
tisfied with his blood, shed for the remission of our sins,
that:he would not impute those sins to any that believed in
him: the-blood of Christ made. a sin-offering making atone-
ment forus, asthe hlood of the sin-offering under the law
made atonement for the sinner, and procured the forgive-
ness of his sins: and if under the law satisfaction was
made by the sinner,to.God, by a beast of his own appoint-
ing; why may it not be made under the gospel by a Saviour
of his own sending?
[*) Ver. 21. ‘Yip icy auapriav trotncev, He made him
sin for:us.|,The,words here being sacrificial, must be ex-
plained by their use in the old law, when applied to legal sa-
erifices.. Now the. word dayapria, which we render sin, is used
there customarily for @ sin-offering, andis well expounded
by Cicumenius, 7d. aept audpriov Sina. So alyec, toupoc,
ubcxoc intp iuapriac, Ezek. xliii. 22. 25, xliv. 29. xlv. 22,
23.25, So the law of the sin-offering is 6 vdépog ric auap-
wiac, Lev. vi. 25, the bullock appointed for a sin-offering
isirs pooyagioy ‘rij¢ aapriac, 6 woocxoc 6 Tic auapttac, the
bullock of sin, Exod. xxix. 86. Ley..iv. 8. 20. the goat
to be sacrificed for sin, is + x/uapa % rie épagriac, the goat
of sin, Ley.iv.29. To make such a beast a sin-offering for
‘the people, is,in the sacrificial phrase, rouiv dpapriav, rocev
ro wepl dmapriac, to make it sin, Lev. iv, 20, ix.7, xiv. 18.
xv: 19. Numb. vi. 11. 16. viii. 12. It cannot therefore be
doubted, but. that.mouiv imtp tiv apaprtay rov Xpordv,
TO THE CORINTHIANS. 107
doth signify here to make Christ a sin-offering, or sacrifice
for sin for us. The end for which he was thus made a sa-
' crifice, is this, that we might be made the righteousness of
God in him, i. e. that we might be justified by God, or might
obtain forgiveness of sins, through faith in the blood of
this sin-offering. For ducaoctvn Ocov, the righteousness or
the justification of God, in St. Paul’s style, still signifies the
righteousness of faith, in Christ dying or shedding his blood
for us; as in these words, S«aocbyn yao Qsov, For the
righteousness of God in him is revealed from faith.to faith ;
as it is written, The just shall live by his faith, Rom..i. 17.
Again; Sxaoctvy Ocov, the righteousness of God without
the law is manifest —to wit, the righteousness of God
through faith of Christ, Rom. iii.21, 22. And, x. 3, 4. For
they not. knowing riv duaociyny tov Qcov, the righteousness
of God, and going about to establish their own righteousness,
have not submitted 79 Suaocivy rod Ocov, to the righteous-
nessof God. For Christ is the end of the law for righteous-
ness, that is, justification, to every one that believeth. Phil.
iii. 9. That I may be found in him, not having my own
righteousness, which is of the law, but that which is by the
faith of Christ, rnv. ix Qc0v Saocbyny mt rh mists, the
righteousness of God by faith. 'The interpretation, there-
fore, given in the paraphrase, is very agreeable to Scrip-
ture, whereas the gloss of the Socinians puts a continual
force upon the words; for where in Scripture doth zovziv
auapriav signify, to treat an innocent person as a sinner?
where is it that, fo be made the righteousness of God in
Christ, doth signify our being made new creatures, or our
being sanctified? where doth God’s reconciling us by Jesus
Christ, import his converting the world to himself by Christ
as his ambassador? why is God said not to impute to men
their trespasses by the preaching of Christ, who preached
only to the lost sheep of the house of Israel, rather than by
the preaching of the apostles to, the whole gentile world?
how was he made sin more than they, if he were only
treated as a sinner on the account .of the same doctrine,
which they equally preached, and suffered for? and why
may not men.he said to be made the righteousness of God
in the apostles, as well as in Christ, if this only imports
our being conyerted, and so made righteous, by the doc-
trine they, as well as he, delivered?
CHAP. VI.
1. We then, as workers together with him, (1 Cor. iii. 9.
and his ambassadors, 2 Cor. v.20.) beseech you also that
ye receive not the [*] grace of God in [*] vain.
2. For he saith, (Isa. xlix. 8.) [°] I have heard thee in a
time accepted (i.e. of favour and acceptance), and in the
day of salvation have I succoured thee: behold, now is
the (well) accepted time, now is the day of salvation,
(when God sends his ministers to preach, and offer it to you,
2 Cor. v. 20.
3. Which we are so careful to preach, as becomes workers
with God, ver. 1.) giving no (just) offence in any thing,
that the ministry be not blamed:
4, But in all things approving ourselves as the ministers
of God, in much patience, [*] in afflictions, in necessities,
in distresses,
5. In stripes, in imprisonments, in tumults (raised against
us for preaching the gospel), in labours, in watchings, in
P2
108
fastings (i.e. in constant enduring all sorts of sufferings,
ana exercising all kinds of self-denial, for the gospel’s sake ) ;
6.. By pureness (of conversation), by knowledge (of the
Divine mysteries), by long-suffering (under all provoca-
tions ), by kindness (towards all men ), by the (various gifts
of the) Holy Ghost, by love unfeigned,
7. By the word of truth (preached), by the power of
God (confirming it, Rom. xv. 19.) by the armour of righte-
ousness (which covers and protects us when assaulted ),
[*] on the right hand (by prosperous) and on the left (by
adverse events ),
8. By (going through the various conditions of ) honour
and dishonour, by (going through) evil report and good
report; (being looked upon by the wise men of the world ) as
deceivers, and yet (being) true (dispensers of the word of
life to them);
9. As unknown (and obscure persons), and yet well
known (by the powerful works we perform ); as dying, (daily
by our continual persecutions ), and (yet), behold, we live;
as chastened, and (yet ) not killed ;
10. As sorrowful (in outward appearance), yet always
(inwardly ) rejoicing; as poor (in the concernments of the
world), yet making many (truly and spiritually) rich; as
having nothing, and yet possessing all things (in contented-
ness of mind, Phil. iv. 18. in the favour of that God who
giveth all things richly to enjoy, 1 Tim. vi. 17. in Christ
Jesus who is all in all, Col. iii. 11. and in whom. we are
blessed with all spiritual blessings, Eph.i. 3. and in the
promise to inherit all things, Rev. xxi. 7.)
11. O ye Corinthians, [°] our mouth is (freely) open to
you (in speaking well of you, vii. 4.) our heart (and our
affection ) is enlarged (to you). :
12. Ye are not straitened in us (you have a large room
in our hearts ), but you are straitened (rather) in your own
bowels (of affection to us ).
- 13. ["] Now, for a recompence in the same (kind), I
speak as to my children, be ye also enlarged (in your af-
fections to me your spiritual father ).
14, [*] Be ye not unequally yoked together with unbe-
lievers (do not; join with them in their idol-feasts, and
heathenish rites, or in the matrimonial yoke): for what fel-
lowship hath righteousness with unrighteousness? and what
communion hath light with darkness ?
15. And what concord hath Christ with Belial? or what
part hath he that believeth with an infidel?
16. And what agreement hath the temple of God with
idols? (you therefore must have none with them,) for ye
are the temple of the living God; as God hath said, I will
dwell in them, and walk in (i. e. among) them, and I will
be their God, and they shall be my people.
17. Wherefore come out from among them, and be ye
separate, saith the Lord, and touch not the unclean thing,
and I will receive (and accept) you,
18. And [] will be a Father unto you, and ye shall be
my sons and daughters, saith the Lord Almighty,
ANNOTATIONS ON CHAP. VI.
1. ['] Xépw rod Ocov, The grace of God.| The grace of
God, in the Old Testament, imports his favour and kind
affection to us; and in this sense it is said in general, a good
man obtaineth, ratzon, xéowv apa Kuoly, favour of the Lord,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VI.
Prov. iii. 34. xii. 2. or, in partidwlar, that such a pious
man found 171, xdp.v, grace in the sight of God, 2 Sam. xv.
25. Gen. vi. 8. for as when it is said, that Joseph found
grace in his master’s sight, Gen. xxxix. 4. xliii. 14. xlvii.
25. Exod. iii. 21. xi. 3. xii. 36. the meaning is, his master
shewed favour to him; and when it is added, that the Egyp-
tians found grace in the sight of Joseph, the meaning is, he
was inclined to shew favour to them, and grant them corn
for their subsistence: so when the Scripture saith, that pious -
persons found grace in the sight of God, the phrase must
signify God’s inclination to shew mercy, and bear a kind
affection to them. The grace of God, in the New Testa-
ment, when it is not used to signify the miraculous gifts of
the Holy Ghost, bears generally the same sense; as when
the angel saith to Mary, thou hast found grace with God,
Luke i. 30. St. Stephen of king David, that he found grace
with God, Acts vii. 46. St. Luke, that Jesus increased,
xapurt, in grace with God and man, Luke ii. 52, when
Paul and Silas are said to be commended to the grace of
God, for the work of the ministry, Acts xiii. 3. xiv. 26. xv.
40. this being done by their prayers to God for his fayour
and assistance in that work. When men are said to be
justified by the grace of God, Acts xv. 11. Rom. iii. 24.
Eph. i. 7. and so have forgiveness of their sins, according
to the riches of his grace, it must import the same; for justi-
fication and forgiveness of sin are acts of God’s free grace
and favour to the sinner. When it is said, that we are
saved by the grace of our Lord Jesus, Acts xv. 11. by
grace ye are saved, not of works ; by grace we are saved,
through faith, Eph. ii. 8, 9. seeing this is spoken to men
yet alive, and so obliged to work out their salvation with
fear and trembling,it cannot mean they were actually saved,
but only that they were called to a ‘state of salvation, en-
joyed the means, and were put in the way of salvation by
grace, according to those words of the same apostle, he hath
saved us, and called us with a holy calling, not according
to our works, but the grace given us in Christ Jesus, 2 Tim.
i. 9. and to be thus saved by grace, is to be saved by the
mercy and favour of God to us, according to those words
of the apostle, when the kindness and love of God our Sa-
viour to man appeared, not by works of righteousness which
we have done, but by his mercy he saved us, 'Tit. iii. 4, 5.
it being purely of the mercy and the grace of God, that any
nation is called to the knowledge of salvation by Christ.
When the grace of God is said to have abounded towards
us, Rom. v. 15, 20. xv. 16. that grace is styled the free gift
of God. When St. Paul saith, by the grace of God I am
what I am, 1 Cor. xv. 10. that he was called by his grace,
Gal. i.15. and that the grace of God was abundant to him,
1 Tim. i. 13, 14. he himself interprets this of God’s great
mercy to so great a sinner. When he saith, I do not frus-
trate the grace of God, Gal. ii. 21. this he interprets to be
God’s favour to mankind, in sending his Son to die for us.
The exceeding riches of his grace, Eph. ii. 7. is God’s great
kindness to us in Christ Jesus; and by the grace of God it
is that Christ tasted death for every man, 2 Tim. i. 9. Heb.
ii.9. Hence is this gospel styled, the grace of God, which
brings salvation, Tit. ii. 11. the grace of God, which is able
to build us up, and procure us an inheritance among them
that are sanctified, Acts xx. 32. This also must be. the
import of the word, when the apostles exhort their converts
to continue in the grace of God, Acts xiii. 43. and when
CHAP. VI.] THE SECOND EPISTLE
they inform us, that God confirmed the word of his grace by |
doing signs and wonders, Acts xiv. 8. and that the law
came by Moses, but grace by Jesus Christ, John i.17. (See
the notes on Heb. xii. 28. xiii. 9. James iv. 6.)
[2] Mj cic Kévov ri xaow SeEacSar, Not to receive this grace
in vain.] This we do, (1.) when we do not obtain the end
for which it was designed, viz. to teach us, denying all un-
godliness and worldly lusts, to live righteously, soberly, and
godly, in this present world.. Thus those oblations, which
are not acceptable to God, are styled vain oblations, Isa.
i. 13. and the wérship which is not. according to his will,
vain worship, Matt. xv. 9. because this worship, and these
oblations, though designed to procure God’s favour, will
not do it. (2.) When we receive no benefit by the grace
received, and it conveys no pardon or salvation to us, so,
upon supposition that there will be no resurrection, your
faith is in vain, 1 Cor. xv. 17. and, if you retain it not, ye
have believed in vain, ver. 2. So to labour in vain, and
run in vain, Gal. ii. 2.iv.11. is to do these things without
profit to them for whose sakes. they are done; and those
are called vain questions, and yain words, Tit. iii. 9. Matt.
xii. 36. which are unprofitable.
[°] Ver. 2. Karp) Sera trfixoved cov, I have heard thee in
a time acceptable.] These are the words of God the Father
to Christ, signifying, that he had accepted his intercession
for the conversion of the gentiles, and declaring that he
had given him cic d:aShunv rév éSvev, for a covenant to the
nations, a light to the gentiles, and his salvation to the ends
of the earth, Isa. xlix. 6. 8. and so the Jews interpret
them, in Pug. Fid. par. ii. cap. 11. §. 21. That} salvation,
either in the prophet, speaking of Christ as the salvation of
the ends of the earth, or in the apostle, speaking of the day
of salvation, should mean the deliverance of the Christians
from the persecuting Jews, is very improbable in itself, and
is confuted by those words, now is the day of salvation; for
Christians then groaned under persecution, both from Jew
and gentile; and the destruction of Jerusalem, which is
supposed to have brought this deliverance to the Christians
from the persecuting Jews, was fourteen years after the
writing this Epistle.
[*] Ver. 4. "Ev 0Aibeow,] Say some, imports afflictions in
the general; avayxa: more grievous troubles; orevoxywolat
such pressures as reduce us to the greatest straits. (See
iy. 8, 9. vii. 11. 13.)
[%] Ver. 7. Ackviv nat apiotepiv, On the right hand and
on the left.) All the Greek scholiasts here understand by
Seba, ra ebOupdrepa, things prosperous and grateful; by ra
ap.atepd, ra AuTnpa wavra, all things which are grievous, or
afflictive ; instructing us, that both these things have their
temptations, against which we are to arm ourselves; and
to such things I have referred them in the paraphrase. But
the scholiast upon Sophocles * informs us, that dpiorepa of
raXaol ra pwpd txddovy, deErd 8 ra cuverd, that the ancients
styled foolish things left-handed, but wise things right-hand-
ed. And in Aristophanes, pavOdvew def.d, is to learn wise
things ; and so this armour may be to protect them against
the follies of the vulgar, and the wisdom of the philosophers
and wise men of the world.
[9] Ver. 11. Td ordua iyi avéwye tode tuac, Our mouth is
opened to you.) That is, say the Greek interpreters, we are
TO THE CORINTHIANS.
so full of affection, that we cannot, ovyav rpd¢ imac, be si-
lent, or abstain from declaring our affection to you, and
our boasting of you, 2 Cor. vii. 14. ix. 2, 3,
["] Ver.13. Tiv abriy 82 avriymoStav (we rékvore Aéyw).] The
sense of these words seems to run thus, Aéyw & ipiv de
rixvoig; and I say unto you as children, ri airiy 8 avre
pisSiay avadetEavree riv iodrnra rig piAlac Exovrec, shewing
the same affection by way of recompence, wAarbvOnre Kar
veto, let your hearts or affections be enlarged towards us,
as ours are towards you, ver. 11. So Cicumenius and
Theophylact.
[8] Ver.14. M yiveoSe érepoZuyoivrec amloroic, Be not un-
equally yoked with unbelievers.| Here note, that these words
cannot be duly brought to prove, that Christians must: not
communicate with vicious persons at the table of the Lord,
though they be Christians in profession, since the apostle
only speaks of unbelievers. (2.) The apostle here useth
the very words by which the prophet Isaiah (lii. 11.) ex-
horts the Jews to preserve themselves in Babylon from the
contagion of their idolatry, and by which St. John exhorts
all Christians not to partake of the sins, or the spiritual
whoredom of the beast, Rev. xviii. 4. He, therefore, can-
not be supposed to forbid all Christians all converse even
with the unbeliever; for he permits the believing husband
109
_to live with his unbelieving wife, and will not suffer the
believing wife to depart from her unbelieving husband;
(1 Cor. vii. 12, 13.) he therefore only doth forbid commu-
nion with them in actions proper to them as heathens, and
alien from the profession of Christianity; viz. their feast-
ings and sacrifices in the idol-temples; (1 Cor. viii. 10.
x. 21.) and, by analogy, he also may be supposed to for-
bid Christians to marry with an unbeliever; for this was
always held unlawful for the Jews to marry with a hea-
then,* till they became proselytes to their religion; for they,
looking upon themselves as the pure servants of God, (Neh.
ii. 20. see note on 1 Cor. vii. 14.) thought it a corruption
of the holy seed to marry with the people of the earth; and
hence, when this was done, Ezra complains, rapfy3n orép-
pa ayvov év roig Aaoic rie vic, the holy seed was mixed with
the people of the earth, Ezra ix.9. Now, the Christians
being made a holy nation, a peculiar people, the holy tem-
ple in which God by his Spirit dwelt, it seemeth, as. unfit
that they should marry with heathenish idolaters; and there-
fore to such of them as were free, the apostle speaks thus,
let them marry only in the Lord, 1 Cor. vii. 39. 7. e. to
one of their own religion: the marriage with an infidel
being the closest conjunction with them, subjecting them
many times to a necessary abstinence from Christian as-
semblies, and to continual temptations to apostacy, or com-
pliance with their evil manners.
[9] Ver. 18. "Eooua tpiv sig warépa, I will be to you a-Fa-
ther.| These words are not to be found in Jer. xxxi. 9.
but they are the words of God to Solomon, the ruler of his
people, dcaoriy vidv cov kal Svyartpwv, a judge over his sons
and daughters, Wisd. ix. 7. and they begin thus, rd o& Aéya
Kipiog mavroxpdrwo, thus saith the Lord Almighty, 2 Sam.
vii. 8. and ver. 14. 2y@ toona aire) cig Tarépa, xa abrdg torai
pot cic vidv, I will be to hima Father, and he shall be to mea
son; which words are by the apostle ascribed to Christ,
Heb. i. 4, 5. and here to all Christians, as being members
* In Ajace, F. 6. A, + Buxt. Lex. p. 403,
* Ran, act, iy. sc. 2. p. 264,
110
of his body, and joint-heirs with him. Moreover, the Jews *
boasted that the Divine Majesty dwelt among them. After
the days of Jacob (saith the book Cosrit), holy men in-
creased into a great assembly ; and the Schechinah, or Divine
Majesty, rested upon them by love, to be their God. This
favour God here promises to pious Christians, as being the
true Israelites. Again, they also thought that purity from
uncleahness was a necessary requisite’ to obtain this pre-
sence of God: For God (say they) doth not appropriate his
name to Israel, to be called their God, but when their camps
are holy ; but at that very moment that they are so, he makes
his presence to-dwell.among them, and becomes'\their God ;$
and these things the apostle, according to the Scripture
language, here applies to the society of Christians. And,
oh! what a powerful argument do they minister to all Christ-
ians, to cleanse themselves from all filthiness of flesh and
Spirit, perfecting holiness in the fear of God, as they desire
this Almighty Lord and Protector to be still present with
them; and would not-be obnoxious to the dreadful, woe
which will certainly follow upon his departure; (Hos. ix,
12.) as they would have this. God to be their God, which
is a state of present bliss; for blessed are the people.who
have the Lord.for their God; as they would have him re-
lated to them as a heavenly Father, which relation secures
the enjoyment of all blessings to them, which they daily
ask; (Matt. vii. 12.) lastly, as they desire to be his sons
and: daughters, and, by that glorious relation, to be made
heirs of God, joint-heirs with Christ, Rom. viii.17.) and to
have the Spirit of his Son in their hearts, crying Abba, Fa;
ther. (Gal. iv. 6.)
See'the Appendix to this chapter,‘at the end of this
' Epistle.
CHAP. VII.
i Havine therefore these promises, dearly beloved
(of a God thus related to and dwelling with us), let us
cleanse ourselves ['] from all filthiness of the flesh (all
uncleanness and intemperance) and spirit (all idolatry),
perfecting (or still making progress in) holiness in the
fear of (that holy) God (who dwelleth in, and’stands so
near related to, us
2. And) receive us (into your kind affections ; for) we
have wronged no man, we have corrupted no man (from the
truth ), we have defrauded no man, (as your false apostles
have done, 2 Cor, xi. 3. 20.)
3. I speak not this (with an evil mind) to condemn you
(as suspecting such things of us): for 1 have said before that
you are in our hearts (iii. 2. so that we are ready) to die
and live with you; (i. e. we love you so affectionately, that
we could even die for the promotion of your welfare.
4.-And therefore) great is my boldness (or freedom ) of
speech towards you, great (also) is my glorying of you:
LT am filled with comfort (for your obedience, ver. 14. and
your liberality, 2 Cor. ix. 2.) I am exceeding joyful (on
that account) [*] in all our tribulations.
5. (I say, our tribulations ;) for, when we were come’ to
Macedonia, our flesh had no rest (from them ), but we were
troubled (and pressed) on every side; without were fight-
ings (with the opposer's of the gospel), within were fears,
* Targ. in Cant. i. 4, 5. + Par. iii. §. 17. p. 179.
¢ Cosri, ibid, p. 178. Bamidkar. Rab. §. 8. in Deut. xxiii. 14.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VII.
(lest the false apostles should have perverted you. from the
simplicity which is in Christ, 2 Cor. xi. 3.)
6. Nevertheless (that, God, that comforteth those that
are cast down, comforted us (also) by the coming of. Titus
(with good tidings from you, ver. 13.)
7. And not by his coming only, but by the consolation
wherewith he was comforted in you, (which he discovered
to us) when he told: us your earnest desire (to: rectify what
was amiss in the-matter of the incestuous person), . your
mourning (for your miscarriage‘in it), your fervent mind
towards me (and zeal: against my adversaries) ; so that 1
rejoiced the more (for his consolation, than for his. coming.
8. For (therefore). though I made you. sorry with a let-
ter, [°] Ido not.repent (Gr. Iam not sorry ),; though I did
repent: (Gr. though Iwas sorry, viz. that I was forced to
make you so, ii. 4.) for I pereeive that the same epistle
made you sorry, though it were but for a (little) season.
9. Now I rejoice, not. (barely,) that -ye were made sorry,
but ‘that. ye sorrowed. to repentance: for ye were made
sorry after a godly manner, that. ye might receive damage
by us in nothing.
10. For godly sorrow worketh repentance to: salvation
[*] not to be repented-of (Gr. not repented of ): but the sor-
row of the world worketh death.
11. For behold this self-same thing, that ye sorrowed
after a godly sort, what carefulness it wrought in you, (of
obeying my directions, ver. 15.) yea, what. clearing of your-
Selves (from guilt, by inflicting censures on \the ‘guilty per-
son, and putting away evil from among you, 1 Cor. xv. 13.)
yea, what indignation (against him who had so dishonoured
his profession, and defiled the church), yea, what fear (of
my displeasure, or the rod I threatened, 1 Cor. iv. 21.) yea,
what vehement desire (to rectify what was amiss in this
matter, ver. 7.) yea, what zeal (for me), yea, what re-
venge (in punishing the delinquent! so that) ‘in all things
(by this deportment) you have approved yourscliv [>] to
be Clear (from guilt) in this matter,
12. Wherefore, though I wrote (so oul ) to you, I
did it not for his cause that had done the wreng (as de-
lighting in his punishment ), nor for his cause that suffered
wrong (i.e. out of particular kindness to the father of the
incestuous person), but (chiefly) that our care for you in
the sight of God might appear to you.
13. Therefore we are comforted in your comfort (7. e. in
‘the comfort we received from your deportment in this mat-
ter ): yea, and exceedingly the more joyed we for the joy of
Titus (in you), because his spirit was refreshed by you all,
14. For (now ) if Ihave boasted-any thing to himof you,
I am not ashamed; but ‘as we speak-all-things to yowin
truth (and sincerity ), even so our boasting, which I made
before Titus, is found a truth.
15. And his inward affection (Gr. his bowels ) is more
abundant towards you, whilst he remembereth .the obedi-
énce of you all, how with fear and trembling you received
him (lest there ‘should: be any thing found in you that might
offend him, or require my rod).
16. I rejoice therefore that I (can) have (this) confi-
dence in you in all things.
ANNOTATIONS ON CHAP. VII.
[?] Ver. 1. ’ATIO* zavrd¢ podvepov, &c. From all filthi-
ness of flesh and spirit.| The sins of the Corinthians being
CHAP... ViII.] THE: SECOND EPISTLE
uncleanness. and. idolatry, (see. the preface. to. the, First ,
Epistle, and.the:notes on chap..x.) they seem to be here |
more especiallyintended.
[2] Ver. 4. Emi wéey 79 SAbba yav, Under all our tri-
bulations.] As.2ri signifies, Mark ii. 26. Luke. iii..2,.iv. |
17, Acts xi..28. 1 Cor. vi. 1.6.:or, amidst them, as Luke |
xii. 14. or, after them, as Phil. ii..27. Heb. ix. 15.
[] Ver. 8. Ob perapétoua, I do not -repent.| It seems
incongruous that the.apostle should repent of what he writ
by the direction of. the Holy ‘Ghost, and to this.very end |
to stir up.a godly sorrow in them; and therefore it seems
better to, render the original, ob perauéAopar ci cad persucdd-
pnv, with Grotius and others, Non doleo quanquam doluit
mihi; I am not sorry now, though I was sorry when I writ
this epistle, doing it with many tears, (ii. 4.) Or thus, J
do not repent, though I should have repented, viz. if it had
not found this.good.effect upon you.
[4] Ver. 10..’AuerapéAnrov, Not repented of.) That is,
such a change from the»service of sin, to the service of
God, as we do notrevoke, or repent of, by relapsing again —
into the sins once left-off. Note also, that godly sorrow
is not itself repentance, but that which tends to work it in
us, by preserving us from relapsing into that offence, which
created so much bitterness and anguish to. us. The sorrow
of the world worketh death, it dries up the moisture of
the body, (Prov. xvii. 22.) and hath killed many, (Ecclus.
Xxx. 23.)
[°] Ver. 11. ‘Ayvoic -cva, To-be clear.| Note here, that
true repentance from sin clears us from the guilt of it, not
only in the sight.of God, but man; so that it is both un-
charitable and unchristian, to stigmatize or reproach any
person for the sin we know,-or believe, he hath truly re-
pented of,
CHAP. VII.
L Moreover, brethren, we do you to wit of (Gr. we
make known to you) [*] the grace of God bestowed on
the churches of Macedonia, (Philippi, Thessalonica, Be-
rea, &c.)
2. How that, in a great trial of affliction, the abundance
of their joy (in the Holy Ghost appeared, 1 Thess. i.-6.)
and their deep poverty abounded [*] to the riches of their
liberality (or how they being very poor, and much. afflicted,
Acts xvi. 20. xvii. 5. 13. did notwithstanding, with. great
cheerfulness and joy, make a rich contribution towards the
relief of their poor brethren in Judea ).
3. For to their power I bear record, yea, and [*] beyond
their power (or abilities), they (unsolicited by us) were
willing of themselves (to contribute to the necessities of the
poor saints of Judea.
4. Not being entreated by us; but ) praying us with much
entreaty that we would receive the gift, and take upon us the
fellowship of ministering to the saints; (or be one of those
who should take care for the administration and conveyance
of it to them, ver. 19—21, ix. 12, 13. 1 Cor. xvi, 4. Acts
xiv. 17.)
5. And this they did, [*] not as we hoped (or thought the
event would be, who could expect only a small collection
from men so poor, and so exhausted ), but first (they ) gave
themselves unto the Lord (i.¢. to his service in it), and
anto us (to be employed in the promotion of this cha-
TO THE: CORINTHIANS. WW
rity, or the distribution.of it to others), by. the will of God
(moving.them so. to. do, or.according to his will; 2 Cor.
ix,4.)
6. Insomuch that (seeing .this forwarduess in. others.) we
desired. 'Titus,.that as he-had (in_his:last visit.efi you.) be-
gun, so-he.would (now, finish in.you.the same grace (or
charity) also (and see that ye be not defective in it ).
7. Therefore (Gr. a)’ ,but,) as ye aboundinevery (other )
thing (or gift), infaith, in, utterance, and knowledge, (1. Cor.
i. 5.) andin all diligence.(to.amend what E had blamed you
for, 2 Cor. vii.11.) and in your.love to.us, (ibid.ver. 7. so)
see that ye abound (or, I pray .that-ye would abound ). in
this grace also.
_ 8. I speak [°] not (this) by (way..of).commandment,
but (of advice only, ver. 10.).by occasion of the forward-
ness of others,and to prove.the.sincerity.of * your love (to
Christ. and his saints. : :
9. And command -you I need. not ;.). for ye know the
grace (or kindness) of our Lord Jesus Christ, that, [°] though
he was rich (Gr. that being rich), yet for your sakes he
became poor, that (iyeic) ye through his poverty might be
rich; (or, as Chrysostom and Gcumenius read, that (icc)
we through his poverty might be rich ; which is the same in
sense.with.the other reading.)
10., And herein I give my. advice: for this is expedient
for _you,.who have begun before, [7] not only to do, but also
to be forward [®].a yearago..
11... Now therefore perform .(or complete, the. doing of
it ; that.as there was a readiness. to will, so there may be a
performance (of that will) also out of that which ye have.
12. For if there be first a willing mind, (whatsoever. is
given) it.is accepted according to that a man hath, [9].and
not (expected he should. give) according to that he hath not.
13. .For I mean not that other men be eased (or by your
charity should live at ease), and you (in the mean time)
burdened (with want):
14. But (that. Christian charity should be managed) by
[*°] an equality, that now at this time your abundance may
be a supply for their. want, that. (another. time) their abun-
dance.also may be.a supply for your want: that there may
be.an equality. :
. 15. (Thatin your peregrination it may be) as itis writ-
ten (of the Jews travelling. into. the wilderness, where) he
that had gathered much (manna) had nothing over ; and he
that had gathered little had no lack., (Exod. xvi. 18.)
16. But thanks be to God, which put the same earnest
care into the heart of Titus for you.
17. For indeed; he (not. only, accepted the exhortation
(I made to him concerning this. employment) ; but being
more forward (than I thought to find him), ["] of his own
accord he went unto you.
18. And.we have. sent.with him. the brother, [*] whose
praise is in the gospel throughout all the churches ;
19. And not that (or so) only, but who was also chosen
of the churches to travel with us with this grace. (or cha-
rity), which is. administered (or dispensed) by.us to the
glory of the same Lord, and (to the) declaration of your
ready mind (to relieve your poor brethren, or of our ready
mind to perform this charitable office. Theodoret and Gicu-
menius read, iycov:
® All the Greek scholiasts here read ipserépas.
112
20. We, by taking such faithful companions with us, )
avoiding (or taking care of ) this, that no man should blame
us (or charge us with insincerity) in this abundance (of
your liberality ) which is administered by us:
21. (And so ) providing for honest (Gr. creditable ) things,
not only in the sight of the Lord, but also in the sight
of men.
22. And we have sent with them [**] our brother, whom
we have oftentimes proved diligent in many things, but now
much more diligent (in this employment), upon the great
confidence that I have in you.
23. Whether any do inquire of Titus, he is my partner
and fellow-helper concerning you (in promoting your wel-
fare and reformation, 2 Cor. ii. 13. vii. 6, 7.) or (whether )
our brethren be inquired of, they are the messengers of the
churches, and (the promoters of) the glory of Christ.
24. Wherefore shew ye to them, and before the churches,
the proof of your love (to me ), and of our boasting on your”
behalf (i. e. that we did not vainly boast of your readiness
to perform such works of charity ). i 3
ANNOTATIONS ON CHAP. VIII.
[‘] Ver. 1. TH'N ydow Ocov riv ddonuévny tv, The grace of
God bestowed on,| Or the charitable contribution given in
the churches of Macedonia, to which they were excited
by God’s rich grace towards them; for that ydpic signifies
liberality, appears from ver. 6. I exhorted Titus to finish in
you xéaow tatrnv, this charitable contribution ; and ver. 7.
that ye also may abound év rj yapirt rabry,in this liberal con-
tribution ; and ver. 19. who was chosen of the churches to
travel with us, odv ti xaprrt tabry, with this charity to be
dispensed by us. So ix. 8.'God is able to make racav yéow
all liberality abound among you; and 1 Cor. xvi. 3. to
bring riv xéow, your liberality to the poor Christians.
Hence yépw is by Hesychius and Phavorinus interpreted
agift, as it is here, by the apostle saying of this abounding
charity, Thanks be to God for this unspeakable gift, ix. 14,
15. This charity is styled the grace of God, either for its
exceeding greatness, as the cedars of God, and mountains
of God, signify great mountains and cedars, (Psal. xxxvi.
7. Ixxx. 11. see note on Acts vii. 20. Gen. xxiii. 6. xxx. 5.
John iv. 3.) or rather as proceeding from God as the giver
of this disposition, and the motive to this charity, as the
zeal of God, 2 Cor. xi. 2. the love of God, 2 Cor. v.14. the
grace of God, Tit. ii. 11.
[(*] Ver, 2. Eig rév wAovrov tig GrAdrnrog ab’rwv, To the
riches of their liberality.] So the word azddérne usually sig-
nifies both in the Old and New Testament. . So Proy. xi.
25, x7} ard}, The liberal soul shall be made fat ; Rom. xii.
8. He that giveth, let him do it tv aadérnn, with liberality ;
2 Cor. ix. 11. Being enriched in all things ci¢ racav arddrnra,
to all liberality ; and again, ver. 13. James i. 5. If any
man lack wisdom, let him ask it of God, who giveth aro,
liberally.
[°] Ver. 3. ‘Yip Sévauv, Beyond their power.] Thus
Philo* notes it as the excellency of a servant to engage in
his master’s service, not only readily and laboriously, but
even imp dévauv, beyond his strength.
[*] Ver. 5. Od xabde jAricauev, Not as we hoped.] The
_* L.quis Rer, Div, Heres, p, 376, B,C.
A PARAPHRASE WITH ANNOTATIONS ON
‘ [cuap. virr.
word 7Arioac, hoping, is used by the Attics, say. gramma-
rians,* not only touching good things, but simply touching
ve: — af what is future. The word hath two senses
which well agree to this place, viz. (1.) mpoadoxav, to expect ;
and so itis rendered by Hesychius el Phavorinne: (2.)
To conjecture ; so Eustachius says, avrt roo. aroxaZeoSat xel-
rat rd EAreoSa, the word signifies to conjecture. (See Aris-
totle ad Nichom. lib. ix. cap. 4.) ani
[°] Ver. 8. Ob kar’ émrayiv, Not by the way of command-
ment or injunction.] i. e. The apostle commands not how
much they should confer, much less that they should give
all their substance and live upon a common stock, leaving
nothing to themselves which they could call their own ; for
where no man hath any thing of his own, there is no place
for liberality. .
[°] Ver. 9. A’ ipa érréxevos tAobat0¢ wy, &e. Being rich;
he became poor for you.] These words the Socinians inter-
pret thus; That Christ being the only Son of God, con-
ceived by the Holy Ghost, and endued with the power of
the Holy Ghost, and being one to whose power all things
in the earth did yield, was therefore styled rich; and that
he became poor when he was bound, led away, exposed
to contempt, spit upon, smitten on the face, whipped, cru-
cified. But this interpretation seems not well consistent
with the words of the apostle. For, . Mere)
1. All these sufferings are sap a indications of
infamy cast upon him, and seeming infirmity in him, but not
of poverty, seeing the richest man may be exposed to all
or any of these things.
2. The words seem to imply some change in the per-
son, of whom it is here said, that being rich, he became
poor ; whereas Christ was not less the Son of God, or less
.endued with power, when he thus suffered, as appears by
the great miracles he then did. Others of them say, that
he became poor by leading a poor life on earth. But (1.)
it is not by his poverty on earth that we are made rich, but
by the humiliation of himself. And (2.) he was thus poor
from his birth and cradle, even before the Holy Spirit de-
scended on him-at his baptism. How much more natu-
rally therefore are these words interpreted by that of the
same apostle, that being in the form of God, and thinking
it no robbery to be equal with God, he emptied himself of
all his glory when he came to take our nature on him,
taking together with it the form of a servant, and humbling
himself to the death, even the death of the cross? Phil. ii. 7,
8. (See the note there.) Which death, saith Irenzeus, he
could only suffer jovydoavrog tov Adyou, the Divine nature
being then quiescent, and not active in him, This is that
glory which he had with the Father before the world was,
and which he, after his ascension, reassumed. (John xvii.
5.) Now, if Christ thus emptied himself of his glory, that
we might be spiritually rich, it becomes us, in imitation of
his great example, to part with our temporals to supply the
exigencies of his needy and afflicted members.
[7] Ver. 10. Od pdvov rd worjou, adAa 8 7rd SéA&v, Not
only to do, but to be willing or forward.] It is known, that
the will goes before the deed; and therefore 7d Sé\aw here
cannot barely signify to will, but either to do it yera zpo-
Suplac, with readiness and zeal, as the following verse in-
* "Exeicas, ob pabvoy bor” dyabay, AAn’ Atrrdis berl +i rod MEAAOWTOS ExRdoet Atyeras Mag”
"artinols. Suidas. }
THE SECOND EPISTLE
terprets it, or with delight, as the word often signifies: so
1 Sam. xviii. 22. 0A& év cot Bacirsdc, the king delights in
thee. See 2Sam. xv. 26. Psal. v. 4. xxi. 8. xl. 12. Esth.
vi. 6, 7: viii. 11. Mal. iii. 1. Matt. xxvii. 43. in all which
places it answers to the Hebrew word chaphetz.
[*]’Awd wéovor, A year ago.] The apostle had exhorted
them in his Epistle, writ a year ago, to this contribution ;
(1 Cor. xvi. 2.) and they, in obedience to his directions,
had begun to lay up in store willingly this charity he now
exhorts them to consummate; and this he says, to shew
they were not oly moved to it by the example of the Ma-
cedonians, but rather were examples to them, (ix.2.)
[9] Ver. 12. Od caSd odx ?ya, Not according to what he
hath not.] What is due to another, either by debt or duty
of making provision for those of his own family, cannot be
charitably given, as being not our own.
[°] Ver. 14. "Iodrnc, An equality.] So far Christianity
seems to require this equality, as that we should not suffer
others to lack the necessaries of this present life whilst
we abound in them. ’
CHAP. 1X. ]
[4] Ver. 17. AiOatperoc, Of his own accord.] Here we
see the sweet harmony there is betwixt the gifts of God
and our persuasion and free-will. Titus was moved to this
work by St. Paul’s exhortation, and was also willing of his
own accord ; and yet God, saith the apostle, put this earn-
est care into his heart.
[*] Ver. 18. 0% 6 trawoc iv req edayyeAly, Sia rasov THY
étkxAnowyv, Whose praise is in the gospel.] Who this bro-
ther was is much contested; antiquity hath carried it for
St. Luke, worthy of praise in all churches for the gospel he
writ. The authority of this assertion seems to rest upon
the words of Origen,* the interpolated Ignatius,+ and St.
Jerome.{ And this difficulty lies against it, that this bro-
ther is sent before St. Paul to Corinth with Titus, whereas
St. Luke went with him to Troas, and from thence to Co-
rinth. (Acts xx. 4.6.) So Dr. Lightfoot. To which it
may be answered, thatit is not certain that St. Paul went
from Troas to Corinth; perhaps he rather went from Phi-
lippi to Corinth, and so to Troas. (See the preface.) And
so this person being chosen by the churches to travel
with this charity, (ver. 19.) might be both sent before to
prepare it; and being returned, to give notice to St. Paul
that it was ready, might go back with him to receive it.
[9] Ver. 22. Tov adAgov ijpev, Our brother.] Apollos,
say some of the ancients, viz. Theodoret and Gicumenius,
who before doubted of them, and so was not disposed to
come to them: (1 Cor. xvi. 12.) but now, upon St, Paul’s
confidence of their readiness to obey his precepts, was
prevailed upon to come,
CHAP. IX.
- (To me, I say, and to those messengers of the church: )
for as touching the ministering to the saints (in Judea ), it is
superfluous for me to write to you (again) :
2. For I know the ["] forwardness of your minds (in that
* Orig. apud Euseb. lib. vi. cap. 25.
me Mounts ob 6 Emawos tv rai elayyerlo 0d waciw van ixxdnciav, Ep, ad
15.
+ “ Scripsit evangelium de quo idem Panlus, misimus cum illo fratrem cujus
las est in evangelio per omnes ecclesias ; verbo Lucas.” Ita Titus Bostrensis in
Luc. 1, p. 763.
VOL. VI,
TO THE CORINTHIANS. 113
affair), for which I boast of you to them of Macedonia,
that Achaia was ready a year ago; and (the fame and ex-
ample of) your zeal hath provoked very many. ‘
3. Yet have I sent the brethren, (mentioned viii. 17, 18.)
lest our boasting of you should be in vain in this behalf;
that, as I said, (viii, 11.) you may be (found) ready :
4, Lest haply if they of Macedonia (who gave themselves
up to us, viii. 5.) come with me, and find you unprepared,
we (that we say not, you) should be ashamed in this same
confident boasting. ;
5. Therefore I thought it necessary to exhort the (afore-
said) brethren, that they would go before unto you, and
make up beforehand [*] your bounty, whereof you had no-
tice before, that the same might be ready, as a matter of
(free) bounty, and not (extorted from you with difficulty )
as [*] (a matter) of covetousness. ;
6. But (to preserve you from this temper ) this I say, He
who soweth sparingly shall reap also sparingly; and he
who soweth bountifully shall reap also bountifully (from
God again, Prov. xi. 24, 25.)
7. Every man (then) according as he purposeth in his
heart, so let him give; not grudgingly, or (as) [“] of ne-
cessity (to avoid shame, or only to comply with the example
or importunity of others): for God loveth a cheerful giver,
8. And (to this end consider, that) [°] God is able to
make all grace abound towards you; that ye, always hav-
ing all sufficiency in all things, may abound in every good
(and charitable) work ;
9. (According ) as it is written, (Psal. cxii, 9.) He hath
dispersed abroad ; he hath given to the poor: [°] his righte-
ousness (i.e. his liberality) remaineth for eyer (in remem-
brance before God ).
10. Now (may) he that ministereth seed to the sower
both minister bread for your food, and multiply your seed
sown, and increase the fruits of your ["] righteousness,
11. ( That’ you may still make progress in them, ) being en-
riched in every thing to all bountifulness, which causeth
through us (who dispense it) thanksgiving to God.
12. For the administration of this service not only sup-
plieth the want of the saints, but is abundant also by many
thanksgivings to (the glory of ) God;
13. Whilst by the experiment of this ministration they
(who receive the benefit of it) glorify God for your [*] pro-
fessed subjection to the gospel of Christ, and for your libe-
ral distribution to them and to all men.
14, And (you also will receive advantage ) by their prayers
for you, which long after you (and earnestly desire your
welfare ) for the exceeding grace of God (they see) in you.
15. Thanks be to God for his unspeakable gift (i. e. this
admirable charity, by which God is so much glorified, the
gospel receives such credit, others are so much benefited, and
you will be so plentifully by God rewarded ),
ANNOTATIONS ON CHAP. IX.
[{] Ver, 2. TH'N zpobuptay ipov, Your forwardness.]
Some tell us that St. Paul preached the gospel at Corinth
freely for two reasons: (1.) Because he observed in them
such a saving temper, as would hinder the progress of the
gospel if it should prove matter of charge to them. But this
cannot be a true account of the matter: 1. because he
doth the same at Thessalonica, the metropolis of Mace-
Q
114
donia, labouring night and day, because he would not become
chargeable to any of them, (1 Thess. ii. 6. 9. 2 Thess. iii. 8.)
and throughout all Asia, saying thus to them, You know
that these hands have ministered to my necessities, and to
those that are with me. (Acts xx.33.) And it seems plain
from his own words, that no church communicated any thing
to him, but that of Philippi. (Phil. iv. 15,16.) (2.) Be-
cause he commends them for their readiness and willing
mind here, and viii. 11. 19. and mentions’ the liberality of
their contribution, and their unspeakable gift, with thanks
to God, ver. 13—15. in this chapter, in which he doth ex-
hort them to complete it. (3.) Because they contributed to
others, who were false apostles, and suffered them to take
of them ; so he insinuates in these words, If others are par-
takers of this power over you, are not we much more? 'This
he speaks, say Chrysostom and the Greek scholiasts, not
of Peter or the other apostles; for then he would not have
said, Are not we much more partakers of this power than
they? aX’ érfpwv rwwv vébwv, but of some false apostles,
and corrupters of them, of whom he saith, 2 Cor. xi. 20.
You suffer if a man devour you, if he take of you; which is
also a confutation of the second pretended reason of this
abstinence, that the apostle did this to disappoint the arts
of these false teachers, who preached the gospel freely, and
gloried in so doing. (See the note on 2 Cor. xi. 12, 18.)
The apostle himself gives another reason of the doing this,
both here and elsewhere, viz. not because we have not
power, but to make ourselves an example for you to follow
us, 2'Thess. iii.9. And again, Acts xx. 34. I have shewed
you all things, how that so doing you ought to support the
weak, and to remember the words of the Lord Jesus, how he
said, It is better to give than to receive.
[*] Ver. 5. Tijv eidAoylav iudrv, Your gift,] Or present, to
the churches in Judea; for as the Hebrew beracha, so the
Greek ci\oyta, oft signifies a gift, or present: as when Jacob
saith to Esau, AdBe rag edAoylac pov, receive my present,
Gen. xxxiii. 11; and Abigail to David, AaB? riv cidoyiav
rabrny, receive this gift, 1 Sam. xxv. 27. and Naaman to
Elisha, AaB? riv eddAoylav, receive a gift from thy servant,
2 Kings v.15. (See also Judg. i. 15. 1 Sam. xxx. 26.)
[°] Kat yn) Soren wAcoveEtav, And not as a matter of covet-
ousness.| The Corinthians abounded, saith St. Chrysostom,*
mepi Tov GdAwy Tavrwv TH TOV XoNMaTwY meptovota, in wealth
above all other cities, as being a very famous mart, and so
the apostle is concerned to stir them up to an abundant
charity, as he did, ver. 14. and because riches begat covet-
ousness, he here arms them against that vice. Note also,
that to give alms out of shame, or to satisfy the importunity
of others rather than out of love and good-will, is a symp-
tom of a covetous temper.
[*] Ver. 7. Mi 2 avéyxne, Not of necessity.] Note, that ne-
cessity in Scripture stands opposed not to coaction, but to
the free election of the will. (See the note on Philem.
14. and on 1 Pet. v, 2.)
[5] Ver. 8. Avvaric 5 Ocdc, God is able.) Here note, that
not only the promise. but the power of that God, who is
good to all, is a motive to expect his grace and favour.
(See the note on Rom. xi. 23. Heb. ii.18.) Note, secondly,
mepsoevoa here signifies to make, or cause to abound; so
Matt. xiii. 22. xxv. 29. Whosoever hath, to him shall be
* Prefatio in Epist, prim.
A PARAPHRASE WITH ANNOTATIONS ON
[enar. x.
given, kal mepiocetoerat, and he shall be made to abound ;
1 Thess. iii. 12, The Lord make you to increase, ‘ka Tepta-
oeboa, and to-abound in love.
[°] Ver. 9. “H Suxaosbvn abrov, His righteousness.] That is,
his liberality, as the word often signifies in the Septuagint.
So Gen. xix. 19. Thou hast magnified riv dKaocbyny cov,
thy mercy, or kindness, to me ; chap. xiii. rabrny ri Sexato-
obvny, this kindness thou shalt shew me ; xxiv. 27. he hath
not left riv Sueaorbyny airov, his kindness to Abraham. (See
ver. 49, xxxii. 10. Exod. xv. 13. xxxiv. 7. Prov. xx. 28:
xxxi. 21. Isa. Ixiii. 7.) Hence 77S is ten times by the
Septuagint rendered 2\enuootvn, alms.
[7] Ver. 10.] Note, that all the Greek scholia read Saao-
cbunc, not ccaxoviac, ministry. ;
[°] Ver. 13. Ent rj trorayi rij¢ SuoXoytac.] “Ouodoyta in
the New Testament still signifies the confession of faith,
1 Tin, vi. 12, 13. Heb. iii. 1. iv. 14. x. 23. ivorayg, sub-
jection to the precepts of that faith. So the apostle signifies,
that men seeing in them, by this charity, the sincerity of
their love, (viii. 8.) and so of their obedience to the gospel,
will be induced to glorify God, and own the excellency of
that religion which produceth such fruits of righteousness.
CHAP. X.
L. Now I Paul myself (who would not deal severely
with you) beseech you by the meekness and gentleness of
Christ (which I desire to imitate, evenI,) whoin(or, asto .
my ) presence am (esteemed) base among you, but being
absent ‘am (accounted) bold towards you: (ver. 10.)
2. But (whatsoever you esteem me) I beseech you, that I
may not (find reason to) be bold when I am present with
that confidence, wherewith I think (meet) to be bold against
some, who think of us as if we walked according to the
flesh; (now saying one thing, and then another, according to
our carnal interests, 2 Cor. i. 17.)
8. For though we walk in the flesh, we do not war after -
the flesh (exercising our authority in weakness ).
4. For {*] the weapons of our warfare are not (weak, Isa.
xxxi. 3. and) carnal, but mighty through God to the pulling
down of (the) strong holds (of the gentiles ).
5. Casting down (their) imaginations (and reasonings ),
and every high thing that exalteth itself against the know-
ledge of God, and [*] bringing into captivity every thought
to the obedience of (the gospel of) Christ; (i. e. making
the gentiles obedient to it in word and deed, by mighty signs
and wonders, and by the power of the Spirit of God, Rom.
xv. 18, 19.)
6. And having in a readiness to revenge all (the) diso-
bedience (of your dissolute members, xii. 20, 21. and of these
deceitful workers, by punishing them with our spiritual rod,
1 Cor. iv. 21.) [°] when your obedience is (or shall have
been ) fulfilled. ‘
7. Do you look on things after the outward appearance
(judging of me from my outward person, and the infirmities
of my body, v.1, 2. and not from the power of Christ resting
upon me, 2 Cor. xii. 9. and working by me)? If any man
(on account of his gifts) trust to himself that he is Christ’s,
(aminister of Christ, 2 Cor. xi. 23. an apostle of Christ,
ver. 13.) let him of himself think (or conclude ) this again,
that, as he is Christ’s, eyen so are we Christ's; (for the proofs
of Christ speaking in me are not weak, but mighty, 2 Cor.
CHAP. x.] THE SECOND EPISTLE
xiii. 3. and in nothing are we behind the very chiefest apo-
stles, xii. 11.)
8. For though I should boast somewhat more (than I do,
or they can do,) [*] of our authority, which the Lord has
given us for edification, and not for (your ) destruction, I
should not be ashamed (or put to shame):
9. (And this I say,) that I may not seem as if I would
terrify you by letters (as you say I do ).
10. [°] For his letters, say they, are weighty and pow-
erful; but his [°] bodily presence is weak, and his speech
contemptible. —
11. (But) let sucha one think (or conclude ) this, that such
as we are in word by letters, when we are absent, such also
will we be also in deed when we are present, (for if I come
again I will not spare, xiii. 2. but punish all disobedience.
12. This I say only,) for we dare not make ourselves
of the number, or compare ourselves with some (among
you), who commend themselves (for their own perform-
ances above measure, not considering how much they fall
short of the performances of them they vilify): but they
(thus) measuring themselves (only) by themselves, and
comparing themselves (only) among themselves (one false
apostle with another ), are not wise.
13.'["] But we will not boast (Gr. neither will we boast)
of things without our measure (or the commission given us
by Christ to go to the gentiles, Rom. xv. 16. Gal. ii. 7. 9.)
but according to the measure of the rule which God hath
distributed to us, a measure to reach even to you (gentiles,
we having preached through all the interjacent provinces
from Judea to you of Corinth, Rom. xv. 19.)
14. For we stretch not ourselves beyond our measure,
as though we reached not to you: for we are come ( before
any others) as far as to you also in preaching the gospel
of Christ :
15. Not boasting of things without our measure, that is,
of other men’s labours; but haying hope, when your faith
is increased, that we shall be enlarged by you (giving tes-
timony to our labours) according to our rule (Gr. in re-
spect of our line) abundantly,
- 16. To preach the gospel in the regions beyond you, and
not to boast in another man’s line of things made ready
to ourhand. |
17. But he (of us) that glorieth (of his apostleship or
ministry), let him glory in the (power or assistance the)
Lord (affordeth to render it successful).
18. For not he who commendeth himself is (an ) approved
(minister or apostle of Christ), but (he) whom the Lord
commendeth (by his gifts vouchsafed to, and by the power
of Christ attending on him in that ministry ).
ANNOTATIONS ON CHAP. X.
[*] Ver. 4, TA‘émAarii¢ orparctac ior, The weapons of our
warfare.) That these include the censures of the apostoli-
cal authority is certain; but that they are to be restrained
to them I do not think; but rather that they chiefly do
refer to the miraculous powers God hath given them for the
conversion of the gentiles to the Christian faith. More-
over, the apostolical rod seems not to relate to the power
of excommunication, but of inflicting corporal diseases on
persons refractory and disorderly, and seemeth not to have
been continued after the death of the apostles.
“
TO THE CORINTHIANS. 115
[*] Ver. 5. AixpadrwriZovrec wav vdnua, Captivating every
thought.] The apostle speaks not here of captivating the
reason of a Christian to the articles of faith, by his belief
of any thing proposed as such, though never so absurd, or
contrary to the reason of all mankind, as some popish doc-
tors lewdly talk; but of captivating the reasons of Jew and
gentile against the Christian faith, by the demonstration of
the Spirit and power. (1 Cor. ii. 4.) Captivat intellectum,
dum contradicentem ratione vincit, Ambr.
[9] Ver. 6.°Orav 7AnpwOi tyey 7 taxon, When your obe-
dience is fulfilled.] His love to the Corinthians, whom he
desired to spare, and the infirm state of their church at
present, made him choose to defer the punishment of these
offenders, till he had wrought off the affections of the Co-
rinthians from their false apostles, and made them more
unanimous in their regards to him: and this is the best ex-
cuse that can be made for the neglect of Christian disci-
pline in any church, viz. that* there is no place for severe
remedies, when the disease hath infected the whole church:
the apostle being here forced to yield to this necessity,
because the offenders in the church of Corinth being many,
they could not easily be punished.. Accordingly the primi-
tive church relaxed the severity of its discipline, when
great multitudes were concerned, or such as were like to
draw great multitudes after them.
[*] Ver. 8. Iept rije ovctag juov, Of our authority.| The
apostle seems to refer to the authority peculiar to the
apostles, of inflicting corporal punishments on refractory
persons, and delivering them up to Satan: (see note on
1 Cor. iv. 21. v. 5.) which power none of these false teachers
could pretend to. (1 Cor. iv. 19, 20.) And this, saith he,
the Lord hath given me for edification, and not for de-
struction, it being designed for revenging men’s disobedience,
(ver. 6.) for the saving of the spirit, (1 Cor. y. 5.) and to
teach men, by what they suffer, not to blaspheme the truth,
(1 Tim. i. 20.)
[°] Ver. 10. ’EmeroAat, Letters.] It cannot be hence con-
cluded, that St. Paul writ more than one epistle to them;
for nothing is more common than this enallage of number.
So Polycarp, writing to the Philippians, saith, that St.
Paul, being absent, ?ypavev tyiv tmoroddc, writ epistles to
you. (See Cotelerius there.) ~
[°] Hapoveta rov séparoe acSenijc, His bodily presence is
mean,| Seems plainly to refer to that which Chrysostom, +
Nicephorus, and Lucian, relate of St. Paul, that his stature
was low, his body crooked, and his head bald, and so he
was literally xara rpdcwrov rarewoe, low in person, (ver. 1.)
When it is added, that his speech was contemptible, this
cannot be understood as if it were so for want of eloquence,
or the floridness of the Greek, for that was as much want-
ing in his letters as his speech or sermons; it therefore
seemeth to refer to some infirmity of his speech in teaching.
(See note on 2 Cor, xii. 7.)
Od cvvovew.] See this reading vindicated, Examen Millii
in locum.
[7] Ver. 13, &c.] In these four verses the apostle seems
* « Neque enim daris remediis locus est, ubi tota ecclesia in morbo cubat.”
Grot, ‘ Neque potest esse salutaris correptio, nisi cum ille corripitur qui non ha-
bet sociam multitudinem. Cam autem idem morbus plurimos occupayerit, nibil
alind bonis restat quam dolor, et gemitus.” August. contra Epist. Parmen. lib, iii.
p- 61. B.D. “ Necessitate temporam sucenbuit.’”’ Cypr. ed. Ox. 55. §. 3. 6. 9710.
+'O velanyug dvOgavmoe, Chrys. tom. v. p. 992. lin. 40. Q2
116
to advance himself above the false apostles in these things:
(1.) that whereas they could shew no commission to preach
to the Corinthians, no measure by which God had distri-
buted the Corinthians to them as their province, he could do
so, ver. 13. (2.) That whereas they went out of their line,
leaping from one church to another, he went on orderly in
conversion of churches to the faith, from Judea through
all the interjacent provinces till he came to Corinth. (3.)
Whereas they only came to and perverted those churches
where the faith had been already preached, and so could
only boast of things made ready to their hands, (ver. 16.)
he had still striven to preach the gospel where Christ was
not named, lest he should build upon another man’s founda-
tion. (Rom. xy. 20.)
CHAP. XI.
a Wout to God you could bear with me a little in
(this) [*] my (seeming ) folly (in boasting of my own per-
formances ): and indeed bear with me.
2. For (I therefore do it, because) I am jealous over you
with a godly jealousy: for I have espoused you to one
husband, (and desire ) that I may present you as [*] a chaste
virgin unto Christ (your husband ).
3. But I fear, lest by any means, as the serpent beguiled
[*] Eve through his subtilty, so your minds should (by the
subtilty of deceitful workers) be corrupted from the sim-
plicity (of the faith) that is in Christ, (by mixing the ob-
servation of the law with the gospel, as these Judaizers did,
and so returning as it were to your former husband. See
note on Rom. vii. 3.)
4. (I say, Iam jealous of you, lest you be corrupted by
these false apostles ;) for if he that cometh (after me)
preacheth another Jesus (i. e. hath another Saviour to
propound to you), whom we have not preached, or if ye
receive (from him) another spirit, (affording such spiritual
gifts) which ye have not received (from us), or another
gospel, which ye have not accepted (or received already ),
ye might well bear with him (in his pretensions to exceed
us ; but this cannot be said ; )
5. For I suppose (in these things) I was not a whit
behind the very chiefest apostles, ( Peter, James, and John,
from whom these false teachers from Judea*may pretend to
come, 1 Cor. i. 12.
6. But) though I be [*] rude in speech, yet (am I) not
(so) in knowledge (of Christ and his gospel) ; but we have
been thoroughly made manifest among you in all things (of
this nature, xii. 11, 12.)
7. Have I committed an offence in abasing myself (so
far as to labour with mine own hands ) [°] that you might
‘be exalted (by the spiritual riches and advantages of the
gospel, and in having an apostle more regardful of you
than of other churches ), because (being chargeable to some
of them ) I have preached to you the gospel of God freely?
8. [°] I robbed (i. e. made naked) other churches, taking
‘wages (or a stipend ) of them, to do you service.
9. And when I was present with you, and wanted, [7] I
was chargeable to no man: for that which was lacking to
me the brethren which came from ( Philippi, Phil. iv.
15, 16. in) Macedonia supplied: and in all things I have
kept myself from being burdensome to you, and so will I
keep myeee
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XI.
10. As the truth of Christ is in me, no man shall stop me
of this boasting in the regions of Achaia.
11. (And) wherefore (do I thus resolve? Is it) ‘Deéalise
T love you not? God knows (the contrary ).
12. But what I do ( of this kind), that 1 will (still) dg
that I may cut off occasion (of boasting) from them which
desire occasion; [*] that wherein they glory, they may be
found even as we.
13. For such are (your ) false apostles, deceitful workers,
transforming themselves into the apostles of Christ (seem-
ing to do as we do, or once to be thought equal to us in
all things ).
14. And no marvel; for Satan himself is (sometimes ) trans-
formed into an angel of light (pretending to do their work, and
bea ministering spirit to them whom he intendeth to destroy ).
15. Therefore it is no great thing if his ministers also
be transformed as the ministers of righteousness; whose
end shall be according (not to their specious and hypo-
critical pretences, but) to their works. (Phil. iii. 18.)
16. I say again, Let no man think me a fool (in boasting
thus of myself); if otherwise, yet as a fool receive (i. e.
‘suffer ) me, that I may boast myself a little.
17. That which I speak (thus), I speak it not after the
Lord (as commanded - by him so to speak), but as it were
foolishly, in this confidence of boasting (though the false
apostles have made it necessary, and so a part of Christian
wisdom so to do, xii. 11. to vindicate my apostleship, and
to confirm you in the truth).
18. Seeing that many glory after the flesh (as being the
seed of Abraham according to the flesh), I will glory (as to
that) also.
19. (Nor can my seeming folly offend you, if you be indeed
what you pretend, ) for you (will) suffer fools gladly, seeing
you yourselves are wise (in your own conceits ;: or, being
wise, you must suffer fools gladly.
20. And sure I am, you can bear: with greater matters ; )
for ye suffer, if a man bring you into bondage (to the Jewish
rites, Gal. iv.9.v.1.) if a man devour you (as did the
pharisees widows’ houses, living deliciously upon your sub-
stance ), if a man take of you [9] (if he take away what is
yours ), [°°] if a man exalt himself (above you), if a man
smite you on the face (or use you contumeliously.
21. That which I said of smiting you upon the face, )}1
speak as concerning (the) reproach (they cast upon you
as profane, uncircumcised, whereas they are all a holy na-
tion ), [""] as though we had been weak (i. e. inferior to
them in these things, not able to ascribe to ourselves these
advantages as well as they). _Howbeit whereinsoever any
is bold (in this kind ), I speak foolishly, I am bold also. ,
22. (For, ) *] are they Hebrews (speaking the Jewish lan-
guage? Phil. iii.5.)so amI. Are they Israelites (descended
from beloved Jacob, Mal.i.2. not from Esau )? so am 1. Are
‘they the seed of Abraham (and not proselytes)? so am I.
23. [**] Are they ministers of Christ? (I speak as a fool,)
I am more (so); in labours more abundant (than any of
them), in stripes above measure, (Acts xvi. 22, 23.) in
prisons more frequent, (ver. 24.) in deaths oft. (1 Cor. xv.
81. 2 Cor. iv. 11.)
24. Of the Jews five times received I forty stripes
[**] save one.
25. Thrice (by the gentiles) was I beaten with rods,
(Acts xvi. 23.) once was I stoned, (Acts xiv. 19.) thrice I
CHAP. XI.] . THE SECOND EPISTLE
suffered shipwreck, a night and a day I have been r) in
the deep;
- 26. In journeyings often, in perils of waters, in perils of
robbers, in perils by my own countrymen, (Acts xx. 3.) in
perils by the heathen, in perils in the city (Damascus, Je-
rusalem, Ephesus ), in perils in the wilderness, in perils in
the sea, in perils among false brethren;
_ 27. In weariness and painfulness, in watchings often,
(2 Thess. iii. 8.) in hunger and thirst, in fastings often, in
cold and nakedness. (1 Cor. iv. 11. 2 Cor. vi. 5.)
28. (And) besides those things which are without, that
which cometh upon me daily (is), the care of all the
churches (planted by me, 2 Cor. vii. 5. or by others among
the gentiles, Colos. ii. 1.)
- 29. (For) who (of them) is weak, and I am not (as)
weak (in compassionating them, and complying with their
weakness? 1 Cor. ix. 22.) who is offended (or ready to fall
from his profession), and I burn not (with zeal to recover
him)?
30. If I needs must glory, I will glory of the things which
concern my infirmities (7. e. rather in my sufferings for
Christ, than in the great things he hath done by me ).
31. The God and Father of our Lord Jesus Christ, which
is blessed for evermore, knoweth that I lie not (in any
thing I have now said of my sufferings ).
32.{In Damascus the governor under Aretas the king
kept the city of the Damascenes with a garrison, desirous
to apprehend me (in compliance with the Jews ) :
33. And through a window in a basket was I let down
by the wall, [°°] and escaped his hands.
ANNOTATIONS ON CHAP. XI.
['] Ver. 1. THS agpoctvne pov, My folly.] Though the
necessity which lay on the apostle thus to commend him-
self, for vindication of his apostleship, made him free from
folly in this matter ; yet, because self-commendation usually
proceeds from vanity and folly, and they who know not the
necessity which lay upon him so to speak, would be apt
to impute this to him, he useth this word here, though say-
ing, ver. 16. Let no man think me a fool in this my boasting,
and, xii. 6. Though I did glory, I should not be a fool.
[*] Ver. 2. MapSévov ayviv, A chastevirgin.] Here is thought
to be an allusion to the apydovvo: of the Lacedemonians,
who formed the lives and manners of the virgins, and made.
them regular, and so prepared them for their husbands.
But the Greek commentators agree with our translation, ren-
dering the word ijpyocduny by tuvnorevoduny, I have espoused
you. So Phavorinus* doth interpret these very words;
and so the word is used frequently by Herodotus, + and it
bears the same sense in the Septuagint, rapa Kuplov doud-
Zerar yuri) avdgi, the wife is espoused to the husband of the
Lord. (Prov. xix. 14.) As therefore the Jews say, that
Moses espoused Israel to God in Mount Sinai,{ when he
made them enter into covenant with them; so saith the
apostle here, By converting you to the Christian faith, I
have espoused you to one husband, even Christ.
a “Hepordpny, tumerwedpny, log 6 drboronse, hgpuordyany ipetie évt avBph, hiro ra Xero-
72 Fumartuadpany ips,
THeporras viv Minwves Suyarten Anpouting yuatxa. Herod. lib, iii. cap, 1
; t erod. lib, iii, cap, 138.
Apeor dxaves Thdvo Buyartea. 5.47. Tavearing hguécaro Suyarien. Ibid.
+ Devarim Rabba, cap. 7, col. 4.
TO) THE CORINTHIANS.
117
[*] Ver. 3. Evav, Eve.] He mentions Eve, not Adam, be-
cause she was only personally deceived by the serpent, and
was first in the transgression. (1 Tim. ii. 14.) And he calls
this deceit, ¢0dga, in allusion to the metaphor of virginity.
[*] Ver. 6. "[duirne rq Ady, Rude in speech.] This cannot
refer to his want of eloquence, or rhetorical artifice in his
compositions ; for this seems equally wanting in the epistles
of St. Peter and St. James; it therefore must refer to some
imperfection in his speech, which they had not.
[°] Ver. 7. “Iva ipsic ipwSijre, That you might be exalted.)
So St. James useth the word, saying, Let the brother of
low degree rejoice iv rH ie avrov, in his exaltation to the
riches and privileges of the Christian faith, i. 9. So the
song of the Virgin-mother saith, that God, by sending the
Messiah, twos tareworc, hath exalted them that were low,
Luke i. 52. and Capernaum is said to be iwSsioa, ex-
alted to heaven by our Saviour’s frequent preaching to
them, Luke x. 15.
[°] Ver. 8. "EotAnoa, I robbed.] SvAg, yunvoiv, the word
signifies to make naked, saith Phavorinus; to spoil, say
others: for the churches of Macedonia, from whom he re-
ceived his gifts, being poorer than that of Corinth, (2 Cor.
Viii. 2.) might comparatively seem by this to be spoiled of
what was necessary for them.
["] Ver. 9. Ov xarevagknoa ovdevic, I stunned nobody with
complaints. | I importuned none of them to supply my wants.
[°] Ver. 12. “Iva tv @ cavxevra, Than in what they glory.]
This most interpreters thus gloss: That whereas the false
apostles glory in preaching the gospel freely, they may be
found even in that to do only what we have still done among
you. And true it is, that the Jewish writers tell us, that
their wise men of old would not be nourished so from the
church, but rather chose to get their living by their own
labour ; and therefore used to say, It is better to skin dead
beasts, than to say to the people, I am a wise man, or a
priest, therefore nourish me; and that the most excellent
and perfect of them clave wood, and carried timber, and
drew water, and wrought in iron and coals, and neither
asked nor would receive any thing of the church. And,
therefore, to make himself equal with the best of these wise
men of the Jews, St. Paul might refuse maintenance from
the churches of Achaia. (See Campegius Vitringa de Sy-
nag. Vet. lib. iii. par. i. cap. 18. p. 884, 885.) But this
exposition is liable to this great objection, That the apostle;
speaking to the Corinthians of the same persons, saith, Ye
suffer if a man devour you, if a man take of you, ver. 20.
and 1 Cor. ix. 12. If others are partakers of this power,
are not we much more? and elsewhere, where he represents
these Jewish teachers as counting gain godliness, and doing |
all things for filthy lucre, Phil. iii. 19. 1 Tim. vi. 5. 2 Tim.
iii. 2. Tit.i.11. Others therefore interpret the words thus :
This I will do, that I may cut off occasion of glory from
them who seek occasion, that they might be found even as
us: in which thing they would glory; but now they cannot
do it, because they are known to receive of you.
[9] Ver. 20. Et re NauBdve.] Supple, ap’ inar, if a man
take away what is yours ; for this word is used, saith Pha-
yorinus, when we take that which the owner is not willing
to part with. So the word signifies, in Christ’s exhortation
to the church of Philadelphia, to retain what she had, iva
undeic AdBy rdv orépavdv cov, that none may take away thy
crown; (Rey. iii. 11.) and when it was given to the angel,
118
AaBetv Thy elohynv awd vic, to take away peace from the
earth: so P. Gregory * interprets these words, Si quis rapit,
accipere enim aliquando dicimus auferre: so the Hebrew
word lakac is rendered by the Septuagint, droauPave,
amoptow, alow, apaoéw. Others render the words thus: If
a man makes a gain of you: so Budeus saith, NapPavew is
xepdatvev, to gain: so 2 Cor. xii. 16. ddA tua¢ MaPov, did
I take you by guile? is interpreted by érAcovékrnoa ipac,
did I make a gain of you? ver. 17, 18: And for this sense
our Gataker pleads in his Adversaria, giving many in-
stances where not only Ajupa and Affic, nouns derived
from AauPdvev, but also where 7d AaPetv bears this sense.
(Adversar. cap. 27. p. 293.)
[%°] Ei rte trafpera, If a man exalt himself.) The Jews had
a very high opinion of themselves, as being the seed of Abra-
ham, and so of noble birth; (see note on 1 Cor. i. 26.) the
people of God, and so holy and beloved of him; his first-
born and only-begotten, for whom the world was made, 2 Esd.
vi. 59, 60. Hence in their prayers to God they say, Po-
pulus tuus sumus foederati tui, progenies Abrahami, amici
tui, cut sacramento fidem tuam obstrinxisti in monte Morie,
semen Isaachi dilecti tui, qui ligatus fuit super altari tuo,
cetus Jacobi filit tui, primogeniti tut, &c. And they had as
mean and despicable thoughts of all other men, whom
therefore they insulted over, calling them the people of the
earth, the profane ; + yea, likening them fo dogs (see note
on Phil. iii. 2.) and spittle: (2 Esd. vi. 56,57.) and from
this opinion, that the world was made for them, (see note
on 1 Cor. iii. 22.) they might easily conclude, that it was
lawful for them to take it away from others, as being
usurpers of it. Hence Buxtorf‘t cites this passage from
the Talmud, that all the possessions of the gentiles are as
common ; he that first seizes on them is lord of them.
["] Ver. 21. ‘Qe re jpeic joSevhioauev, As if we were weak. |
To be weak, in this Epistle, chap. xiii. is to be unable to
exercise the apostolical rod, or the power that Christ had
given them to inflict censures and diseases on the refractory,
ver. 3,4.9. ToApav, to be bold, is to exercise these cen-
sures on the disobedient, x. 2. where the apostle argues
for this boldness, ver.7. as here, Are they Christ's ministers?
so are we; and adds, as here, ver. 8. that he could glory of
the power Christ had given him for edification, and not for
destruction. So that the import of these words seems to be
this: “‘ You suffer patiently from these false prophets, as if
their power over you was to be dreaded, (though indeed
there was nothing in it besides big words, 1 Cor. iv. 19.
see note on v. 3.) but we to be despised as weak, and
having no power you need to dread; whereas we shall be as
bold as they, if you donot reform, as being much more the
ministers of Christ, and having suffered more, to shew our
fidelity to him, and therefore having greater reason to ex-
pect his powerful assistance than they have.”
[22] Ver. 22. “EBpaiot ciot; "IopanXirat ciot; Are they He-
brews? Are they Israelites?] Here is a certain indication
that these false apostles and deceitful workers were not
originally Samaritans, as Simon Magus, Dositheus, and
their followers were, but of the Jewish extract. Secondly,
That they were Jews converted to, and still owning and
preaching up, the faith of Christ, as is evident from the
* Lib. xxxiii. in Job, cap, 16.
t Voce, DD), p. 1545.
+t See Buxt. Lex. voce, DY, p. 1626.
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. xt.
words following; Are they ministers of Christ ? 86 ain T; as
also from x. 7. It therefore seems that they must be of the
sect of Cerinthus,* that great stickler against St, Paul for
the necessity of circumcising the gentiles, and for their ob-
servation of the law of Moses; or the Nazarenes, or Ebion-
ites: for these are not the names of persons who were the
authors of any sects; but of the Jews,+ which believed in
Jesus, and yet were zealous observers of the law of Moses.
Now these Jews, before they believed, were of two Sorts ;
such as admitted other nations to live quietly among them,
and even to embrace their religion without circumcision;
and such as by no means would permit them 80 to do.
Thus when Izates, the son of Helen queen of Adiabene,
embraced the Jewish religion, Ananias} declared he tnight
do it without circumcision; bat Eleazer§ maintained that
| it was ao{Bea, great impiety to temain uncircunidised, And
when two eminent persons of Trachonitis fled to Josephus;
the zealots || among the Jews were urgent for ‘their ‘circum:
cision, if they would abide with them; but Josephus per-
suaded the multitude against it, And this controversy con-
tinued after they embraced Christianity, some allowing
them to embrace Christianity without submitting to circtuim-
cision and the Jewish law; others contending, that without
circumcision and the observance of the law they could not
be saved. And these were the false apostlés which troubled
the churches of Corinth, Galatia, Philippi, and were great
enemies to St. Paul, who taught the contrary. So Epipha-
nius informs us of the Cerinthians;{] adding also of the Na-
zarenes, that they in all things accord with the doctrines of
the Cerinthians. And certain it is, that such persons went
from Judea, and gave great disturbance to all Christian
churches, especially to those which had been planted by
St.Paul; for, in the First Epistle to Timothy, and that to
Titus, we have mention of those of the circumcision, who
were vain talkers and deceivers, Tit. i. 10, 11. 1 Timi.
4.6. vi. 4, 5. (See Gal. iv. 9,10. vi. 12, 13. Phil. iii. 2.
Colos. ii. 26,27.) — Lat MP 5,
[**] Ver. 23.] Note here, that the apostle proves the truth
of his ministry and apostleship not, as elsewhere, from the
miracles and gifts of the Holy Ghost which accompanied
his preaching, but from his sufferings, as being the things
these false apostles could not pretend to, (Gal. v. 11. vi. 12.)
and so could not glory that they were like unto him in
them, (ver. 13.)
[**] Ver. 24. Tapa piav, Save one.] The law assigned fo
stripes to them that were worthy to be beaten, but forbade
them to exceed that number, Deut. xxv. 3. But it being
* Iren, lib. iii. cap.11. Euseb. lib, iii. cap. 28. Epiph. Her. xxviii, §. 2. Theo-
dor. Her. fab, lib, ii, cap. 3.
t Of dere “tovdalov, sig viv “Incoty anoratovrss, ob xararerderacs viv mrarrpiov vipuoy.
Bites yde xar’ abziv, imdnuc cic xara chy re
"EBlaw 78 yop 6 wrasse maga ‘tovdaleis dint alt pale icine aad,
Balay viv Incoiv dig Xporiv wapadeEdacvor. Origen in Celsum, lib. ii. p. 56.
$ Ananias Zgn xa} yaple iis meprroatic 73 Seley ctBewy, elys mrdvreig uixpive Cndoty 2 wi-
rpie vay Loudalew, retro elves xupiairreger ro megertaverSas. Jos. Ant, Jud. lib. xx. cap.
2. p. 685. E.
§ Ibid.
|] Todrous wegertavecSas raw “lovdaian dvaynadérran, ef Okrouer slvar mag’ abrets. Vit.
Joseph.'p. 1007. B. Oin ipelnsiy Civ Akyorrec pa atraBiivas Obrovrac ele 7d erag’ adrots
in. Ibid. p. 1010. C.
Q "Amorrévray yde robrav, xa ele Lavdamorrdroug reamtyray, nad arrovg Levdarorrs-
dove dmrorrehavran ele why “Avriéysiav nal ele ddAoug vérrous, Akyovras S71 bay (22 meperpan~
Sire, Ke. oly 4 ruxsiow vive ragaxh tybrero, xat od rol elow of raga 73 TMadhw eipnpetvos
fevdamieronn, Heer. xxviii. §. 4. Zdpyeore Foav adatroe, xal Spaore xéxrnyras 73
deorijaara. Her, xxix. §. 1. p. 117.
CHAP. XII. ]
their custom to beat them with a whip that had three cords,
and so every stroke with it going for three, they could only
give them thirty-nine, or forty-two, which would have ex-
ceeded the number appointed by the law; and therefore
Josephus says,* He that did contrary to the law received,
by a public whip, forty stripes save one. -
_ P)] Ver. 25. Ev 7 Bv0¢, In the deep.] This cannot be well
understood of the prison at Cyzicum; for we never read
that St. Paul preached there; nor of the shipwreck men-
tioned ‘Acts xxvii. for that happened after the writing of
this Epistle; but probably of some of the other shipwrecks
mentioned here, in which he might be so long tossed to and
fro in the sea, upon some broken piece of a ship, before he
got to land, as Josephus} saith he was. Theodoret saith
he was put into a prison so called at Lystra; but of this
we read nothing in the Acts of the Apostles, chap. xiv. where
St. Luke gives an account of his treatment there.
[9] Ver. 33. "Efépvyov.] Of such a flight as only is designed
to preserve us still in a capacity of preaching the gospel,
_ especially where our charge is not any settled church, but
the church in general, or, as St. Paul’s was, the whole gen-
tile world, St. Austin} speaks well thus, Quicunque isto
modo fugit, ut ecclesie necessarium ministerium, eo fugiente,
non desit, facit quod Dominus precepit, sive permisit ; qui
autem sic fugit, ut gregi Christi ea, quibus spiritualiter vivit,
alimenta subtrahantur: mercenarius ille est, qui vidit lupum
venientem et fugit, quoniam non est ei cura de ovibus.
CHAP. XII.
1.F?] Ir is not expedient for me doubtless to glory: (but
since it may be so to you) I will come to visions and reve-
lations of the Lord.
2. I knew a man in Christ above fourteen years ago
(whether in the body, I cannot tell; or whether out of the
body, I cannot tell: God knoweth); (I say, knew) such
a one caught up to the third heaven (the habitation of the
blessed angels, and of the majesty of God ).
8. And (again) I knew such a man (whether in the
body, or out of the body, I cannot tell: God knoweth);
4. How that he was (at another time ) [*] caught up into
paradise, and (there) heard unspeakable words, which it
is not lawful (or possible) for a man to utter.
5. Of such a one (thus rapt out of himself) will I glory:
yet (or but ) of myself (as I appear to you in my own per-
son) I will not glory (willingly ), but in mine infirmities.
6. (Not that I really esteem it a folly so to do, though in
og ope with you I do style it foolishness, 2 Cor. xi. 1.
16, 17. xii. 11.) for though I should desire to glory (of these
things), I shall not be a fool; for I will (shall only) say
the truth: but now I forbear (even to speak of that), lest any
man should think of me above that which he sees me to be,
or heareth of me (above what my constant words and actions
testify of me).
7. And lest I should be exalted above measure through
the abundance of the revelations (vouchsafed to me), there
was given to me a thorn in the flesh, [*] the messenger of
*'0 22 mapa Taira mohicas, wAnyhs pass Mevmoicag Teccagduevra rH Inpsorlw cures
naBim, wyamelay rateny alcylorny theiSegos imropsevicw, Antiq. lib. iv. cap. 8. p. 124. E.
+ Bamrisbivwes yp tyadiv rod ordolov nara ptcor “Adglay, 21 Sang vig wars bmbéyatba.
Joseph. de Vita sua, p. 999,
+ Ep. 80, ad Honoratum,
THE SECOND EPISTLE TO THE CORINTHIANS.
119
Satan, to buffet me (or, that a messenger of Satan might
buffet me), lest I should be exalted above measure.
8. For this thing [*] I besought the Lord ( Christ, ver. 9.)
thrice, that it might depart from me (i. e. that I might be
delivered from this thorn in my flesh ). te
9. And he said unto me, My grace (or favour ) is sufti-
cient for thee : for my strength is made perfect (and shewed
more illustriously ) in (this thy) weakness. Most gladly
therefore will I rather glory in my infirmities, that the
power of Christ may (more conspicuously appear to) rest
upon me.
10. Therefore I take pleasure in (these ) infirmities (of the
flesh), in (the) reproaches (I suffer upon that account ), in
necessities, in persecutions, in distresses for Christ’s sake :
for when I am (thus) weak (in myself), then am I strong
(in the power of Christ. This latter clause is in all the
Greek scholiasts).
11. Tam become (as) a fool in glorying (thus; but) ye
have compelled me (to it): for I ought (rather) to have
been commended of you: for in nothing am I behind the
very chiefest apostles, though I be nothing (of myself; but
through the grace of God Iam what I am,1 Cor. xv. 10.)
12. Truly the signs of an apostle were wrought among
you (by me ) in all patience, in signs and wonders, and (in)
mighty deeds. (See the note on Heb. ii. 4.)
13. For what is it wherein you were inferior to other
churches, except (it were in this) that I myself was_not
burdensome to.you? forgive me this wrong.
14. Behold, the third [°] time Iam ready to come to you;
and I will (still continue) not (to) be burdensome to you:
for I seek not yours, but you: [°] for the children ought not
to lay up for the parents, but the parents for the children.
15. And I (like a good spiritual father ) will very gladly
spend (my spiritual treasures on you) and be spent (my-
self) for you; though the more abundantly I love you, the
less I be loved.
16. But be it so, I did not burden you (myself): never-
theless (it may be suggested by some, that) being crafty, I
caught you with guile (getting much from you by the means
of others ).
17. (1 ask, therefore, ) did I make a gain of you by any
of them whom I sent to you?
18. I desired Titus (to go to you), and with him I sent
a brother. Did Titus make a gain of you? walked we not
in the same spirit? walked we not in the same steps ?
19. Again, think you that we excuse ourselves unto you
(by specious pretences, when we say that we deferred our
coming, that we might spare you and be helpers of your joy ?
2 Cor. ii. 23, 24.) we speak (as ) before’God in Christ (cail-
ing him again to record that we use no such arts); but we
do all things, dearly beloved (as we did that), for your
edifying.
20. (And too much reason had we so to do:) for (yet) I
fear, lest, when I come, I shall not find you such as I
would, and that I shall be found unto you (by inflicting
necessary censures and punishments upon you) such as you
would not: lest there be debates, envying, wraths, strifes,
backbitings, whisperings, swellings, tumults (the usual,
and almost necessary, consequences of schisms and factions
in a church):
21. And lest, when I come again, my God will humble
me among you, and that I shall (find reason to) bewail
120
many who have sinned already, ["] and have not repented
of the uncleanness and fornication and lasciviousness
which they have committed, (after the example and by the
instigation of their false teachers, who themselves practise
the hidden things of .shame, 2 Cor: iv. 2. and whose ex-
hortation is of uncleanness, 1 Thess. ii: 3.)
ANNOTATIONS ON CHAP. XII.
[*] Ver.1. KAYXA-SOAI 8) od cvppépet pot.] All the Greek
scholiasts own our reading of these words, which may from |
the Greek be rendered, Surely it profiteth (or it advantageth)
not me to glory, for I shall come to visions ; and then the
sense may be supplied thus; But it may be so to you, for I
shall come to visions and revelations of the Lord, in which
I shall give such an evidence of the favour of Christ to me,
such a testimony of my mission from heaven, as none of
these false apostles or deceitful workers can pretend to.
-Kavyacbai d¢.0d cuupépe por, It becomes not me to glory.)
St. Chrysostom, Theodoret, Gicumenius, and Theophylact,
all agree in this reading, making no mention of the other,
el kavyacSa Sei, which therefore is to be rejected.
[*] Ver. 4. ‘Aorayévra.] Here (1.) it is inquired, Whe-
ther St. Paul was either, as to soul only, or as to soul and
body jointly, rapt into heaven, or paradise, as the Spirit
jjowase, caught up Philip, Acts viii. 39. or whether he had
only a vision of these things on earth, as the Spirit took up
Ezekiel in a vision, Ezek. xi. 24. and as St. John was car- |
ried away into the wilderness? 1 incline to the opinion that
this was a real rapture, as being most agreeable (1.) to
the words jjprdyn twe, he was snatched up as far as to the
third heaven, and ijoréyn ic Trapadecov, he was snatched up
into paradise ; for these words do not well agree to a vi-
sion, or to an ecstacy. As for the seeming raptures of
Ezekiel and St. John, the text plainly informs us, that they
were not real, by saying, The Spirit took me up, and brought
me in a vision by the Spirit of God into Chaldea, Ezek.
xi. 24. Andagain, The hand of the Lord was upon me,
and carried me out in the Spirit of the Lord, and sat me
down in the midst of the valley that was full of bones,
xxxvii. 1, And of St.John, He carried me away in the
spirit into the wilderness, Rev. xvii.3. and xxi. 10. He
carried me in the spirit to a great and high mountain.
In these two instances all is expressly said to be done év
mvebpart, in the spirit; but nothing of this nature is inti-
mated in St. Paul’s rapture. If you say he owns that this
was done tv érrasia, in a vision; I answer, he seems not to
say so, but only that in this rapture he had a vision of the
Lord. (2.) He says, he cannot tell whether he was then
in the body, or out of the body; whereas, in all imaginary
visions, the soul continues in the body. (3.) He adds,
that he heard there unspeakable words; which intimates
that he was really in paradise.
Quest. 2. A second inquiry is, Whether St. Paul here
speaks of one vision or rapture only, or of more? I an-
swer, The opinion of all the ancients seems to have been
this, that he was rapt at several times into several places,
and, consequently, that he speaks of more raptures than
one. Irenzeus * saith, that he was caught up into the third
* “ Usque ad tertium celam raptum se esse significans, et rdrsum delatam esse
in paradisum——gquid illi prodest aut in paradisum introitus, aut in tertium ecelum
assumptio,” lib. ii, cap. 54. ,
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. XII.
heaven, and again was carried into paradise. So also say
Tertullian and Pseud-Ambrosius.* Epiphanius+ speaks
thus: Who can hear the opinion of Origen, which placed
paradise in the third heaven? And this appears highly pro-
bable, 1. from these words, I will proceed to visions and
revelations of the Lord; which intimates that he would
speak of more than one: and from ver.7. Lest he should be
exalted bmepory tHv arroxadtyewv with this multitude of re-
velations. 2. Methodius of old did well infer this from
the repetition of those words, Whether in the body, &c. for
such a repetition must have been needless concerning one
and the same vision. For hence (saith he t ) he intimates
that he had seen two great visions, being twice assumed, first
into the third heaven, and then into paradise. Hence there-
fore it doth not follow, that paradise is in the third heayen,
as later writers have hence gathered against the opinion of
all the ancient Christians: and therefore Epiphanius§ an-
swers to this text produced by Origen, by saying, he was
rapt up into the third heaven, and after adding into para-
dise, he shews heaven to be in one place, and paradise in
another. 'Though therefore the third heaven here, accord-
ing to the language and distinction of the Jews, doth sig-
nify the angelic heaven, it doth not follow hence, that
paradise, into which the apostle was caught up at another
time, and in another vision, must signify the third heaven. —
3. Hence we may strongly argue for the distinction
of the soul from the body, and its capacity to receive and
understand celestial things in separation from the body;
for if the soul be not distinguished from the body, nor is
capable of any vision or revelation when out of the body,
there remains no foundation for the apostle’s doubt, whe-
ther he had these visions in the body, or out of the body,
there being a necessity, upon that supposition, to have
them in the body, or not at all. oe
[°] Ver. 7. "AyysAog Sarav.] They who interpret this mes-
senger of Satan, and thorn in the flesh, of the motions of
concupiscence, and the suggestions of lust arising in Paul,
are guilty of a great mistake: for this thorn in the flesh was
given him of God, who raiseth in us no impure lustings,
(James i. 13—15.) and never cures. one sin by another;
nor would St. Paul have wished that all men should have
been as he, if he had felt these burnings, nor would he have
refused that remedy against them he prescribed to others,
1 Cor. vii. 7.9. nor could he haye gloried, much less took
pleasure, in these infirmities, as here, ver. 9, 10, he doth in
this thorn in the flesh. In a word, by confessing such im-
pure motions lodged in his breast, he would not have de-
fended his reputation against his adversaries, but rather
have given them fresh occasion to reproach him, and would
have rendered his threats against the unclean, xii. 21. less
prevalent. Let it be then observed,
_ 1. That this thorn in the flesh was surely some infirmity
in the flesh or body of St. Paul. So doth St. Paul himself
inform us, by saying, rdv wepacudy pov rov év TH oapKi pov,
ov« tovSeviaere, ovS? Rerrécare, you did not count me as
nothing, nor spit upon me, because of my temptation, which
* Tertal. de Prescript. cap. 34, Ambros, in looum.
+ “ Quis audiat in tertio ceelo donantem nobis Origenem paradisum?” Ep. ad
Joh. Hieros. cap. 3.
$ Als dvarnpSele Evapyiic, Arak patv relrou odpaved, dorak 92 alo viv waphdacor. Apud
Epiph. Her. Ixiy. §. 47. p. 572. C. D.
§ Ubi supra apud Hieron, tom, ii. 57. Es
“
CHAP. XII.] THE SECOND EPISTLE
was in my flesh, Gal. iv. 14. but received me (notwithstand-
ing) as an angel or messenger of God. Whence two things
are observable: (1.) that this thorn, or this temptation, was
in the flesh, or inhis body: and (2.) that it was such as
rendered him in hi: p-eaching obnoxious to great con-
tempt, and made him despicable in the eyes of others.
*2. It is highly probable that this infirmity in the flesh
‘happened to him after these visions and revelations of
which he here speaks; for he saith, it was sent to, or befel
him, that he might not be exalted through the multitude of his
revelations; and therefore must be given him after he had
that temptation they afforded to exalt himself.
8. It is certain that it was some infirmity of the flesh
which naturally tended to obstruct the efficacy of his preach-
ing, and rendered his ministry less grateful ‘and acceptable
to others, and made him subject to reproach and to con-
tempt in the discharge of this his function. This is ex-
tremely evident from the place cited from Gal. iv. 14. where,
saith Theodoret, xairot roAAny Epepor Emi Tov odparog armlav,
though I brought with me great ignominy in my body, you
did not reject me; and also from Christ’s answer to him, ©
That his power was perfected in St. Paul’s weakness, i. e.
_ The greater is thy infirmity in preaching the gospel, the
greater is my power in rendering it efficacious when
preached by one subject to so great infirmity.
- 4, It is also certain, that this was objected by the Co-
tinthians and the false apostles, to the disparagement of
St. Paul, and rendered him contemptible in their eyes, that
he was idurne ry Adyw, rude in speech, 2 Cor. x. 10. (which,
as I have observed upon that place, cannot refer to his
want of eloquence, that being as much wanting in his Epis-
tles, which they allowed to be powerful and weighty, as in
his sermons to them); that in presence he was base among
them, ver. 1. that the presence of his body was weak and mean,
kat 6 Adyoe HovSevnutvog, his speech such as rendered him
contemptible, where the apostle useth that very word which
he had applied to the infirmity of his flesh, Gal. iv. 14.
5: It cannot be denied, but that an isxvopwvia, a stam-
mering in speech, or a squeaking shrillness in the voice,
joined with a low deformed stature, does naturally tend to
render a man contemptible in his preaching; and therefore
Moses ‘declines the message God sent him upon to Pha-
raoh, because he was slow of speech, and of a stammering
tongue, Exod. iv. 10. icxvépwvoc, cai BoadtyAwacoc.
6. These words, a thorn in the flesh, a messenger of Sa-
tan, being here put by way of apposition, must signify the
same thing; and so he must be buffeted by Satan, when, by
these false apostles and ministers of Satan, (2 Cor. xi. 15.)
he was contemned, and made the subject of their scorn
and laughter, for this infirmity in his speech. But it is
observable, that these words may be rendered thus: There
was given me a thorn in the flesh,”Ayyedo¢ Sarav iva pe
soAapify, that the angel of Satan might buffet me. Since
then he calls the false apostles ministers of Satan, it is not
to be wondered that he here styles them, or the.chief of
them, who thus reviled and contemned him for this in-
firmity, and therefore laboured to take off the affections of
the Corinthians from him, an angel of Satan buffeting him.
(See CEcumenius on the place.)
(*] Ver. 8. NagexéAcoa, I besought the Lord.| Here (saith
Schlictingius) is an instance of prayer directed. to Christ ;
ergo, say I, here is an instance of his Divinity: prayer made
VOL, VI,
TO THE CORINTHIANS. 121
to Christ by all Christians, in all times and places, and for’
all things, being an evidence of his omniscience, omnipo-
tence, and omnipresence.
Note also, that though this thorn in the flesh was not re-
moved upon the prayer of the apostle, yet was that granted
for which he desired that it might be removed, viz. that he
should preach the gospel more effectually, and to the ho-
nour of his Lord; and therefore he not only rests satisfied
under this infirmity, but even glories in it on this account,
that it tended to demonstrate the power of Christ residing
in him. Thus doth God truly answer our requests, when
he gives not what we would, but what he sees to be more -
for his glory and our good.
[°] Ver. 14. Tptrov, The third time.] Most interpreters
say, that St. Paul had made two resolutions before to come
to them; for proof of which they cite, 1 Cor. xvi. 5. 2 Cor.
i. 16. but both the texts seem plainly to refer to one and
the same resolution, and the last to be only an apology for
nonperformance of the first. His meaning therefore may
be this; I have once actually been with you: I was ready
once more to come, though your disorders unreformed hin-
dered the performing that intended journey (2 Cor. i. 23.)
and I am now ready the third time.
- [°] For the children ought not to lay up for the fathers,
but, &c.] i.e. If fathers of the flesh, they ought to lay up
for them temporals; if spiritual fathers, as St. Paul was,
(1 Cor. iv. 15.) to provide spirituals for them, good instruc-
tions, and advice for the welfare of their souls.
[7] Ver. 21. Meravonoavrwyv.] Hence it is evident, against
Novatian, that the Christian dispensation admits sinners
to repentance, though they have, after baptism, committed
great offences, and lapsed into the sins of the flesh,men- |
tioned Gal. vy. 19—21,
CHAP. XIII.
1 Tuts is the third time I am coming to you. [*] In
the mouth of two or three witnesses shall every word be
_established.
2. I told you before, (in my First Epistle, iv. 19—21.
being then absent in body, but present in spirit, v. 3.) and
(I still continue in my resolution ) foretell (-ing) you, as if
I were present, the second time (or, I foretell you as present
in spirit the second time); and being absent (in body) I now
write to them which heretofore have sinned, (and have not
repented, xii. 21.) and to all others (who shall fall into the
‘like sins ), that, if I come again (which I now am fully re-
solved upon ) I will not spare (you):
/8. Since ye seek a proof of Christ speaking in (and by )
me, (even that Christ) who to you-ward is not weak, but
is mighty [*] in (and among) you (you shall find it in the
exerting the power he hath given us to chastise such offenders ).
4, For though he was crucified through (the) weakness
(of that human nature which he took upon him, and in that
appeared to others as weak), yet he liveth (and discovers
efficaciously that he doth so) by the power of God (so glo-
riously attending the invocation of his name, and faith in
him). [*] For we also (Gr. and so we also.) are (as yet, in
your apprehensions, ) weak in him, but we shall (appear to )
live with him by the power of God (exerting itself by us )
towards you.
5. (And for the farther evidence that Christ oe by
122
me hath not been weak, but mighty towards you, ) examine
yourselves, whether ye be in the faith; prove your own
selves. Know ye not (of) your own selves (by the miracles
done among you, and the variety of gifts conferred upon
you ), how that Jesus [*] Christ is in (among ) you, [°] ex-
cept ye be reprobates (i. e. disapproved by God, and so he
hath withdrawn these gifts from you)?
6. But (however it may be with you) I trust that you
shall know we are not reprobates (i. e. not disapproved of,
but owned by God and Christ ).
7. Now I pray to God that ye do no evil (which may
force us to exercise and shew our power among you, as de-
siring ) not that we should appear approved (by our power
in punishing your offences), but (rather) that you should
do that which is honest, though we be (in shew )[7] as repro-
bates (i. e. as destitute of the power of Christ in your eyes ).
8. (And then you will be secure from our chastisements ; )
for we can do nothing against the truth, but (only) for the
truth (having our power given for edification only, and not
for destruction, ver. 10.
9. Nor have we any desire to use our power thus ;) for
we are (rather) glad, when we are weak (as having no oc-
casion to manifest our power), and ye are strong (in faith
and good works): and this also we wish, even your per-
fection (in them.
10. And) therefore I write these things being absent
(to warn and reform you), lest being present I should (be
constrained to) use sharpness (towards the unreformed
among you), according to the power which the Lord hath
given me to edification, and not to destruction.
11. Finally, brethren, farewel. Be perfect (-ly knit to-
gether), be of good comfort (under all calamities), be of
one mind, live in peace; and the God of love and peace
shall be with you.
12. Greet one another with [*] a holy kiss.
13. All the saints (here) salute you.
14, [9] The grace of the Lord Jesus Christ, and the love of
God (the Father ), and the communion of the Holy Ghost,
be with you all. Amen.
ANNOTATIONS ON CHAP. XIII.
[*] Ver. 1. TPI'TON rovro, This is the third time.] Of his
coming the third time, see note on xii. 14. These wit-
nesses, saith Dr. Lightfoot, were Stephanas, Fortunatus,
and Achaicus, sent to assure them of his coming: say others,
his own reiterated testimony to them by letters, that if these
admonitions did not prevail on them who had sinned to re-
form, he would not spare them.
[*] In the mouth of two or three witnesses.] Though these
words seem to be cited from Deut. xix. 15. rather than from
Matt. xviii. 16. it being rare to find this apostle citing any
thing from the New Testament without calling it an ordi-
nance of the Lord ; yet it is probable, that the apostle here
alludes to the practice there prescribed for the reclaiming
of offenders; and then his First Epistle being written with
this introduction, Paul an apostle, and’ Sosthenes ; his Se-
cond thus, Paul, and Timotheus ; may pass for two or three
witnesses; and his presence the third time in person, to
exercise his censures on these offenders before the body of
the church, may bear a fair resemblance to the prescription
relating to the church.
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. XIII.
[°] Ver. 3. "Ev iuiv, Among you.) Christ shewed his power
among them, by enabling St. Paul to preach the gospel to
them, in demonstration of the Spirit and power, so effica-
ciously, as to convert them to the faith, 1 Cor. ii. 4.; in that
variety of gifts conferred on them, together with the gospel,
by which their testimony of Christ was confirmed,1 Cor. i.6.;
by his power, conspicuous in seconding St. Paul’s delivery
of the incestuous person up to Satan, 1 Cor. v. 4. 5.; by
the chastisements they suffered for communicating in the
Lord’s supper unworthily.
[*] Ver. 4. Kat yap nat, And so we also.] These particles
signify atque ita, even so and so, and in like manner; and
accordingly are rendered by Pasor, sic et nos, as in this
paraphrase. Again, it is evident from Scripture, that though
Christ appeared to the world weak, and unable to escape
his sufferings, by permitting himself to be taken, and car-
ried bound before the high-priest and Pilate, and at last to
be lifted up upon the cross, and there die, yet was he only
in appearance then weak; for he permitted not himself to
be taken, till he had with a word struck them to the ground
who came to apprehend him, (John xviii. 6.) and had de-
clared, that he was able to deliver himself out of their hands.
(Matt. xxvi. 53.) Even so, saith the apostle, we seem weak
1o you Corinthians, because we do not exercise that power
among you which God hath given us, 2 Cor. x. 10. xi. 21.
and here, ver. 9. but we shall shew ourselves to live by the
power of God exercised upon the offenders in your church.
[] Ver. 5. “Ore Xpiordc év bpiv tore, That Christ is in you; |
i.e. With, or among, you: so od év iyiv ci Képee, thou, Lord,
art with us, Jer. xiv. 9. ovx Kipiog év iyiv; is not the Lord
among us? see Gen. xxiii. 6. Psal. cxxiv. 1. The words
seem to allude to those spoken by the tempting, contuma-
cious Israelites, who, after all the signs and wonders God
had shewed to them, remained still doubtful of his presence
with them, inquiring, «i Kigtoc tv jpiv; is the Lord among
us, or not? Exod. xvii.7. So saith the apostle; Seeing, after
all the miracles done among you, and the miraculous gifts
received by you, you still seek a proof of Christ speaking
in or by me, ask your own selves: know ye not by the
gifts exercised among you, except ye be rejected of God,
that his Spirit, conveyed by my ministry, is still among
you? Bat then let it be noted here, that this place speaks
not of their being in Christ, but of Christ’s being in them;
not of his being in them, by their faith in him, but his mi-
raculous presence with them; not of his being in any pri-
vate person, but in the church of Corinth in general.
[°] Ei ph re addnyot éore, If ye be not reprobates.] i.e.
Christians in name only, and not in deeds, so Grotius; stupid
and hardened, Dr. Hammond; wicked and unfit for the faith,
Vorstius; unworthy of the name of Christians, Dickson ;
deprived of faith, light, grace, and knowledge, Menochius ;
unless you by your crimes have cast off Christ, Calvin.
[7] Ver. 7. ‘Qe addxiuor, As reprobates.] It is to be ob-
served, that the word adéxiuoc, which we render reprobate,
hath no relation in Scripture to any decree of God, either
absolutely excluding men from a capacity of salvation, or
doing it conditionally, on the account of the sin of Adam;
but only doth denote such men as have made themselves
unworthy, by the corruption of their faith or manners, to
be approved and owned by God. Thus they who, when
they knew God, did not glorify him as God, neither were
thankful, but changed the truth of God into a lie, and wor-
THE SECOND EPISTLE
shipped the creature more than the Creator, and liked not to
retain God in their hearts, (Rom. i. 21—28.) are the men
given up by God, sic vowv ddéxov, to a reprobate mind ;
which prompted them to do those things God could not ap-
prove of, but abhor: and they who resisted the truth through
the corruption of their minds, are styled dddkiuor wept rv
xiorty, i. e. reprobates concerning the faith, 2 Tim. iii. 8. i.e.
men whose faith cannot be owned or approved of. They
also are in Scripture, as to their manners, styled repro-
bates, whose mind and conscience is defiled ; so that though
in word they préfess to know God, yet in works they deny
him, being abominable, disobedient, and to every good work,
addxyor, reprobate ; i.e. void, not of judgment only to dis-
cern, but of affection to approve of it. Thus, that-earth is
styled a8¢éxyuoc, reprobate, or rejected, which, after all the
showers which fall upon it, brings forth only thorns and
briers, Heb. vi. 8. and that silver, dpyiprov addxmov, repro-
bate silver, which, being false stamped, or coined, will not
be received, but rejected : (Prov. xxv. 4. Isa. i. 22.) and in
this sense St. Paul saith, he kept under his body, lest whilst
he preached to others, he himself should be, adéxiyoc, dis-
owned and rejected by God. (1 Cor. ix. 27.)
And though a8é«mor here seems to signify one that can-
not give a proof of his power, as when it relates to the
apostle, ver. 6,7. yet seeing the apostle, pretending that
the Lord had given him this power, must be addxyu0c, one
fit to be rejected as a false pretender if he had it not :. and
thongh, when it relates to the Corinthians, ver. 5. it signi-
fies persons who could not give a proof that they belonged
to Christ, or had his presence with them; yet, seeing the
want of this proof shewed they were to be rejected as per-
sons not approved by Christ, this differs not much from the
sense assigned of that word.
[®] Ver. 12. Ev ayly pAnpart, With a holy kiss.) As bre-
thren : forthis seems to be the Jews’ osculum propinquitatis,
of which see Buxtorf’s Lexicon, p. 1404, 1405.
[9] Ver. 14.] Note, that here plainly, as in the form of
baptism, Matt. xxviii. 19. we have the names of the sa-
cred Trinity ; and the Father and Son in both places being
mentioned as distinct persons, we have no reason to doubt of
the personality of the Holy Ghost thus mentioned with them.
APPENDIX
TO CHAP. VI.
—>—
Mowsieur Le Clerc hath observed in his Ars Critica,
par. i. cap.8. p. 110. that since the time of St. Austin,
scarce any word hath been used more frequently in speaking
concerning the conversion of a sinner, than is that of grace ;
and yet if you ask them that use it what they mean by it,
they can give you no clear answer : so that a Jesuit said, not
unpleasantly, That it was nothing but a nescio quid, and
that the grace of God in Scripture doth always signify not
any secret afflatus, but his mercy and his kindness to us.
Now that I may not seem, with his witty Jesuit, to ridi-
cule, or with the Pelagians to deny, that grace, because my
note on this chapter partly accordeth with his critics, I
shall here briefly shew two things :
TO THE CORINTHIANS.
1. That it seems necessary to assert, that God vouchsafes
to men not only the outward dispensations of his word to be
the ordinary means of their conversion and sanctification,
butalso some assistances and operations of the Holy Spirit.
2. I shall endeavour to shew, that these assistances may
be so explained, as to be no more unintelligible than are
all the influences of God upon the soul, or the temptations
of the evil spirit. -
First, That it is necessary to assert, that God vouch-
safes to men some inward operations or assistances of his
Holy Spirit, to incline them to what is good, convert and
sanctify them. For,
1. Why else is it expressly said, that God works in us
both to will and to do of his good pleasure, (Phil. ii. 13.)
and doth within us what is acceptable in his sight? (Heb.
xiii. 21.) for sure he cannot properly be said évepyciv, kai
123
‘qouty ey jpiv, to act and work within us, who does and
worketh nothing in us. Yea, how doth the word of God
itself, when heard or read, work on us, but by making: im-
pressions on our minds? And shall that be denied to God
| himself which we allow to his word? Or, shall he not be
believed, when he saith, he doth work in us both to will
and to do? he doth in us what is acceptable in his sight ?
Again; Does it not seem unreasonable to deny that in-
fluence to God and the good Spirit, to excite men to good-
ness, which generally is and must, according to the Scrip-
ture, be allowed to the evil spirit tempting men to wicked-
ness? Now, though this evil spirit cannot lay us under a
necessity of doing wickedly, yet he is frequently in Scrip-
ture represented as a tempter to sin; which he can only be
mediately, by raising some ideas in our brain, which do
excite, dispose, and move us, as our own thoughts or in-
ward sentiments at other times were wont to do, to what
is evil. He also is in Scripture styled that spirit which
évepysi, works inwardly in the children of disobedience, Eph,
ii. 2. and leads them captive sic 76 exelvov SéAnua, to do his
will, 2 Tim. ii. 26. which words seem plainly to import
some inward energy of Satan, to excite them to this dis-
obedience to the will of God, and this compliance with his
own will: since then stronger is he that is in us, than he
that is in the world, (1 John iv. 4.) é. e. that good Spirit
which dwells in pious men, is more powerful in them than
Satan is in wicked men, we must allow this good Spirit
évepyciv, to work in the children of obedience, as Satan is
allowed to work in his own children,
Moreover, the evil spirit is represented as a lying spirit
in the mouth of Ahab’s prophets, 1 Kings xxi. 21. he moved
David to number the people, 1 Chron. xxi.1. he entered
into Judas, Luke xxii. 3. he filled the heart of Ananias to
lie to the Holy Ghost, Acts v.3. All which expressions
can never be accounted for, without allowing him some
power to work upon the spirits of these persons, so as to
raise within them some such ideas as would excite and stir
them up to the performance of those actions: nor can we
otherwise give any rational account of the snares, methods,
wiles, and devices of Satan, mentioned 2 Cor. ii. 11. Eph.
vi. 11. or tell how he comes and takes away the word out
of the heart, Luke viii. 12. or how he takes advantage over
us when we are overwhelmed with grief, 2 Cor. ii. 10.
When, therefore, on the other hand, God is said to put
his fear and his law in our hearts, Jer. xxxii. 40. Heb. viii.
10. and his spirit within us, Ezek. xxxvi. 27. to create in
R2
124
us a clean heart, and renew in us a right spirit, ibid. to
give us a new heart, Ezek. xi. 19. to circumcise and to con-
vert the heart, Deut. xxx. 6. Jer. xxxi. 18. if he by his
good Spirit raiseth no good motions or ideas in us, which
may dispose us to his fear, and by attention to them may
convert and cleanse our hearts; if he vouchsafes unto us
no inward illuminations, by attending to which we may
discern the wondrous things of this law, what can these
words or metaphors import? or why is his Spirit put
within us if he hath nothing to do there? Yea, why are
we said to be strengthened with might through the Spirit
in the inward man to do his will? Eph. iii. 16. to be en-
abled, through the Spirit, to mortify the deeds of the flesh?
Rom. viii. 13. Why is the Spirit said to help our infir-
mities, ver. 26. to purify our hearts, 1 Pet. i. 22. to be
unto us a Spirit of sanctification, 1 Cor. vi. 11. the Com-
forter, the Spirit of power, love, and of a sound mind?
2Tim.i.7. For how is it possible he should be all or any
of these things to us, or should do all or any of these
things for us, by doing nothing in us? And seeing conso-
lation ariseth only from the inward testimony of the con-
Science ; seeing sanctification consists in the renewing of
the inward man, and hath the soul for its subject; seeing
the heart is purified by an inward change and temper,
which renders it averse from sin, and sets the affections,
desires, and inclinations of the soul against it; seeing the
deeds of the flesh are only mortified by such a renovation
of the mind as makes us to discern the pernicious effects
and dreadful consequences of living still according to our
fleshly appetites, and so begetteth a dread and hatred of
them, a resolution to forsake them, a vehement desire to
be freed from them, a sincere endeayour to resist the mo-
tions of the flesh, and a care that we do not for the future
yield obedience to it in the lustings of it, if there be no re-
novation wrought in us by the Spirit, no testimony of him
with our spirits, that we are the sons of God, how can a man
conceive that all this should be done by the Spirit without
any energy in the mind and the affections of a man, and by
that, consequently, on the will?
Moreover, if the Holy Spirit hath no hand in: producing
and carrying on the new life, why is he styled Iveta Zwo-
mowovv, a quickening, or life-giving, Spirit? Seeing all vital
operations issue from a spirit acting in us, why are we
said to live in the Spirit, Gal. v. 16. and to walk in the
Spirit, Rom. viii. 14. and ayscOa, to be led, or con-
ducted, by the Spirit of God? For as in natural and mo-
ral actions we cannot be said to live or walk without an
inward principle of life and motion, or to be led or guided
in those actions but by the light of reason; so neither can
we properly be said to live and walk in the Spirit, or to be
guided by him, if he imparts no inward light to guide us
in the ways of piety, no inward motions to excite us to
walk in them, no inward strength or vital efficacy for the
performance of them. And were it otherwise, why are all
those inward habits and dispositions which adorn the
soul, and make it meet for the inheritance of the saints in
light, styled the fruits, not of the preaching of the word, or
of our own consideration, but of the Holy Spirit? For
how are they his fruits, if he doth nothing to produce
them? Why are they still ascribed, according to his doc-
trine, never to that which only doth, but to that only which
doth not produce them?
A PARAPHRASE WITH ANNOTATIONS 'ON
To say these things and these éxpressions concern only
the times in which the extraordinary gifts and operations
of the Holy Spirit were vouchsafed, is to make future ages,
since the ceasing of these gifts, despair of being quickened,
sanctified, or comforted, or even enabled to purify the
heart, or to mortify the deeds of the flesh, to live or walk
in the Spirit; and consequently to despair of being now
the sons of God, united to Christ Jesus, or having any of ©
the fruits of the Spirit wrought within them. And were it
only then that no man could he regenerate or born again
without water and the Holy Ghost, by what are we now re-
generated ? why are we now baptized? or why is baptism
administered still in the name of the Holy Ghost?
In fine, it seems not possible, according to this hypothe-
sis, to explain how, or to what end, the Holy Spirit is so
often said to dwell, or to abide within us; how we are made
a habitation of God through the Spirit ; how we are made
the temples of God through the Holy Ghost which is in us, -
or united to Christ by the Spirit, or to what end the Holy
Ghost thus dwells or takes up his abode in them, in whom
he acteth nothing, or rests upon those Christian sufferers
whom he doth not inspire with inward courage: and yet
this abode of the good Spirit with us, is represented not
only as the highest privilege, but as the inestimable adyan-
tage of the Christian. By this Christ deth encourage his
_ disciples to demonstrate their love to him by keeping his
commandments, that then the Father will love them, and we
(saith he) will take up our abode with him, John xiv. 23.
By this, saith the apostle, God becomes our God, and we
his people ; he our Father, we his sons and daughters, 2 Cor.
vi. 16. and from our union by this Spirit to our head Christ
Jesus, such an évépyea, or inward working, is said to be
diffused through every part of his mystical body, as
causeth the whole body to increase, and edify itself in love,
Eph. iv. 16. Colos, ii.19. Now what account can be offered
of these things, without allowing some inward operations
of the Holy Spirit, as the consequence of this spiritual
union, and this inhabitation of the Holy Spirit in us? yea,
who can tell what is the advantage of these promises, I
will put my Spirit in you, or pour him upon you, Prov. i.
23. Jer. xxxvi. 27. xxxvii. 14. Zech. xii. 10. John vii. 37,
38. if we receive no influx from him thus put info our
hearts? what, lastly, is it for the Holy Spirit fo depart, or
to be taken from us? or, what can be the dreadful misery
and woe denounced upon us when he doth so? for if he did
nothing in us, whilst he continued to be with us, what can
we lose by his departure?, or why did David so importu-
nately beg God would not take his Holy Spirit from him?
Psal. li. 12.
To say here the Holy Spirit only dwelt in Christians,
whilst the extraordinary gifts and afflatus of the Holy Spirit —
were continued to the church, and they lay under persecu-
tion from the heathen emperors, is not only to contradict
the tenor of the Scriptures, which declare that all Christ’s
living members are thus united by the Spirit to their Head,
(1 Cor. xii. 13.) and that if any man have not the Spirit of
Christ, dwelling in him, he is none of his ; (Rom. viii. 9.) he
cannot be the son of God, for as many as are led by the
Spirit of God, they are the sons of God; (ver. 14.) he hath
no right to call God Father, (ver. 15.) no interest in the
adoption, and in the inheritance of sons; (ver. 17.) but it is
also to enervate the virtue of the promises of Christ, and
THE SECOND EPISTLE
_ the consolation of Christians of all future ages under their
sufferings for the sake of Christ; yea, it is in effect to make
the dispensation of the gospel cease, the difference betwixt
that and the law being by the apostle placed in this, that
the one is the ministration of the letter only, the other also
of the Spirit : and if tl.is were so only whilst these extra-
ordinary operations »f the Holy Spirit lasted, then from
the time that they hi |e ceased, the gospel doth not in this
differ from the law,\ \ deserve to be preferred above it on
that account. »
Arg.2. This docti =sems to take off from the energy of
prayer in general, ar) 1rdin the virtue of prayer for the Holy
Spirit in particular,| nd so to make men slight and neglect
that duty of ene t Scripture speaketh so magnificently,
and to which i quently exhorts us; at least, it seems
not well cop’ sent with the tenor of those inspired prayers,
or those p/ scriptions for it recorded in the Holy Scrip-
ture: for{ who can reconcile it with those expressions, in
men of God so often beg God would incline
‘rts unto him, since this he cannot do without some :
operation on their hearts; that he would draw them, that
they might run after him; that he would open their eyes,
and give them understanding to discern his law; that he
would lead them in the right way, in the way everlasting,
and guide them by his eye? For if God by his Spirit hath
no influence upon the heart or soul, how doth he incline or
draw it? if none upon the understanding, how doth he en-
lighten or instruct it? If this be done only by the word
read, preached, and pondered in the heart, we may as well
apply ourselves to that work without as with prayer, un-
less we in these cases pray for some new external revela-
tions, or for some motives not contained in Scripture.
Moreover, according to this doctrine, it seems both
- fruitless and absurd to pray for the assistance of the Holy
Spirit, or to expect we should enjoy it. And so that pas-
sage of St. Luke, Ask, and ye shall receive; seek, and you
shall find ; knock, and it shall be opened unto you: for if
‘evil parents give good gifts to their children, how much more
will your heavenly Father give his Holy Spirit to them that
ask him? Luke xi. 9. 13. must be of no use or virtue to
us. For what in these expressions can we pray for, but
the assistance ofthe Holy Spirit? and what assistance can
he afford us, if he doth not operate at all upon our souls?
To say this promise is to be confined to the apostles’
days, seems not agreeable to reason: for why then do we
hear of it in the sermon on the mount, which certainly was
spoken cic axoa¢g aov, in the audience of the multitude?
why doth it run in words so general, rac yap, for everyone
that asks receives? Moreover, those spiritual and ordinary
effects for which the Holy Spirit was then given, those
fruits of the Spirit they produced in them, are as needful
and as spiritually good for Christians now, as when our Sa-
viour spake these words: for as the Holy Spirit was need-
ful then to strengthen Christ's servants in the inward man
to do his will, Eph. iii. 16. to comfort them in tribulations,
and support them under fiery trials, and to preserve them
from the subtilties of Satan, and the temptations of the
wicked world; so is there the same need of his assistance
‘now for all these gracious ends, and therefore the same
reason to expect him still to all these purposes. More-
over, the conditions of this promise may be performed by
us now as well as then; we may be now sincerely desirous
TO THE CORINTHIANS. 125
to obey the holy will of God, and with true fervency and
importunity may beg the Holy Spirit to this‘end. And if
we may acceptably perform these duties to which this pro-
mise is annexed, why may we not as confidently expect
the blessing promised from the God of truth? For the en-
couragement here given to expect the assistance of the
Holy Spirit is this, that we ask him of our heavenly Fa-
ther: now this. most comfortable relation God bears to all
his children, of what age soever; he is the same yesterday,
to-day, and for ever ; and therefore there is now, and ever
will be, the same benignity in God, the same good-will
and readiness in him to give his Holy Spirit now unto his
children for all needful purposes, as in all former ages. If
therefore in like manner we do ask, we must have equal rea-
son to expect we should receive him. To proceed therefore,
Secondly, To explain, as far as I am able, and think it
needful so to do, how those fruits of the Spirit, which the
schools call graces, are wrought in us by the Spirit of God.
First, I assert, that the manner in which the Holy
Spirit acts upon the minds and hearts of men, for the pro-
duction of these fruits or graces, and the preparatory dis-
positions of the soul towards them, may reasonably be
conceived to be such as is suitable to the reason and fa-
culties of men, viz. the understanding and the will. Now
itis certain, that what naturally makes the understanding
to perceive, is evidence proposed and apprehended, con-
sidered or adverted to; for nothing farther can be requisite
to make me come fo the knowledge of the truth, and under- |
standing what the will of the Lord is, and so be wise unto
salvation. Hence the apostle prays, that his Philippians
might abound more and more in knowledge, and in all wis-
dom, tv racy aicSfou, in all perception, that so they may
approve the things that are most excellent, Phil. i. 9, 10.
Hence he speaks to the Romans thus, Be ye transformed by
the renewing of your mind, cic rd SoxydZew, that you may
discern and approve what is according to the good, and ac-
ceptable, and perfect will of God, Rom. xii. 2. and saith to
the Ephesians, Be ye not unwise, but understanding what —
the will of the Lord is, Eph. v. 17. and, ver. 8.10. Walk as
children of the light, approving what is acceptable to the
Lord. Again, what makes the will choose, is something
approved by the understanding, and consequently appear-
ing to the soul as good; and whatsoever it refuseth, is
something represented by the understanding, and so ap-
pearing to the will, as evil: whence all that God requires of
us is, and can be, only this, fo refuse the evil, and to choose
the good. Wherefore to say that evidence proposed, ap-
prehended, and considered, is not sufficient to make the
understanding to approve; or that the greatest good pro-
posed, the greatest evil threatened, when equally believed
and reflected on, is not sufficient to engage the will to
choose that good, and to refuse that evil, is’ in effect to
say, that which alone doth move the will to choose, or to
refuse, is not sufficient to engage it so to do; that which
alone is requisite to make me understand and approve, is
not sufficient so to do. . Now this being Coppadictory to
itself, must of necessity be false.
Be it then that we have naturally an aversion to the
truths proposed to us in the gospel, that can only make us
indisposed to attend to them, but cannot hinder our con-
viction when we apprehend them and attend to them.
Whence, for removal of it, the apostle only prays, that
126
the eyes of our understanding may be enlightened, that we
may know them, Eph. i. 18. adding, that where the light of
the knowledge of the glory of God in Christ Jesus was re-
vealed, if after this the gospel was hid from any, it was
only so, because the god of this world had blinded the con-
ceptions of their minds, that the light of the gospel might
not shine into them, 2 Cor. iv. 3,4. Be it that there is in
us a renitency to the good we“are to choose, that only can
indispose us to believe and to approve it as our chiefest
good. Be it that we are prone to the evil which we should
decline, that only can render it the more difficult for us to
believe it is the worst of evils. But yet, what we do really
conceive to be our chiefest good will still be chosen, and
what we apprehend to be the worst of evils, will, whilst we
do continue under that conviction, be refused by us. It
therefore can be only requisite, in order to these ends, that
the good Spirit should so illuminate our understandings,
that we, attending to and considering what lies before us,
should apprehend and be convinced of our duty; and that
the blessings of the gospel should be so propounded to us,
as that we may discern them to be our chiefest good, and
the miseries it threatens, so as we may be convinced they
are the worst of evils, that we may choose the one, and re-
fuse the other. Now to consider, in order to approbation
and conviction, to choose in order to our good, and re-
fuse, that we may avoid misery, must be the actions not of
God but man, though the light that doth convince, and the
motives which engage him thus to choose and to refuse,
are certainly from God.
To illustrate this more familiarly by an instance taken
from ourselves, or our deportment towards others : When
aman, in words plain and intelligible, speaks to another,
- if he will hearken to what he says, he must understand his
mind; for, by that very impression the words make upon
his brain, he immediately perceives his meaning : and can-
not the Divine impression on the brain, which is God’s
speaking inwardly to man, do the same thing? This action
is indeed so necessary, that as it is not virtuous or praise-
worthy in any man to understand the mind of him who
doth thus speak to him, so neither seemeth it praise-
worthy in us purely to understand the mind of God thus
speaking to us. Again, these words of man contain some
exhortation to me to do what he desires I would do, backed
with encouragements to do so, taken from the proposal of
some advantage, the promise of some good I shall receive
by complying with his exhortation; or they contain some
dehortation from doing what he would not have me to do,
because it will be hurtful to me, or will be certainly at-
tended with some evil consequences. Is not this the me-
thod used by all the world in dealing with one another?
And do they not all do this with hopes and expectation of
success? And is it not a great disparagement to the word
of God, to think that his persuasions, admonitions, exhort-
ations, promises, and threats, should be all insufficient to
prevail with us to turn from our sinful courses, and turn to
him, when all men who do use these methods towards their
children, servants, friends, or relations, do it in hopes that
they shall be successful by these means? Moreover, if the
person they address to be slow of understanding, do they
not hope to overcome that difficulty by the clearness of
their discourse, and by reiterating the same thing by such
variety of expressions as he is best able to perceive? If
A PARAPHRASE WITH ANNOTATIONS ON
he be averse from doing that which is desired, do they not
hope to overcome that aversion by repeated exhortations,
and vigorous impressions of those encouragements they
tender to prevail upon him to comply with their desire? If
he be strongly inclined to that from which they vehemently
dehort him, do they not endeavour to turn the bent and
current of his inclinations by the like repeated exhorta-
tions, and lively representations of the evils he will be cer-
tainly exposed to by so doing? All men are therefore of
this opinion in their practice, that acting with men by con-
vincing reason, and by motives and persuasions, is acting
with them suitably to their faculties: and is not God him-
self of the same mind? Hath he not revealed his will on
purpose that we may know it? Hath he not directed his
letters and epistles to us, that by reading we may under-
stand in them, and know the things which do belong to our
peace? Did not our Saviour utter all his discourses to the
same end? Why else doth he inquire so oft, Why is it that
you do not understand my speech? (John viii. 43.) How is it
that ye do not understand? (Mark viii. 21.) Why doth he
preface them with this instruction, hear and understand?
(Matt.xv.10.) Doth not God call upon us to consider our
ways, and lay to heart his sayings, and his dispensations?
(Hag. i.5. 7.) Doth he not prescribe this as the remedy
for preventing his judgments, when he saith, Ok consider
this, ye that forget God! (Psal. 1. 22.) and of being wise,
by saying, Oh that they were wise, that they would consider
their latter end! (Deut. xxxii. 29.) Doth he not represent
this as the source of all the wickedness and idolatry of his
own people, that they would not consider in their hearts?
(Isa. i. 3. xliv. 19.) Doth he not make conversion the
effect of this consideration, when he saith, Because he con-
sidereth and turneth away from all the transgressions that
he hath committed, he shall surely live? (Ezek. xviii. 29.
Psal. cxix. 59.) yea, doth he not represent this as a just
ground of hope, that even the most stubborn sinners may
be reformed, when he saith to the prophet, Remove by day
in their sight : it may be they will consider, though they be
a rebellious people? (Ezek. xii.3.) Does not the apostle
pray, that his Colossians may be filled with the knowledge
of his will in all wisdom, that (so) they might walk worthy
of the Lord, to all well-pleasing, being fruitful in every
good work? (Colos. i. 9, 10.) that his Philippians might
discern and approve the things that are most excellent, that
they might be sincere, and without offence, being filled with
all the fruits of righteousness? &c. (Phil. i. 10,11.) And
must not then this knowledge and approbation of his will,
be a means of rendering us fruitful in all works of righte-
ousness? Does not God require his people to choose life,
(Deut. xxx. 19.) pronouncing a blessing on them that choose
the things that please him, (Isa. lvi. 4.) and threatening de-
struction to them that would not choose the fear of the Lord,
(Prov. i. 20.) but choose the things in which he delighted
not? (Isa. lvi. 4.) Now, doth he any thing more to prevail
with them who do not choose the fear of the Lord, do not
the things that please him, to engage them so to do, or not
to do the contrary, but teach them his ways, and persuade
them to walk in them? Must it not then be certain, that
either he transacts with them as men who might by these:
things be induced to choose to fear him, and do the things
that please him, and abstain from the contrary ; or threatens
to destroy them for doing what they could not help, and
THE SECOND EPISTLE
- had no means sufficient to avoid, and for not doing what
it was impossible for them to do? Again, doth he not
exhort men to be willing and obedient, promising a full
pardon, and a blessing to them that do so? (Isa. i. 18, 19.)
Doth not Christ resolve the destruction of the Jews into
this, You will not come unto me that you may have life?
(John v. 40.) declaring this to be the reason why they were
not gathered, because he often would have gathered them,
but they would not be gathered, (Luke xiii. 34.) because,
being. so graciously invited to the marriage-feast, they
would not come (Matt. xxii. 34.) Now what did he to en-
gage them to come unto him, to gather them, to prevail
upon them to come unto the marriage-feast, but shew them
the way of life, exhort and invite them to come unto the
feast? Either then he transacted with them as one who
knew this was sufficient for these ends, and that these
things might have prevailed upon them to be willing, or
else he resolved on their exclusion from the marriage-feast ;
and their not tasting his supper, for not doing what they
could not do; and condemned them for not coming when
they could not, because the Father did not draw them, or
give them to him, (John vi.37.44.)and for not being gathered
when indeed he would not, whatever he said to the con-
trary, seeing he would not do that for them without which
they could not be gathered. Moreover, doth he not ecar-
nestly exhort and persuade men to repent, and turn from
the evil of their ways? Doth he not say, Oh that my people
would have hearkened to me ; that Israel would have walked
in my ways! (Psal. Ixxxi. 13.) Oh that they were wise, that
they would understand this! (Deut. xxxii.29.) O Jerusa-
lem! wilt thou not be made clean? when shall it once be?
(Ser. xiii. 27.) Oh that thou hadst known in this thy day, the
things which belong unto thy peace! (Luke xix. 42.) Now
either in these exhortations and persuasions he acts with
men suitable to their faculties, exhorting them to do, and
pathetically wishing they had done, what. they might have
done, though they did it not; or called them to repent that
they did not do what they never could do; that they did
not avoid what it was impossible they should avoid; and
even to repent that God had not irresistibly done this for
them, and seriously wished they themselves would have
done what, if it ever had been done, must have been done
by himself, and therefore was not done, because he would
not irresistibly work the change in them.
In fine, doth not God encourage men to repent and be-
lieve, to be willing and obedient, by great and precious
promises of the most excellent and lasting blessings ? Hath
he not threatened eternal damnation to them that do not
believe? (Mark xvi. 15, 16.) hath not he said, He will come
in flaming fire, taking vengeance on all that obey not the
gospel? (2 Thess.i.7.) And must not all these things suf-
ficiently convince us, that God acts with men as one who
doth indeed suppose that men may hearken to his exhorta-
tions, and comply with his persuasions to believe and to
obey his gospel? may be prevailed on, by his promises,
to the performance of their duty, and terrified by the consi-
deration of the judgments threatened from their disobedi-
ence? Why else is it said, that God has given us these great
and precious promises, that by them we may be made par-
takers of a Divine nature? (2 Pet.i. 2.) or why are we ex-
horted, having these promises, to cleanse ourselves from all
filthiness of flesh and spirit, perfecting holiness in the fear
are not contained in Holy Scripture.
TO THE CORINTHIANS. 127
of God? (2 Cor. vii. 1.) or why doth the apostle say,
Knowing then the terrors of the Lord, we persuade men?-
(2 Cor. v.11.) If beyond all this there be ‘some physical
and irresistible operation on God’s part, necessary to make
men know, and knowing choose the good, and refuse the
evil, this being not wrought in them who are not bom anew,
why is the want of this new birth and this spiritual regene- .
ration so oft imputed to their want of consideration, and
their not laying to heart the things propounded to them;
to their not inclining their mind to wisdom, and not apply-
ing their hearts to understanding ; and their not framing —
their doings to turn unto the Lord? (Prov. i. 14. 30. Hos.
v.4.) If it be said, This may be done, because they had
grace and strength sufficient in their first parents so to do;
I answer, Admit that vain imagination, that we had what
we never indeed had, or could have, because it was lost
long before we had a being; yea, what Adam never had,
because then we must have had power to répent after his
fall, and then we must have it still; for what power he
had to repent after his fall, he could not lose by his fall:
I say, admit this supposition, what is it to the import of
all the exhortations, persuasions, and motives, contained
in the gospel, which are all directed to fallen man; and
so, if God be serious in them, declare his great unwill-
ingness that fallen man should perish, his passionate de-
sire that-he should be saved; and if he speaketh in them
suitably to the capacities and faculties of fallen man, plainly
suppose him still in a capacity, by these assistances and
motives, to understand his duty, and to choose the good,
and refuse the evil?
Prop. 2. Ladd, That thisis not ordinarily, and needs not
at all to be done now, by propounding to the understanding
any truths, or to the will any motives or inducements, which
For, if the word of
God be a perspicuous and perfect rule, able to make us wise
to salvation, and furnished for every good work, sure the
good Spirit may by suggesting the truths contained in it,
and bringing them to our remembrance, and opening our
understandings to perceive the Scriptures, sufficiently re-
move the darkness that isin our minds; if it be a light
shining in darkness, (2 Pet. i. 19.) and wavra ra 2deyydpeva,
all errors to be corrected, all vices to be reproved, are
made manifest by the light, (Eph. vy. 13.) then must it
be sufficient to illuminate our understandings and direct
our paths, or lead our feet into the way of truth. Again,
seeing the motives contained in the Scripture to engage us
to turn from those evil ways which tend to our disquiet,
torment, and misery, at present, and will hereafter subject
us to eternal miseries, must be sufficient to turn us from the
evil of our ways, or else the highest motives that can be
offered must be insufficient to that end; all other motives
to deter us from any action, as pernicious and disadvan-
tageous to us, being as nothing when compared to that, De-
part from me ye wicked into eternal fire ; all evils we can
dread or suffer from the hand of man, are little in respect
of that we must have cause to fear from him who can de-
stroy both soul and body in hell-fire. Since, on the other
hand, the promise of everlasting happiness, recorded in the
same Scriptures, as the result of our sincere obedience, must
be sufficient to engage us in a sincere endeavour to yield
that obedience to the good and holy will of God, or no in-
ducements can be sufficient to that end ; seeing this motive
128
eminently contains all other motives in it, there being more
in those two words, the enjoyment of God, and everlasting
happiness, than kingdoms, thrones, and treasures, joy, plea-
sures, honours, and all that can express the good things of
this world, import; and therefore a more vehement constrain-
ing power in them, to the performance of our duty, than in
the united strength of worldly greatness, honour, pleasures,
and that which representeth to our hopes and our desires,
that which incomparably excels all we can hope for, or de-
sire, besides: I say, this being so, the Holy Spirit, by making
deep impressions on the mind, of the advantages and re-
wards promised to our conversion and sincere obedience,
and of the dreadful evils threatened to the disobedient, and
bringing these things oft to our remembrance, which in the
scripture-phrase is putting these laws in our minds, and
writing them upon our hearts, (see note on Heb. viii. 10.)
must do what is sufficient to work in us conversion and sin-
cere obedience. For what reason can be given why the
Spirit of wisdom, having enlightened the eyes of our under-
. standing to know what is the hope of our calling, and the
glorious riches of the inheritance of the saints, (Eph. i. 18.)
and these things being thus made present to our minds,
should not have greater prevalence upon our wills to obe--
dience, than any temporal concerns to yield obedience to
the laws of man? Itis certain, Satan can only tempt us,
by suggesting some temporal allurements and advantages,
or some temporal losses or affrightments to us: since then
the Scripture doth assure us, this is our victory over the
world, even our faith, (1 John v. 4.) i. e. our expectation of
things hoped for, our evidence of things not seen ; (Heb.
xi. 1.) these objects of our faith contained in the Scriptures,
being-presented to us, and impressed upon us by the Holy
Spirit, must. be sufficient to baflle all the temptations of
sin, Satan, and the world. In fine, of this we may be suffi-
ciently convinced from the experience of mankind: for,
since the apprehension of good or eyil is the sole motive to
make us undertake or decline any action, the greater the
good or evil is, the stronger motive it must be. Now, do
not many millions in the world forego their present ease
and pleasure, encounter difficulties, and venture upon dan-
gers, and undergo most toilsome labours, in expectation
of some finite temporal advantage, of which they cannot
have assurance? Do they not oft abstain from what they
passionately love, only for fear of dangers which possibly
might not ensue upon the satisfaction of their appetites ?
Do they not sow, and plant, and trade, only in hopes of an
increase? And should not then the hopes of infinite eternal
happiness, and the dread of endless miseries, more power-
fully engage us to obey God’s precepts, and to resist all the
temptations which flesh-and blood suggest against them?
But then, because the blessings and miseries of another
world are things invisible, and only are discerned by the eye
of faith, they being only moral and spiritual motives, which
only work upon us as they are present to our minds by ac-
tual consideration and reflection on them, and this they are
not always, when the temptations of the world, the devil,
and the flesh, by sensual objects, are thus present with us ;
it is therefore necessary that at all times, when they are not
thus present with us, and therefore cannot operate upon us,
the Holy Spirit should either, by representing to us from
the Scriptures those Divine truths with which our under-
standings have not been sufliciently enlightened, instruct
A PARAPHRASE WITH ANNOTATIONS ON
and guide us; or else by reviving, and impressing, i.e. in-
culcating on our spirits, those motives and inducements fo
resist those temptations, and to perform those duties which
are required at our hands, assist us so to do.
Prop. 3. I therefore humbly conceive this inward ope-
ration of the Holy Spirit to consist in these two things :
First, In representing Divine truths more clearly to our
understandings, that we may have a fuller evidence, stronger
conviction and assurance of them, which is in Scripture
styled the illumination of the mind.
Secondly, In bringing these truths to our remembrance,
that so they may be present with us, when this is requisite to
enable us to resist temptations, and to encourage us to the
performance of our duty. And upon supposition of these
two things, that God acts with us suitably to the nature of
our faculties (on our understanding, by representing the
light to it, and on our wills, by motives to choose the good,
and refuse the evil, and that the highest motives and induce-
ments possible, when firmly believed, and present to the
mind, must be suflicient to produce their ends), it can be
only requisite to our conversion and sincere obedience, that
the good Spirit should assist us in this work, by that illumi-
nation which is sufficient to produce this strong conviction
and plerophory of faith, and should present those motiyes
to our memories, and make a deep impression of them there;
which, being present, will move our wills and our affections
to prosecute the ends for which they are sufficient.
I am not ignorant that there may be many, who, beyond
all this, require a physical and irresistible motion of the
Holy Spirit, in which we are wholly passive, to the con-
version of a sinner, and [I shall not dispute with them, that
controversy being so fully handled by Dr. Claget, but shall
endeavour briefly to compound and state the matter.
First, ‘then, I say it must be granted, that in raising an
idea in my brain by the Holy Spirit, and the impression
made upon it there, the action is properly physical.
Secondly, That in these actions I am purely passive ;
that is, I myself do nothing formally to produce these ideas,
but the good Spirit, without my operation, doth produce
theminme. And,
Thirdly, That these operations must be irresistible in
their production, because they are immediately produced
in me without my knowledge of them, and without my will,
and so without those faculties by which Iam enabled to act.
But then I add, that as far as they are so, they cannot
be imputable to me; 7. e. it cannot be praiseworthy in me,
or rewardable, that I have such ideas raised in me; but
only that, when they are thus raised in me, I attend to them,
comply with, and improve them to the ends for which they
were designed by the Holy Spirit. To make this evident
by an example: It is on all hands granted, that Satan can
so work upon the brain, as to raise up in it impure and
blasphemous ideas; but then it is generally held, that the
thoughts they immediately produce will never be imputed
to us as our sins, nor will God be displeased with us for
them, if we do not after shew any good liking of them, or
consent to them, but manfally resist, and rise up inte detes-
tation and abhorrence of them; and that, because the raising
these ideas is the devil’s action, not our own, we are purely
passive in them till we consent to, or shew some liking of,
them: and they are also inevitable and irresistible, it being
in the power of no man to prevent or resist them; i.e, to
THE SECOND EPISTLE
hinder them from being raised in his brain, or any ways to
suppress them, till he doth first perceive them raised there.
And therefore, for the same reasons those ideas which are
objectively good, being thus raised in us, cannot be im-
puted to us for reward, nor can God be well pleased with
us for them, till we co-operate with them; because the
raising of them is properly God’s, not our own action, and
we are purely passive in it, nor is it in our power to pre-
vent or to resist them: but then, God having planted in us
a principle of reason and discretion, we can attend to them
being raised, apd so improve them to the illumination of
our understandings, and to the approbation of them in our
minds. He also having given us a will to choose the good
and refuse the evil, we may consent to the good suggestions,
and pursue the good motions raised thus in us; for to what
other ends can they be raised in us by the Holy Spirit?’ As
therefore our attendance and consent to the suggestions of
the evil spirit being free, and what we may avoid, is cul-
pable; so our attendance to, and compliance with, these
motions and ideas of the Holy Spirit, being things in which
we are free and active, and that upon deliberation; and so
in them we do perform the proper and free actions of a man,
doing that which we might not do, and refusing to do that
we have both power and temptations to perform ; therefore
these things must be praiseworthy and acceptable in the
_ sight of God.
Talso add, that these ideas being thus raised up inus by
God alone, and even the power of attending and consenting
to them being, together with our nature, entirely derived
from God, and all the indycements which we have to attend
to them, and comply with them, being properly of Divine
external revelation, or such Divine internal operation as, if
.they had not intervened, we should have had none of these
good effects produced upon us; these effects are properly
to be ascribed to God, and all the praise and glory of them
must be due to him alone, because the principle of acting,
and the inducement thus to act, is solely from him.
' To conclude: The greatest instance of powerful conver-
sion I can call to mind, is that of persecuting Saul. He is
confounded by a light shining round about him, brighter
than the sun; by this he is struck down to the earth, and
hears a dreadful voice from heaven, saying, Saul, Saul,
why persecutest thou me? Now in all this he was purely
passive, and the action done upon him was physical and
irresistible; and therefore this action being wholly Christ’s,
not his, there could be nothing in it on his part praisewor-
thy, or rendering him a better man. But then, when he in-
quires of the holy Jesus, Lord, what wouldest thou have
me to do? when he prays earnestly for the forgiveness of
his sins; (Acts ix. 11.) when he submits to that baptism
which was appointed by the holy Jesus for that end, and
for the dedication of himself to his service; when, being
told what grievous things he was to suffer for the name of
Jesus, he notwithstanding was not disobedient to the hea-
venly vision, but went, and preached up that faith which he
had formerly opposed; these being actions of deliberation
and free choice, proceeding from reflections on the heavenly.
vision, and the conviction it had wrought upon him, must
VOL. VI.
TO THE CORINTHIANS. 129
be praiseworthy and acceptable in the sight of God: though,
being the results of what our Lord-had done upon him, he
-very properly ascribeth the whole glory of them to the
‘grace and favour of our Lord towards him. Hence, say
St. Chrysostom and Gcumenius, he doth so magnify the
grace of God in this matter, as po) AvpyvacSae Tp uireEovaty,
not to invalidate-man’s free-will. (See note on 1 Tim. i. 12.)
And that there is a perfect harmony betwixt the operation
of God’s grace and the co-operation of our wills, we learn
from two examples recorded in one chapter, viz. 2 Cor.
vii. 1. 3. where the apostle advertiseth the Corinthians, of
the grace. of God given to them of Macedonia: for, saith the
apostle, they were according to their power, yea, and above
their power, avSatperor, of themselves willing to contribute to
the necessities of the saints; viz. the contribution was an
act of their own free wills, proceeding from their choice ;
but the grace and favour of God given to them was the
spring and motive of it. So again, ver. 16, 17. Thanks be-
to God, rq idévrt, to him that gave this care in the heart of
Titus ; for he accepted the exhortation, and being more for-
ward, avsatoerog 2mA0e, he went to you of his own accord ;
i.e. the exhortation was from St. Paul; that which gave the
weight and vigour to it, and rendered him more forward
in it, was the grace and favour of God to him: the reflec-
tion on both made this journey the matter of his own choice,
and so he became willing of his own accord: yea, this is
evident even from the very words, by some thought to as-
sert the contrary, Phil. ii. 12,13. Wherefore, beloved—not
only as in my presence (when you had me to be your moni-
tor), but much more now in my absence (which God by the
workings and inward teachings of his Spirit supplies),
work out your salvation with fear and trembling: for it is
God that worketh in you, both to will. and to do of his own
pleasure (i. e. sometimes by outward, and sometimes by
inward means): for if beyond these inward suggestions and
persuasions some physical and irresistible operations be
required on God’s part, which make it necessary for us both
to will and’do, why are we then commanded fo work out
our own salvation ; for can we act where we are truly pas-
sive? Or can that’ be a reason why we ourselves should
work, that another will effectually do that very thing with-
out our co-operation? Is it not rather a manifest reason
why we should neither will nor work at all, since both is
and will be irresistibly performed without us? Why, se-
condly, are we said to work out our salvation with fear and
trembling ? for, can there be any cause of fear and trem-
bling, lest that salvation should not be wrought out which
God works in us irresistibly? Surely, if God works in us
irresistibly both to will and to do, there can be no possi~’
bility of miscarrying, and so no ground for fear and trem-
bling. Why, thirdly, are the Philippians exhorted to do
this, much more in St. Paul’s absence than in his presence, if,
when he was present, God wrought in them irresistibly to
will and do, and could do no more in his absence? It is
therefore evident from these considerations, that God works
in us both to will and to do, by giving us our wills and
faculties, and then stirring them up to put forth their‘own
acts, £
130
PREFACE TO
THE
EPISTLE TO THE GALATIANS.,
WITH ANNOTATIONS.
—>
PREFACE.
—p———
§. 1. Tuovuen, in the pure and primitive ages of the
church, I find no controversy touching the nature of faith,
or of justification, they saying nothing of justification but
as it is included in the article of remission of sins; yet see-
ing both this faith and the justification which is ascribed
to it, have, in the latter ages, ministered occasion to many
questions and disputes, canvassed with much contention,
and prosecuted with the greatest zeal, as being judged mat-
ters of very high importance; and the Epistles to the Ro-
mans and Galatians are the Epistles which treat chiefly of
this subject; I therefore shall, by way of preface to this
Epistle, endeavour to shew,
1.. What is the import of the word faith, in Scripture,
especially as it relates to the matter of justification, or what
the Scripture representeth as true Christian faith.
2. What it is to be justified, in St. Paul’s acceptation of
that word.
3. That this justification is by St. Paul ascribed to faith
alone, in opposition to works of righteousness, done either
by the Jew or gentile.
4, That it seems necessary from the nature of the thing,
and the state and condition of the persons to whom the
gospel was then preached, that it should be so,
5. That though this faith doth not include sincere obe-
dience, and much less perseverance in it to the end, which
yet are necessary and essential conditions, even of the new
' covenant; yet,
1. It lays the highest obligations on us to perform them,
under the penalty of forfeiting the blessings of it. And,
2, It tendereth sufficient motives to this obedience, and,
where it is sincere and lasting, it will most certainly pro-
duce it.
§. 2, And (1.) as for the import of the word faith, in
Scripture, I think scarce any thing is more evident through-
out the whole New Testament, than that the faith there
mentioned is only a cordial and firm belief that Jesus is the
Christ, the Lord, the true Messiah, or Prophet, sent from
God, to reveal: his will to the world; the Son of God, the
Saviour of the world. 'To make this manifest,
Consider, (1.) that Divine faith, in general, is only a
firm assent to, or full persuasion of mind concerning the
truth of, what is testified, revealed, or reported by God
himself, or persons commissioned by God to reveal, or to
bear record to it: for, seeing human faith is only a per-
suasion of the truth of what is told-us or testified by man,
Divine faith must be a firm persuasion of the truth of what
is testified or revealed to us by God. And this description
of faith is clearly taught us by St. John, 1 John, chap. v.
who having declared, ver. 4, 5, that the faith by which we —
overcome the world, is the belief that Jesus is the Son of God,
proceeds to shew we have great reason to believe this pro-
position, that Jesus is the Son of God: 1. Because the Holy
Spirit beareth witness to it, and he is the Spirit of truth, ver.
6. 2. Because there are three that bear record in heaven
to it, viz. the Father, the Word, and the Holy Ghost, ver. 7
Now, saith he, if we receive the witness of men; if we rely
upon their. testimony in any courts of judicature ; if by the
mouth of two or three human witnesses our weightiest mat-
ters are determined, shall not the witness of God be greater?
i. e. shall it not-be of more validity for confirmation of our
faith in this particular, that Jesus is the Son of God? ver.9:
Surely we cannot disbelieve this truth, but we must give
the lie to him, saith the apostle, ver. 10. because we be-
lieve not the record which God hath given of his Son; but
if we do receive this testimony on his authority, we set to
our seal that God is true, John iii. 33. ;
This being, then, the nature of Divine faith in general,
faith in our Lord Jesus Christ must be a full assent to or
firm persuasion of mind concerning the truth of what is tes-
tified, revealed, or reported by God himself, or by persons
commissionated by him to reveal his will, concerning our
Lord Jesus Christ. Or briefly thus, It is a firm persuasion,
that he who suffered at Jerusalem was the true Messiah, the.
Saviour of the world, the Prophet who was for to come,
that person who was. constituted Lord of all things; or,
which amounts to the same thing, that he was Christ, the
Son of God. For explication of this proposition,
Consider, (1.) that the Scripture mentions this as the
great thing testified concerning him, by all the witnesses of
the Messiah; as, v. g.
-1, By St. John the Baptist, who came. for @ witness to
testify of the Light, John i. 7. and who saw, and bare re-
cord that this is the Son of Ged, ver. 34.: hence. do St,
John’s disciples say, He to whom thou barest witness bap-.
tizeth, John iii. 26. and Christ speaks thus to the Jews, You
sent-to John, and he bare witness to the truth, John v. 33.
2. God the Father bare him record, and testified by divers
methods, that he was the Son of God; so do we read ex-.
pressly, John v. 32. There is another that beareth witness of
me;and I know that the witness which he witnesseth of me
is true; the Father himself who hath sent me, beareth witness,
of me. And again, xvii. 18. It is written in your law, that
the testimony of two men is true, i. e. it is to be received as
such: I am one that bear witness of myself, and the Father
which sent me beareth witness of me. Now God the Father
bore witness to his Son, 1. by a voice from heaven, saying,
THE EPISTLE TO THE GALATIANS.
Thou art my beloved Son, in whom I am well pleased, Mark
i. 11. This voice was personally directed to Christ him-
self, as being that commission which was sent him from
heaven, to exercise the office of God’s supreme minister,
or legate, in the world; but it was also prefaced with an ido,
behold, directing the people to attend to it. (Matt. iii. 17.)
_ 2. By giving him the power of working miracles for con-
firmation of his doctrine and his own testimony; and there-
fore he speaks thus to the people, I have a greater testi-
mony than that of John: the works which my Father hath
given me to dosthey bear witness of me, that the Father hath
sent me. (John v. 36.)
3. The Holy Spirit beareth witness that Jesus is the Son
of God; (1 John v. 6.) and this he did, not only by his de-
scent upon our Saviour at his baptism, and by raising him
from the dead, he being put to death in the flesh, but quick-
ened by the Spirit, (1 Pet. iii. 18.) but by enabling him to
cast out devils, and to perform such works as never any
other person did, or could do. Whence he thus argues, If
by the Spirit of God I cast out devils, then is the kingdom
af God come to you; i.e. then is it clear that I am the
Messiah, sent from God to preach the doctrine of this king-
dom to you: (Matt. xii, 28.) since my commission is con-
' firmed by these operations of his Spirit, and testified to by
the finger of God, as the phrase is varied, Luke xi. 20. and
this, after our Lord’s ascension, this Spirit was to do more
fully: for when (saith Christ) the Comforter is come, even
the Spirit-of truth, he shall testify of me, (John xv. 26.) and
this he actually did; whence Christ is said to be justified
by the Spirit, 1 Tim. iii. 16. i.e. freed, by his testimony,
from the suspicion of being an impostor, or false pretender,
when he declared he was Christ, the Son of God.
4. The apostles were men chosen for this very end: Ye
shall bear witness of me (saith Christ), because ye have been
with me from the beginning. (John xv. 27.) Ye shall be wit-
nesses to me both in Jerusalem and Judea, and in Samaria,
and to the uttermost parts of the earth. Hence are they
styled witnesses chosen of God, Acts x. 41. eye-witnesses of
what he did and suffered, Luke i. 2. eye-witnesses of his
glory, 2 Pet. i. 16. that which we have heard, and seen,
and looked upon, paprupovper, we witness, and declare unto
you, saith St. John, 1 John i. 2.
5. Moses also and the prophets are produced as his
witnesses ; for unto him give all the prophets witness. (Acts
x. 43.) All the Scriptures: Search the Scriptures (saith
Christ), for they are they which testify of me; (John v. 39.)
and Moses in particular; for if you believed Moses, you
would believe me: for he wrote of me, (ver. 46.)
Consider, (2.) the things for which the witnesses are pro-
duced, the evidence they give in concerning the Messiah,
and that will teach us what is faith in Christ. Sometimes
it is said that they bear record that he is the Son of God,
John i. 34. 1 John y. 5.10. sometimes they testify that he
was the Christ ; thus St. Paul confounded the Jews, testifying
that he was the Christ, Acts ix. 20. 22. St. Peter, testifying
to all the house of Israel, that God had made him Lord and
Christ, Acts ii. 36.: sometimes they testify that he was the
Saviour of the world ; so 1 John iv. 14. We have seen, and
do testify that God hath sent his Son to be the Saviour of
the world ; or, that he was the Lamb of God, that taketh
away the sins of the world, John i. 29. that him God hath
exalted to be a Saviour, to give repentance and remission
«
131
of sins to them that believed in his name, Acts v. 81. xiii. 38.
sometimes they testify that he is Lord of all things, Acts x.
86. and, as a consequent of this, that he, by God’s appoint-
ment, was to be. judge of all men, for he conimanded us
(saith Peter) to preach to the people, and to testify that it
was he who was ordained to be the judge of the quick and
the dead, Acts x. 42. sometimes they are said to bear
witness of his resurrection, Acts i. 22. saying, this Jesus
hath God raised up, whereof we are witnesses, Acts xxiii. 2.
for we have testified of God that he raised up Christ, 1 Cor.
xv. 15.
3. Observe that all these several testimonies, though
they differ in expressions, they differ little in reality, and
in effect do only signify that he is Jesus Christ our Lord:
for, 1. to say he is the Son of God, is in effect to say he is
the Christ, that person by God anointed to be our prophet.
St. Matthew gives us the confession of St. Peter thus, Thou
art the Christ, the Son of the living God, xvi. 16. St. Mark
thus, Thou art the Christ, viii. 29. St. Luke, Thou art the
Christ of God, ix.10. And when our Lord forbids them
to divulge this to the world, he only saith, Tell no man that
Tam Jesus the Christ, Matt. xvi. 20. Art thou the Christ,
the Son of God? saith the high-priest to him, Matt. xxvi.
63. whereas St. Luke relates the question only thus, Art
thou the Christ? xxii. 67. 2. To be the Son of God, is in
effect to be the Lord of all things, the person to whom all
power is given in heaven and earth; that every knee should
bow unto him, as their sovereign Lord and King: and,
therefore, whereas Pilate is, in the other evangelists, said
only to ask, Aré thou the Christ, the Son of God? St. John
relates the question thus, Art thou the King of the Jews?
3. To be the Son of God, must also signify to be t/ Sa-
viour of the world ; the testimony of the apostles being this,
that God had sent his Son to be the Saviour of the world,
1 John iv. 14. to testify that he was risen from the dead,
was in effect to testify he was the Son of God; for he was
declared to be the Son of God with power, by the resurrection
Srom the dead, Rom. i.4. It was in effect to testify that he
was made both Lord and Christ; and therefore Peter,
having proved Christ’s resurrection and exaltation to the
right hand of God, infers that we may all be hence assured,
that God hath made him Lord, Acts ii. 86. and St. Paul tells
us, it was a demonstration that God by him would judge the
world, Acts xvii. 31. And since his resurrection was per-
formed by the almighty power of God, it must be a sufli-
cient demonstration of the truth of what Christ testified of
himself, viz. that he was Christ the Saviour of the world,
and that he should hereafter sit at the right hand of Power,
it being impossible that God should have employed so
great power in raising him from the dead, had he not been
his well-beloved Son, or that Messiah he declared him-
self to be.
This being then the thing which all those witnesses were
so concerned to attest and to engage men to believe, we
may be sure this is, according to the tenor of the holy
Scripture, faith in Christ; and that by heartily believing
that Christ is the Messiah, sent into the world to instruct us
in the will of God, the Saviour of the world, sent to redeem
us by his death from death and misery, and give salvation.
to all his faithful servants; that he is our Lord and King,
by whose laws we are to be governed, and by whose
laws we shall be judged and rewarded at the last day:
$2
132
we truly do believe in Christ. Which yet will farther be
apparent,
1. From plain texts which seem expressly to assert the
same.. We find Nathanael saying, Rabbi, thou art the Son
of God; thou art the King of Israel, Johni. 49. and Christ
thus answering to him, Because I saw thee under the fig-
tree, believest thou? Whence it is evident, that to acknow-
ledge Jesusto be the Son of God, the King of Israel, was
to believe in him, ‘This was the faith of the Samaritan
woman and her fellow-citizens, John iv. 26. for to this
woman our Saviour testifies he was the true Messiah, say-
ing, I that speak unto thee am he, ver. 29. then the woman
goes into the city, and saith to the men of it, Come, see a
man that told me all things that ever I did; is not this the
Christ? This being said, many of the Samaritans believed on
him, because of the saying of the woman; and many more
believed, because of his own words, ver. 39. that is, they
were persuaded, partly by what they heard her testify,
partly by what they heard our Saviour speak, to acknow-
ledge he was the true Messiah, or the Saviour of the world:
for so they do themselves explain the meaning of believing
on him, saying to the woman, Now we believe, not because
of thy word: for we ourselves have heard, and know that
this is verily the Christ, the Saviour of the world, ver. 42.
This was the faith of Martha; for Jesus having said to her,
I am the resurrection and the life; he that believeth on me,
though he were dead, yet shall he live: believest thou this?
she answers, Yea, Lord: I believe thou art the Christ, the
Son of God, who wast to come into the world, John xi. 25,
26. to believe this was, therefore, to believe in Christ, if
Martha did so. We find St. Paul opening and alleging
that Christ must needs have suffered, and risen again from
the dead, Acts xvii. 3. and that this Jesus whom he preached
was the Christ ; and then it follows, that some of them be-
lieved, ver. 4. trctoSnoav, they were persuaded of the truth
of what St. Paul had testified.. Again, it follows that those
of Berea, searching the Scriptures, and finding that these
things were so, believed, ver. 11. i.e. they were persuaded
of the truth of what St. Paul had taught, that Jesus was the
Christ ; that he had suffered, and was risen from the dead:
this therefore must be to believe. Again, St. Paul was
pressed in spirit, and testifies to the Jews, that Jesus was the
Christ, Acts xviii. 5. whereupon Crispus, a chief ruler of
the synagogue, and many of the Corinthians, believed ; i. e.
they acknowledged the truth of St. Paul’s testimony, that
Jesus was the Christ. The word of faith which we preach,
saith the same Paul, is this, that if thou confess with thy
mouth the Lord Jesus, and in thy heart believest that God
hath raised him from the dead, thou shalt be saved, Rom. x.
8, 9. and this he proves, because the Scripture saith, Who-
soever believeth in him shall not be ashamed, ver. 10. To
confess, therefore, and acknowledge that Jesus is the Lord,
and that God raised him from the dead, is to believe on
him. Lastly, This (saith St. John) is the victory over the
world, even our faith, 1 John, v. 4. and then it follows,
Who is he that overcometh the world, but he that believeth
that Jesus is the Son of God? to believe therefore that Jesus
ts the Son of God, is Christian faith.
3. This was the faith which the apostles did require in
order to baptism ; and where there was a due appearance
of it, there persons were admitted into the number of be-
lievers.. For instance, St. Peter saith to the Jews, Let all
PREFACE TO
the house of Israel know. that God hath made this Jesus, whom
ye crucified, Lord and Christ, Acts ii. 36. this pricks them
to the heart, and makes them to inquire, What shall we do?
St. Peter answers, Repent you, and believe every one of you
in the name of the Lord Jesus Christ, for the remission of sins,
ver. 38. and then it follows, that they who gladly received
his word were baptized ; and there were added to the church
three thousand souls, ver. 41. and, ver. 47, the Lord daily
added to the church, roic cwlouévove, the saved, i.e, such who
were by his faith put into a way of salvation; and if they
persevered in it, would obtain it. Again, Philip wentdown to
the city of Samaria, and preached to them Christ, Acts viii,
5. and when they believed Philip preaching the things con-
cerning the kingdom of God, ver. 12. i. e. when they did
heartily assent to them, they were baptized, both men and
women: and when the eunuch puts the question to him,
What hindereth me to be baptized? Philip returns this an-
swer, If thou believest with all thy heart, thou mayest, ver.
37. and when the eunuch answered, I believe that Jesus
Christ is the Son of God, then was he instantly baptized:
so that the faith required to baptism, was only a hearty
acknowledgment that Jesus Christ was the Son of God.
§. 3. And because there be many false, and, in my ap-
prehension, dangerous descriptions of true faith, which have
obtained in these latter ages, I will here briefly lay them
down, and then proceed to other confirmations of the Scrip-
ture-notion of true faith, by which we may abundantly
discern the falsehood of them. Now they are such as
these, viz.
1. That faith is a firm assent, by which every true be.
liever is persuaded, not only that remission of sins is pro-
mised in the general, but to him in particular.* So Cal-
vin; and after him the generality of the French and Dutch
divines.
2. That faith consists in the application of Christ’s merits
to ourselves, in casting ourselves upon the merits of Christ,
in apprehending, relying, or laying hold upon Christ for
salvation ;+ or, as others say, it is a recumbency on Christ
for salvation. Of all which notions of justifying, or true-
Christian faith, this is a full confutation, that they are per-
fectly unscriptural: for, the first cannot be contained in
Scripture, it being certain, to a demonstration, that Scrip-
ture no where saith, that Daniel, John, or Thomas, &c. have
remission ef sins. ‘This, therefore, cannot be Divine faith,
or faith built immediately on a Divine revelation or record,
but rests upon our own experience, or knowledge of our-
selves; for the argument must run thus, He that repenteth
and believeth, shall be saved. 1, Daniel and Thomas, have
done this; which may indeed be matter of their know-
ledge, but not of Divine faith, as being not revealed: in
Scripture.
* Synops. purior. Theol. Disp. 31. §.1. “ Hanc fidem justificantem sic defini-
mus ; nempe esse firmum assensum promissionibus evangelii, quo fidelis non tantim
credit eas esse yeras, sed etiam ad se peculiariter pertinere.” Thes. Sedan, vol, i.
p- 633. §. 42.‘ Nunc justa fidei definitio nobis constabit, si dicamus esse divinwe
erga nos beneyolentiw firmam certamque cognitionem,” Caly. Instit, lib. iii, cap. 2.
7.28.
: +The principal acts of saving faith are accepting, receiving, and resting upon
Christ alone for justification.” Assemb, Catech. chap. 14. q. 2.
* Quo homo electus promissiones gratuitas de Christo sibi applicat, iisque sua-
vissimé acquiescit.” Wolleb. Christ. Theol, lib. i. cap. 29.“ Fides igitur ista pro-
prié dicitur jnstificans, qua recumbimus in Christam ad remissionem peccatorum ad
salutem.” Ames. Theol. lib. i, cap. 27, §.17,
THE EPISTLE TO THE GALATIANS.
3. Nor are the other opinions less unscriptural; for we
do not once read in Scripture any command fo apply Christ’s
merits to ourselves, or to apprehend his merits, or to lean
and roll ourselves upon him for salvation: we find no exhor-
tation in Scripture so to do; no reprehension of any person
for not resting on, or not applying Christ’s merits to, them-
selves; no promise made to any upon the application of
Christ's merits: in a word,-the Scripture is wholly unac-
quainted with these phrases. And is that likely to be the
duty on which our justification, adoption, and all our hap-
piness depends,hich hath no precept, promise, or exam-
ple in the Holy Scripture? But I shall add some farther
confirmations of the Scripture-notion of true faith, by which
all these unscriptural opinions will be at once confuted.
And therefore,
4. The Scripture frequently informs us, that the mira-
cles done by Christ are propounded as the great motive
to believe on him, and. as the aggravation of their sin,
who still continued in their infidelity; and also that the
consideration of them caused many to believe. On this
account he requires to be believed ; If you believe not me,
believemy works: (John x. 38. xiv. 11.) for the works that I
do bear witness of me, that the Father hath sent me.(John v.
36. x. 25.) On this account he pronounces the infidelity
of the Jews inexcusable, saying, If I had not done among
them the works that no other man did, they had not had sin ;
but now they have no cloak for their sin. (John xy. 22, 24.)
It was this consideration which induced many of them to
believe ; for many believed on his name when they saw the
miracles which he did. (John ii. 23. vii. 30.) Now what
were all his miracles designed to produce in them, but a
firm belief that he was Christ the Son of God? So doth
St. John expressly teach us, saying, There be many other
miracles which Jesus did, that are not written in this book ;
but these are written that ye might believe that Jesus is the
Son of God. (John xx. 30.) If you imagine that faith is a
firm assent that Christ died for you in particular, and that
you have remission of sins by him ; that it is an application
of Christ, or of his merits to yourselves, or a rolling your-
selves upon him for salvation; how do his miracles con-
vince you that you should thus believe on him? Butif you
say, it is a firm persuasion that he is the Christ, the Son of
God, nothing can be more proper to convince us of the
truth of what he thus declared, than these miracles; then
may you say with Nicodemus, We know thou art a teacher
sent from God: for no man can do such miracles as thou
doest, except God were with him. (John iii. 2.)
5. This will be yet more evident from all those places
which ascribe our justification and salvation to faith in
God, or in him that sent this Jesus into the world. So
doth our Lord himself in these words, Verily, verily, I
say unto you, He that heareth my word, and believeth on him
that sent me, hath everlasting life, and shall not come into
condemnation ; but is passed from death to life. (John v. 24.
xii. 44.) The faith of Abraham is thus described, Abra-
ham believed God, and it was imputed to him for righteous-
ness, Rom. iy. 3. i. e. this faith in God was imputed to
him for righteousness: when therefore the apostle adds,
that he is the father of them that believe, that righteousness
might be imputed to them also, ver. 9. must it not be im-
puted upon their believing in God, as he did? Doth not
the apostle hence infer, that unto him that worketh not, but
133
believeth in him that justifieth the ungodly, his faith is counted
for righteousness? ver. 5. Now to believe in him that jus-
tifieth the ungodly, is certainly to believe in God the Father,
for itis God that justifieth. (Rom. viii. 33.) To be justi-
fied by this faith, must therefore signify to be ‘justified by
faith in God the Father, according to those words of St.
Peter, We through him believe in God, that our faith and
hope might be in God. (1 Pet. i. 21.) Now if faith is sup-
posed to consist in believing that our own sins are par-
doned, in application of Christ’s merits to ourselves, or in
rolling ourselves upon the person of Christ, what affinity or
connexion is there betwixt believing in God, believing the
truth of his promises, as Abraham did, and was justified,
and believing that our own sins are pardoned, applying the
merits of Christ to ourselves, or rolling ourselves upon him
for salvation? But then if justifying faith doth primarily
consist in a firm persuasion that Jesus is the Son of God,
the Saviour of the world ; the Prophet sent of God to shew
us the way of salvation; the Lord and King, by whose
laws we are to be governed if we would obtain it, then
faith in Christ and faith in God are one thing: for God
having testified all this concerning his Son Jesus Christ,
and also promised that every one that hath seen the Son
and believed on him, shall have eternal life ; (John vi. 40.)
by thus believing we receive his testimony, and set to our
seal, that God ts true.
6. This may. be argued from all those places which
ascribe our justification and salvation to the belief of the
resurrection of Jesus Christ, or of God’s power exercised
in raising him from the dead. Thus doth St. Paul in that
very chapter in which he professedly disputes of justifica-
tion by faith; for he expressly declares, that to them that
believe in him, who raised Jesus from the dead, that. faith
shall be imputed for righteousness, Rom, iv. 24. as Abra-
ham’s faith in him that quickened the dead was imputed
unto him for righteousness. And again, If we believe with
the heart that God hath raised up the Lord Jesus from
the dead, we shall be saved: for with’ the heart. man be-
lieveth to justification, Rom. x. 9,10. Now what agreement
is there betwixt my believing my own sins are pardoned, or
my applying Christ’s merits to myself, or rolling myself
upon him, and Christ’s resurrection from the dead by the
power of God? But then if we say, that faith is a firm
persuasion that Jesus was the Son of God, the Saviour of,
the world, the Prophet that was to come into the world,
the Lord and Ruler over all; this, as he testified of -him-
self whilst living, and God the Father also testified, so was
he declared to be the Son of God with power by this resur-
rection from the dead ; (Rom. i. 4.) by this all Israel might
know that God had made him Lord and Christ, (Acts ii. 24.
36.) and that God had exalted him to his right hand, tobe a
Prince and Saviour, to give repentance to Israel, and re-
mission of sins. (Acts v.31.) Hence the apostle teacheth
that Christ died for our sins, and rose again for our justifi-
cation, Rom. iv. 25. and puts the question, Who is he that
condemneth us? It is Christ that died, yea, rather that is
risen again, Viii. 34.
7. This appears farther from this consideration, that*
in all the Scriptures of the New Testament, there is
* Concerning this passage, see an advertisement to the reader at the end of this
preface.
134
not to be found one exhortation to any Christian to believe
in Christ, or to act faith on Christ. When the apostles
preached to Jews or gentiles, men not converted to the
Christian faith, they still exhort them to believe that Jesus
was the Christ, the Son of God, the Saviour of the world, or
to believe in the Lord Jesus. And this was necessary to be
preached to them, to persuade them to believe in, and to
obey him; for till they did believe he was a person sent
from God, and that they should receive some benefit by
doing so, they could have no inducement to own, and no
encouragement to obey him. It was therefore necessary
that this should be first preached to Jew and gentile, that
Christ was a person sent from God to preach the doctrine
which he taught, and that remission of sins and everlasting
life was to be obtained by his name, and by obedience to
this teacher. But then I say, the same apostles in their
Epistles directed to those persons who were already Christ-
ians, and who had testified their faith by being baptized in
the name of Jesus, have not one exhortation to any of them
to believe in Christ; but only to be steadfast in the faith,
to increase and grow in faith, and to repent of what they
had done contrary to the faith they had received. The ex-
hortations of our Lord to the seven churches, and more
particularly to that of Sardis, in which there were but very
few who had not defiled themselves, (Rev. iii. 1—3.) and
that of Laodicea, which he threatened to spew out of his
mouth for her lukewarmness, (ver. 16.18.) are only to repent,
and to renew their first works, not to believe in him, or to
apply his merits to themselves.. Now what account can be
given of this thing by those who are so zealous in their
sermons to exhort Christians to believe in Christ, to roll
themselves upon him, and apply his merits to themselves, and
are so full of motives to persuade them so to do? I say,
what reason can they give, why men, assisted by the Holy
Ghost, never exhorted any Christians to believe, but only
to shew forth their faith by their works, (James ii. 18.) and to
add unto their faith virtue? (2 Pet. i. 5, &c.) But then if
-€hristian faith be only a firm persuasion that Jesus is the
Christ, the Son of God, the Saviour of the world, the reason.
is exceeding manifest why no Christian should be exhorted
to believe, because whoever is a Christian, not only doth
believe all this already, but hath professed his belief of it
by being baptized in the name of Jesus. There therefore
needs no exhortation to any Christian to believe in Christ,
but only to walk answerably to that faith, to be steadfast
in it, and to add fo his faith virtue, knowledge, temperance,
godliness, brotherly kindness, charity, (2 Pet. i. 5. 8.) that
they may not be slothful and unfruitful in the knowledge of
our Lord Jesus Christ.
Q5j. If it be here objected that St. John saith, These
things have I written to you that believe on the name of the
Son of God, that ye may know ye have eternal life («at iva
meoreinre), and that ye may believe in the name of the Son of
God ; (1 John v. 13.) I answer,
First, That the Alexandrian and other Greek manuscripts,
read not Kat fva motebyre, but morebovrec, that ye may know
ye have eternal life, who believe in the name of the Son of
God. And this reading is confirmed by the Vulgar, the
Syriac, and Ethiopic versions.
Secondly, They who retain our version interpret the
words thus, That ye may continue to believe in the name of
the Son of God; or, that ye may more firmly and certainly
PREFACE TO
believe.* Nor will the words bear any other meaning, un-
less you will suppose St. John should seriously exhort be-
lievers to begin to do what he had told them, in the imme-
diate preceding words, was so effectually done by them
already, that they might know they had eternal life.
In a word, either it is true before we actually believe it,
that our sins are pardoned, that we have a right to apply
Christ's merit to us, and to roll ourselves upon his person
for salvation, or itis not. If it be true before we have be-
lieved, we must have faith before, since nothing can pro-
duce his pardon of our sins, or give us any right to apply
his merits to ourselves, or depend on him for salvation,
but faith in Christ. If it be not true, we must obtain the
pardon of our sins, and an interest in Christ’s merits, by
believing a lie: and so much for the first particular. To
the next inquiry ; :
§.4. Secondly, What is it to be justified in St. Paul’s ac-
ceptation of the word? I answer,
First, That this justification which St. Paul speaks of, is
an act of God terminated upon man. This the apostle ex-
pressly doth deliver in these words, Who shall lay any
thing to the charge of God's elect? It is God that justifies,
Rom. viii. 33. And again, It is one God that justifies the
circumcision by faith, and the uncircumcision through faith,
Rom. iii. 30. It is God that justifieth the ungodly, Rom.
iv.5. He is just, and the justifier of him that believeth in
Jesus, Rom. iii. 26.. Now, according to the clear tenor of
the Scripture,
Secondly, God justifies the sinner by absolving him from
the guilt of his past sins, by a free act of grace in pardon-
ing his iniquities, or not imputing his sins to him, and so
his justification must import his absolution from the guilt
of sin, and, as a necessary and immediate consequence of
that, our being reconciled to God, and received into favour
with him. This will be evident, if we consider,
First, What the Baptist testified concerning him, that all
men might believe, viz. that he was the Lamb of God, that
taketh away the sins of the world; (John i. 29.) and what
Christ testified of himself, viz. that he that. believeth in him
should not come into. condemnation ; (John iii. 36.) that his
blood was the blood of the new covenant, which was shed for
the remission of sins, (Matt. xxvi. 28.) even of that covenant
in.which God promises to be merciful to our unrighteousness,
and to remember our iniquities no more. (Heb. viii. 13. x.17.)
As also from what his apostles promised to win men to the
faith of Jesus, viz. remission of sins. Thus, when the Jews
were pricked to the heart, and said, What shall we do? St.
Peter answers, Repent ye, and be baptized in the name of
Jesus Christ, for the remission of sins, Acts ii. 37.. And
again, Repent you, and be converted, that your sins may be
blotted out, Acts iii. 19.: for him hath God exalted to be
a Prince and a Saviour, to give repentance and remission
of sins, Acts v.13. St. Peter begins his sermon to Corne-
lius thus, The word which God hath sent us to preach, is
peace by Jesus Christ, Acts x. 36. To him give all the pro-
phets witness, that through his name whosoever believeth on
him shall receive remission of sins; Acts. xiii. 23. St. Paul .
declares that God had raised up to Israel a Saviour, Jesus:
and then he adds, Known therefore be it to you, that through
* « Ut certiis et firmids credant.” Calv. “Ut in fide perseveretis.” Vorst.
Episcop. ‘That ye may be encouraged to continue in the faith,” Dr. Hammond,
Thorevew adtaraxros, Gicum.
THE EPISTLE TO
this man is preached to you remission of sins ; and in him
every believer on him shall be justified from all things, from
which they could not be justified by the law of Moses, Heb. x.
1. 4, that law being not able to take away sins, Rom. iii.
23. i.e. to free men from the guilt of sin. Seeing then the
benefit proposed to the believer, is the remission of sins to
be obtained through Christ, through his name; seeing we
are said to be justified through Christ, Rom. vy. 9. through
faith in his blood, Eph. i.7. that blood which is so often said
to be shed for the remission of our sins, Colos. i. 14. 20. and
to procure our pegce and our redemption ; since, lastly, we
are said by believing in Christ to be justified from sin, Acts
xiii. 39. which phrase can only signify exemption from the
condemnation of it: I say, from these expressions it ap-
pears, that God’s justification of a sinner by faith, or through .|
faith in the blood of Jesus, is chiefly the remission of the
believer's sins, and the exemption of him from the condem-
nation of the law, by virtue of Christ's blood shed for the
remission of sins. ;
2. This we may learn from the reasonings by which
the apostle confirms his conclusion, or the arguments by
which he proves, that both Jew and gentile are to be justi-
fied by faith without the works of the law, or without works.
His conclusion is laid down, Rom. i. 17. thus, The righte-
ousness of God (which proceeds) from faith, is revealed in
the gospel, to (beget) faith in Jew and gentile, ver. 16.
(See the note there.) And this way of obtaining righteous-
ness or justification he proves to be absolutely necessary
to them both, beginning first with the gentiles, whom he
pronounces subject to the wrath of God, for holding the
truth (they by the light of nature knew) in unrighteousness,
ver. 18. And this he proves to the end of that chapter,
which concludes thus, That they knowing the judgment of
God, that they who did such things were worthy of death,
not only did the same, but had pleasure in them that did
them. Inthe second chapter he declares the Jews guilty
of the same things the heathens did, and so obnoxious to
the same condemnation, and also guilty of violating the
law of Moses; and thence concludes, that as to this mat-
ter there was no difference between them, he having proved
both Jews and gentiles to be all under sin, (iii. 9.) and so both
equally needing to be justified by faith, or to be justified
freely by an act of grace, pardoning their sins through
faith in Christ, (ver. 24.) His argument then is plainly this;
Both Jew and gentile lie under the guilt of sin, there being
none of them that is righteous, (Rom. iii. 9.) i. e. free from
sin, no not one, (ver.10.) Neither of them can be justified
by the law, because they by the sentence of it are imdduxo
TH Oey, guilty before God, (ver. 19, 20.) and obnoxious to
punishment, as being both transgressors of it; therefore
(saith he) by the law can no flesh be justified, for by the law
is the. knowledge of sin, rendering us obnoxious to condem-
nation: where then there remains the guilt of sin, there can
he no justification; where therefore there is remission of
sin, and so a freedom from being guilty of it before God,
there is justification. Again, all have sinned (saith he) and
Fallen short of the glory of God ; (ver. 23.) that is, either of
his approbation, as that phrase signifies, John xii. 43. or
of the fruition of ihe glory of God, as it imports, Rom. v.
1, 2: therefore absolution from this sin must be sufficient
to make us obtain this glory of God. «We who have thus
|
sinned (saith he) are justified freely by his grace through the |
THE GALATIANS. 135
redemption that is in Christ Jesus, (ver. 24.) Now what is
this redemption? It is, saith the same apostle twice, re-
mission of our sins, Eph. i. 7. Colos.i.14. The apostle
argues to the same effect in the Epistle to the Galatians,
that jastification cannot be by the law, because the.law can-
not give life; and this it cannot do, because the Scripture
hath concluded all under sin, (Gal. iii. 21, 22.) and so shut
out that way of being justified: our freedom therefore from
the guilt of sin, must be sufficient for our justification to
life. In his fourth chapter to the Romans he describes jus-
tification by the not imputing sin, and the forgiveness of it,
in these words, To him that worketh not, but believeth in
him that justifieth the ungodly, his faith is counted for righ-
_ teousness, (ver. 5.) As David speaks of the blessedness of
the man to whom the Lord imputeth righteousness without
works, (ver. 6.) saying, Blessed are they whose unrighteous-
ness is forgiven, and whose sin is covered, (ver.7.) Blessed is
the man to whom the Lord imputeth not sin, (ver. 8.) Since
then the blessedness of which the apostle was discoursing
was that of justification, the justification of the ungodly,
and since this blessedness is said to consist in the remis-
sion, covering, the not imputing his sins to him, it cannot
reasonably be denied, that the blessedness of a justified
person is here described by the blessedness of a pardoned
person, as being one and the same thing.
3. This will be farther evident from the consideration
of the phrases the apostle useth as equivalent to justifica-
tion, and interpretative of it. As,
1. Reconciliation to God: that this is the same with jus-
tification, appears by these words; Much more being justi-
fied by his blood, we shall be saved from wrath by him: for
if, when we were enemies, we were reconciled to God by the
death of his Son, much more, being reconciled, we shall be
saved by his life, Rom. v. 9, 10, where to be justified by his
blood, and reconciled by his death, seem plainly the same
thing. Now, that reconciliation is effected by the remission
of sins, is evident from these words ; God was in Christ re-
conciling the world unto himself, not imputing their tres-
passes unto them, 2 Cor. v. 19. and therefore justification
also must be so obtained: for if, upon the not imputing sin
to us, God did not account us as righteous, he could not be
reconciled to us, because be cannot he reconciled to any
man continuing unrighteous, or under the notion of a sinner.
2. Justification stands utterly opposed to condemnation,
in these words; Who shall lay any thing to the charge of
God’s elect, or to believers? ric tyxaXéoet kara, who shall
object a crime against them? It is God that justifieth, who
is he that condemneth them? Rom. i. 33, 34. And again,
If the administration of condemnation, i.e. the law, which
chargeth us with guilt, and so rendereth us obnoxious to
condemnation, was glorious, much more the ministration,
tig Stxaocbync, of justification, doth exceed in glory, 2 Cor.
iii. 9. Now what is it that mankind is accused of, and
charged with by the law, but sin?. Whatis it that they stand
condemned for at God’s bar, but the transgression of his
law? justification, therefore, which stands opposed to it,
must be a clearing and discharging them from the guilt or
the condemning power of sin.
3. Justification is said to be from sin; By him all that
believe are justified, tx ravrwv, from all those sins from which
they could not be justified by the law of Moses, Acts xix.
39., And again, The judgment was from one sin to condem-
136
nation, but the free gift to justification, ix moA\AGv anaprnua-
rwy, from many sins, Rom. v.16. Now what can justification
from sin signify besides our absolution from the guilt ofsin?
4. The justifying the believer and the remission of his
sins are diversexpressions of the same thing, as is apparent
from these words, God hath set forth Christ Jesus to be a
propitiation through faith in his blood: this he hath done,
saith the apostle, to declare his righteousness in the remis-
sion of sins, Rom. iii. 25. viz, to those that have this faith,
i.e. to manifest the way of justification by faith, which he
alone admits of for the remission of sins. He did this, saith
the next verse, to declare his righteousness, that he might be
just, in requiring this propitiation for our sins, and the justi-
fier of him that believeth in Jesus, ver. 26. Is it not there-
fore manifest, that to justify the believer and to remit his
sins, must be the same thing?
5. We are justified (saith the apostle) through the re-
demption that is in Jesus, through faith in his blood, Rom.
iii, 24, 25. through his blood, Rom. v. 9. Now what doth
this blood procure for us? Forgiveness of sins, Eph. i. 7.
Colos. i. 14. saith the apostle, it being shed for the remis-
sion of sins, Matt. xxvi. 28. he appearing in the end of the
world to put away sin by the sacrifice of himself, Heb. ix.
26. What benefit have believers byit? He hath loved them,
and washed them from their sins in his blood, Rev. i. 5. he
hath made peace for them by the blood of his cross, Colos. i.
20. with a God only angry for sin ; he hath obtained eternal
‘redemption from transgressions by it, Heb. ix. 12.15. By
all these equivalent expressions it appears, that God’s jus-
tifying the sinner, in St. Paul’s sense of the expression, is
his absolving him from the guilt of his past sins, from pu-
nishment and condemnation by the law for them, by an
‘act of grace and free pardon of them through the blood of
Jesus; his being as fully reconciled to us, as if we never
had offended against the former covenant we were all under,
till the new covenant was established in the blood of Jesus.
_ §. 5. Thirdly, I add, that this justification is, by St. Paul,
ascribed to faith alone, in opposition to works of righteous-
ness done, either by the Jew or gentile. This plainly fol-
lows from that notion of justification which I have esta-
blished asthe true sense of the expression in St. Paul; for
how could Jew or gentile be justified by the works of that
law, whether Mosaical or natural, which rendered them
both obnoxious to condemnation for sin, and guilty before
God? Could they receive remission of sins by compliance
with that law, which left them under condemnation for it ?
Can any man imagine, after the charge he lays against the
have any inclination to assert they should be justified, or ab-
solved from the guilt of those offences by their works, and
not by faith only? The mistake in this matter seems to lie
here, that men look upon justification, not as looking back-
ward only, and procuring an absolution from our past sins;
but as looking forward to our whole Christian conversation,
and importing our absolution from all our sins committed
against the tenor of the covenant of grace, or the new
covenant ; whereas it only doth consist, tv rj rapéoau rav
mpoyeyovdrwy apaptrnuarwy, in the remission of our past sins,
Rom. iii. 25. in the redemption of us from rév imi ri rpdry
SiaShxy TagaBacewy, the sins committed against our former
covenant, Heb. ix. 15, in the purgation of the believer, tiv
méda. avrov auapriov, from his old sins, 2 Pet. i. 9. and
PREFACE TO .
leaves us afterward to be absol@ed or condemned, as we
obey, perform, or violate the conditions of the new cove-
nant, and so to be judged hereafter, not according to our
faith, but works. (See the note on Rom. iii. 25.)
Secondly, This is exceeding evident from the plain words -
of the apostle, and by the arguments, by which he proves
we must be justified by faith, and not by works, For (saith
he) by the deeds of the law shall no flesh be justified in his
sight ; for by the law is the knowledge of (that) sin (which
renders us obnoxious to condemnation). Now this know-
ledge of sin, being chiefly produced by the moral law, Rom.
vii. 7. shews the apostle excludes as well that as the cere-
monial law from justification. And evident it is, that the
antithesis runs all along not between ceremonial and moral
works, or between works done by the law of Moses, or by
the tenor of the law of nature, but between works ingeneral,
and faith, the law of works and the law of faith. Again,
We are (saith he) justified freely by his grace, Rom. iii. 24.
i. e. by a free act of grace in pardoning our past sins, by
which we had fallen short of the glory of God. Now a free
act of grace is still opposed to works. Thus, if our election
or calling to the faith of Christ, be of grace, then is it not of
works, Rom, xi.6. By grace ye-are saved through faith,
not of works, Eph. ii. 8,9. (See the note there.) Not by
works of righteousness which we had done (before the good-
ness and loving-kindaess of God our Saviour appeared to
us), but according to his mercy he saved us, Tit. iii. 5. (See
the note there.) Moreover, we reckon, saith he, that a man
is justified by faith without the works of the law, ver. 28.
where it is on all sides granted, that the works of the law of
Moses are entirely excluded from justification by faith, and
then much more the works of the gentiles ;-it being the same
God who justifies the circumcision by faith, and the uncir-
cumcision through faith, ver.30. In the next chapter he
saith, To him that worketh not, but believeth in him that
Jjustifieth the ungodly, his faith is reckoned for righteousness,
Rom. iv. 5. Now, how can the ungodly be justified by
works, and by what words can works be more entirely ex-
cluded, than by not working?
Thirdly, That evangelical obedience, or works of righte-
ousness, done by us after faith in Christ, are excluded from
that faith which justifies, is evident, because they follow
the faith which justifies, i.e. procures the pardon of our
past sins. For (saith the apostle) we are saved (from the
wrath due unto us for our past sins, Rom. v. 9. or, we are.
put into the way or state of salvation) by grace through
faith, not of works; for we are created in Jesus Christ to
good works, which God hath ordained that we should walk
in, Eph. ii. S—10. So that we must be first in Christ by
virtue of this faith, before we can be fitted to do works of
evangelical righteousness. And this argument may be con-
firmed from many instances of persons who believed, and
were immediately baptized the same day; for, being bap-
tized for the remission of sins, they must be justified. Thus,
at St. Peter’s sermon, three thousand believed, and were
baptized the same day, Actsii.41. Thus the Samaritans,
upon the hearing Philip preach concerning the kingdom of
God, and the name of the Lord Jesus, were immediately
baptized, Acts viii. 12. so also was the eunuch upon his
preaching to him, ver. 38. so was Cornelius, and all that
heard St. Peter's sermon, Acts x. 48. so was the gaoler,
and all his house straightway, Acts xvi. 33. (See Acts ix.
THE EPISTLE TO THE GALATIANS.
85. 42. xi. Q1. xiii. 12. 48, 49. xiv. 1. xvii. 4. 12. 34, xix.
18. Now what evangelical obedience could these men
perform to render them justified by works?
Fourthly, This may be fairly argued from the example
of Abraham's justification, and the passage whence St.
Paul concludes it; Abraham believed God, and it was im-
puted to him for righteousness: for it deserves to be ob-
served, that Abraham had faith, or was a believer, before
this was said unto him; for by faith Abraham, being called,
obeyed, and went forth, Heb. xi. 8. and after by a strong
faith he offeredp his son Isaac, believing that God was
able to raise him from the dead, ver. 17. But neither of
these instances is pitched upon by the apostle as fit for
his. purpose, because in both obedience was joined with
faith, whereas here was a pure act of faith without works;
and of this act of faith it is said, what is not said of either
of the other, if was imputed to him for righteousness. . If
therefore thus it was in the example of the father of the
faithful, we may hence conclude it was so also in the chil-
dren of faithful Abraham. i
Lastly, The Scripture is express and frequent in this as-
sertion, that believers are justified by faith; in which ex-
pression either faith must include works, or evangelical
obedience, or it doth not; if it doth not, we must be jus-
tified by faith alone: and that it doth not formally include
works of evangelical righteousness; appears,
First, From the plain distinction which the Scripture
puts between them, when it informs us, Gal.v. 6. Jamesii.
18. 22. 2 Pet.i.5, 6. Rom. xvi. 26. 1 Thess. i. 3. that faith
works by love, acts with our works, and is made perfect by
them ; when it calls upon us to shew forth our faith by our
works, and to add to our faith, virtue, knowledge, godliness,
temperance, patience, brotherly-kindness, charity ; and when
it speaks of the works of faith, and the obedience of faith.
Secondly, Faith, in the nature of it, is only an assent to
a testimony ; Divine faith, an assent to a Divine testimony;
faith in Christ, an assent to the testimony given by God of
Christ. Now it is not reasonable to conceive, that Christ
and his apostles, making use of a word which had this
known and fixed import, should mean more by the word
than what it signified in common use, as sure they must
have done, had they included in the meaning of the word
the whole of our evangelical righteousness. Though there-
fore faith is the spring and the foundation of that righte-
ousness, and, where it is cordial and lasting, will most as-
suredly produce it; yet is not that righteousness included
in the very nature, or contained in the very import of it.
Obj. But doth not St. James say expressly, that a man
is justified by works, and not by faith only? ii. 24.
Ans. In answer to this capital objection, I shall first
produce the words of the apostle James, with a short para-
phrase, and then return a positive answer to the objection.
The words I paraphrase thus:
_ Ver. 14. (And let not any Jew or Christian think his
Saith sufficient to justify and save him, without those works
of charity and mercy herespoken of, ver. 8—13. for ) what
doth it profit, my brethren, if a man say he hath faith, (i. e.
in words profess to have faith in God, ver.19. or in Christ,
ver. 1.) and have no works (to evidence the truth of that
profession )? can (such a naked, fruitless ) faith save him?
Ver. 15. If a brother or sister be naked, or destitute of
daily food;
VOL, VI.
137
Ver. 16. And one of you say unto them, Depart in peace,
be you warmed and filled, (making profession of compas-
sion for, and good-will to them in your words, but) notwith-
standing ye give them not those things which be needful for
(the clothing or feeding of) the body, what doth it profit
(them to hear your kind words )?
Ver. 17. Even so faith (professed with the mouth ), if it
hath not works (answerable to that profession, or conse-
quent upon it ), is dead (and fruitless as those words ), being
alone (i.e. without works shewing the truth of it).
Ver. 18. Yea, aman may say (to such a solifidian ), Thou
hast (in profession ) faith, and I have (real) works: shew
me thy faith (which thou professest) without thy works
(which thou canst never do, faith being seated in the heart,
and only discoverable by its effects), and 1 will shew thee
by my works my faith (as the cause is demonstrated by the
effect ). ie
Ver. 19. Thou (being a Jew ) believest there is one God;
thou (in this) doest well: (but doest no more than the very
devils; for) the devils also believe and tremble (and if
thou hast no better faith than they, thou hast the same rea-
son to tremble which they have ).
Ver. 20. But wilt thou know, O vain man (who makest
profession of such a naked faith), that faith without works
is dead? (and so unable to justify or save thee: see it in the
example of that very Abraham, in thy relation to whom thou
so confidest: — .
Ver. 21. For) was not Abraham (whom we style) our
father justified by works (proceeding from his faith), when
he had offered his son Isaac upon the altar? (counting that.
God was able to raise him from the dead, Heb. xi. 17.19.)
Ver. 22. Seest thou how (Gr. thou seest by this example,
that) faith wrought with his works (to produce them)? and
by works was faith made perfect (and advanced in him to
the greatest height ).
Ver. 23. And the Scripture was (again ) fulfilled, which
saith, Abraham believed (in) God, and it (viz. that faith
which produced these works.) was accounted to him for
righteousness : and (upon that account) he was called the
Friend of God.
Ver. 24. Ye see then how that by works ( proceeding
from faith) a man is justified, and not by faith only (i. e.
being alone, and without them ).
Now, in answer to the objection from these words, I say,
That when St. Paul saith, we are justified by faith with-
out the works of the law, and that to him that worketh not,
but believeth in him that justifieth the ungodly, faith is
imputed for righteousness, or to justification ; justification
there ascribed to faith without works, imports only our
absolution from condemnation by reason of our past sins
committed before faith in Christ, and our reconciliation to
God by the pardon of them, or the not imputing them to
those who believe in him. This I have shewed already,
and it is apparent, from the chief argument the apostle
useth, to prove that both Jew and gentile should be justi-
fied freely by his grace, and not by works, because they
were all under sin, and become guilty before God, all
having sinned, and come short of the glory of God, Rom.
iii, 9. 19. 23. whereas, saith he, being justified by faith, we
have peace with God, and rejoice in the hope of the glory of
God, Rom.v.1,2. Therefore, chap. iii. he must be speak-
ing of the condition both of Jew and gentile, before faith
2
138
in Christ. . So again when the apostle saith, The Scripture
hath concluded all under sin, that the promise (of justifica-
tion) by (the) faith of Jesus Christ might be given to them
that believe (in him). Wherefore the law was,(then) our
schoolmaster to bring us to Christ, that we might be justi- |
fied by faith (in him); but now, after that faith is come, we
are no longer under a schoolmaster (i,e. under the peda-
gogy of the law); for ye are all the children of God through
faith in Christ. Jesus, Gal. iii. 22—26. he plainly. insi-
nuates that we. cannot be justified by the works of the
law, beeause the law leads us to Christ for justification.
And again, We are justified by grace, not of works ; for we
are God’s workmanship, created in Christ Jesus to good
works, Eph, ii, 10. Where the argument seems plainly to
run thus, We cannot be justified by works preceding faith,
because. we, do no good works till by faith we are inte-
rested in Christ Jesus: whereas St. James speaks plainly
of those works which follow faith, are wrought by it, and
are the effects of it, and of their necessity in order to our
continuance in a state of justification, and our freedom
from final condemnation. St.James speaks of a,mere pro-
fession of faith with the mouth; St. Paul of believing. from
the heart: St. James of a faith dead and fruitless, when we
have it; St. Paul of a faith working by loye when we have
it, and of a person only justified without works, because
he had no faith to produce them.
§. VI. Fourthly, It seemeth necessary from the nature of
the thing, and the state and condition of the persons to
whom the gospel was first preached, that they should be
justified, or absolved from the guilt of their past sins, with-
out new obedience, or without actual obedience to. all the
commandments of Christ; though not without that faith
which did engage them to it, and was sufficient to produce
it. . For,
First, This was all that could be done by the convinced
Jews or gentiles, who at one sermon or discourse be-
lieved, and were baptized for the remission of sins: Itis
manifest they then knew but little of the commandments of
Christ, and so could not be doers of them. Either then
they were not justified, and then faith is not imputed to
them for righteousness, nor did baptism consign to. them
remission of sins ; or they were justified by that faith which
did not include actual obedience to all the commandments
of Christ, as the condition of that justification. And see-
ing perseverance to the end, and being faithful to the
death, are by our Lord himself made the conditions of sal-
yation, and of receiving from his hands the crown of life ;
if these be also the conditions of the justification pro-
mised to faith in Christ, no person is or can be justified by
faith till he dies, This faith, therefore, in Jew and gentile,
thus.conyerted, could only import three things: (1.) By
way. of preparation for it, an owning the true-God, who
gave this testimony to his Son, and so.a turning from dumb
idols to serve the living God, and.a sorrow for their sins
committed against him in the time of their ignorance ;' and
in the Jews, a sorrow for their past sins,.and in particular
for having crucified the Lord. of life;. and in this sense re~
pentance goes before faith: and Christ’s apostles preached
to the Jews repentance for the remission of sins through faith
in his name, Acts xiv. 15. and to the gentiles, to turn from.
these vain things to the living God, who made heaven and
earth; and to- both, repentance towards God, and faith in
PREFACE TO
our Lord Jesus Christ, Acts xx.2l. (2.) As a means to
obtain this remission of sins, faith in our Lord Jesus
Christ. (3.) An engagement for the future to cease from
sin, and to give up themselves'to the service of God, ac-
cording to, the rules and precepts delivered to them by his
Son... Now this engagement was virtually contained in
their repentance and their faith in Christ, and was so-
lemnly made by them at their baptism, as will be proved
hereafter... Now this being all that they could then do, it
must be all they were obliged to do, in order to their justi-
fication; and yet itis certain, that a promise of obedience
is not obedience, and: that eyen the new, covenant requires,
in order to salvation, a sincere and constant performance
of the obedience thus promised: so that the conditions of
salvation, and of justification from: our oat oem can
neyer he the same.
Secondly, This will, be ‘farther ahead if we consider
that no man can enter into covenant with God, be recon-
ciled to him, be admitted to his grace.and favour, or be en-
abled to serve him acceptably, till his: sins. be pardoned;
for God cannot be reconciled to sinners whilst they con-
tinue under the guilt of sin.unpardoned.; nor can he enter
into"covenant with them, or receive them to-his grace and
fayour, or accept their services, till he be reconciled to them.
When God entered into! covenant with his own people, a
sacrifice was first offered to make atonement for their sins,
and the blood of it wassprinkled upon all the people; (Heb.
ix. 19.) and the new covenant, in which he promised to be
merciful to our iniquities, and to remember our sins no more,
was established in the blood.of Jesus shed for‘the remis-
sion of our sins: so that the sins ofa believer must: be
immediately pardoned. upon his faith in Christ, or he can
have no peace with God, no reconcilement to him, no in-
terest in the new covenant, and be in no capacity to dohim
any acceptable service. This is the import of those words,
Christ suffered for our sins, iva ipac rpocayayy TO Oxy, that
he might bring us to. God; 1 Pet. iii, 18. for to bring ws
to God in all other places of the. New Testament, in which
this phrase is used with respect to Christ, isto give us free-
dom of access to God, who by our sins were formerly :ex-
cluded from it, and banished from his gracious presence:
by him (saith the apostle) we have rposaywyiy mode rbv wa-
tépa, admission to the Father, Eph. ii..18. + By him we do
obtain a freedom cic tiv tpocaywyhv; of access to God with
confidence, Eph. iii.12. This is obtained, saith the same apo-
stle, by virtue of Christ’s blood; for we, who sometimes were
afar off, are by the blood of Christ brought nigh unto him,
for he is our peace, ver. 13, 14, and he hath reconciled both
Jew and gentile to,\God by his cross.: If then the blood of
Christ procured,this freedom of access to: God, itis certain
we had no freedom: of access to him without it; and itis.as
certain we must have it by that faith which giveth oni in-
terest in the propitiation purchased by it.
-'To set this matter in the, clearest.light, and shew the rea-
son why it was necessary that such an act of grace in par-
doning our past sins upon our faith in Christ. should: be
vouchsafed, that so we might be reconciled to God, capaci-
tated for his friendship, and, fitted for _— antiion, let it be
observed,
First, That to come to God, is to. ay tests ini in. the
way of worship, as in those words, He that cometh to God
must believe that he is, and that he is a rewarder of them
THE EPISTLE TO
that diligently seek him, Heb. xi. 6. (See Psal. xlii. 2. lxv.
2. Ixxxyi. 9. xeve 26. Isanis 12.) ) so:
Secondly, That-God being.a holy:God, none were to
come into his’ presence who had any pollution or defilement
upon them; upon pain of death, till they.were sanctified, or
cleansed from it by some purification or atonement. made
for them to God..;; Heodwelt im the whole camp of Israel,
and so those lepers, who were so unclean as to pollute the
camp, were driven from: it: (Lev. xiii. 46.. Numb. v. 2, 3.
2 Kings xv. 5.) those’ sin-offerings which were polluted
with. the sins of the whole: congregation, were carried out
of the camp. (Lev. xvi. 21, .22..27: Heb. xiii, 11.) God
dwelt more especially in the temple, and therefore they who
had lesser impurities, 7... who were defiled by the dead; or
by an issue;.and all menstruous women, were not to come
thither till they were cleansed)from those defilements. (Lev.
xii. 14. xv. 21.) Moreover, he:being’a God of purer eyes
than to behold iniquity, they who had committed any sin of
ignorance, or lay under the guilt of it, were not permitted
to come into the court of the God of Israel, till they had
brought their offering of atonement. (See Ainsworth on
Numb. v. 3.)
Thirdly, They who had no ceremonial defilement to be
purged away, and no known sin to make atonement for,
were admitted to. come near to God, as being holy; they
had rpocaywyiv rg Ox, a freedom of access to God in his
tabernacle, and. in his) temple; whence they are ‘styled, 6
Aade tyyiZwv aire, the people that draw near to God, Psal.
Ixy. 4. exlviii. 14¢Lev.'x.3. And ‘Godois said to be 6 Ode
tyyiZwy abroic, a God drawing near to them, Deut. vii. 4.
both by relation; as having owned them as his children, and
entered into covenant to be their God; and by his more
especial presence with them ; for the Schechinah, or the glo-
rious presence, dwelt among them in the holy place, and so
to them belonged; % arpcia, the privilege of coming to his
court to worship him, and a promise of his blessing if they
sincerely did it: whereas the heathens, who by reason of
their idolatry were not permitted. to serve him, are said to
be afar off, and so far without God in the world, as to have
no freedom of access to his service, no such converse with
him, or relation to him. (Eph. i..12; 13.17. 19.)
Now God being still as holy a God as ever, and :still of
purer eyes than to behold iniquity, the Scriptures of the New
Testament seem as plainly to: make our freedom of access
to God to depend upon our being sanctified»in the sacrificial
sense, é.¢. our being purged and delivered from the guilt
of sin by. an atonement made for us’ by:the blood of Christ,
that our sins being thus pardoned through faith in his blood,
_we may have peace with God, and an access to his favour.
This plainly seems to be the import of those words, If the
blood of bulls and goats, and the ashes of a heifer, sprink-
ling the unclean, sanctifieth to the purifying of the flesh (and
by so doing procureth an admission of the person cleansed
to serve God in the sanctuary), how much more shall the
blood of Christ, who through the eternal Spirit offered him-
self without spot to God (for us), purge your conscience from
dead works, Heb. ix.12. (or works exposing you to death,
the punishment of the person who came unclean into God's
presence, that so you may be admitted) (0 serve the living
God? (See the notes there.) So again, the apostle having
said that the covenant established in the blood of Christ,
was this, that he would be merciful to our iniquities, and
THE GALATIANS.
remember our sins no more ; and having thence inferred, that’
having thus obtained remission for us, there was no need
that he should make himself again an offering for sin, he
adds, that therefore we may draw near to God with full as-
surance of faith, that we shall’ be’ accepted through the Be-
loved, as having our hearts sprinkled by his blood, and there- °
139
-fore‘cleansed from all guilt of conscience, and our bodies
washed (by baptism) with pure water. (Heb. x. 16—21.)
~'Two things observed by the judicious Dr. Barrow, seem
here considerable: °°
First, “ That the apostle in this discourse implies that no
precedent dispensation had exhibited any manifest over-
ture or promise of pardon, and upon that account’ we were
_inamain point defective ;-for the light of nature doth only
direct'to duty, condemning every maii in his own judgment
and conscience, who transgresseth; but as to pardon, in
case of transgression, it is blind and silent: and the law of
Moses rigorously éxacteth punctual obedience, denouncing
in express terms a condemnation and curse to the transgres-
sors of it in any part; and ‘so it was a law,’ ov Svvapevoe
Zworroiijcai, not able to give life, (Gal: iii. 21.) or save us from
death. Hence doth the apostle lay down this as the foun-
dation of this whole dispute, that the gospel alone was the
power of God through faith to thé salvation both of Jew and
gentile, Rom.i. 16, 17. because in that alone was the righte-
ousness of God by faith revealéd to beget faith in them, even
the faith by which the just ‘shall’ live, declaring that no pre-
cedent dispensation could justify any man, and that a man
is justified by faith, or hath an absolute neéd of such a jus-
tification as that which the gospel tenderéth. Aoy:dusda
obv, We therefore collect (saith he), that a man ts justified by
faith without the works of the law, whether natural or Mo-
saical; which justification must therefore import their re-
ceiving that free pardon which the criminal and guilty
world did stand in need of, and ‘without which no man could
have any comfort in his mind, or peace with God: for if the
state’ of man was a state of rebellion, and so of heinous
guilt, of having forfeited God’s favour, and of obnoxious-
ness to his wrath, then that justification, which he needed;
must be a dispensation of iercy removing that guilt, and
restoring im to the favour of God.” © => whe :
‘ And this may also strongly be arguéd’from the objections
which the Jew and gentile made agaitist this doctrine of
justification by a free act of grace, that it seemed to render
it unjust in God to take vengeance on those sins which
tended 'so highly to the glory of God’s grace ; (see the note
on Rom. iii. 5.) and to encourage us to do ‘evil that good
may come; (see the note on ver. 8.) and more especially
from the objections which he answers, vi. 1.15. For thus
they run, ti ody tpotpev; ‘What do we say then? (do we say
this,) Let us (who have received this grace) continue (still) in
sin, that grace may abound (towards us)? And ver.15. What
then, shall we (go on in) sin, because we are not under the
law (which condemns us to death for every transgression),
but under (that covenant of) grace (which allows the par-
don, arid promisés the forgiveness of it)? That is, do we,
by declaring that we are justified freely by his grace, through
the redemption that isin Christ Jesus, (iii. 24.) and that as
sin abounded, grace did more abound, give just occasion for
these’inferences ? ‘Now, if the faith to which St. Paul, in this
discourse, ascribed our justification, did not oblige us to,
but even comprehend and include evangelical and constant
T2
140
obedience, what colour could there be for these objections?
And therefore,
Secondly, The doctor (p. 83.) proposes it as his conjec-
ture, that the apostle in this discourse designedly sets him-
self to answer this objection of the Jew and gentile against
this doctrine of Christianity; viz. That it did upon so slen-
der a condition or performance as that of faith, tender to
all persons indifferently, howsoever culpable their former
lives had been, a plenary remission of their sins, and recep-
tion into God’s favour. The Jews could not conceive or
relish, that any man so easily should be translated into a
state equal or superior to that which they supposed they
did enjoy, The gentiles themselves could hardly digest
it, that the Christians said, Believe, and % riori¢ cov cwox
ce, thy faith shall save thee: this is one of the exceptions
which Celsus makes against it. And Zozimus* having said,
that the heathen priests having told Constantine that, their
religion afforded no purgation for his crimes, he was per-
suaded to embrace Christianity, as being told the Christian
doctrine would take away all sin; and had this promise an-
nexed to it, That the ungodly who would embrace it, should
presently be absolved from all sins ; intimates, that he looked
on this as a just exception against the Christian faith. This
prejudice against the gospel, saith he, St. Paul removes, by
shewing, that “ because of all men’s guilt and sinfulness,
such an exhibition of mercy, such an overture of accept-
ance and remission of sins, was necessary in order to salva-
tion; so that without it no man could be exempted from
wrath and misery, and that consequently all other religions,
as not exhibiting such a remission, must be esteemed in a
main point defective.”
. §. VIL. 0bj.1. But against this it may be objected, that our
justification seems to be connected with our glorification;
for whom he justifies, them he also glorifies. (Rom. viii. 30.)
Now it is certain that our future state of glory depends not
only on our faith, but works; and by the same apostle, in
the same Epistle, is promised to him that worketh. good,
(Rom. ii. 6, '7. 10.) we being all to be hereafter recompensed
according to our works.
Ans.1. To this itmay be answered in the words of the re-
verend Dr. Hammond (Pr. Cat. p. 89.)) “ That whom God
justifies, if they pass out of this life in a justified state, them
he willcertainly glorify ;” or, asin his paraphrase, ‘‘ Whom
he called to suffer after the example of his Son, them,
upon patience and perseverance under those sufferings, .he
justifies, i. e. he approves of as sincere and worthy, as they
suffer for, so to be glorified with him, Rom. viii. 17. 2 Tim.
ii. 11, 12. 1 Pet. iv. 13. and whom he thus justifies, them he
will also glorify.” And according to thisimport ofthe words,
justification doth not signify, as in the great dispute of the
apostle, the remission of our past sins committed before
faith in Christ; but rather our justification at the great day
of our accounts, as his sincere and faithful servants. As it
seems to import most clearly in those words. of the same
apostle, I know nothing of myself(whereby to condemn my-
selfof unfaithfulness in the discharge of my oflice), yet Iam
not thereby justified, but he that judgeth me is the Lord,
* Tigooin rote ‘lepton xaSapuara rity tyzaprastvoy’ abray 32 elersvray de ob magadédo~
Tas xaLagud rphareg WucceRisara tAmalra xaSipas Survdjssvoc, Hist. lib. ii. p. 61.
t Tldong dpeagrados dvaigerindy slyas thy ray Xgioriavn BoLav, nal votre Exe Emdyythun
7) rie dceheic prrahauBavovras adriic, acne dagrlag Hw magaxpina xaSleragSas.
Ibid,
PREFACE TO
1 Cor. iv. 4. And in those words of the Epistle to the Ro-
mans, Not the hearers of the law only shall be Sta, just
before God, but the doers of the law, SxawShoovrat, shall be
je, eM’ Zom. ii. 13.) and so St. James, Abraham was
justycc works, and he was called the Friend of God.
Ans. 2. But secondly, there is another ancient interpre-
tation of these words, which cuts off the whole force of
this argument, viz. Those he glorified, by giving them that
Spirit of glory, and of God, who is the earnest of their future
inheritance. He glorified them (say St. Chrysostom,* Theo-
doret, GEcumenius, and Theophylact), by the Spirit of adop-
tion, calling them sons, and giving them the grace of the
Holy Spirit. 'To strengthen this interpretation, let it be con-
sidered, that our Saviour is said, whilst he was on earth,
to have wrought his miracles by the Spirit of God; and by
those miracles he is said sometimes to be do€aZépevoe glo-
rified, (Luke iv. 15.) sometimes to shew forth riv 86€av abrow
his glory, (Johnii.11.) and sometimes it is said that God
26Eace glorified him. (John viii. 54. xi. 4. xiii. 31, 32. xvi.
14.) And when Christ gave to his apostles and believers
the Holy Spirit, to enable them to work the like miracles, he
expresses himself thus to his Father, The glory which thou
gavest me I have given them, that the world may know that
thou hast sent me. (John xvii. 22, 23.) Moreover, by teason
of this Spirit given with the gospel, the ministration of jus-
tification is said to be tv 86&y, with, or in glory, (2 Cor. iii.
8—11.) as being the ministration of the Spirit; and be-
lievers, by the participation of this Spirit of the Lord, are
said not only to behold the glory of the Lord, but also to be
changed into the same image with him from. glory to glory,
(ver. 18.) and so to be conformed to the image of his Son.
And thus, saith Origen on this place,} they may be said to
be glorified in this life. Note also, that when the apostle
speaks of our final glorification in this chapter, he still
speaks of it as a thing future, saying, We shall be glorified
with him, (ver. 17, 18; 21.) whereas here he speaks of itas a
thing past already, saying, ovc 8 ucalwee, robrove kal 26Eace,
whom he hath justified, them he hath also. glorified ; which
confirms this interpretation. And, lastly, thus it connects
well with the foregoing words, The Spirit which helpeth our
infirmities, intercedeth according to the mind of God for the
saints; OlSauev St, we know therefore that all things shall
work together for good to them who love God, who are called
according to his purpose (of making them the sons of God
by adoption, and giving them the Spirit of his Son in their
hearts, Gal. iv. 6. Eph. i. 5. 13.) for whom he (thus) fore-
knew, them he predestinated (or appointed) to be thus con-
formed to the image of his Son ; and whom he (thus) predes-
tinated, them he also called (to the Christian faith); and whom
he called (upon their cordial embracing of that faith) he
justified, (we being made the sons of God through faith in
Christ Jesus, Gal. iii. 26.) and whom he (hath thus) justi-
fied, them he hath also glorified. ,
§. VILL. Obj. 2. It may be said, that not only our jus-
tification, but salvation, is by the apostle ascribed to
faith: as when he says, By grace ye are saved through
* 'Edace Dd yagicpdran Bd wig viddeolagt Da wiv yapioudtan Tig vleSeriag. Chrys.
Cecum. "EM~arey vlode dvopcaQdutroc, nal TIvedparos dyiou Smgnedusvos Yagi. Theodor.
Theoph.
t De glorificatione in presenti swculo possumus illud intelligere quod dicit
apostolus, ‘ Nos autem omnes revelata facie gloriam Domini speculantes, eddem ima-
gine transformamur & gloria in gloriam.’”
THE EPISTLE TO THE GALATIANS.
faith, Eph. ii. 8, 9. and, If thou believest with the heart, thou
shalt be saved, Rom. x. 9. Tit. iii. 5. whereas doubtless sal-
vation dependeth on our works, which therefore must be
included in this faith.
Ans. To this objection I answer, that salvation may very
well in Scripture be ascribed to faith upon these two ac-
counts : .
_ 1. Because faith puts us in the way of salvation; that
way of owning the Saviour of the world, and subjecting
ourselves to his.government, which gives us a presentright
to salvation, should God take us hence soon after baptism
into this faith, or a sincere belief in Christ; as in the case
of those many martyrs who believed and suffered the same
day; and if we live by, and suitably to, this faith, still own-
ing the Lord Jesus, and still subjecting ourselves to his
laws and government, will keep us in the state of salvation;
for he that (thus) believeth in the Son hath eternal life, John
iii. 36. (see ver. 16.) 7%. ¢. he hath a present right to it, and
may rejoice in the hope of the glory of God, and by conti-
nuing so to do, he shall receive the end of his faith even the
salvation ofhis soul. It puts us ina present state of free-
dom from condemnation, by procuring the pardon of all
our past sins; for he that thus believeth shall not come into
condemnation, but is passed from death to life. (John v. 24.
iii. 18.) It doth at present save us from the wrath of God,
he being only angry with us on the account of sin unpar-
doned ; for being justified (saith the apostle) by faith in his
blood, we shall be saved from wrath by him. (Rom. v. 9.)
Now this is all which very frequently is signified by the
words saved and salvation : as when it is said of Zaccheus,
This day is salvation come unto this house ; and the Lord
daily added to the church rod¢ swlopévovc, the saved, Acts
ii. 47. and again, The word of the cross is roic cwlopuévorc
jpiv, to us the saved, the power of God, 2 Cor.i.18. See
this farther proved in the notes on Eph. iii. 8. Tit. iii. 5.
- Secondly, Salvation may be well ascribed to faith, not
indeed in opposition to, or exclusion of, works, but rather
|
as the cause and the producer of all works of piety and |
righteousness: and both the wisdom and the excellency of
this method for the procuring the great ends of Christian
piety, of purity of life, and of sincere obedience to the
whole will of God, will be extremely evident from these
considerations : -
1. That this faith consigned by baptism doth lay the
highest obligations on us to a life of holiness and obedi-
ence, under the pain of forfeiting all the blessings of the
new covenant, or all the privileges of Christianity. For,
(1.) faith in him as the true Messiah, the Prophet sent
from God. to declare his will, and make known his precepts,
and to lay down the terms on which we may expect salva-
tion from him, must surely oblige us to perform that will,
and to submit to the terms on which alone salvation is thus
tendered to us, not only that we may not miss of that salva-
tion, but that we may not be condemned as despisers of so
great salvation.
' Again, Faith in him as our Saviour, one who hath, by his
death, purchased deliverance to us from death, and from
the wrath to come, must surely oblige us, as well in point
of duty as of gratitude, to live to him who died for us,
(2 Cor. v. 15.) and being bought with such a price, to glorify
him with our souls and bodies which are his ; (1 Cor. vi. 20.)
especially when we consider, that this was one great end of
|
|
141
these his sufferings ; he having died for all, that they who
live should not henceforth live to themselves, but to him that
died for them ; that he might redeem us from this present
evil world, (Gal. i. 4.) and purify us to himself, a people zea-
lous of good works, (Eph. v. 25, 26.) and that we being dead
to sin, might live to righteousness : (1 Pet. ii. 24.) and surely,
they cannot expect the blessings of his salutary passion,
who defeat the design and frustrate the purpose of it.
Faith in him, as our Lord and King, as it doth presup-
pose his right to require service from, and prescribe laws
to us, so must it engage us to the honour and service of
this Lord, (for why, saith he, call ye me, Lord, Lord, and
do not the things that I say? Luke vi. 46.) to fear and to
obey this King of saints, as knowing he will say to all his
disobedient subjects, Bring these mine enemies, which would
_ not Ishould reign over them, and slay them before me. (Luke
xix. 27.)
Faith, lastly, in him as our Judge and our Rewarder, must
cause us herein éo exercise ourselves always to have con-
sciences void of offence towards God and man, (Acts xxiv.
16.) as we desire to be found blameless at that day, and
to be steadfast and abounding in the work of the Lord,
which will so plentifully be rewarded. (1 Cor. xv. 58.)
In a word, to what other end can we think a holy God
was so concerned that we should firmly be persuaded of,
and yield a free assent to, these things? Can it be only this,
that he should fill our heads with notions, but leave us still
at liberty to disobey the message sent us from heaven by his
only Son? why then, said he, This is my beloved Son, hear
him? (Matt. xvii. 5.) Can he suffer us to slight the terms on
which alone salvation is thus tendered to us? why then
were they at all propounded? Can he permit us to he dis-
obedient to this Lord, or rebels to this King of saints 2?) why
then was this authority conferred upon him? Hath he made
him the judge and rewarder of all men at the great day?
and will he not reward them all according to their works?
But then. if we consider farther this faith, as it hath bap-
tism annexed to it, according to these words of Christ, He
that believeth and is baptized, shall be saved; our obliga-
tion to obedience by it will still be more evident. For, is
not our baptism in the name of the Father, Son, and Holy
Ghost, an entire dedication of ourselves to the service of
the blessed Trinity, a solemn entrance into covenant that
we will own no other God, will serve no other Lord, will
not be led by the unclean, but by the conduct of the good
and Holy Spirit? Did not Christ command his disciples to
teach them whom they baptized, to observe all things which
he commanded? (Matt. xxviii. 20.) and must they not be
obliged to obey what they were to be taught in his name?
What is it to baptize, but pabnrebav, to make disciples to
the holy Jesus? and hath he not said, Then only are ye my
disciples indeed, when ye continue in my word? (John viii.
31.) What is it to be baptized, but to make the stipulation
of a good conscience towards God? (1 Pet. iii. 21.) and are
not we obliged to be true to this solemn promise made to
God? or can we neglect to do so without mocking him,
and taking his sacred name in vain? Are we not baptized
into the name of Christ? and are not they who name that
name engaged to depart from all iniquity? (2'Tim. ii. 19.)
Hath not St. Paul informed us, that as many as are bap-
tized into Christ, are baptized into his death? (Rom. vi. 3.)
and so are by that baptism obliged to die to sin, (ver. 6.11.)
142
not to obey it in the lusts thereof ; not to yield their members
instruments of sin to unrighteousness, but to-watk in new-
ness of life; (ver. 12, 13.) to live to God, and to present their
members instruments of righteousness to God, (ver. 4. 10. 18.)
and to have their fruit to holiness, that the end may be eter-
nal life ; (ver. 22.) and that upon this conformity to Christ’s
death and resurrection depends our hope that we shall live
with him? (ver. 8.) So that it is evident to. a demonstration,
that both our faith and baptism do lay upon us the strictest
obligations to depart from: all iniquity, and yield sincere
obedience to the laws of God and Christ, as we expect the
blessings purchased by him for, or promised to, believers.
As then St. Peter saith on this account, that baptism now
saveth us, (1 Pet. iii. 21.):so may salvation be on the same
account ascribed to our faith in Christ.
Secondly, Faith is the spring and the foundation of all
the obedience we afterward perform, and therefore :may
be well said to save as‘many as obtain salvation, because
it worketh in them that obedience by which they aresaved,
and moves them to. perform those conditions on: which
their actual salvation doth depend. Thus of faith in God,
the apostle teacheth, that it must be necessarily laid as the
foundation of all the service:»we perform unto him; for he
that cometh to God must believe that he is a rewarder of
them that diligently seek (to please) him. (Heb. xi. 6.) And
thus he shews it was with all the patriarchs and holy peo-
ple of God before the revelation of the gospel; they by
that faith, which was the expectation of things hoped for,
the evidence of things not seen, obtained testimony that they
were righteous, (Heb.xi.4.) and that they pleased God, (ver.
5. 8. 18, 19.) obeyed ‘his call in the most difficult instances,
chose rather to suffer affliction with the people of God, than
to enjoy the pleasures of sin for a season; wrought righte-
ousness, and suffered death, not accepting a deliverance:
(ver. 25, 26. 33. 35.) And so it is with faith in Christ; itis
the foundation of all our obedience, which therefore is in
Scripture styled. the obedience of faith, Rom. i..5. xvi. 26.
and of all our good works, they being all the work of faith;
2 Thess. i. 11. Itis by virtue of this faith that we are en-+
abled fo overcome the world, to resist the devil, and to
quench all the fiery darts of Satan. (A John v. 5. 1 Pet. vz
9. Eph. vi. 16.) It is faith that works by love to God, and
to our brother; which love we testify to God, by keeping his
commandments, and to our neighbour, by fulfilling the laws
of justice and charity ; and this is very evident, even from
the nature of faith: for can any man obey the precepts this
Prophet hath delivered in his Father’s name, unless he be-
lieves he was that Prophet which was sent by him to reveal
his will, and that King by whose laws we must be go-
verned? Can he submit to the terms of salvation pro-
pounded by him, till he believes he is the author of sal-
vation to all that obey him? Can he herein exercise himself
to have always a conscience void of offence towards God
and man, but by that faith which doth assure him, that he
will judge all men by these laws, awarding glory and im-
mortality to every man that worketh righteousness, (Rom. ii.
8.) and punishing them with everlasting destruction from his
presence that obey not his gospel? (2 Thess. i.:8:) And is
not then this faith the true foundation of all Christian
piety? Thus doth the just man live by his faith, and doing
so, believeth to the salvation of his soul: As therefore'we
are said to be saved by hope, Rom. viii. 24. because it is
PREFACE TO
the motive to steadfastness in our obedience, so may we be
said to be saved by faith upon the same account... And;
Thirdly, We may be well said to be saved by faith, be-
cause where faith is hearty and constant, it will produce
sincere obedience, and holiness will follow in the life: and
when it doth not follow, this is to be ascribed to the want
of faith. This will be evident, if we consider the material
objects of our faith, the blessings promised to the obe-
dient, and the: evils threatened to the disobedient : for it
is certain, that the blessings promised in the gospel do far
exceed all other blessings that we can enjoy; and that»the
evils threatened there aré far more lasting and intolerable
than any other evils we can suffer: and it is no less certain
that these blessings are by our Lord confined:to the obe-
dient; for not every one that saith unto me, Lord, Lord,
shall enter (saith he) into the kingdom of heaven, but he that
doeth the will of my Father which is in heaven ; (Matt. vii. 21.)
and it is as sure that these tremendous evils are entailed
upon the wicked, Christ having solemnly declared he will
say to them at the great day, Depart from me, I know ye
not, ye workers of iniquity: (ver. 23.) and if we do believe
our Saviour was a prophet sent from God, we must be-
lieve. these. revelations he hath made concerning both our
future happiness and misery, and the conditions on which
alone the one can be obtained, and the other is to be
avoided. Now; cana man at the same time believe these
are the greatest blessings that he can enjoy, and yet prefer
a lesser good before them? if not, whenever he doth this;
he ceases in effect to have this faith. Can'a man fully_be
persuaded, that what he is about to do, will rerider hint ob-
noxious to the worst of evils; and yet be moved: to do it to
avoid a lesser evil? if not, whenever he doth choose to do
what renders him obnoxious to the worst, of evils, he ceas-
eth to believe they are so. When therefore we neglectito
do that which is by our Lord declared absolutely necessary
to obtain and to secure our eternal interests, and venture
upon that to which he threateneth everlasting misery, itis
certain that we have no lively full persuasion of these truths
then present to our minds, and therefore do not:actually
believe them then. So that although we may have still
such an habitual assent to all that this great Prophet hath
delivered; as that we do not doubt the truth of what-he
taught; yet doth not Christ dwell in our hearts by faith
nor have we any living sense or permanent persuasion of
these truths on our souls, but faith is at the present dead;
and sono more deserves the name of faith, thana dead man
can properly be called a man. Thus, for example, when
Christ saith to his disciples fearing to perish in the stoym)
How is it that ye have not faith? (Mark iv.40.) He lays
this to their charge, not that they disbelieved his power to
save them, for this they testify, by saying, Master; save:us >
but they did not actually exert this trust by an entire com-
mission of themselves to the protection of his’ providence.
As therefore, when we do what is contrary to our love to
God, or to our hope, and our affiance in him; there: al-
ways is a want of love and hope and trust in God: so
when we do what is opposite to the great objects of our
faith, there must be in us‘a like want of faith; and sowhen
this is customarily done, there must bea defect as to the
habit, or the grace of faith. nis (3k wae
Secondly, 'This will be still more. Svident; if we consider
all the glorious things which are ascribed-in Scripture to
THE EPISTLE TO THE GALATIANS.
this faith, and do compare them with other passages of the
same Scripture: for instance, Whosoever believeth that
Jesus isthe Christ, is born of God, saith the apostle John,
1 Epist. ‘y. 1. but then he adds in the same chapter, Whoso-
ever is born of God overcometh the world, ver. 5. by virtue
of this faith: and again, We know:that: whosoever is born of
God. sinneth not; but he that is begotten of God keepeth
himself, and the wicked, one tonicheth him not,. ver. 18. iii. 9.
Whence it must.follow, that he believeth not in the apostle’ s
sense, that Jesus is the Christ, who overcometh not, by vir-.
tueof that faith temptations of the world, the flesh, and
the devil.. Whosoever confesseth (saith the same apostle)
that Jesus is the Son of God, God dwelleth in him, and he
in God, (A John iv. 15.) but then he also saith, He that
abideth in him ought also to walk as he walked, 1 Sohn ii. 6.
that we do hereby know that we are in him, by keeping of
his word, ver. 5. that whosoever abideth in him sinneth not,
and he that sinneth hath not seen him, neither known him ;
that if we say we have fellowship with him, and walk in
darkness, we lie: so that if this faith doth not preserve us
from sin, and engage us to walk in ‘the light, and as he
walked, it isnot that faith in the Son of God the apostle
speaks of.. We are not justified by the works of the law,
but by the faith of Jesus, saith St. Paul to the Galatians,
Gal. v. G. vi. 15. but then it is, saith he, that faith. which
works by love, and renders us new creatures. The same
he saith in the Epistle to the Romans, declaring that his
gospel was the power of God through faith unto salvation,
Rom. i./16. ver. 5: but» then it: is the obedience of faith,
in the same chapter; obedience in word. and deed, xv. 18.
obeying from the heart the form of doctrine delivered to
them, vi. 16. which makes this faith become the power of
God to salvation. Whence it is evident, that he esteemed
that alone true faith which was productive of obedience,
and so doth virtually, although not formally, include obe-
dience, as the effect is virtually contained in the cause : so
that the difference between men of judgment, as to saving
faith, is more in words than sense, they all designing the
same thing, that we cannot be saved by that faith which
doth not produce in us a sincere obedience to the laws of
Christ. | ig
AN ADVERTISEMENT
RELATING TO THE
_ FOREGOING PREFACE
10 THE
EPISTLE TO THE GALATIANS*
One passage in the preface to the Epistle to the Gala-
tians hath met with very hard usage from different hands;
but more especially from one who styles his book, The
Preacher, but gives full demonstration that he is no So-
lomon, His words are these, p. 153. +“ And can we imagine
that that other author hath a better opinion of the writings
of the New Testament, who tells Us, that in all the Scrip-
148
tures of the New.Testament, there is not to be found one
exhortation to believe in: Christ, or to act faith on Christ?
and accordingly he adds afterward; Now what account
can be given of this thing by those who are so zealous in
their sermons to exhort Christians to believe in. Christ, and
are so full of motives to persuade them so todo? It seems
we have been in a’great error-and mistake hitherto; and
all our’sermons to our Christian auditors; to persuade them
to exert faith in our Lord Christ, have been idle and vain;
and the more zealous we have been in this matter, the more
foolish we have been; for Christians are no where ex-
horted in the New Testament to believe in Christ; they
are only unconverted Jews and gentiles who are called
upon to do this.” And such were the apostles and disci-
ples, when our Saviour exhorted them to ‘believe in God,
and to’believe also in him: “ who sees not that is aneeraa
the Scriptures?” Now here,
First, Sure Ihave reason to complain of very hard mea-
sure, and of great injustice, that afterall the pains I have
taken to prove this proposition, That the apostles and evan-
gelists indited these Scriptures by the assistance of the Holy
Ghost ;* and that, therefore, I allow no slips of memory, no
rules of human prudence, without the guidance and direc-
tion of the Holy Spirit, §. 3. I should be publicly traduced
as one, that cannot be imagined to have a better opinion of
the writings of the New Testament, than one who asserts,
that there are several repugnances in several parts of it ;
that it is altered in very many places, and some’ of the
greatest moment ; and hath-too many disagreements, which
are material and weighty. How far 1am from thinking any
thing of this nature, how zealous. in my opposition to such
sentiments, the world will shortly farther see. And, that
the words here cited by the Preacher have no relation to,
and contain no detraction either from the authority or ve-
neration due to that inspired book, is evident to all dis-
cerning persons: such’ vile and scandalous suggestions,
without all ground or show of reason, is that of Which I
hope I never shall.be guilty.
Secondly, I add, that the assertion here exposed, as a
visible abuse of Scripture, is as certain and demonstrable
as any proposition in the book of Euclid. Thus,
Definition. A Christian is one that believes in Christ ; nor
can he:cease to do so whilst he is’ a Christian; as a man
cannot cease to have a human nature whilst he lives.
. Postulatum. It cannot be consistent with the wisdom of
the Holy Ghost, or of the Holy Scripture, to exhort any
Christian to do what he knows every Christian must -do,
and cannot choose to do, any more than a living man ‘can
cease to have a human nature.
Ergo, It cannot be consistent with the wisdom of the
Holy Ghost to exhort any Christian to believe ‘in Christ;
this being the same in effect as to exhort a ae man to
retain his human nature during life.
Thirdly, To the argument of the Piednolini: from J ohn
xiv. 1) I have returned a full reply in my answer to a late
pamphlet, p. 20—23. to which Ladd, that it is not certain
that these words contain any exhortation to believe in
Christ; even the Synopsis informs us, that they may be ren-
dered in the indicative mood thus, Creditis in Deum, et- me
ereditis: in which sense they contain no exhortation, but
* 6.3, Arg. 7. t Pref. p. 255.
* Gen. Preface to the Gospels, §. 1. + Preacher, p. 162:
f
144
an assertion only of this great truth, that the disciples of
Christ believed in God the Father, and in Christ his only
Son; and from that faith had ground of comfort under all
the troubles they should meet with in the world.
Fourthly, Had he not changed my words, he would have
had no show of ground for his vain imagination, that I
count it a great error to persuade Christians to exert faith
in our Lord Christ. Now this I no where say, but only that
there is no exhortation in the New Testament to any Christ-
ian to believe in Christ, or (in the sense of the presbyte-
rians and independents, against whom I there dispute) to
act faith on Christ; to exert that faith we have in Christ,
by shewing forth the fruits of it, and walking answerably to
it, and comforting and supporting ourselves from the con-
sideration of it; and the encouraging ourselves to the per-
formance of all Christian obedience, is the duty of all Christ-
ians, to which I there say the Scripture doth exhort them;
but to act faith on Christ for justification, or that Christians
may be believers, which is the sense those writers put upon
the phrase, is an unscriptural expression.
In fine, it might have reasonably been expected, that
after all these hideous outcries, after these terrible accusa-
tions, that by this assertion I have visibly abused the Holy
Scriptures, and made it unimaginable that I have any good
opinion of the writings of the New Testament, some plain
text should have been produced from those Scriptures, ex-
horting those, who were already Christians, to believe in
Christ; and though I judge my assertion a truth, equally
certain to a demonstration, yet when either the Preacher
or the Pamphleteer, or any other bold condemner of it,
shall shew the contrary by one plain text containing such
an exhortation, I promise to renounce it publicly.
. -
CHAP. I.
A. CL ) PAUL, (who am) an apostle, [*] not of men, nei-
ther by man (for I received not my call or my commission to
that office from man, nor was I chosen to it by man, as
Maithias was), but by Jesus Christ (appearing to me in
person for that end, that he might send me to the gentiles,
Acts xxii. 21. xxvi. 16,17.) and God the Father, (who
chose me that I should know his will, and see that Just One,
and be his witness to all men, of what I had seen and heard,
Acts xxii. 14, 15. and revealed his Son to me, ver. 13. even
that God) who raised him from the dead;
2. [*] And all the brethren which are with me (and own
the doctrine which I preach, send greeting ) to the churches
of Galatia:
3. (Wishing that) grace (may be) to you, and peace,
from God the Father, and from our Lord Jesus Christ,
4. Who gave himself (an expiatory sacrifice) for our sins,
[*] that he might deliver us from (the wrath and condem-
nation of, or from conformity to, ) this present evil world,
{*] according to the will of God and our Father (Gr. of
our God and Father):
5. To whom be glory for ever and ever. Amen.
6. I marvel that ye are so soon removed [*] from him
that called you to [°] the grace of Christ to another gospel:
7. Which (whatsoever some may suggest, who preach an-
other thing, under the special title of the gospel) ["] is not
A PARAPHRASE WITH ANNOTATIONS. ON
[cHAP. I.
(indeed ) another (gospel, nor would be so esteemed by any
of you); but (that) there be some who trouble you (with
Salse stories ), and would pervert the gospel of Christ (by
mixing with it the necessary observance of the law of Moses ).
8. But (whatsoever they suggest to you of another gospel,
taught by Peter, James, and John, ) though we (apostles );
or (even) an angel from heaven, (should ) preach any other
gospel to you, than that which we (Paul and Barnabas )
have preached to you, let him be accursed.
9. (And that ye may not think this proceeds rashly from
me, but may the more regard it, ) as we said before, so say
I now again, If any man preach any other gospel to you than
that ye have received (from us ), [®] let hin be accursed.
10. (But this you cannot reasonably suspect concerning
me, ) for do I now (in the execution of my apostleship) [9]
persuade (obey, or seek to please) men, or God? [**] or do
I seek to please men? (no sure, ) for if I yet pleased men
(if I made that my business ), [“] I should not be the ser-
vant of Christ (in that work of the gospel which creates me
so much hazard from them ).
11. But (howsoever others may lessen my gospel ) 1 certify
you, brethren, that the gospel which was preached of me
(i. e. by me to you and others ) is not after man.
12. [*] For I neither received it of man (as the Jews do
their traditions from their fathers), neither was I taught it,
but by the (immediate ) [!5] revelation of Jesus Christ.
13. (And of this you may be farther satisfied from my
former conversation, and my deportment since I began to
preach the faith of Christ ;) for (doubtless) ye have heard
of my conversation in times past in the Jews’ religion,
(which was such) that beyond measure I persecuted the
church of God, and wasted it: (Acts viii. 3. ix. 1. 13, 14.
xxii. 4, xxvi. 10, 11.)
14. And profited in the Jews’ religion above many my
equals in mine own nation (or above many Jews of the same
age with me), being more exceedingly zealous (than they
were ) ['*] of the traditions of my fathers.
15. (Thus, I say, was my conversation in times past ;)
but when it pleased God, who separated me from my mo-
ther’s womb (as he had formerly done Jeremiah, to be a
prophet of the nations, i. 5.) and (after) called me by his
grace (to preach the gospel, Acts xxii. 14.)
16. To reveal his Son [*] (to) me, that I might preach
him among the heathen; immediately I conferred not [*°]
with flesh and blood (i. e. with any man so as to receive any
mission from them to that work, or any instructions how to
perform it):
17. Neither went I up to Jerusalem to them that were
apostles before me (as, if I had wanted either authority or
instruction, I should have done), but 1 went from Damas-
cus (the place of my conversion ) to ['"] Arabia, and returned
again to Damascus (preaching the gospel there).
18. Then after three years (of my conversion) I went up
to Jerusalem to see Peter, and abode with him fifteen days.
19. But [?*] other of the apostles saw I none, saye James
the Lord’s brother (and therefore could not learn my gospel
from them).
20. Now (of the truth of ) the things which I write to you
(you may rest assured, for, )['9] behold, before God I lie not.
21. Afterward I came into the regions of Syria (i. e. to,
Cesarea, Acts xxii. 17, 18.) and Cilicia (to Troas, Acts
ix. 80. xxii. 3, in Asia Minor):
CRAP. I.]
22. And was (all the while) unknown by face to the
churches of Judea which were in Christ.
23. But they had heard only, that he which persecuted
us (Christians) in times past, now preacheth the faith
{®] which once he destroyed.
24. [*'] And they glorified God (for the conversion he had
wrought) in me.
ANNOTATIONS ON CHAP. I.
[*] Ver. 1. OMK am dvOodrwv, ov8 80 avOeamov, Not of
man, neither by man.] It is no objection against the truth
of these words, that the Holy Ghost, saying by the prophets
at Antioch, Separate me Barnabas and Saul to the work of
the ministry, to which I have called them, they fasted and
prayed, and laid their hands on them, and sent them away:
(Acts xiii. 2,3.) for that this was not a mission to the apo-
stolical office appears, because St. Paul, at least nine years
before, was immediately called to it by God, and sent to
exercise it by Jesus Christ; and because Barnabas is here
equally separated to this office; and sent with him, who yet
was never an apostle properly so called. This separation
and mission therefore of them was only by way of prayer
and benediction of them in their ministry; or by way of
special commission to preach in the synagogues of the
Jews, (ver.5.) And this mission they presently completed,
and then returned to Antioch, declaring to them what they
had done in pursuance of it. (Acts xiv. 26, 27.)
[4] Ver. 2. Kat of civ tuoi wavrecg adeAgpot, And all the
brethren that are with me.] It is the conjecture of the re-
verend Dr. Hammond, that the word brethren here denotes
those that accompanied St. Paul in his travels, and assisted
him in preaching the gospel; in which sense Sosthenes is
called a brother, 1 Cor. i.1. as also Apollos, 1 Cor. xvi.
12. Timothy, 2 Cor. i.1. Titus, ii. 12. Tychicus, Eph.
vi. 23. Epaphroditus, Phil. ii. 25. Onesimus, Colos. iv. 9.
Sylvanus, 1 Pet. y. 12. St. Paul, 2 Pet: iii. 15. And in
this sense the word brethren seems to be distinguished from
that of saints, Phil. iv. 21. and mention is made of the
brother whose praise is in the gospel, 2 Cor. viii. 18. of
Titus, Paul’s fellow-worker ; of the brethren, who are the
apostles of the church, and of the brethren, who, for his
name’s sake, went forth to preach the gospel, taking no-
thing of the gentiles, 3 John 3. 7. or else it may be said,
that the apostle writes according to the form of epis-
tles, used in the beginning of Christianity, when bishops
sent to other churches, not in their own names only, but in
the names of the whole church where they resided: so
Clemens * begins his epistle to the church of Corinth thus,
The church of God in Rome, to the church of God at Co-
rinth; and so this epistle being writ from Rome, shews
the consent of that church with him in his doctrine.
[°] Ver. 4. "Iva tAnrae tac tk rod évectGroe alévoe Tovn-
pov, That he might deliver us from this present evil world.]
That this present evil age should signify the present Jewish
constitution and nation together, is very improbable : for
‘did Christ die for our sins, to deliver the Galatians and
other gentiles from the Jewish nation, or from that consti-
tution they were never under? How much more natural is
it to say, with the fathers, he died for our sins, that he might
*"H "Exwdnale Oui i waponotca ‘Poyany 7h inndnele Oxdt magonovrn Koguvbov,
VOL, VI.
THE EPISTLE TO THE GALATIANS.
145
deliver us ék tov rovnpmy modkewv Kai SiepOappévng Swine,
Srom: the evil actions and corrupt manners of this present.
‘world, or age; from those lusts of the flesh, and that cor-
ruption of mind, in which the heathens formerly lived,
Kara Tov aiwva Tov Kécpov Tobrov, according to that course of
life the men of the world then led, (Eph. ii. 2,3.) when they
were guided by the wisdom, rov aidvoe rotrov, of this world,
(2 Cor. iv. 4.) and under the power of the rulers, rot oxérove
Tov al@voc tobrou, of the darkness of this world. (Eph. vi-12.)
[*] Kara rd SéAnua Tov Oz0v, According to the will of God. }
These words may refer to our deliverance, ik tov Tovnpwv
mpatewy kat tig duepPapuévne Cwij¢. CEcum. from the evil
manners of this world; this being the will of God, even our
sanctification, (1 Thess. iv.3.) and the great end of our Lord’s
salutary passion, who gave himself for us, that he might
redeem us from all iniquity, and purify to himself a peculiar
people, zealous of good works; and bare our sins in his
body on the tree, that we, being dead to sin, might live to
righteousness: (1 Pet. ii. 24. 2 Cor. v. 15. Eph. v. 25, 26.)
whence it is evident that Christ’s inherent righteousness is
not imputed to us; for sure he died not.to this end, that
we might do ourselves what he already had done for us,
and so what he had made it needless for us to do. Or else:
these words may be connected thus; Christ gave himself
for us according to the will of God, viz. that he should die
for our sins; and then the apostle here asserts, in opposi-
tion to the Judaizing Christians, that our justification by
faith in Christ’s death is according to the will of God, and
that he died in pursuance of his decree to establish that
new covenant in his blood by faith, by which we are trans-
lated from that wrath and state of alienation from God in
which the world lies, and have obtained peace with God,
and are become his church and people.
[°] Ver. 6. "Awd rod cadfcavroc iuac, From him that called
you.] i.e. From God: for the apostle scarce ever ascribes
this work to himself, but constantly to God the Father: see
Rom. ix. 24. 1 Cor. vii. 15. Gal. i. 15.1 Thess, ii. 12. iv. 7.
v. 24. 2 Thess. ii. 14. 2 Tim. i. 9,
[°] "Ev xapurt Xororov, To the grace of Christ.] Or rather,
by, or through, the grace of Christ offered you in the gospel;
for though év be often put for cic, yet tv yapurt, where it is
elsewhere used, doth either signify, in the grace, or through
the grace, as Rom. v.15. 2 Cor. i.12. 2 Thess. ii. 16, 2 Tim.
ii. 1. nor do I find where it is ever used in the Epistles
for cic xaow.
[?] Ver. 7.°O ov torw adXo,] These words cannot signify,
which is not any thing else; or, which is not owing to any
thing else, as one here thinks: for the pronoun 6 hath no
other antecedent but érepov evayyéAtov, ver. 6. Nor is it any
objection against our translation that the apostle doth not
say, 3 ovK torw trepov, as before, but dAdo; it being noted
by Budeus and others, that the Greeks use, ado kal frtpov
ik mapadAfAov, these two words as equivalent: and when
two allos come together, the second is always rendered,
trepoc, another, arog mpd¢ adAov Afyovtec, saying one to
another, Acts ii. 12. xxi. 84. so An odp& avOodrwv, dAXAn
8 xrfivwy, there is one flesh of men, and another flesh of
beasts, &c. 1 Cor. xv. 31, and again, ver. 41. The apostle’s
meaning then is, that the preaching of the gospel to you,
rap’ 8 evayyAodueda, besides that which we have preached,
would be the preaching of another gospel; but that which
these perverters of the Galatians taught as such, was not
146
indeed another gospel, but rather a setting up of the law
in opposition to the gospel. Note also, that «i j:) here is
used as ii. 16. 1 Cor. vii. 17. Rev. ix. 4. 21. 27.
[°] Ver. 9. "AvaSeua torw, Let him be anathema.) Hence
it follows, (1.) that the doctrine of justification by faith, as
it stands opposed to the contrary doctrine of the necessity
of the observance of the Mosaical law to justification, is a
fundamental doctrine, to which he that opposeth himself,
maintaining the necessity of observing the law of Moses
to that end, deserveth an anathema, as introducing another
gospel: whence commentators here observe, that the apostle
calls not the Galatians saints, because they had begun to
decline from the gospel, by seeking thus to be justified by
the law; but speaks of them as those who had Christ yet to
be formed in them, and who were to be born again, iv. 19.
»(2.) Hence it appears that a man may err fundamentally,
not only by rejecting a fundamental article of faith, but
also by maintaining and teaching in the name of Christ
things unnecessary to be necessary, so as to say, salvation
cannot be obtained without them: and herein consists the
great guilt of the church of Rome, and particularly of the
Trent council, that they have added many unnecessary
articles to the true Christian creed, and have defined them
to be so necessary to be believed by all Christians, that no
salvation can be obtained without the belief of them: and
so they seem plainly to have fallen under the anathema of
St. Paul, more dreadful than all the vain anathemas they
have thundered out against the protestants.
Mr. Obadiah Walker and Grotius note, that the apostle
speaks here only of doctrines contrary to his gospel; but
this exposition is (1.) contrary to the very words of the
apostle, who saith not against, but, rap a, besides what I
have delivered: and it is contrary to the exposition of the
fathers,* St. Chrysostom, CEcumenius, among the Greeks,
and St. Austin among the Latins, whose note is this: He
saith not, If they preach things contrary, but, If they preach
things never so little different from the gospel which I have
preached to you. It is very true, as Esthius suggests, that
the apostle doth not pretend to propound an anathema
against any man who shall suggest any thing farther in
confirmation of Christ’s. gospel, as St. John after did, or
give any farther rules pursuant to the precepts of it, by the
suggestion of that Spirit by which the gospel was indited,
for then he would have pronounced an anathema upon all
that writ after him, and even upon himself, who writ many
Epistles after this; but yet he pronounceth an anathema
upon all those who preach a gospel which differed from
the gospel which they preached, to whom alone it was by
Christ committed to propound the terms of salvation; and
this is that of which we do accuse the church of Rome,
that they propound terms of salvation no where delivered
by Christ or his apostles.
Secondly, This exposition of Mr. Walker will not free
them from the anathema of the apostle; for by this very
* Kal clu elwey tay bvavria xarayyinrovew, anna xdy panely ve ebayytdiCovras mag’ b
tlayyeaicdpsla, ‘ Restat ergo, utnon ex Divinis Scripturis, sed ex vobis ista dica-
tis. Proinde dignissimé respondebitar, ‘ anathema sitis.’ Tenent enim ecclesiz apos-
tolico labore fundate, cam quanta cura sibi predictum sit ; ‘si quis yobis evangeli-
zaverit preterquam quod accepistis, anathema sit.’”” De unitate eccl. contra Epist.
Peril, tom, vii. cap. 15. p. 542. Sive de Christo, sive de ejus ecclesia, ‘sive de
quacumque alia re, que pertinet ad fidem vitamque nostram, si angelaus de clo
nobis evangelizaverit preterquam quod in Scripturis legalibus et evangeliis accepis-
tis, anathema sit.” Lib. iii, contra Lit. Peril. cap. 6. p. 167.
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. I.
thing, that they add any thing, to the gospel of Christ as
necessary to be believed, or done to salvation, they do no
less oppose the doctrine of the apostle, than they did who
joined the observation of the law of Moses, as necessary
to the faith of Christ: for therefore did they oppose his
doctrine, because they teaching this was needful to sal-
vation, did thereby teach, that what the apostle had taught
as sufficient to salvation, was not so without their additions,
which is the yery thing the papists do by their new articles
and traditionary doctrines ; for if they be indeed necessary
to salvation, what is delivered in the gospel, in which con-
fessedly some of their doctrines are not, cannot be suffli-
cient to salvation. Moreover, it is extremely evident, that
prayer in an unknown tongue is plainly contrary to the
apostle’s doctrine, 1 Cor. xiv. and that communion in one
kind is opposite both to Christ’s institution, and to St,
Paul’s discourse upon that sacrament, 1 Cor. xi.
[°] Ver. 10. Tef@av, To persuade.) The critics here ob-
serve, that the word z<iMev signifies to pacify and appease
any one incensed against us. So when David’s soldiers,
hunted and harassed by Saul, were earnest, when they
found Saul in the cave, that they might have liberty to slay
him, trace Aafié rove dvdpac abrov tv Aéyore, David pacified
his men with words, 1 Sam. xxiv. 7. So, to induce the
soldiers to own that Christ’s body was stolen away by his
disciples from the sepulchre whilst they slept, the chief
priests and elders promise, that if this came to the go-
vernor’s ear, welcouev airov, we will appease him, Matt.
xxviii. 14. And Menelaus promised Ptolemy to give
him much money, zpd¢ 7d weioat rov Bacidéa, if he would
pacify the king towards him, 2 Macc. iv. 5. Or (2.) the
word may signify to obey ; for so the word is used by St.
Paul in this Epistle, when he says, who hath bewitched you,
7H aAnSeta pr welOecOa, that you should not obey the truth?
iii. 1. and, ye did run well, who hindered you, ri @dnSeia ph
reiecOa, that you should not obey the truth? v. 7. and else-
where: so roic¢ ameBovor piv 77 dAnOcia, weDouévoig 82 7H
adig, to those who obey not the truth, but obey unrighte-
ousness, Rom. ii. 8. wefOeoBe roi iyyounévorc, obey your go-
vernors, Heb. xiii. 17. (See also Acts v, 36, 37. James
iii. 3.) And so is the word often used by heathen authors
when they treat of moral subjects: so Plato* saith, phi-
losophy compels the irrational affections to obey reason,
and introduceth Socrates} saying, wefcoua rq Oe pwaddrov F
iuiv, I will obey God rather than you. Plutarch { saith,
It is the same thing, treoOa Oey, xa 7d relcasda Ady, to
follow God, and obey reason. So Arrian,§ This is to be placed
among the highest pleasures, ir wetSy rq Osq, that thou
obeyest God ; I am free, and the friend of God, iv’ éxav wet-
Own adr@, that I might willingly obey him. I know to
whom I ougitt to be subject, 7 wetSecSar, rH Oe@ Kar ToIg peer”
txeivov, and to obey God, andthose thatare next to him. And
Zeno, that it is fit, rd welSecOau waidag rote madaywryoic, that
children should obey their masters. (Diog. Laert. lib. vii.
p- 432.) So then the import of these words is this; Do I
in preaching the gospel act in obedience to men, who
every where persecute me and oppose me for it, or in obe-
dience to that God who called me to be an apostle of the
* 1) atv droyev 7H Acyinw relbecSat. Tim. locr, p. 1096. C.
t Apol. p. 23. B. t De audit. p. 37, F.
§ Arrian, lib. iii. cap. 4. p. 343. lib. iv. cap, 5, 12.
CHAP. 1.] THE EPISTLE TO
gentiles? (ver.15,16.) And this sense is confirmed. by the
verse following.
[°] Mr. Clerc here is positive that s{4w signifies only to
persuade ; whereas the lexicographers say expressly,* tria
significat pareo, morem gero, suadeo, persuadeo. So Hesy-
chius, riOw oe rdde rd tpaypa, I obey thee in this thing;
and eitouat cot rovro, saith Stephanus, ought to be ren-
dered, pareo tibi in hac re, or pareo consilio tuo in hac re.
And whereas he fancies an ellipsis of pi) ayavaxreiv pio, not
to be displeased with me; making the sense to run thus,
-For dol now persuade men, or God, not to be displeased
with me? he is still out; for who can see either any con-
nexion of these with the ‘former words, or any force in the
apostle’s reason, according to this strained sense? If any
man (saith he) preach any other gospel than that which
ye have received from us, let him be anathema: (ver. 9.)
for do Lin preaching this gospel obey men or God? saith
our interpretation, making both the connexion clear, and
the reason strong; seeing God could not command him to
preach one gospel and others another. Let him be ana-
thema, saith Mr. Clerc, for do I now persuade God not to
be displeased with me? where, let him that can, shew
either reason or connexion. Secondly, How could. St. Paul
say, he did not persuade men not to be displeased with him,
when in this Epistle he so often doth it, saying, Brethren, I
beseech you be as I am, iv. 12. Am I therefore become your
enemy, because I tell you the truth? ver. 16. From henceforth
let no man trouble me, vi. 17. (See v.11.) And, thirdly,
why should he tell the Galatians he persuaded God not to
be displeased with him, when he was so honestly dis-
charging his office, that he knew nothing of insincerity by
himself in the execution of it, (1 Cor. iv. 4.) and surely had
no mind to give them any reason to suspect he had dis-
pleased him.
*H Cnt® avSpémrowe apéoxev;) These words, which Dr.
Mills saith crept in from the margin, are owned by all the
Greek scholiasts, by the Vulgar, the Cod. Alexandrinus,
Hilarius Diac. and St. Jerome. (See Examen Millii in
locum.)
[*] Xocorod SovdA0¢ obK Kv tynv, I should not be the servant
of Christ.] That is, say the Greek commentators, I should
not have left Judaism to embrace Christianity; i.e. I
should not have quitted honour, friends, and kindred, for
dangers, persecutions, and dishonours, which I continually
suffer for the cause of Christ. And this exposition is con-
firmed from those words, If I preach circumcision, why do I
yet suffer persecution, since then is the offence of the cross
ceased? vy. 11. and from this account that others preached
up circumcision only, lest they should suffer persecution for
the cross of Christ, vi. 12.
[*] Ver. 12. Ob wap’ avOpamov, I received it not by man.)
In the first verse he saith, he was notan apostle by man, but
by Jesus Christ : here, that he was not taught his gospel by
man, but by Jesus Christ ; whence Chrysostom, Theodoret,
St. Jerome, Ecumenius, and Theophylact conclude, that
our Lord was not only man, but God; and so Novatian
(chap. xiii.) argued before the Nicene council, If St. Paul
was not constituted an apostle of; or by man, and yet was
constituted such by Jesus Christ, ‘‘ merits Christus est
Deus,” Christ must be God: for though the Scripture some-
* Constantine,
THE GALATIANS.
times calleth magistrates and judges gods, as Crellius here
notes, it never saith, that what was done by them was not
done by man. Crellius adds farther, that our Lord being
the only-begotten Son of God, and having now obtained his
celestial kingdom, was exempted from the common rank
of men; and from the state of mortal men, saith Grotius:
and so the apostle might. speak of him not as a man, as
Samson saith of himself, If they bind me with wreaths I
shall be as a man, (Judg. xvi. 7. 11. 17.) but chiachad
aadam, as one man; i.e. as weak as one man only, or
having no more strength than another man. Crellius there-
fore hath not said any thing apposite in answer to this argu-
ment: nor doth the apostle here oppose man to man, or
mortal man to those blessed spirits who are immortal, but
only to Jesus Christ and Ged the Father.
[8] Ai amoxadtyewc, By revelation.] At what time this re-
velation was made to him is-uncertain, but it is probable it
must be before he went to preach the gospel to the gentiles;
for the words following, I consulted not with flesh and
blood, but preached at Damascus, seem plainly to imply
this revelation was made to him before he preached there,
or went to Jerusalem.
['*] Ver. 14. Tév rarpxav tapaddcewv, Of the traditions
of my fathers.|' He being a pharisee, and speaking of the
traditions not of the law, but of the fathers, seems to mean
the oral traditions that sect so highly magnified, even above
the law and the prophets. (See note on Mark vii. 3. Acts
xxvii. 17.) Now there is reason to believe, that a man so
exceeding zealous for the religion of the Jews, and so full
of hatred to that of Christians, would not have renounced
a religion he had so great a reverence for, to embrace
that he was so incensed against, without some more than
human motive.
[°] Ver. 16. "Ev uot, To me.] So 6 Aadewv 6 ty imoi, he
that speaketh to me shall be a barbarian, 1 Cor. i. 11. (See
Mark i. 15. Acts iv. 12. 1 Cor. ix. 15, 2 Cor. iv. 3. viii. 1.)
[2°] Sapxt cai aiuart, With flesh and blood.| This phrase
in Scripture and among Jewish writers is only a peri-
phrasis for man, as Matt. xvi. 17.1 Cor. xv. 20. Eph. vi. 12.
Heb. ii. 14. Ecclus. xiv. 18, and so all other interpretations
of it must be alien from the scope of the apostle.
['"] Ver. 17. Eic ’Apaiav, Into Arabia.] Of this journey
into Arabia, St. Luke, not being with him, saith nothing.
['®] Ver. 19. &epov rév arooréAwv, Other of the apostles.]
Hence it appears,
First, That only Peter and James were then at Jeru-
salem, for Barnabas brought him to the apostles that were
there. (Acts ix. 27.)
Secondly, That James, the Lord’s brother, was an
apostle in the strict and proper sense of the word, since
Peter, who is mentioned with him, was doubtless so, and
Barnabas, who brought him to Peter and James, is said
to bring him to the apostles; and Peter, James, and John,
who are here called the men of reputation, and pillars
of the church, ii. 6. 9. seem plainly to be the same persons
who, in his Second Epistle to the Corinthians are called
Aiav arderoXor, the chief of the apostles: and Origen* saith
expressly of James the Just, This is that James whom Paul
147
* "léanwBos 36 kor obroc, Ov Abyes Tlavaog beiy Ev rh mpig Tardras Emioroan, elardy Eregov
38 rav dmrocrénay, &c. Hom. 13. in Matt. ed, Huet. p. 223. ©, et lib. i. contra Cel-
sum, p. 35.
U2
148
in his Epistle to the Galatians saith he saw, citing these
very words for the proof of it. See this confirmed in the
preface to the Epistle of St. James. Note,
Thirdly, That the apostle’s argument is to this effect,
Having therefore preached the gospel so long before I saw
them, and staying so little while with them, and going then
only to see, not to learn of them, it cannot be conceived
I should receive my instructions how to preach the gospel
from them.
Note also, that Nicephorus * saith, this James was row
Mvharopoc Tov lwand waic, the son of Joseph, the husband of
the mother of our Lord.
[9] Ver. 20. "180d tvimiov rod Ocov, Behold, before God.]
Hence it is évident that the apostle, when it was necessary
to confirm the truth of the gospel, or of his commission to,
or his sincerity in preaching it, i.e. when the benefit of
souls required him thus to attest to men, what otherwise
they could not be assured of, refused not to swear, and so
esteemed not our Saviour’s prohibition of an oath to be
absolute. (See Rom. i. 2. ix. 1. 2 Cor.i. 23. xi. 31. 1 Thess.
ii. 5. see the note on 2 Cor. i. 23.)
[*] Ver. 23. "Hy ore éréoSa;] See thisreading vindicated,
Examen Millii in locum.
[**] Ver. 24.] This testimony of the Jewish Christians was
a confirmation of his doctrine; for if they could have found
any just exceptions against it, they would not have glo-
rified God for his preaching of it.
CHAP. I.
1. Tuen, [‘] fourteen years after (my first journey
thither), I went up again to Jerusalem with Barnabas,
and took Titus with me also (though uncircumcised, to
shew the liberty I took of conversing with persons not cir-
cumceised ).
2. And I [*] went up by revelation, and communicated
to them (at Jerusalem ) that gospel which I preach (every
where) among the gentiles; but (this I did) [*] privately
to them which were of reputation, (or the chief men there;
not that I distrusted my doctrine, or needed their instruc-
tions, but ) lest by any means (or false suggestions of the
Judaizers, that my doctrine was contrary to what they
who were called before me preached, and such as they would
not own) I should run (hereafter ), or had run (hitherto ),
in vain,
3. But (even then was nothing done by me, which shewed
any change in my doctrine or practice, or any opposition
made by them to it ; for ) neither Titus, who was (then) with
me, being a Greek, was (upon that account) compelled to
be circumcised (as they would have contended he should,
had they thought circumcision necessary to the gentiles ):
4. And that (which concerns the bringing and retaining
Titus with me uncircumcised was done ) [*] because of false
brethren (who came down to Antioch, Acts xv.1.) unawares
brought in, (Gr. introduced into the assembly, Acts xv. 5.
or insinuating themselves into the church of Antioch, ver.1.)
who came in privily to spy out (Gr. to ensnare us in) our
liberty (from the observance of the Jewish law.) which we
have in (and through) Christ Jesus, that they might bring
us into bondage (to it, they pleading for the necessity of
* Hist. Eccles, lib. ii. cap. 3.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
circumcising the gentiles, and commanding them to keep the
law, Acts xv. 1.)
5. {°] To whom we gave place by subjection) no, not for
an- hour (by submission to their demands, but continued firm
to our resolution, not to subject the gentiles to this yoke of
bondage); that the truth of the gospel (of Christ, which
Srees the gentiles from the obligation of the law) might con-
tinue with (or among) you.
6. But of those who seemed to be somewhat, whatsoever
they were (or, but whatsoever they were who seemed to be
somewhat ), it maketh no matter to me (their seeming, or
their real greatness, affects not my doctrine): God accepteth
no man’s person; for they who seemed to be somewhat in
conference added nothing to me (or to my doctrine, nor
corrected any thing in it ; and so neither am I concerned for
their greatness, nor doth God respect them the more ape
that account :
7. They added, I say, nothing to my doctrine, ) but con-
trariwise (they approved of it; for) when they saw that the
gospel of the uncircumcision was committed to me (and I
was authorized to preach to the gentiles), as the gospel of
the circumcision was to Peter (he being appointed to preach
to the Jews:
8. As evidently it was ;) for he who wrought effectually
in (with) Peter towards the apostleship of the circumcision,
the same was mighty in me (Gr. wrought also in me) to-
wards the gentiles: (Rom. xv. 19.)
9. [°] And when James, Cephas, and John, who nocind
to be pillars (of the church), perceived the grace (of God)
that was given to me (for the apostolic office), they gave to
me and Barnabas the right hand of fellowship; (concluding )
that we should (still) go (on to preach ) to the heathen, and
they (should still continue preaching ) to the circumcision.
10. [7] Only they would that we should remember the
poor (Christians in Judea), the same which (Gr. which
same thing ) I also was forward to do:
11. But when Peter was come to Antioch, [*] I withstood
him to the face, because he was to be blamed. ~
12. For before that certain (brethren of the Jews ) came
from James, he did (freely) eat with the gentiles; but when
they were come, he withdrew, and separated himself (from
them), fearing (to exasperate or scandalize ) them which
were of the circumcision.
13. And the other Jews dissembled likewise with him,
insomuch that (even) Barnabas also was carried away
with their dissimulation.
14. But when I saw that (in this matier ){°] they walked
not uprightly, according to the truth of the gospel, I said
to Peter before them all, If thou, being a Jew (one of that
nation to which alone the law of Moses was given), livest
after the manner of the gentiles (conversing freely with
them, and eating of their meats, as, since the vision which
thou sawest, thou hast done), and not as do the Jews (ab-
staining from their meats and persons as unclean), why
(now) compellest thou the gentiles (by thy example) to
live as do the Jews?
15..We who are Jews by (birth or) nature;
[*°] sinners of the gentiles (not idolatrous heathens ),
16. Knowing that a man is not justified by the works of
the law, but (only) by the faith of Jesus Christ, even we
have believed in Jesus Christ, that we might be justified by
the faith of Christ, and (thereby have testified to our con-
and not
CHAP. I1.]
viction, that we could): not (be justified) by the works of
the law (as indeed we cannot be): for by the works of the
law shall no flesh be justified.
17. [1] But if, while we (thus) seek to be justified by
Christ, we ourselves also are found sinners (as we must be,
if we be still obliged to observe that law we have renounced
‘as unable to justify us ), is therefore Christ (who taught us
thus to renounce the law, and to seek justification by faith
in him) the minister of sin? God forbid (that we should
charge this on him. 52
18. And yet we, by asserting the necessity that the gentiles
should observe the law, and so much more the Jews, do in
effect say that Christ hath taught us to be sinners ; ) for if I
(thus) build again the things that I destroyed (urging the
necessity of observing that law to justification, which I de-
clared unable to justify, and therefore renounced for faith
in Christ), 1 make myself a transgressor (by not observing
it to that end.
19. But whatsoever others may think fit to do, far be it
Srom me to imitate them, ) for I through the law (teaching .
me that it condemns all men to death, and bearing witness
to the justification which is of God by faith, Rom. iii. 21.)
am (become) dead to (the observance of) the law, that I
might (for the future) live to God. (Rom. vii. 4.)
20. I am crucified with Christ, (and so dead to the law:
Rom. vi. 4.) nevertheless I live; yet not I (as formerly a
Jew, and an observer of the law), but Christ liveth in me,
(and I am acted by his Spirit: Rom. vii. 6.) and the life
that I now (lead) in the flesh, I live by the faith of the
Son of God, who loved me and gave himself for me. ~
21. I do not frustrate the grace of God (as I should do,
did I seek for righteousness by the law ): for if righteousness
come by the law, then Christ is dead in vain (there being
then no necessity that he should die to purchase justification
for us, and no sufficient virtue in his death to procure it ).
ANNOTATIONS ON CHAP. IL.
[‘] Ver.1. AIA‘ dexarecotowy trv, Fourteen years after.)
I cannot assent to those critics who, for Sexarecodowy, four-
teen, would read reoodpwy, four years after; for not only
all the manuscript copies and versions read fourteen, but
Trenzeus, lib. iii. cap. 13. doth confirm this reading in these
words: Then after fourteen years I went up to Jerusalem,
&e. if any man carefully examine, by the Acts of the Apostles,
the time mentioned of his ascent to Jerusalem for the ques-
tion aforesaid, he will find the years agreeing with those
mentioned by St. Paul.. Now these years must be reckoned
from the time of his conversion, mentioned here, i. 18.
which happened in the year of our Lord 35. his journey
to St. Peter was A. D. 38. and then between that and ‘the
council of Jerusalem, assembled anno Christi 49. will be
fourteen intervening years; for whereas some reckon these
fourteen years from the third year of his conversion to
the council met at Jerusalem, and so make that council
meet anno Domini 52. because it is said here, trera af-
terward, and rdw aviBnv, I went up again; it may be
answered, that the word tara, afterward, doth not con-
nect these words with the three years mentioned i. 18.
as is evident, because there follows another zrara, after-
ward, ver. 21. nor doth ddw avéBnv, I went up again,
relate to his first journey to Jerusalem, mentioned i. 18 .for
THE EPISTLE TO THE GALATIANS.
149
-he had been twice at Jerusalem; three years after his con-
yersion to see Peter, and nine years after that to. carry
alms to the brethren at Jerusalem, (Acts xi. 30.) though,
seeing then none of the apostles, he makes no mention of
that, journey here, as being nothing to his purpose; (see
Dr. Pearson’s Annal. Paulin. p. 8, 9.) so that whereas’ he
had said, i. 18. that three years after my conversion I went
up to Jerusalem to see Peter, he saith here, and fourteen
years after it I went up again.. Now, that the apostle here
speaks of the journey to Jerusalem mentioned Acts. xv.
will appear, ak
First, From the agreement of what he here relates with
what then happened, as that he communicated to them the
gospel, which he preached among the gentiles, ver: 2..as he
then did, Acts xv. 4. that circumcision was not then judged
necessary to the gentiles, ver. 3. as we find, Acts xv. 24. that
when they saw the gospel of uncircumcision was committed
to him, they gave to him and Barnabas the right hand of
fellowship, ver. 9. as then they did, sending their very de-
cree, with one consent, to the gentiles, by the hands of Paul
and Barnabas, Acts xy. 22. 25. who were’ received by the
whole church, ver. 4. and styled beloved, ver. 25.
Secondly, It seems not likely that the apostle, writing
this Epistle about nine years after the decree of that coun-
cil, should make no mention of a thing so advantageous to
the cause he is pleading here, and so proper to confute the
pretences of the adversaries he disputes against. And
Thirdly, James, Peter, and John, being all the apostles
that were present at the council then held at Jerusalem,
the mention of their consent to his doctrine and practice
was all that was necessary to his purpose to be mehtioned
concerning that council. It is no objection against. this
opinion, that we find no mention, Acts xv. of Titus’s being
with him; for he is not mentioned in the whole book of
the Acts, during which interval this journey must have
happened.
[*] Ver. 2. "AvéBnv card aroxaduiv, I went up by revela-
tion.] Made to the apostle, saith Dr. Hammond, to comply
with this determination of the church of Antioch; made to
the prophets of the church of Antioch, to send them, saith
Dr. Lightfoot, which I do not gainsay. But the apostle
doth not say he went up, & avoxadiewe, by revelation, but
Kara amoxddufiv, according to revelation: now he had said
before he received not his doctrine or gospel by men, or
of men, but by the revelation of Jesus Christ ; and here he
may be supposed to add, that in his journey he acted suit-
ably to the revelation which constituted him the apostle
of the gentiles; telling the church of Jerusalem what things
he had done among the gentiles in pursuance of it, not in-
quiring what they did, but declaring what God did by him,
not permitting Titus, a Greek, to be circumcised, not giving
place for an hour.to the false brethren, &c.
[°] Kar’ idtay de roig Soxovc:, Privately to them of reputa-
tion.] Not that his doctrine might be confirmed by the con-
currence of St. Peter, or others with him in it; as Esthius
from St. Jerome and St. Austin here suggests; for sure that
doctrine, which he received by immediate revelation from
Jesus Christ and God the Father, needed no farther con-
firmation from the authority of man; but only to obviate
the cavils of those who laboured to hinder the effect of his
gospel, by suggesting that it was contrary to,.or disowned:
by, those apostles who were called before him.
150
[*] Ver. 4. Ard rode Wevdadérpovce, Because of false bre-
thren.] These false brethren, saith Epiphanius,* were Ce-
rinthus, and those of his party.
Aud 8, &c.}] Here also it seems necessary to supply the
sense from the first verse thus; cvprapt\aBov 8 Tirov da
rode PevdadeApove; and I took with me Titus, because of the
false brethren. Examples of the like ellipsis, or deficiency,
to be supplied from the precedent words, in the Old Tes-
tament, are very numerous ; see Glassius de figaris Gram-
maticis, lib. iv. tract. 2. observ. 11. So Matt. ii. 10. i8dvrec
8? rdv dorépa, seeing the star, tordra trav od iv rd wadlov,
add, standing over the place where the child was, (ver. 9.)
they rejoiced. This addition was necessary, because they
before saw the stat going before them, (ver. 9.) So John ix.
3. Neither hath he sinned, nor his parents ; add, from ver. 2.
iva rupdde yevvng, that he should be born blind, adda iva,
but add again, he was so born, that the works of God might
be made manifest in him. 1 Johnii.19. They went out from
us, but they (who thus went out) were not of us ; for if they
had been of us, they might have remained with us, adX, sup-
ple, 2jrOov 2 jév, but (they went out from us) that it
might appear they all were not of us.
[°] Ver.5. Ole ob8? rpdc dpav eiEauev tH brorayg.] Here Dr.
Mills contends from the authority of the Vulgar, Tertullian,
and Hilary D. that odd? is an addition to the text; though
Jerome positively saith, that this was only the reading quo-
rundam Latinorum codicum, reclamantibus Grecis, of some
Latin copies against the authority of the Greek fathers:
see this reading confuted, Examen Milliiin locum. And
there also, of 80xodrrec, ver. 6.is proved against the doctor,
not to be irreptitious.
Ver. 6. Oi a6 8,] As some would read, if not suitable to
theGreek idiom ; begin the words as you must the constrac-
tion, éroto: dérore Joav ard rHv Soxovvrwv elval 7, and the
sense is plain, but of what quality they were, who seemed to
be somewhat, or were of reputation, ovdiv por Siapépet, I was
not the better for it ; where note, that the scholiast on Thu-
cydides saith thus, diapéoe, i. e. Hpedet, the word signifies to
profit, or be advantageous. Phavorinus and Hesychits say,
that it signifies BéAriv civa, to be the better ; so that the
words may be thus rendered: Jt was no advantage to me,
I was not the better for it; and this sense is confirmed
by the following reason, For they who were of reputation
added nothing to me.
(°] Ver. 9.] Note, that the beginning of this verse from
the Greek runs thus, And James, Cephas, and John, who
seemed to be pillars of the church, knowing the grace, &c.
["] Ver. 10.] Note, that from these four verses, the supre-
macy of Peter over the rest of the apostles, and the whole
church, may be by many arguments refuted. For,
1. James is here mentioned first among the apostles of
the circumcision, according to the common doctrine of the
ancients, who style him,+ the first bishop, archbishop, prince,
and bishop of bishops, riv ric véac ‘Tepoveadnu Aoxiorparnyov,
rov Tov ‘Teptwy iyyeudva, tv aroaréAwy tov Eapxov Tijv év Ke-
paraic kopupijy, the chieftain of the new Jerusalem, the leader
of the priests, the prince of the apostles, the top of the heads.
And this agrees with the ecclesiastical tradition mentioned
* Kal drrore ordcow 6 KhpwSos, xal of er aired sleydwayro, by adc ri ‘Iegouradria, dan-
ving Tlatnog avinde poerd Tirou-—— 2:3 nal Tavidos Abyss, AMAA Ob32 Tiros 6 ody Exact, &e.
Heer. xxviii. §. 4. p. 112.
+ Hesych. apud Phot, Cod. 275. p. 1525. See Cotel. Not. in Barnab. p. 6.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Ir.
by Eusebius,* that the brethren and kinsmen of our Lord,
whilst they lived, were preferred before other apostles and
bishops, and that therefore Peter and John contended not
with James, the Lord’s brother, but chose kim bishop of
Jerusalem, and after his death judged Simeon, his cousin-
german, worthy of that see, ie ams yévovg vised tov Kupiov,
as being of the kindred of our Lord.
Secondly, He puts no difference betwixt these pillars or
chief of the apostles ; which no more agrees with the sup-
posed supremacy of Peter, than it would with the pope’s
supremacy, fo be reckoned among or after some of the
cardinals; which as it isnever done by them who own the
pope’s supremacy, so neither would this have been done
by St. Paul, had he owned the supremacy of Peter.
Thirdly, He says the gospel of the wncircumcision was
committed to him, as was that of the circumcision to Peter,
by which words he shews himself equal to Peter, say the
scholiasts.+| By these words, saith Hilary the deacon,
Plena autoritas Petri in predicatione Judaismi data dig-
noscitur, et Pauli perfecta autoritas in predicatione gen-
tilium invenitur. So that then Peter’s supremacy was not
owned at Rome. _
Lastly, It makes no matter to me (saith he) what they
were ; which sure could not fitly be said of him whom
Christ had constituted to be his head and judge.
[?] Ver. 11. Airy avrtornv, I withstood him, &c.] Quis
ergo auderet Petro, primo apostolo——resistere, nisi alius
talis qui fiducia sue electionis, sciens se non esse imparem,
constanter improbaret quid ille sine consilio fecerat ? ¢
[2] Ver. 14. Ovx dpSorodotc: mpd¢ tiv adhSaav rod ebay-
yedtov, They walked not uprightly, &e.] By this action Peter
is charged with a sinful fear, ver. 13. not walking uprightly
according to the truth of the gospel, ver. 14. with hypocrisy
and dissimulation against his own knowledge and practice
elsewhere, ver. 13. with building again what he had pulled
down, ver. 18. and with compelling the gentiles to live as do
the Jews, ver. 14. where observe, that he is said to compel,
in Scripture, not only who doth violently force, but who,
being of authority, provokes by his example, as here; as
also they who lay a necessity on others to do any thing,
either by their deportment, as the Corinthians who com-
pelled St. Paul to glory, 2 Cor. xii. 11. or by their doctrine,
as did the Judaizers, compelling the gentiles to be circum-
cised, Gal. vi. 12. and in this sense our Saviour says to his
disciples, compel them to come in, Luke xiv. 23.
[?°] Ver. 15. ‘ApuaprwAot, Sinners of the gentiles.] This
word in the Scripture-phrase signifies a great and habitual
sinner; and because the gentiles were by the Jewish nation
still esteemed such, and generally were so, therefore the
word is used to denote the gentiles that knew not God.
So what is 2@v«ot, the heathens, in many copies, Matt. v.
46, 47. is éuaprwdol, sinners, Luke vi. 32—34. and to be
delivered cic yeipac rHv apuaprwAGr, into the hands of sinners,
Matt. xxvi.45. Mark xiv. 41. is, to be delivered rote 2Ovea,
to the gentiles, Matt. xx. 19. Mark x. 33. Luke xviii. 32.
["] Ver. 17, 18.] This exposition of these two verses,
which I have taken from Hilary, and all the Greek scho-
liasts, seems much better than that of late commentators,
who make the seventeenth verse to be an objection against
* Eccles, Hist. lib, ii. cap. 1. lib, iii. cap, 11. lib. iv. cap. 20.32... 5
t Aciewew tauriv lodryaov 7a Merge, dauriv ifveot cm Mévge. Chrys. pees Teer?
¢ Hilar, in locum.
CHAP. III. ]
St. Paul’s doctrine of justification by faith, and the eigh-
teenth an answer to it; for which I see no ground in the
apostle’s words.
Or these words may be paraphrased thus ; ef yap @ xaré-
Avea, If the things which (by Christ's authority committed
to his apostles, Matt. xviii. 18.) I have loosed (by declaring
men absolved from the ritual precepts of the law of Moses ),
I again build up (by teaching they are to be observed ), I
make myself a transgressor.
» CHAP. III.
Lf O FOOLISH Galatians, [*] who hath bewitched
you, (or envied your happiness, and so endeavoured ) that
you should not obey the truth, [°] before whose eyes Jesus
Christ hath been evidently set forth, crucified among you?
2. This only would I learn of you, Received you the
Spirit (in his gifts and powerful operations) by (obedience
to) the works of the law, or by the hearing of faith? (i.e.
the belief of the gospel: if by the latter, this is a manifest
token, that your justification and acceptance with God was
the fruit of your faith, and not of your obedience to the law ;
since God, by giving you his Spirit whilst uncircumcised, as
well as to the believing Jews, bare witness to this very thing,
that he puts no difference betwixt you and them on that ac-
count, Acts xv. 8, 9.)
3. Are ye (then) so foolish? having (thus) begun in the
Spirit (as to receive his miraculous gifts by faith, without
the works of the law), are ye now (seeking to be ) made per-
fect by the flesh (by circumcision, and observing the carnal
ordinances of the law)?
4, Have ye suffered so many things (from the persecuting
Jews, Acts xvii. 5.) in vain? [*] if it be yet (or even) in
vain.
5. (To reassume my argument :) He therefore that minis-
tereth the Spirit to you (in his extraordinary gifts), and
[°] worketh miracles among you, doeth he it by (virtue of
your obedience to) the works of the law, or by the hearing
of faith? (i.e. that faith which taught you to believe ina
crucified Saviour
6. For we must be justified ) even as Abraham (the father
of the faithful was, who) [°] believed in God, and it was
accounted to him for righteousness.
7. Know ye therefore that they who are of faith (and
seek justification by it), the same are the (true) children
of (faithful) Abraham.
8. And the (Holy Ghost in) Scripture foreseeing that
God would justify the heathen through faith, [7] preached
before (the giving of the law, and before his circumcision )
the gospel to Abraham, (by) saying, (Gen. xii. 3.) [®] In
thee shaJl all nations be blessed.
9. So then they which are of faith (and seek justification
by it, Rom. ix. 32.) are blessed with faithful Abraham,
(and as he was ;
10. And not by the works of the law ;) for as many as are
of the works of the law (and seek to be justified by them )
are under the curse (of it, and so incapable of justification
by it): for it is written (there), Cursed is every one that
continueth not in all things that are written in the book of
the lawtodothem. (Deut. xxvii.26. Now this being per-
fectly done by none, all that are under. the law are under
the curse of it.)
THE EPISTLE TO THE GALATIANS.
151
11. But that no man is justified by (observance of) the
law in the sight of God, it is (farther ) evident: for, (the
prophet Habakkuk saith, ii. 4.) [9] The just shall live by
faith.
12. And (now, or whereas) the law is not of faith: but
(saith ), The man that doeth them (i.e. that perfectly observes
what is required by the law ) shall live in (or by) them.
13. ( This being so.) Christ hath redeemed us from the
curse of the law, (by) being made (according to the sen-
tence of the law) a curse for us: for (there) it is written,
[*°] Cursed is every one that hangeth on a tree (as you know
he did upon the cross :
14. And this he suffered,) that the blessing of Abra-
ham might come on the gentiles through (faith in) Jesus
Christ, that we (gentiles believing in him) might receive
the promise of the Spirit ["] through faith; (for we are all
the sons of God through faith in Christ Jesus ; and because
we are sons, God hath sent forth the Spirit of his Son into
our hearts, Gal. iv. 5, 6.)
15. Brethren, I speak after the [**] manner of men; (using
an example taken from the common practice of all men, and
speaking what is owned in all civilized nations: see note
on 1 Cor. ix. 8.) Though it be but a man’s covenant (that
is made), yet if it be (legally) confirmed, no man disan-
nulleth (it), or addeth any thing thereto.
16. Now to Abraham and his ['*] seed were the pro-
mises made. He (God) saith not, And to seeds, as of
many; but as (speaking) of one, And ["] to thy seed,
which is Christ.
17. And this I (farther) say, that the covenant, which
was confirmed before of God in Christ (i.e. the covenant
made in Christ the promised seed, and confirmed by God to
Abraham before the law was given), the law, which was
(given) [*] four hundred and thirty years after, cannot
disannul, (so ) that it should make the promise (be ) of none
effect (as it must have done, were justification to be obtained
by the law ; for then none could be blessed in and by the pro-
mised seed only, or without the law ).
18. For if the inheritance (of the blessing promised to
Abraham) be (to be obtained by observance) of the law,
it is no more (the effect ) of (the) promise: but (that ean-
not be said, for) God gave it to Abraham. by promise.
19. (But you will inquire, ) Wherefore then serveth the
law? (I answer, ) It was added (after the promise made )
[*5] because of transgressions, until the seed should come
to whom the promise was made; and it was ordained (or
delivered, not as the promise, immediately by God himself to
Abraham, but) by angels, (it being the word spoken by an-
gels, Heb. ii. 2. not as the promise, without a mediator be-
twixt God giving and Abraham receiving, but ) in the hand
of a mediator (even Moses, who stood between them and the
Lord at that time, to shew them the word of the Lord, Deut.
v. 5. and ratify the covenant on the people’s part ).
20. Now (but the promise required no mediator, for )
['"] a mediator is not of one (party only), but God (who
made the promise to Abraham ) is one (only).
21. Is the law then against the promises of God, (as it
must be, if it condemns them to whom the promise doth assign
a blessing ? or is it against those promises, which say, The just
shall live by faith, and the blessing of Abraham shall come
upon us by faith; as it must be, provided we are to be jus-
tified not by faith, but by the works of the law? but) God
152
forbid (it should be thought he had given a law which dis-
annulled his promises; as it must have done, had justifica-
tion to life depended on the observance of it): for if there
had been (such) a law given which could have given life,
verily righteousness (i. e. justification to life, Rom. v.18.)
should have been by the law; (whereas it subjecting us to
death, we may be sure God never did intend it for that
end. )
22. But the Scripture hath concluded all (men of all na-
tions) under sin, (and so under condemnation by the law
moral and ceremonial, and sentenced not to life, but death
by it, and thereby shewed the necessity) that the promise
(of justification) by faith of Jesus Christ (the promised
seed) might be given to them that believe (in him; and
thus the law is not contrary, but subservient to the promises
of living by faith).
, 23. But before faith came(to be revealed ), we were kept
under (the discipline of ) the law, [**] shut up unto the faith
which should afterward be revealed.
24. [] Wherefore the law was (then) our schoolmas-
ter to bring us to Christ, (and cause us, thus condemned by
the law, to fly to him who is the end of the law for righte-
ousness, Rom. x. 3.) that we might be justified by faith
(in him).
25. But (now ), after that faith is come, we are no longer
under a schoolmaster, (being no longer children in mino-
rity, Rom. vii. 3.)
26. For ye are all the (adult ) [°°] children of God (and
so heirs of God) by faith in Christ Jesus.
27. For as many of you as have (believed in Christ, and
upon that faith have) been baptized into Christ, have put
on Christ, (and so are become sons of God ; for to as many
as believed in him, he gave power to be the sons of God,
John i. 12.)
28. There is (under the gospel-dispensation, ) neither
(distinction made of) Jew nor Greek, there is neither
(of) bond nor free, there is neither (of) male nor female
(as under the Jewish economy, the male only bearing the sign
of the covenant ): for ye are all one (as to the privileges of
the gospel) in Christ Jesus.
29. And if ye be Christ’s, then are ye (indeed ) Aiea
ham’s seed (not from Ishmael, but Isaac), and (therefore)
heirs [*'] according to the promise.
ANNOTATIONS ON CHAP. III.
[*] Ver. 1.°@ *ANO’HTOI, O foolish, &c.] The apostle by
calling the Galatians foolish, doth not contradict our Savi-
our’s precept, because he doth it not eixi rashly and without
cause, saith Theophylact, nor out of anger and ill-will to
them, but from an ardent desire to make them sensible of
their folly.
[(°] Tic tuac tBacxave; Who hath bewitched you?) Tic ép-
Sévnoe; who hath looked upon you with an evil or envious
eye, as envying you the blessings of the gospel? So the
Greek scholiasts. The word also signifies, oculis prestigia
imponere, to put delusions, or, as we say, mists before the
eyes, which import suits best with the following words.
The reverend Dr. Hammond observes here, that this se-
duction may refer to the Ebionites, if the time would per-
mit, as doubtless it will; for they were only a branch of
the Nazarenes or Cerinthians, who were contemporary
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. 111.
with St. Paul; and all his Epistles shew that then there
Were, many who maintained and eagerly promoted, among
the gentile converts, the chief doctrine of those sects, viz.
that they were obliged to observe the legal constitution,* as
being not capable of salvation.only by faith in Christ, and
a life agreeable to it. And if this once be granted, there
will be no need of his gnostics in this, and perhaps not in
any other of St. Paul’s Epistles.
Ty andetq ni) relSeoSa ;] These words, saith Jerome, are
not extant in exemplaribus Adamanitii, in the copies of Ori-
gen; but they are extant in the Arabic version, the Vulgar,
Hilary D. Theodoret, GEcumenius, and Theophylact.
I cannot sufficiently wonder at Mr. Le Clerc’s wild con-
jecture, That the Ebionites were Samaritans, especially
after he had given us the words of Origen, in which he
twice saith, they were of ad Iovdatwy ee roy “Incovy moarsb-
ovrec, those of the Jews that believed in Jesus, lib. ii. contr.
Cels. p.56. Had he not read in Irenzeus. that they did
prophetica curiosius exponere, et Judaico charactere vite
uti, et Hierosolymam adorare, quasi domus sit Dei? lib. i.
cap. 26. And could the Samaritans do this? doth not St.
Jerome say of them, Dum volunt Judai esse,‘ et Christiani,
nec Jude@i sunt, nec Christiani? Ep. ad August. Yea, even
his own Epiphanius informs us, (Her. x. Anaceph, p.
240.) that "Iovdator dvrec, being Jews, they used the gospel,
[°] Of¢ car’ dpBarpode "Inaove Xprotd¢ mpoeypagn, év byiv
ésravowpévog.| These words may bear this construction,
Before whose eyes Jesus Christ crucified, hath been evidently
set forth to, or among you ; viz. in and from the Scriptures
of the Old Testament; for the words év ipiv are not in the
Alexandrian manuscript, and so may be here omitted, or
construed with the word zporypa¢n; and so they accord.
both with the context, and with the way of preaching used
by the apostles, whose custom it was to prove, out of the
Old. Testament, that Jesus was the Christ, and that Christ
ought to have suffered for us according to the Scriptures :
(Acts xvii. 3.) and then the argument runs thus, If he died
to procure the pardon of our sins, and so our justification,
why do we render his death upon the cross vain, by seek-
ing to be justified by the law? He having by his sufferings
blotted out the hand-writing which was against us, and
nailed these ordinances to the cross, why is it that you,
who are dead with Christ from these elements of the world,
are still subject to ordinances? (Eph. ii. 15, 16. Colos. ii.
14. 20.)
[*] Ver. 4. El ye xai cixi, If it be in vain.] As it must be
upon your hypothesis of the necessity of the observance
of the law, for then is the scandal of the cross ceased, (v. 11.)
and all necessity of suffering persecution is removed; these
deceivers themselves doing and urging others to these
things only, lest they should suffer persecution for the cross
of Christ: (vi. 12.) for the first persecutions which the
church suffered, were either from the Jews in person, or by
the incitation of the Jews, (Acts viii. 1. 1 Thess. ii. 14—16.
Acts xiii. 15. xiv. 19. xvii. 5. 13.) who being every where
dispersed, sent chosen men from Jerusalem to all places,
where they and the Christians were, to stir up the heathen
governors against them, as Justin Martyr + testifies. Note
**Q¢ wh ha joins hg ele rly Xeirriy, nal rou nat’ airiy lou cwSucopstvous. Euseb.
Eecl. Hist. lib. iii. cap, 27,
t Dial. cum Tryph. p. 234,
THE EPISTLE TO
also, that they were chiefly scandalized at the doctrine of
the cross, (1 Cor. i. 23.) not only as it contradicted their
pleasant dream of a temporal Messiah, under whom they
should live gloriously and triumphantly, but as being that
which put an end to the Jewish ceremonies, and taught men
to expect justification, not by observance of the law, but
by faith in the blood of Christ shed for us; upon which
account they were incensed.against all who thus taught or
thus believed it. |
Note also hence, that all the good actions we have done
will be done in yain, if we persevere not in ‘wellaeget to
the end.
[5] Ver. 5. "Evepyav Suvaucc, He that worketh miracles
among you.] This is the observation of all the ancients,*
that comment upon this and the second verse, that fo com-
mend the beginning of the Christian faith, the gift of tongues,
prophecy, and working of miracles, were vouchsafed to be-
lievers, as to the apostles at the beginning, according to our
Lord’s prediction, Mark xvi. 17, 18.
. And let those that question the truth of Christianity ob-
serve, that this was the chief argument which carried the
cause in the council at Jerusalem, that the miraculous gifts
of the Holy Ghost were equally vouchsafed to the un-
circumcised gentile and to Jews, Acts xv. 8,9. and that
this is here urged by St. Paul as a thing undeniable, to con-
firm the Galatians, and to confute those who endeavoured
to prevail on them to admit of circumcision, and the ob-
servance of other legal rites. This confirmation therefore
of the truth of Christian faith, was such as:none, con-
cerned to do it then, were able to gainsay, much less can
any now find reason to doubt of it.
_ [9] Ver. 6. ’Extorevce ry Ow, Believed God.| Hence it is
evident, that it is the act of faith, and not the object of
it, which doth justify; for Abraham believed God Wn" “ et
imputavit eam fidem,” and he imputed that faith in him for
righteousness, Gen. xv.6. The blessed God (saith R. Salom)
imputed this to Abraham for righteousness, for the Faith by
which he believed in him.
_ ["] Ver. 8. Preached the gospel to Abraham, saying, &c.]
Well might the apostle argue thus from the example of
Abraham, he being styled by the Jerusalem Talmud,
Abraham. the just, Gen. xv. 1. xviii. 2. and these words
being paraphrased thus; In thy righteousness shall all the
families of the earth be blessed. . Here Jerome saith, Hoc
autem in omnibus pené testimoniis, que de veteribus libris in
novo assumpta sunt testamento, observare debemus quod me-
morie crediderunt evangeliste, vel apostoli, et tantum
sensu explicato, sepe ordinem transmutaverunt, nonnun-
quam vel detraxerint verba, vel addiderint: for which wild
note, this verse ministers no occasion: for though the
words, in thy seed, occur not, chap. xxii. yet xii. 2. they
are found expressly as they are cited here, only with the
addition of ard yijc, of the earth, which adds nothing to the
sense. So again, on ver. 10. he makes this note, Incertum
habemus utrum Septuaginta interpretes addiderint omnis
homo, ef in omnibus, an in veteri Hebraico ita fuerit, et
postea a Judeis deletum sit, in hanc me suspicionem illa res
stimulat, quod verbum omnis, et in omnibus apostolus vir
CHAP. III.]
* Ad rudimenta fidei commendanda,” Hilar. in locum. Kar’ ixetvoy rly xapay of
wie miRUarinns yheires AEiolpevo, nal yroirrais Badpspag Exdrouv, ual mpoephrsvey, xat
Bauparoleyow, dard viv Oavnaruv Rapp Raverres To% ungiyjaaros Thy ReRaiwrw, Theodo-
ret. Chrysost, Gicum, Mbeprbsisct.
VOL, VI.
THE GALATIANS. 153
Hebree peritie, et in lege doctissimus, nunquam protulisset,
nisi in Hebreis voluminibus haberentur ; whereas, as I have
shewed, that nothing is here added, but what was necessa-
rily included in the full sense of the words, and therefore
is in the version of the Septuagint; so to imagine, that all
the apostles who understood Hebrew must have cited all
that they produced out of the Old Testament, exactly ac-
cording to the Hebrew, and not at all according to the
Septuagint, is an imagination contrary to’ ocular demon-
stration.
[°] “Ev cor, In thee.] That is, in thy seed, ver. 6. so Acts
iii. 25. Ye are the sons of the prophets, and of the covenant
which God made with your fathers, saying, And in thy seed
shall-all the families of the earth be blessed; that is, in
Christ: for so it follows, ver. 26. To you first, God having
raised up his child Jesus, sent him to bless you. And this
confutes them who, with the Jews, interpret these words
as a form of benediction thus, God makes thee like to
Abraham.
[2] Ver. 11. ‘O dixaoc, &c. The just shall live by faith.]
Thus do the Jews themselves expound these words of Ha-
bakkuk, Faith is the cause of blessedness, as it is the cause
of eternal life, according to these words, The just. shall live
by his faith. (Sepher Ikkarim, lib. i. cap. 21.)
[?°] Ver. 13. For itis written, tmixardparog mac 6 KoEudpEvoc
émt Eddov.] Here again St. Jerome’s note is, Scire non
possum, quare apostolus i in eo, quod scriptum est,‘ maledictus
a& Deo omnis, qui pendet in ligno,’ vel subtraxerit aliquid,
vel addiderit ; si enim semel autoritatem Septuaginta inter-
pretum sequebatur, debuit, sicut ab illis editum est, et Det
nomen adjungere, sin verd, ut Hebreus ex Hebreis, id
quod in lingua sud legerit, putabat esse verissimum, nec om-
nis, nec in ligno, gue in Hebreo non habentur, assumere ; ex
quo mihi videtur, aut veteres Hebreorum libri (libros ) ali-
ter habuisse, quam nunc habent, aut apostolum sensum scrip-
turarum posuisse, non verba ; aut quod magis estimandum
est, post passionem Christi, et in Hebrais, et in nostris co-
dicibus ab aliquo Dei nomen. appositum, ut infamiam nobis
inureret, qui in ligno Christum maledictum & Deo credimus.
But to omit the incredible supposition, that the Jews should
have falsified both the Hebrew and Greek text, and the
Samaritan copy should agree with them in that falsation ;
First, The words imi £éXov are no addition to the text,
yy y> being in the former verse, which saith, you shall
hang him on a tree; and émxardparag isin effect karagaroc
amd tov Qcov. '
Secondly, The business of the apostle here is, to shew
that Christ had redeemed us, é rij¢ xardpac, from the curse,
by being made a curse for us ; i. e. by suffering that death,
which by the law was counted execrable: now to prove
this, it was sufficient to shew, that by being hanged on the
tree, Christ suffered that punishment, which by the law was
styled execrable.
Thirdly, The Hebrew saith, chilelah heloim, accursed by
the judges, is he that is hanged on a tree. Now these
judges being the ordinance of God, he that receives an
execrable sentence from them, may be said to lie under the
curse of God, as receiving that execrable punishment,
which his vicegerents do inflict upon him, by the determi-
nate counsel of God; in which sense Christ is said to be
smitten of that God, who made our sins to meet upon him,
(Isa. liii. 4, 6.) and to be delivered up for our offences ; and
x
154
he who. suffers a death which the law styles accursed by
the heloim, or magistrates, who are appointed to execute
the judgment of the Lord, may be said to undergo his
curse.
’Emmardparog rac, Cursed is every one.] When all were
obnoxious to the curse of the law, saith Theodoret, he un-
dertook that death which by the law was accursed, to free
us from the curse. To restrain the words, he redeemed us
from the curse of the law, to the Jews only, is in effect to
say, Christ only suffered for the Jews, seeing he only suf-
fered by hanging on the cross, the tree on which he did ex-
pire. The gentiles were not indeed subject to the particu-
lar maledictions contained in the law of Moses, because
that law was not given to them, but only to the Jews: but
they were subject to that death, which was the general
punishment threatened to the violaters of the law, and was
the curse denounced against Adam and his seed. And
since it was by virtue of Christ's hanging on the cross,
that the blessing of Abraham came upon the gentiles, he must
have been thus made a curse for them also, and not for the
Jews only.
Now here seems to be a plain evidence that our Lord
suffered in our stead, by way of surrogation, the punish-
ment the Jaw denounced against us for sin: for we were
obnoxious by the law to a.curse; he, that he might redeem
us from it, did for our sakes, and in our stead, willingly |
submit himself to that death, which by the sentence of the
law did render any man accursed; for he bare our sins in
his own body on the tree. Now the law expressly saith,
Cursed is every one that hangeth on a tree; and Crellius
here is forced to own a double commutation, both of the
person suffering and of the evils suffered; for whereas we
ought to have suffered, Christ, saith he, suffered for us;
and whereas we ought to have suffered a curse, Christ suf-
fered a curse forus. But then he adds, that we ought to
have suffered a real curse, Christ only suffered a curse im-
properly so called for us. The curse threatened by the law
to us was death eternal, the curse Christ suffered for us
was only temporal death. But,
First, If the curse threatened to us was only the curse
of the law, and Christ suffered the curse of the law, both
which things the apostle here affirms, what ground hath
Crellius to put these differences betwixt the curse Christ
suffered, and the curse threatened by the law? or does he
not hereby seem to make the apostle’s argument sophisti-
cal and unconcluding ?
Secondly, The sins to which the curse is threatened,
Deut. xxvii. were either such to which God elsewhere
threatened death, or cutting off, or such as he required
them to abstain from, that they might live, and not die.
Now seeing the Socinians so stiffly do-contend, that the life
promised to the observers of the law was only temporal,
why should they say, that the death threatened to the vio-
lation of it is eternal death? It is true all death must be
eternal to them that cannot raise themselves, and have no
promise of a resurrection; upon which two accounts our
Saviour’s death was not eternal, because he had power to
revive himself, and had a promise that he should not see
corruption ; but the death threatened by the law, in its own
nature, being only the separation of the soul and body, this
our Lord did as truly suffer, as they could do who should
never live again.
A PARAPHRASE WITH ANNOTATIONS ON
[cuap. 11,
. The distinction therefore whiclithe case requires, is only
that which results necessarily from the difference of the
person; i. e. we should have suffered the curse of the law
for our own sins, and consequently should also have been
accursed in the sight of God. Christ actually suffered the
legal curse to obtain pardon for the sins of others, and
therefore only was accursed in the eye of the law, and in
the sight of men; but being in his own person wholly inno-
cent, he could not be accursed in the sight of God: and
thus it is, and must be, in all vicarial sufferings, the person
sinning, and he that:undertakes to suffer for him, are both
guilty in the eye of the law, and suffer the punishment’ the
law requires, but one of them alone is guilty in the sight of
God. Christ therefore was so made a curse, as he was
made sin for us, (2 Cor. v. 20.) not by contracting the guilt,
but by suffering the punishment of our sins, by being num-
bered with transgressors, and condemned with them to
death which the law styles accursed. :
[“] Ver. 14. Aca rij¢ wiorewe, Through faith.) It seems to-
follow from these words, and from 2 Cor. ii. 7, 8. that the
ministration of the Spirit belonged not to the law, but to
the gospel, the law being rather the ministration of death :
hence the apostle here opposes to’the curse of the law, the
blessing of Abraham, which (saith he) is the promise of the
Spirit through faith.
[*] Ver.15. “Opwe avSpémov Kexvpwputyny diadfunv odd
imdcardcoera.] Here I would read éne¢, which signifies
dpolwe, similiter, in like manner; in which sense énwe¢ is
plainly used in these words, éuwe ra abvya, and is trans-
lated, in like manner, 1 Cor. xiv. 7.
[5] Ver.16. Ai twayyeAla, The promises] Made to Abraham,
Gen. xii. 3. and repeated, Gen. xxii. 18. and to Isaac,
Gen. xxvi. 4.
[**] Kat-rep oréppari cov, And to thy seed, which is Christ]
This interpretation is owned by the Jews,* who observe,
that it is not written here, thy son, but thy seed; that is, the
King Messiah. And, as Theodoret observes, the words -
are capable of no other sense; for by Christ only was the
promise fulfilled, and.in him alone did the gentiles receive
this blessing. He therefore in whom alone this promise
was verified, must be the person of whom it was chiefly,
if not only, intended. And so St. Peter, assisted by the
Holy Ghost, interprets these words, saying, You are the
children of the prophets, and of the covenant which God
hath made to your fathers, saying, And in thy seed shall ail
the families of the earth be blessed: to you first, God having
raised up his child Jesus, sent him to bless you: this child
therefore is the seed. We need not the gloss of Mr. Clere,
that St. Paul here argues according to the allegorical inter-
pretation of that age; but if it be considered in itself, it
cannot be thought of any force by those who have other sen-
timents, because the Hebrew Zerah is a collective name: for
this is the very objection of R. Isaac, that great enemy of
the Christian faith, and is answered by the right reverend
Bishop of Bath and Wells, by shewing that the Hebrew
word is used of one, Gen. iii. 15. iv. 25. xv.3. xxxviii. 8,
9. and that the Jews themselves so expound it: (Demon-
strat. of the Messiah, par. ii. p. 256.) nor his other corrupt
gloss, that by Christ is meant Christ's disciples; for is this
sense, In thy seed, i.e. in Christ's disciples, shall all the
* Moses Haddarsan ad Gen. xix. 34,
CHAP. I11.]
families of the earth be blessed? Is not this to ascribe that
to Christ’s disciples which belongs to him alone; and to
make them the Saviours of the world? And why does he
say that nothing was promised to Christ, when the apostle
tells us, that in thee and in thy seed signifies Christ, who
was to be the blessing both of Jew and gentile? for though
indeed the promise was to Abraham, the first subject of it
was Christ, which is all the apostle here intends.
[#5] Ver. 17. Mera tn rerpaxdova cal rprdxovra, Four hun-
dred and thirty years after.] Hence it is evident, that the
apostle here reféys primarily to the promise made, Gen.
xii. 3..since from that only are the four hundred and. thirty
years to be computed; for then Abraham was seventy-five
years old; (Gen. xii. 4.) from thence to the birth of Isaac,
which happened when Abraham was a hundred years old,
(Gen. xxi. 5.) is five-and-twenty years; from his birth to
the birth of Jacob was sixty years; for Isaac was sixty
years old when Rebekah bare him; (Gen. xxv. 26.) from
Jacob’s birth to his descent into Egypt, was one hundred
and thirty years, as he saith to Pharaoh, Gen. xlvii. 9.
the abode of him and his posterity in Egypt was two hun-
dred and fifteen years; so that, with their sojourning in
Canaan, was four hundred and thirty years, (Exod. xii. 40.):
according to the Septuagint.
[°] Ver. 19. Tév rapaBdacewv yap, Because of trans-
gressions.| Maimonides,* in his More Nevochim, acknow-
ledges, that the ceremonial law was given for the extir-
pation of idolatry: ‘‘ For (saith he) when God sent Moses
to redeem his people: out of Egypt, it was the usual custom
of the world, and the worship in which all nations were
bred up, to build temples in honour of the sun, moon, and
stars, and to offer divers kinds of animals to them, and to
have priests appointed for that end: therefore God, know-
ing it is beyond the strength of human nature, instantly to
quit that which it hath been long accustomed to, and so is
powerfully inclined to, would not command that all that
worship should be abolished, and he should be worshipped
only in spirit; but that he only should be the object of this
outward worship; that these temples and altars should be
built to him alone; these sacrifices offered to him only, and
these priests should be consecrated to his service.” (Exod.
xx..24, xxv. 24, Lev. i. 2. Exod. xxii. 19. xxxiv. 14. Exod.
xxii. 41.) And the like is said by Cedrenus+ of their
festivals, separations, purgations, oblations, decimations,
that God-enjoined them, that rij¢ woAvOfov mAavne tKxorh-
awvrat, being employed in doing these things to the true
God, they might abstain from idolatry. And thus, saith
Dr. Spencer, were they kept or guarded under the dis-
cipline of the law, and shut up from the idolatrous rites
and customs of the heathen world, by the strictness of
these legal observations, and the penalties denounced
against the violaters of them. And it is well known that
all the ancient fathers were of this opinion, that God
gave the Jews only the decalogue, till they had made the
golden calf, and that afterward he laid this yoke of cere-
monies upon them to restrain them from idolatry. Thus
when God first brought them out of Egypt, and commanded
them not to defile themselves with the idols of Egypt, (Ezek.
xx. 7.)he is said to have given them his statutes, and shewed
them his judgments, which if a man do he shall live in
* Par. ii. cap, 32. p. 452, 433, + Comp. Hist. p, 259,
THE EPISTLE TO THE GALATIANS.
155
them, (ver. 11.) But, saith he, still their hearts were after
their fathers’ idols, the Egyptian Apis, &c. wherefore I
gave them statutes which were not good, and judgments
whereby they should not live, (ver. 24, 25.) that is, that law
of carnal commandments, which, saith the apostle, was abo- .
lished for the weakness.and unprofitableness of it; Heb. viii.
16.18. And those words of Maimonides give us a clear
reason why these rituals were called by St. Paul orovyeta rob
kéopov, the rudiments of the world, Gal. iv. 3. Colos. ii. 28.
namely, because, for matter, they were the same which
heathens used before to their false gods. This is a very
ancient exposition, and is partly true, but it containeth not
the whole truth; for the apostle, in the Epistle to the Ro-
mans, which is the best expositor of this, informs. us, that
the law entered, that sin might abound, Rom. v. 20. i. e.
that itmight appear to abound unto death, that sin might
appear sin, working death in us, vii. 13. and that the law
worketh wrath, iv. 15. iii. 20. by giving us the knowledge of
that sin which deserveth it: and this answers to that which
the apostle here saith, that the law was added because of
transgressions, viz. to discover them and their punishment;
that the Scripture hath concluded ail men under sin, viz. by
virtue of the law; that as many as are under the law are
under the curse, ver. 10. and that upon these accounts, the
law is our schoolmaster, to bring us to Christ, that we may
be justified through faith in him, who are condemned by
the law, ver. 24: Christ being the end of the law for justi-
fication to every one that believeth, Rom. x. 3.
[7] Ver. 20. ‘O & pectrnc.] Perhaps these words may
better be expounded thus :* But this mediator (viz. Moses)
was only the mediator of the Jews ; and so was only me-
diator of one party, to whom belonged the blessing of Abra-
ham, ver. 8. 14. but God who made the promise, that in one
should all the families of the earth be blessed, is one, the
God of the other party, the gentiles, as well as of the
Jews, and so as ready to justify the one as the other; éetrep
tig, 6 Orde, seeing he is one God who will justify the circum-
cision by faith, and the uncircumcision through faith. (Rom.
iii. 30.) To strengthen this exposition, let it be noted,
that the ancient Jews thought, that in those words, the
Lord thy God is one God, (Deut. vi. 4.) was contained this
mystery, that God should be owned and celebrated not by
the Jews only, but by the gentiles; that he should be the
king over all the earth, and in that day the Lord should he
one, and his name one. So Jarchius on these words, The
Lord our-God is one God, says, It isintimated that Jehovah,
who is now our God, and not the God of the gentiles, shail
hereafter be one God, as it is written, Zeph. iii. 9. Then will
I turn to the nations a pure lip, that they may all call upon
the name of the Lord ; and Zech. xiv. 9. The Lord shall be
king over all the earth, and in that day shall the Lord be
one, and his name one. (See Campegius Vitringa de Synag.
Vet. lib. iii. par. ii. Gap. 17. p. 1084. 1086.)
Secondly, This exposition is confirmed from the place
parallel to this, Rom. iv. 14. 16. for as there itis argued,
that if of te vdénov KAnpovdpor, they that are of the law be
heirs, faith is made void, and the promise is of no effect: so
here he argues, ver. 18. that if tx véuov kAnpovoyta, the inhe-
® Aives voly Urt Maciis priv iuectrevee edg hv Bow Tov vbpqou, AXA” Evi pabvoy Euect
mevoey BSver, Bei 32 viv dig dAnOiig brrovra pescuredew wp Tiv rain cordyran EOvew Eva Otiv,
obx img ivig Evoug GAN’ imide rdvray xowhy tiv ecirelay worhracbas, Emed) xal odyroy
Ova ele Ext @e6¢. Gennadius in locum,
X 2
156 A
ritance be of the law, it is no more of promise. And as there
the apostle adds, ver. 16. That therefore the inheritance is of
faith, that the promise might be made firm to all the seed ; not
to. that of the law only, but to that part also which becomes
so by the faith of Abraham, who is the father of us all: so
here he must be supposed to argue, that the inheritance
‘could not be by the law delivered by Moses to the Jews,
as. the mediator betwixt God and them, because he was
not the mediator, ravri rq) orépuari, to all the seed of Abra-
ham, but to that part of it only which was of the law, that is,
to the Jews only: or the words may be paraphrased thus;
The promise, I say, was made to the seed of Abraham, we
ap ivdc, as of one, ver. 16. 6 8 Meastrnc, but this mediator,
Moses, is not the mediator of one (i. e. of that one seed
Christ, which was to bring the blessing), but God (who made
the promise, that in one seed all the nations of the earth,
whether Jew or gentile, should be blessed) is one (and the
same, always true to the word). So Dr. Allix.
. [8] Ver. 23. SvyxexAeopévor.] The apostle having said in
the foregoing verse, cvvéxAncev, the Scripture hath shut up
all, both Jew and gentile, under sin, it seems most reason-
able to interpret the word here, of men shut up as prisoners,
condemned by the law to death, the punishment of sin, till
that faith came to be revealed, by which we obtain a happy
freedom from condemnation to death.
Or this may be spoken of the Jews, who only were under
the law, and were, by virtue of the peculiar observations it
required, an enclosed people, separated from communion
with all other nations, till the Messiah, the great object of
their faith, should be revealed.
And having thus explained the, apoadet Ss argument, it
seemeth necessary a little to consider what Mr. Clerc
here offers in his notes upon this chapter, from ver. 10. to
the end.
1. Therefore when he says, It was very difficult indeed to
observe all the rites of Moses, yet he supposes his law might
be observed, and that it did not require a degree of holiness
above human strength: I answer, with the distinction men-
tioned note on ver. 24. This is all true as to such a sin-
cere performance of it as God would accept of; but it is
not true as to the most exact, perfect, and unsinning ob-
servation of it in the highest import of the words.
Obj. But doth then God command what is impossible?
Is it not absurd to make Jaws that cannot be kept, and to
punish men for what they cannot do?
Ans. God never commands what is naturally impossible,
and which when we offend against, we can justly plead,
that had we used our utmost strength and diligence, we
could not have avoided the doing what was forbid,-or leay-
ing undone what was commanded ; for of what is so impos-
sible no man can rationally repent, nor can his conscience
condemn him for it; but he may require what, through the
weakness of the flesh, is morally impossible to be always
done or avoided; v.g. an infinitely holy God cannot but
command, that we should not sin against him, sin being a
transgression of the law: but though there be no particular
sin of which we can truly say, it is impossible we should
have avoided it; yet, through the infirmity of human na-
ture, we have too much cause to say, that it is morally im-
possible we should live without or always be free from sin.
Secondly, When he says, The laws of Moses are not so
severe as not to pardon the least sin, God having instituted
PARAPHRASE WITH ANNOTATIONS ON
[CHAP. IIT.
sacrifices for some sins: his also I grant, according to.
the distinction mentioned, viz. That God for the sake of
those sacrifices cleansed them from ceremonial defilements,.
and freed them from the civil and ecclesiastical punishments
which by the law of Moses they would have been subject
to, had no such sacrifice been offered forthem. God also
fully pardoned the sins of the upright Jews, and freed them
from the punishments of the other life, but not by virtue of
the blood of bulls and goats, for the reasons there alleged,
but by virtue of their faith in the Messiah, owned by them
to be the Messiah their righteousness.
. Thirdly, When he says, That the Jews in St. Paul's time
had got quite another notion of it than the law of Moses, as.
it is set down in the Pentateuch, had, and boasted it to be the.
most complete and perfect pattern of sanctity imaginable ;
as appears by several places in Josephus, and particularly
in his books against Appio :
Ans..I answer, That neither is Josephus in this matter’
of much credit; neither saith he more than Moses had said -
before him in these words, What nation is there so great.
that hath statutes and judgments so righteous as all the law
which I set before you this day? Deut. iv. 8. and much less
than David, when he saith, The law of the Lord is perfect,
Psal. xix.8. Besides, our Saviour seems to give us a con-
trary account of this matter, in his sermon on the mount,
where though it be disputed whether he added to the law
itself, yet.no man questions but that he added to the gross
senses the Jews had then of it, and had upon it. -
Fourthly, When he adds, That the rabbins used (as ap-
pears by the version of the Septuagint and the citations of
St. Paulin this place ) tointerpret Deut. xxvii. 26. as if the
meaning of Moses was there, that God required of them the
most perfect holiness, which if they did not perform, they
must expect to be cursed by him ; but in reality all that Moses
says, is only, that the people were to curse him that did not
confirm the words of the law to do them.
Ans. In all this there is scarce one word of truth: for,
(1.) the rabbins were so far from expounding this, or any
other text of Moses, in so high a sense, that they thought it
sufficient to exempt them from God’s curse, that they were
of the seed of Abraham, and had him for their father, (Matt.
iii. 8, 9.) that they should be accepted for the merit of cir-
cumcision, and that it was enough to be hearers of the law,:
though they were not doers of it, (James i. 22.) and that the
observation of some precepts of the law would excuse their
neglect of the rest. (See note on Rom. ii. 13: and J ames
ii. 10, 11: and the note there.)
(2.) Whereas he saith, This appears by the version oft the
Septuagint: if that way of arguing be of any force, then:
the contrary appears from the Targum of Onkelos, and
B. Uziel, who have added nothing to the words. Moreover,
what hath the Septuagint here added, which is not neces-
sarily contained in the sense of the words, as they lie in
the Hebrew? For (1.) whereas they add, rac avOpwroc,
every man ; do not all interpreters add he, and is not that
the same in sense? Ought not every man, who committed
the sins against which any of these curses were denounced,
to think himself subject to these curses? (2.) Whereas
they add év waco to the Hebrew, doth not the context
plainly lead them to that addition? whenit saith, ver. 3. 8.
Thou shalt write, 4555, all the words of this law, were
not the Jews obliged to do all the words of the law, i.e. all
THE EPISTLE TO
things commanded by the law of Moses? Deut. xix. 9.
Yea, are not the blessings in the next chapter promised to
them only who observe to do all the commandments, ver. 1.
and the curses denounced against them who do not observe
to do all his commandments and statutes? ver. 15. Doth
not the Holy Ghost, assisting the sacred penman, warrant
this addition in other places ? See that thou make according
to the pattern, say the Hebrew and the Septuagint, Exod.
xxv. 43. Seé that thou make ava, all things according to
the pattern, saith St. Paul, Heb. viii. 5. At the mouth of
two or three witnesses shall a word be established, saith the
Hebrew; oraSfoera wav pia, shall every word be esta-
blished, say the Septuagint and St. Paul. Nor(3.)hath St.
Paul added any thing to the sense of the words; forall the
words of the law being written by Moses in the book of the
law, it is plainly the same thing to say, all the words of the
law, and all the words written in the book of the law.
(4.) When he saith, Doubtless St. Paul would never have
altered any thing in the words of Moses, nor followed
the Septuagint at all, but rendered the Hebrew himself ex-
actly, if he had reasoned from the bare authority of the
prophet, and not from the opinion of the Jews: I answer,
First, That he casts the vilest imputation on St. Paul, by
saying here, that he argues only upon the false supposition
CHAP. IIt.]
of the Jews: for St. Paul lays down this general proposi-
tion, As many as are under the law are under the curse:
This is false, saith Mr. Clerc: for in reality all that Moses
says is only, that the people were to curse him that did not
confirm the words of the law to do them. It is so, saith St.
Paul, yéyparra yap, for it is written: By your good leave,
St. Paul, you are out again, there is no such thing; but
you are guilty of adding to the word of God ; if you under-
stand yourself, you do not, and if you understand the
words of Moses, youcannot in this argument depend upon
what is written, but only on the false and rotten notion of
the Jews, touching these words: so Le Clerc.
Secondly, Through the sides of St. Paul here he wounds
our blessed Saviour, and all the sacred penmen: for if it
be.true of St. Paul, it must be also true of them; that if
they had reasoned from the bare authority of the prophets,
and not from the opinion of the Jews (not grounded on the
true sense of the prophets), they would have rendered the
Hebrew exactly, and never have altered any thing in the
words of Moses, nor followed the Septuagint at all; which
seeing ocular demonstration shews, that both our Lord
and his apostles have often done, you must not think (saith
Mr. Clerc) that they have given us the true sense of the pro-
phets, but only some corrupt opinions which the Jews had
of them. And let Mr. Clerc say as dogmatically as he
pleases, that it is common with St. Paul to cite the Old Tes-
tament, so as it was usually alleged by the doctors of the
Jews, whom they call darschanim, thatis to say, with little
regard to the circumstances of the place, or the proper signi-
Sication of the words, and to argue from them so alleged,
I cannot but look upon it as a very bad suggestion.
[] Ver. 24.] Note, for the right explication of these
words from ver. 21. to this verse,
First, That it cannot be denied that good and holy men
under the law were justified, and obtained the pardon of
their sins; since otherwise they could not be accepted by
God here, or saved hereafter.
Secondly, It also seemeth evident from the discourse of
THE GALATIANS.
the apostle in this and the Epistle to the Romans, that they
could not be justified by the observance of the law; for he
lays down this as the foundation of his discourse, ‘that by
the works of the law'no man is justified, Rom. iii. 20. and
no flesh shall be justified, Gal. ii. 16. The proofs he offers
to confirm this position, do equally concern all times and
persons, from the giving of the law to the revealing of the
gospel: as, v. g. (1.) because by the law is the knowledge of
sin condemning us to death, Rom. iii. 20.. vii. 9—11. 13.
Gal. iii. 22. (2.) Because the just (saith the prophet Ha-
bakkuk) shall live by his faith, Rom. i. 17. whereas the law
is not of faith ; whence he infers, that no man is justified in
the sight of God by the works of the law, Gal. iii. 11. (8.)
Because as many as are under the law are under the curse,
ver. 10. (4:) Because it was impossible, through the weak-
ness of the flesh, that the law should justify, (Rom. viii. 3.)
or that it should give life, (Gal. iii. 21.) and so it never was
designed for that end. It had indeed its expiatory sacri-
fices, but they procured only pardon of that guilt, which
rendered them obnoxious to the violent death threatened
by the law to such and such offenders, but gave no remedy
against natural death, by the promise of a resurrection to
eternal life, and so exempted no man from the punishment
of Adam’s sin; or they only released offenders from the
obligation to civil and ecclesiastical punishments, but could.
not free them from the punishment of the other life: for the
apostle assures us, that the blood of bulls and goats could
not take away sin, Heb. x. 4. and that they did only. sanc-
lify to the purifying of the flesh, Heb. vii.13. (See the
note there.)
Now, thirdly, hence it follows, that they also must be jus-
tified by faith from all those sins by which they could not:
be justified by the law of Moses. (Acts xiii. 39.)
Obj. But are not the Jews styled righteous before God,
by virtue of their obedience to the law of Moses? As in
these words of David, The Lord rewarded me according to.
my righteousness, Psal. xviii. 20. For Ihave kept. the ways
of the Lord, and have not wickedly departed from my God,
ver. 21. For all hisjudgments were before me, and I did not
put away his statutes from me, ver. 22. I was also upright
before him and kept myself from mine iniquity, ver. 23.
Therefore hath the Lord recompensed me according to my
righteousness, ver. 24. Isitnot said of Zacharias and Elisa-
beth, that they were both righteous before God, walking in
allthe commandments and ordinances of the Lord blameless ?
Luke i. 6. Yea, doth not our apostle say, Not the hearers
of the law are Sica, just before God, but the doers of the
law SxawSihoovra, shall be justified? Rom. ii. 18.
- Ans. Now to this I answer, That there is a double justi-
fication of which the Scripture speaks: (1.) that which
consists in the absolution of a sinner from the guilt of sin,
by God’s free pardon or remission of it, or his not imputing
it to the sinner. And thus no man is or canbe justified by
the law, either ceremonial or moral, since neither of them
does contain any promise of the pardon of it. Now all men
being sinners, this justification must be necessary to all
men, to put and keep them in a state of favour with God.
And this is that justification which St. Paul ascribes to
faith, and which, saith he, could never be obtained from the
works of the law.. But,
(2.) There is a justification to be undergone by all men
at the great day of their accounts ; and thisis only the pro-
157
158 A
nouncing them sincere in the performance of their cove-
nants, legalfor evangelical, or in compliance with the laws
of nature, Moses, or of grace, the providence of God had
placed them under; and in this sense we find mention of
men working righteousness under the law of nature, Job
i. 1. Acts x. 35. under the law of Moses, Psal. xviii. 20.
24. Luke i. 6, and under the law of grace, 1 John iii. 7.
Rev. xxii. 11. And thus all pious persons, who made it
their sincere endeavour to obey the law of Moses, were
righteous before God ; though still the imperfections which
cleaved to their obedience, were pardoned through faith.
To explain this, note,
First, That the whole nation of the Jews believed in the
promised Messiah, or the Messiah that was to come, and
that in the seed of Abraham should all the families of the
earth be blessed ; this being one of their fundamental articles.
Secondly, They believed that this Messiah should confer
upon them not only temporal, but spiritual, yea, eternal
blessings ; they expected spiritual blessings from him, even
remission of sins. So Zacharias speaks of the Baptist,
that he should go before the Lord to prepare his way, to give
knowledge to his people of salvation through the remission
of sins, Luke i. 76, 77. To him (saith Peter) give all the
prophets witness, that through his name all that believe in
him should receive remission of sins, Acts x. 43. So the
Jews say, that the Messias* was to remove 55yp yn, the
general sin of mankind, or the sin of the first man. 2.
They expected by him justification, he being styled by the
prophet, The Lord our righteousness, and by the Jews
‘py wi, Messiah our justification. Now this, say the
ancient fathers, might be a justifying faith in them, without
explicitly believing that Christ should die for their sins;
though we have no reason to think, that they who were so
plainly taught this by the prophet Isaiah, by the type of
Isaac, the lifting up of the serpent, and by their sacrifices,
should be wholly ignorant of it.
[%] Ver. 26. Yiot Ocod 8a rite wlorewe, The sons of God
through faith.| Hence, saith the antipedobaptist, it ap-
pears, that infants cannot be made the sons of God by bap-
tism, because we are all made the sons of God by faith in
Christ Jesus: now infants have no faith. Ans. They might
as well argue thus: By grace you are saved, through faith,
Eph. ii. 7. but infants have no faith, therefore they cannot
be saved. Or thus: He that believeth not shall be damned,
Mark xvi. 16. no infants do believe, ergo, all infants shall
be damned. The apostle plainly speaks here of persons
converted from heathenism to Christianity, who were there-
fore baptized, being adult persons, as he doth in the Gospel
of St. Mark and the Epistle to the Ephesians. This place
can therefore with no more reason be applied to the case
of infants, than the places cited from St. Mark and that
Epistle. (See the preface to this Epistle.)
[*] Ver. 29. Kar’ trayysXav xAnpovéuo, Heirs according
to the promise.) It is to be observed, for the explication of
many places in these Epistles, that there is frequent mention
in the New Testament of the promises in the plural num-
ber; to the Israelites belong the promises, Rom. viii. 4, Jesus
Christ was a minister of the circumcision to confirm the
promises, Rom. xv. 8. To Abraham and his seed were the
promises made, Gal. iii. 16. and, ver. 21. Zs the law then
PARAPHRASE WITH ANNOTATIONS ON
[CHAP. III
against the promises? These all died in faith, not having
received the promises, Heb. xi, 13.17, and, ver. 39. They all
having obtained a good report through faith, received not
the promises.
Now there is mention made in the New Testament of
three sorts of promises:
First, The promise of a seed, in which all the families of
the earth shall be blessed, viz. in Christ, Acts iii. 25. xii.
23. 33. xxvi. 6. Rom. iy. 13, 14, 20. ix. 9. Gal. iii, 21, 22.
(see the note there.) '
Secondly, The promise of the Holy Spirit, in his extra-
ordinary gifts and operations, Acts ii, 33.39. by which
believers were then sealed up to the day of redemption, Eph.
i. 13. and this is called the promise of the Father, Luke
xxiv. 49. Acts i.4. And this promise was not immediately
made to Abraham, but was the consequent of the blessing
which God had promised to his seed ; the blessing of Abra-
ham being first to come upon the gentiles, that they might
receive the promise of the Spirit, i. e. that being made the
sons of God through faith in Christ Jesus, the seed pro-
mised, God might send the Spirit of his Son into their hearts,
crying, Abba, Father, iv. 6.
Thirdly, The promise of a future rest, and an eternal
inheritance; there being a promise made of entering into
rest, Heb. iv. 3.9. (see the note there), peculiar to believers,
and to the people of God, after the rest which God had
given them in Canaan, and a promise of an eternal inherit-
ance, Heb. ix. 15. x. 36. For that the patriarchs did by
faith expect a city having foundations, whose builder and
maker was God, and a heavenly country, we learn from
Heb. xi. 9.14, 15. yea, they expected to obtain a better re-
surrection, ver. 35. viz. by virtue of their Messiah, this being
their common saying, The Messiah shall raise up those that
sleep in the dust ;* and one of their fundamental articles
is this, That the Messiah will come, NNON DN), and will
raise the dead, and bring them into paradise. This faith
generally obtained among them before our Saviour’s ad-
vent, as we learn, not only from the book of the Maccabees,
but from St. Paul’s plain words, Acts xxiv, 15. xxvi. 7, 8.
If you inquire, where any such promise was made to Abra-
ham or others? I answer, That such a promise was made to
him and to the patriarchs, we are assured from this, that
they by faith expected such things, all faith being built
upon a promise; this promise therefore might be made to
Abraham, Gen. xvii. 7. where God saith, I will establish
my covenant betwixt thee and thy seed after thee, in their
generations, for an everlasting covenant, to be thy God, and
the God of thy seed after thee; for that to be the God of
Abraham, Isaac, and Jacob, is to be the God that will raise
them up from the dead, we learn from our Saviour’s argu-
ment, Matt. xxii. 32. (see the note there,) and that he there-
fore was called their God, because he had prepared for them
a city, from Heb. xi. 15. And in reference to this future
recompence, it is that the apostle saith, These all died in
faith, not having received the promise, God having provided
some better thing for us, that they without us should not be
made perfect, Heb. xi. 39, 40. (see the note there): now this
seems to be the promise mentioned here, of which Christ-
ians are said to be the heirs, they being heirs of God, joint-
heirs with Christ, Rom. viii, 15. Gal. iv. 7.
* Voisin de leg. Div. lib. i. cap, 8. p, 6, 66—68.
* Maim. Expl. cap, 10. Tract, Sanhed. p, 136. Pocoek. not. p. 109, 110.
CHAP.IV.]
ona, TY.
1. Now fF say, (to shew how you, who are heirs of the
promises, should be kept in bondage under a schoolmaster,
iii, 23. 25.) That the heir, as long as he is a child, differeth
nothing (as to the possession and free use of his estate) from
a servant, though he be (by right of inheritance) lord of
all (his father left ) ;
2. But is under tutors and governors until the time ap-
pointed by the father (in his last will and testament ).
3. Even so we (the seed of Abraham), when we were
children (as till faith came we were), were in bondage
under the [*] elements of the world (as servants were of old
to their ‘masters ):
4. But when the fulness of the time (appointed for the
appearance of the Messiah for the benefit of Jew and gentile,
that they might be made sons by him, ) was come, God sent
forth his Son, made of a woman, made under (subjection
to ) the law, :
5. To redeem them that were under the law (from the
bondage of it), that we (together with them) might receive
the adoption of sons.
6. And because ye are (now made) sons (of God by
faith, iii. 25.) God hath sent forth the Spirit of his Son into
your hearts, crying, Abba, Father (i. e. witnessing to your
. Spirits that ye are the sons of God, and that he is your
Father, Rom. viii. 15, 16. and enabling you to use the lan-
guage, not of servants, but of sons ).
7. Wherefore thou art (after this redemption wrought )
no more a servant, [*] but a son; and if a son, then an heir
of God through Christ.
8. (I say, thou art no more a servant, ) howbeit then, when
ye knew not God, [°] ye did service [*] to them which by
nature are no gods.
9. But now, after that ye have known God, or rather are
known of God (being made his sons by adoption), how
(after this freedom purchased by Christ) turn ye [°] again
to the weak and beggarly elements (of the law), whereunto
you desire again to be in bondage?
10. (For) ye observe (the Jewish sabbath ) [°] days, and
months (the new moons ), and times (of their solemn festi-
vals), and (sabbatical) years.
11. [7] L am afraid of you, lest I have bestowed on you
labour in vain (in preaching the gospel to you).
12. Brethren, I beseech you, be as I am; for [*] I am as
_ ye are: ye have not injured me at all.
13. Ye know how (that) through infirmity of the flesh I
preached the gospel to you at the first.
14, And (notwithstanding ) ("| my temptation which was
in my flesh ye despised (me) not, nor rejected (me); but
received me (rather) as an angel of God, even as Christ
Jesus (thinking yourselves very happy in having such an
apostle ).
15. Where is then the blessedness ye spake of (in having
me for your apostle, who taught you no such thing as this, that
you were to be justified by the observance of the law)? for I
bear you record, (you had once such a great affection to
me, ) that, if it had been possible, you would have plucked
out your own eyes, and have given them to me.
16. (And after this ) am I therefore become your enemy
(or looked upon as such ), because I tell you the truth?
THE EPISTLE TO THE GALATIANS.
159
“17. They (who seduce you, do indeed) zealously affect
you, but not well (and in a due manner ) ; yea, they would
exclude us (from your affections ), that you might affect
them (only).
18. But itis good (for you) to be zealously affected al-
ways in a ‘good thing (as your affection to me, and to the
truth I preached, is), and not only when I am present
with you.
19. My little children, of whom I travail in birth again
(to renew you in the faith from whence ye are fallen) till
Christ be (fully ) formed in you(as the child is in the womb ),
-°20. I desire to be present with you now, and to [*]
change my voice; for I stand in doubt of you.
* 21. [*] Tell me, ye that desire to be under the law, do
ye not hear (what is contained in the Pentatewch, the book
of) the law?
22. For it is (there) written, that Abraham had two sons,
the one (to wit, Ishmael) by (Agar) a bondmaid, the
other (to wit, Isaac) by (Sarah) a freewoman (a lady or
princess, as her name imports ).
23. But he that was of the bondwoman [*] was born
after the flesh (and so was not to be accounted for the seed );
but (whereas) he of the freewoman was by promise,
(and so was only to be accounted for the promised seed,
Rom. ix. 8.)
24, Which things are an allegory (expressing one thing,
and by that hinting another to us): for these (two, Agar ‘
and Sarah, ) are (intended typically to represent to us ) the
two covenants; the one (viz. that of the law, given) from
Mount Sinai, (is that covenant) which gendereth to bond-
age, (i. e. subjects its children to bondage, and is the co-
venant ) which is (typified by) Agar (the bondwoman ).
25. [*] For this Agar (whose name signifies a rock) is
(in the allegory) Mount Sinai in Arabia (whence the law
was given), and (so she) answereth to (that) Jerusalem
which now is (they living long in the wilderness, and re-
ceiving the law from Mount Sinai in Arabia), and is in
bondage with her children (to the law given there ).
26. (Thus it was and is with the terrestrial Jerusalem, )
but (the) [**] Jerusalem which is (from) above (and is
signified by Sarah, the type of the second covenant ) is free,
(is the freewoman, and so her children cannot be in bond-
age to the law, as the Jews were, and it is this Jerusalem )
which is the mother of us all.
27. For (of this Jerusalem, Isa. liv. 1.) it is written, Re-
joice, thou barren which bearest not; break forth and cry,
thou that travailest not (and so in this art like to Sarah):
for (now) the desolate hath many more children than she
that hath a husband (the gentile, than the Jewish church ).
28. Now (to apply these things to us), we, brethren, as
Isaac was, are the children of the promise (as being born,
not of the flesh, but of the Spirit, by virtue of the promise,
In thy seed shall all the families of the earth be blessed ).
29. But as then he that was born after the flesh (7. e.
Ishmael ) [*°] persecuted him that was born after the Spirit,
(i. e. Isaac, the seed produced by the Spirit of God, and the
representative of us who are born of the Spirit, John iii. 3.
5.) even so it is now; (the Jews, the seed of Abraham ac-
cording to the flesh, every where persecuting us Christians,
1 Thess, ii. 14—16.)
30. Nevertheless, what saith the Scripture? (i.e. What
is contained in the Scripture? even these words, approved by
160
God, Gen. xxi. 12.) Cast out the bondwoman and her son:
for the son of the bondwoman ["*] shall not be heir with
the son of the freewoman.
31. So then, brethren, we (being children of the promise,
ver. 28.) are not children of the bondwoman (and soin sub-
jection to the law), but of the free (woman, and therefore at
liberty from the obligation or bondage of it ).
ANNOTATIONS ON CHAP. IV.
[}] Ver. 3. STOIXEI"A rov xéopov, The elements of the
world.) i.e. The Jewish rites so called; because, as was
observed, iii. 19. they were for matter mostly the same
which had before obtained in the world, only they were di-
rected to a better object and a better end.
[(*] Ver. 7. "ANN vide, But a son.] That the notion of
adoption includes a state of immortality ; and that the sons
of God were to be sons of the resurrection, 1 have shewed
upon the parallel place, Rom. viii. 16—23. and that the
Jews were not ignorant of this import of the phrase, we
learn from the author of the book of Wisdom, (ii. 12.) who
introduced the wicked atheists speaking thus, Let us lay in
wait for the righteous, for he calleth himself a child of God.
He maketh his boast that God is his Father, Let us see if
his works be true——for if the just man be the Son of God,
he will help himn-——Let us condemn him to a shameful death,
for by his own saying he shall be respected. Thus (saith he)
were they deceived, neither hoped they for the wages of
righteousness, nor discerned a reward for blameless souls,
For God created man to be immortal, and made him an
image of his own eternity.——The souls of the righteous are
in the hands of God, and their hope is full of immortality.
Having been a little chastised, they shall be greatly re-
warded ; for God tried them, and found them worthy of him-
self. And chap. v. he introduced the same wicked persons,
saying, We fools counted his life madness, and his end to be
without honour ; how is he numbered among the children of
God, and his lot is among the saints! where,
1. The righteous are represented as the sons and children
of God: and it is farther said,
2. That as such they are to be rewarded in their souls,
which are to be received into the hands of God, and to be
at rest; and in their bodies, which are to be immortal.
3. That, at the day of recompence, they shall stand in
great boldness, and shall, as being the sons of God, have
their lot and portion with the saints, év aytorg 6 KAjpog avrod,
that is, he shall be 6 cAnpovdpoc, an heir with the saints.
[*] Ver. 8. ’ESovAcbcare, Ye did service.]| Hence we learn
how frivolous is the distinction of the papists, that latria
is indeed service proper to God, but dulia is such worship
as may be paid to saints and angels; for seeing saints and
angels are by nature no gods, the giving dulia to them must
be the thing condemned here in the heathens, that being
only this, that they did dovAcbew, give dulia to them which
by nature were no gods.
[*] Tote a) pboe ovo Seoic, To them which are not gods by
nature.| Hence we learn the consequence of the Socinian
hypothesis, that Jesus Christ is not by nature God, and
yet is to be honoured with the same worship, which all
Christians give to him who is by nature God, seeing jit
teacheth us to do what St. Paul here condemneth in the
very heathens; and surely it must be absurd to make that
A PARAPHRASE WITH ANNOTATIONS ON”
[oHAP. Iv.
an article of Christian faith, and a part of Christian wor-
ship, which the apostle here. makes a great crime of the
heathen world, and a certain evidence of their ignorance
of the true God. That the Socinians cannot answer this
objection, appears from what they here return to it; viz.
that gods by nature is not here opposed to gods by grace,
or to those who have received their divinity from the one
true God ; for to serve and worship such a God, by rea-
son of the empire which he hath received from God, is not
profane and wicked, but pious and necessary.* Now in
answer to this, I say,
First, That it is very evident from the text, that those
who are not gods by nature, are opposed to him who is
God by nature; viz. to him whom the heathens knew not,
and to him whom the Galatians, being Christians, knew,
and by whom they were known. Since then the Socinians’
God by grace is not a God by nature; since he is not the
God intended in these words, ye know not God; he must be
ranked. among those who are here opposed to him.
Secondly, I have elsewhere shewn, that the heathens had
the very same sentiments with the Socinians, as to the wor-
ship of their inferior deities; and it is wonderful to see how
they concur in sense, and almost in words. :
SocINIANI.
1. Qui Divinitatem habet ab illo uno Deo acceptam. Crell.
2. Christum pro ratione imperii, quod a Deo accepit, co-
lendum sentiunt. Crell.
3. Eum sic colere pium et necessarium est. Crell. Christi enim
| honor et adoratio spectat ad gloriam Dei Patris. Wolf.
ETHNICI,
1. Dii minores ab uno illo facti, et sublimiter collocati.
Apud August. de Civ. Dei, lib. vi. cap. 1.
2. Tovrov obv, rov xeiVev tEovaiag rervynkdra, ov Sepameber Si-
xalwe 6 ofBwy tov Oedv; Cels. apud Orig. lib. vii. p. 377.
3. Tov Separebovra Seove mAklovac try ty Tt THY Tov weyadou
Seoarebav pirov kat év robry exelvy moutv. Cels, ibid.
lib. viii. p. 381.
Indeed, there is scarce any plea they use for the wor-
ship of Jesus Christ, as a made God, which was not be-
fore used by the philosophers} for the worship of their
inferior deities.
Secondly, Hence also it appears to be a mistake, to say
that the Galatians, to whom the apostle here writes, before
they received the gospel, were, as to the greatest part of
them, proselytes of the gate, or also of righteousness; see-
ing it is plain that they were heathens, not knowing the
true God, but serving them which by nature were no gods,
ivy. 8,9. and by the gospel were to be delivered é«c rov éveo-
rwroc alavog movngov, from the present evil age, i. 4. from
which they who were made proselytes of the gate, and wor-
shipped the true God, were in a great measure delivered.
Thirdly, The great endeavour of the Judaizers that crept
in among them ,was to persuade them to be circumcised ;
(Gal. v. 2. vi. 12.) whereas all the proselytes of righteous-
* « Natara Dii non opponuntur Diis ex Gratia, qui divinitatem habent ab illo uno
Deo acceptam ; tali enim Deo, pro ratione imperii quod a Deo accepit, servire, eum-
que colere, non est profanum et impium, sed pium et necessarium.” » Crellius in
locum. :
t Vide Tract. de vera Christi Deitate.
CHAP. IV. ] THE EPISTLE TO
ness, all the gentiles which had before been subject to the
Jewish rites, must be circumcised when they were ad-
mitted to be proselytes of righteousness, they being made
such by circumcision, and a promise of obedience to the
law of Moses.
Obj. It is the Jewish law which is styled the elements of
the world, to which they were in bondage, iv. 3.
' Ans. The Jewish law is indeed so called, but it was for
this reason, that it was made up of ceremonies, which for
the matter were the same with those which had been used
by other nations of the world, the object of them only be-
ing changed: (see the note on iii. 19.) and they are no
where called the elements of piety, as Mr. Clerc supposes.
[5] Ver. 9. Madu éni ra doSevij cai mTwxa ororxsia, Again
to weak and beggarly elements. Here interpreters find great
difficulty to shew, how the Galatians, who were never under
the law, can be said to be again, and anew, in bondage to
these elements. But the observation made on iii. 19. that
the rites of the Jews and heathens were for the matter
mostly the same, removes that difficulty; and shews that
they are said to return to these elements, not because they
before observed the Jewish ceremonies, but because the ce-
remonies of the law, being for the matter mostly the same
with those the gentiles used to their heathen deities, by re-
turning to them, they returned to those elements. These
tites are also weak and beggarly elements in comparison
of the riches of the Holy Ghost, and the power of the Holy
Ghost; they are weak, as having no power to cleanse the
soul; and beggarly, as not being able to confer upon us
the spiritual riches of the gospel, pardon of sins, adoption,
the gifts and graces of the Spirit, eternal redemption.
[8] Ver. 10. “Hyfpag xa? pijvac, Days and months.] That
this verse is to be interpreted of the Jewish solemn times,
and the festivals observed by them, as far as they could be
_ Observed out of Judea, the whole drift of this Epistle
shews, which is to bring off the Galatians from thinking
they were obliged to observe the rites and ceremonies of
the law: for that the Jews did iopraZav, keep their feasts
in Egypt and Alexandria, and wherever they were settled
among the heathens, we learn from Philo,* in his oration
against Flaccus; that they were very numerous in Asia
Minor, of which Galatia was a part, see the note on
James i. 1. that in those places where they dwelt, they
had converted a great many to the Jewish worship, and
made them as it were a part of themselves, Josephus tes-
tifies; (see note on 1 Pet. i. 1.) and if it were so at Gala-
tia, this might make them so ready to relapse to. their old
Jewish rites.
© [7] Ver. 11. SoBotpa inac, I am afraid of you.] As well
he might; for by this practice they must revolt again from
Christ to the Jewish synagogues: for it belonged only to
their great Sanhedrin, or to the doctors of the law, to state
the certain times of their new moons and other festivals;
so that for the due observation of them they must entirely
depend upon the Jewish Sanhedrin.
[®] Ver. 12. "Or kaya ce ipeic, Iam as you are.| That is,
say the fathers, I was once zealous for the law as you are;
but now I live as do the gentiles, and not as do the Jews;
do you who are not Jews, but gentiles, live in like manner,
as men exempted from the law: but this exposition seems
* P.760. A.B.
VOL, VI.
+ Meohilta Parasch,
THE -GALATIANS. 161
not to cohere with these words, Ye have not injured me at
all. They may therefore be thus interpreted: Brethren,
be still as affectionate to me as I am to you, and count me
not your enemy, because I tell you the truth; for I am still
as affectionate to you, as ever you were to me, (ver. 14.) I
do not look upon you as persons who have done any thing
with an intent to injure me; and though your false teachers
have done you this injury, by their pernicious doctrines,
yet have they not prevailed on you to speak evil of me, or
act injuriously towards me. ;
[9] Ver. 14. Tov repacudy pov rov év rH capt, My tempta-
tion which was in the flesh.] It is the opinion of the Greek
commentators, and of the reverend Dr. Hammond, that the
do<évaa tie capkde, the infirmity of the flesh, ver.13. and the
temptation in the flesh, here, only signify the persecutions
the apostle suffered for preaching the gospel; but that this
cannot be the full import of the words, is evident from
these considerations: (1.) That the persecutions which he
suffered for the cause of Christ, could administer no reason
to the Galatians, EouSevijca cat txarbav, to condemn, vilify,
despise him as nothing, and even fo spit upon him who
preached the gospel, with such great demonstration of the
Spirit, and such power of miracles under all his perse-
cutions. Moreover, the apostle, in the Epistles to the Co-
rinthians, represents these sufferings as a vindication of the
truth of his apostleship; yea, as an argument of the life
and power of that Jesus who did such mighty things by his
apostles under all their sufferings, and as that which should
create the greater respect to him; and gives them a large
catalogue of them, confirming it with an oath, 2 Cor. xi.
31. which shews, that though he sometimes feared the
greatness of his tribulations might make them faint, or
shake them who were taught, that they must also be par-
takers of the like sufferings; yet did he not conceive him-
self more contemptible or vile in his own person for his
persecutions: and therefore, as he mentions this to the
Thessalonians as a proof of his sincerity, that having before
suffered, and been shamefully entreated at Philippi, he was
still bold to preach the gospel to them, 1 Thess. ii. 2. as
he mentions his sufferings to the Ephesians, as their glory,
iii. 18. so here he declares to his Galatians, that he still
suffered persecution; and he concludes his Epistle thus,
From henceforth let no man trouble me, for I bear in my
body the marks of the Lord Jesus, Gal. v. 11. insinuating,
that these sufferings were so far from giving any person a
just reason to despise him, that they were rather an induce-
ment to a more honourable treatment of him.
Secondly, Though doSévaa and repacpde, infirmity and
temptation, absolutely put, do sometimes signify afllictions
or persecutions; yet do we never elsewhere read that daSé-
via sapKoc, Tetpacpog év capkl, oxdAoW év capki, an infirmity,
temptation, or thorn in the flesh, is used in that sense.
Nor was it only the sufferings he endured in his body, but
the very presence of his body, which was weak: see note
on 2 Cor. xii. 7—9. Having therefore in that place proved,
that besides his persecutions, he had a weakness and im-
perfection in his body; which rendered both his person
and his speech contemptible, I think it reasonable to refer
these words to it.
Ver. 18. ’Ev xadqg.] It is thought, that by this expression
St. Paul means himself; but it seems not reasonable to
think that he would call himself a good man, when he was
Y
162
speaking to them who had so bad an opinion of him; but
he might say this of his doctrine, nor will the Greek bear
the other sense.
[°] Ver. 20. AAAGEa rv pwovhv.] To temper my voice to
you, as your affairs require; lamenting the fall of some,
and striving to recover them, and commending the stead-
fastness of others in the faith.
[2] Ver. 21. Tov véuov ode dxotere; Do not you hear the
law ?]i. e. Do not you, Christians, to whom the law and |
the prophets are read every Lord’s-day, and which you
have the liberty to read at all times, hear what the law
speaks? Here, saith Mr. Clerc, it is to be noted, that St.
Paul argues from some received midrash vulgarly known ;
for if that allegory whereof he here speaks, had not been
before heard of, he would have hadno reason to wonder that
the Galatians had never collected any such thing from the
story which he refers to.
Ans. 1. To this I answer, That no such interpretation of
this passage was vulgarly known among the Jews, is ap-
parent from the silence of all the Jewish paraphrasters
upon the place, and of all those interpreters, who have
conversed most in the writings of the Jewish rabbins; and
yet produce not the least hint of any such thing, nor can
Mr. Clerc do it. It is true indeed that the Jews had this
canon, that proles sequitur matrem, and so allowed that the
offspring of a bondwoman must be born in bondage, the
offspring of a freewoman must be free; but it is not true
that they ever deemed Agar the representative of those
under the first or legal covenant, and Sarah‘only of those
who were under the new and gospel covenant.
Secondly, This supposed midrash is contrary to their
known and avowed principle, that their law was to be
eternal, and so that there was no new covenant to succeed
for the abolishing of it, as'iis plain from the apostle’s dis-
pute against them, both here and in the Epistle to the
Romans, and in that to the Hebrews. Moreover, doth not
Mr. Clerc tell us, in his annotations on the former chapter,
that the law, and a perfect pattern of holiness, was the same
in the opinion of the Jews? and must this perfect pattern of
holiness here, in the opinion of the same Jews, be only a
covenant gendering to bondage, and represented by Agar,
a bondwoman?
Thirdly, the apostle doth not wonder that the Galatians
had collected no such allegory from the story referred to ;
but only asks, if they had not heard the words he doth thus
allegorically expound to them. He proceeds thus:
Obj. “ Farther, seeing this interpretation could not be
urged against those who might deny that the Scripture ought
to be so understood, and the apostle doth not make use
of his authority to confirm it; it is evident; that he argues
here from what was generally allowed, which kind of
things it is not material should be true, or well-grounded,
as long as they contain nothing prejudicial to true piety,
and are believed by those against whom we dispute. So
that from St. Paul’s using such an allegory against the Ju-
daizing Galatians, it does not follow, that we in this age
are bound to admit it as a secret revealed from heaven to
the apostle.”
Ans, To this I answer, (1.) That it is too confidently
said, that the apostle doth not make use of his authority to
confirm thisinterpretation ; for is it not Paul an apostle, not
of man, but of Jesus Christ, and of God the Father, (i. 1.)
A PARAPHRASE WITH ANNOTATIONS ON ~
[CHAP. Iv.
who writes thus to the Galatians? And had not the apo-
stles from the Holy Ghost the word of wisdom, and of know
ledge, to direct them in the understanding the mysteries of
the Old Testament? Does he not declare, they spake the -
wisdom of God in a mystery? 1 Cor. ii.7. That wisdom
which God had revealed to them by his Spirit? ver. 10. that
they had received the Spirit which is of God, that they might
know the things which are freely given us of God; which
things they also spake, not in the words which man’s wisdom
teacheth, but which the Holy Ghost teacheth; comparing
spiritual things with spiritual? see the note, ver, 12, 13.
there. And is not this a sufficient confirmation of all
which they declared they writ, as the apostles of Jesus
Christ?
~ Secondly, I add, that it cannot reasonably be said, he
argues here from what was generally allowed, not only be-
cause I have proved that nothing of this nature ever was,
or could be, allowed by the Jews; but also because no one
instance can be produced where the apostle useth any such
argument ad hominem, or from their own mistaken princi-
ples; but where it is evident from his own words and
declarations that he doth so. Had the apostle ‘said, as
he is forced in his paraphrase to make him speak, These
things used to be allegorically explained by the Jews, and
may be interpreted so as to signify what I a little before
said ; or, as he begins his Christian allegorist, We take you
at your word, O Jews! there might have been some pro-
bability in this fancy: but the apostle having not given us
the least hint of any thing of this nature, it must pass for
mere romance; and the other things he adds, can be no
better than a reflection on the authority and writings of the
apostles; for do you not hear the law? saith the apostle :
No, saith Mr. Clerc, that they do not, yea, they cannot in this
case; it being not at all necessary that the words of Scrip-
ture should have any such allegorical interpretation, as that
which is supposed (here) to belong to them.—Do you not
hear the law, for it is written? saith the apostle: What
then, saith Mr. Clerc, you grossly impose uponus in these
words, connecting them to the former by a yap, for, and say-
ing gravely, it is written; when indeed you argue not from
what is written, but from some whimsies of the Jews, per-
haps neither true nor well-grounded. These things are an
allegory, saith the apostle: So you say, St. Paul, quoth
this critic: but if we thoroughly consider it, we shall find
that most that hath been said by learned men against this
way of interpreting Scripture in the general, may be objected
against this particular allegory.— These are the two testa-
ments, saith St. Paul; But (saith Mr. Clerc) we of this age
are not bound to admit this as a secret revealed from heaven
to you: and by your good leave, this interpretation cannot
be urged against those who deny that the Scripture ought
to beso understood,
To conclude, what shall we say to the unbelieving Jews,
objecting thus from this interpretation? ‘ Finding that
your apostle hath produced against us a weak argument,
false and ill-grounded, you pretend to help him out by
saying, it is a Jewish midrash vulgarly known: this we
must take for an oflicious lie, till you can shew that either
we, or our fathers, or Philo the allegorist, who speaks of
Agar and Sarah in a quite different way of allegory, had
any such sentiments. And if your apostle hath imposed
upon you here with such ill-grounded arguments and inter-
‘CHAP. Iv.]
- pretations, without giving you the least hint that he was
arguing only from our concessions ; how know you that
he hath not often done the like in all his other writings?
[#2] Ver. 23. Kara cdpxa yeyévynra, Was born after the
flesh. i. e. By natural generation, and the strength of the
flesh, before Abraham’s body became dead: (Rom. iv. 19.)
the other by virtue of the promise made to him by God,
when his body and Sarah’s womb were both dead, (ver. 20.)
and only quickened by that Spirit which is the power of God.
['3] Ver. 25. Td yap "Ayap, Suwa dpoc toriv, For this Agar
is Mount Sinai in Arabia.] i. e. She represents it (1.) in
her name, for 27, in the Arabian language, signifies a
rock, as Mount Sinai is called. (2.) By her flight, she
flying twice into Arabia from her mistress, Gen. xvi. 7. into
the wilderness of Shur, called by the Chaldee Chagra, there
and Gen. xxv. 18. and after flying again into the same wil-
derness. And (3.) by her station, for there dwelt the pos-
terity of Ishmael, called from her name Hagarens, as the
oriental writers witness: see Bochart: Geogr. Sacr. lib. iv.
cap. 11. p. 255. cap. 27. p. 312. and Grotius here.
Td yap “Ayap, wa dpoc tortv tv ’Apafia.] Note, that it
seems very unreasonable to me to expunge these words,
Bwa Bpoc éoriv tv "ApaPia, against the plain evidence of all
the ancient versions, and the concurrent suffrage of all the
ancient interpreters, Chrysostom, Theodoret, Gicumenius,
and Theophylact, among the Greeks; Ambrose and St.
Jerome among the Latins, who take not the least notice of
any various reading here; and fo add & for yap, only to
solve a difficulty: for if this liberty may be allowed, we
may take the same liberty in all other places, and strike
out such words as spurious or suspected, which create
the difficulty. And this is less to be allowed when the
words rejected, according to the descants of the ancients,
give a plain reason why Agar is made the symbol of the
covenant’ given from Mount Sinai, viz. rd yap dvoua rov
*Ayap, because the name Agar, saith Bochart, is by interpre-
tation a rock ; and, say the Greek interpreters, is the name
given to Mount Sinai, tv "ApaBav yAdooy, in the Arabian
tongue. But we need here no various lection, the inter-
pretation which Dr. Mills hath excellently given us of this
place, being very clear only by adding kar’ srorérwoww, by
representation, after the word Zorlv, which is the sense it
usually bears in allegorical propositions, and by referring
svarolxet 82 TH viv ‘IepovoaAiu, not to the mountain, but to
Agar, for then the sense of the whole runs thus: These two
sons of Abraham, Ishmael born of Agar his handmaid, and
Isaac born of Sarah the freewoman, contain an allegory,
in which the name is put for the thing signified or repre-
sented by it; for these two women and their children are,
by representation, the two covenants; the one covenant
being that from Mount Sinai, gendering to bondage, fire
éortv, which is, by representation, Agar the bond-woman,
and so bearing a child which also was in bondage, rd ydp
“Ayap, for that which is signified by Agar, from whom Ish-
mael descended, is Mount Sinai in Arabia, whence the law
was given; and this Agar answers to Jerusalem that now
is, and is in bondage with her children to the law, a8 the
bondwoman and her child were to Abraham; but the Jeru-
salem which is above, 2\evSépa zoriv, is by representation
Sarah the freewoman, whose son was born, not according
to the flesh, but according to the promise; and this woman
is the mother of us all; for we, brethren, as Isaac was, are
THE EPISTLE TO THE GALATIANS.
163
the children of the promise, and so the spiritual seed of
Abraham, and heirs according to the promise.. And this in-
terpretation is confirmed by the conclusion of the whole
allegory thus: So then, brethren, we are not the children of
the bond-woman, but of the free. O si sic omnia!
[**] Ver. 26. ‘H dvw ‘Iepovcadiju, The Jerusalem which is
above.| As the state of the church under the gospel is
styled, by the evangelists, the kingdom of heaven ; so here
the Jerusalein which is from above, the gospel-state, or
new kingdom, being erected-by the Holy Ghost sent down
from heaven, and leading us to it, is styled the heavenly
Jerusalem. Note also, that the Jews tell us,* that the in-
Serior Jerusalem is'a type of that which is above.
Ver. 27.) Note, that the Jews themselves interpret these
words, cited from Isa. liv. 1. of the times of the Messiah.
(Midrash shir Hashirim; ad Cant. i. 5.) A
[*] Ver. 29. ’Ediwxe, Persecuted.] St. Jerome here saith,
Ishmael struck Isaac ; but the text, Gen. xxi. 9. saith only,
that he mocked him: this derision therefore must be re-
puted, as a persecuting him with the tongue. ;
[*°] Ver. 30. Od kAnpovouhoy, Shall not be heir.) Hence
we may learn what that persecution, mentioned ver. 29. was,
even a derision of Isaac’s pretensions to be the heir of
Abraham; (so among the Jews rabbi Salom,+ cited by
Cartwright on Gen. xxi. 9. and St. Jerome in his Questions
and Traditions upon Genesis;) even as the carnal Jews
contended with the believing gentiles, that they must be the
true heirs of the promise made to Abraham, who were his
seed according to the flesh.
CHAP. V.
fe STanp fast therefore in the liberty wherewith Christ
hath made us ( Christians ) free, and be not entangled again
with the yoke of bondage (to the law, Acts xv. 10.)
2. Behold, I Paul say unto you ( Galatians ), that if ye
be circumcised (in order to your justification.), Christ shall
profit you nothing, (ii. 1. 3, 4.).0+ 0 > ,
3. For ['] I testify again to every man that is circum-
cised, that he is a debtor (by virtue of that circumcision )
to do the whole law.
4, Christ is become of none effect to you, whosoever of
you are (seeking to be) justified by the law: (and not by
Saith in him only); ye are fallen from (justification by )
grace.
5. For we (Christians) through the Spirit (which we
have received ) wait [*] for the hope of righteousness by faith.
6. (We expect it, I say, by that faith which ministers
this Spirit; and not by circumcision ;) for in (the economy
of) Jesus Christ neither circumcision availeth any thing,
nor uncircumcision (as to our acceptance with God, and
our reward from him) ; but [*] faith which worketh by love.
7. Ye did run well (in the beginning of your Christian
race); who did hinder you that-ye should not (continue
to) obey the truth?
8. [*] This persuasion (of the necessity of your being cir-
cumcised, and obeying the law of Moses) cometh not of him
* Voisin de Lege, p. 369. ,
+ “ R. Sal. ait; Ismaelem cum Isaaco de hereditate contendisse, dicentem, ego
sum primogenitus, et duplex portio ad me pertinet. | Dupliciter boc ab Hebreis ex-
ponitar, sive quod idola Indo fecerit, sive quod adversam Isaac quasi majoris etatis
joco sibi et ludo primogenita vendivaret.” Tom, ult. F.73, L.
Y 2
164
(i. e. that God) that calleth (Gr. called) you (to the faith
of Christ.
9. Nor ought this circumcision to seem a little thing to
you, nor are these Judaizers to be disregarded because they
are few, for they are like to leaven; now ye know) [°] a
little leaven leaveneth (and so corrupteth) the whole lump.
(See the note on 1 Cor. vy. 6.
10. But) I have confidence in you through the Lord, that
(after consideration of what I have written) you will be
no otherwise minded (than I exhort you to be): but he that
troubleth you shall bear his judgment (rd xofua, the sentence
of condemnation due to him on that account ), whoever he be.
1l. And (whereas some of the Judaizers have suggested,
that I elsewhere preach up that circumcision I oppose in
you ), brethren, (you may learn the falsehood of that sugges-
tion from my sufferings, for) [°] if I yet preach circumci-
sion, why do I yet suffer persecution (from the Jews ; since )
then is the offence (they take at preaching) of the cross
ceased?
12. ["] I would they were even cut off (from the commu-
nion of the church) that (do thus ) trouble (and unsettle) you.
13. For, brethren, ye have been called (by Christianity )
to liberty (from the Jewish yoke); only (be careful that ye)
use not (your) liberty [*] for an occasion to the flesh, but
by love serve one another.
14. [°] For-all the (moral) law (respecting our neigh-
bour ) is fulfilled in one word, even in this; Thou shalt love
thy neighbour as thyself.
15. But [°] if you (in contradiction to this law) bite
(calumniate) and devour one another, take heed that ye
be not (in the issue) consumed one of another.
16. ["'] This I say then (to prevent these miscarriages ),
Walk in the Spirit, (7. e. according to the motions of the Holy
Spirit, Rom. viii. 1, 2. 9. 12—14.) and ye shall not fulfil
the lusts of the flesh: (7. e. these carnal motions, ver. 13.
and those uncharitable contentions, ver. 15.)
17. For the flesh (indeed ) lusteth against the Spirit (and
so incites you to these things ), and (but) the Spirit (lusteth)
against the flesh; and these (two principles) are contrary
one to the other: so that ye (who are led by the Spirit)
cannot do the things ye would (according to the flesh ; nor
ye who are led by the flesh, the things that ye would accord-
ing to the Spirit ).
18. But if ye are led by the (conduct of the Holy ) Spirit,
ye are not under the law, (and so sin shall not have do-
minion over you, Rom. vi. 14.)
_ 19. [*] Now the works of the flesh are manifest, which
are these; adultery, fornication, uncleanness,lasciviousness,
20. Idolatry, witchcraft, hatred, variance, emulation,
wrath, strife, sedition, heresy,
21. Envyings, murders, drunkenness, revellings, and such-
like: of the which I tell you before, as I have also told you
in times past, that they who do such things shall not in-
herit the kingdom of God.
22. But the fruit of the Spirit is love, joy, peace, long-
suffering, gentleness, goodness, faith,
23. Meekness, temperance : against such ["*] there is no
law (that can condemn or render them obnoxious to the
wrath of God).
24. And they that are Christ’s have crucified the flesh,
with the affections and lusts (of it).
25. If (then) we (pretend to) live in (and by) the
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. ¥.
Spirit, let us also walk in the Spirit (according to the mo-
tions, not of the flesh but of the Spirit).
26. Let us not be desirous of vain-glory (Gr. vain-glo-
rious ), [**] provoking one another, envying one another.
ANNOTATIONS ON CHAP. V.
['] Ver. 3. MAPTY’POMAI zaé\uw, I testify again.| These
words must not be thought to import, that he had testified
this before in this Epistle ; and now did it again, there being
nothing said before of this matter, but thus, I Paul say to
you, that if ye be circumcised Christ shall profit you nothing:
and again, I testify that you are debtors, by admitting this
circumeision, to yield obedience to the whole law of Moses:
for as by baptism we Christians do oblige ourselves to ob-
serve all the institutions of the Christian faith; so did the”
Jews by circumcision oblige themselves to yield obedience
to the whole law of Moses. ‘This the apostle elsewhere
intimates, by saying to the Jews, Circumcision verily profit-
eth, if you keep the law, Rom. ii. 25. to which thou art
obliged by it; and by objecting to them who were so zealous
for the circumcision of others, that they acted insincerely
in that zeal, because they themselves did not keep the law,
Gal. vi. 18. When any one became a proselyte of justice,
or turned from heathenism to Judaism, they first instructed
him in the law of Moses, and when he declared himself
resolved to obey it, then they circumcised him, and so ad-
mitted him into the congregation, and he became as one of
them. For circumcision being the sign by which they.
entered into covenant with God, when the Mosaical law
became the covenant betwixt God and the seed of Abraham;
that circumcision, by which they entered into covenant
with him, must lay an obligation on them to observe the
law of Moses. And hence the Judaizing Christians, who
held that the law of Moses was an everlasting covenant,
thought that the believing gentiles were to be dealt with as
their proselytes; that is, unless they were circumcised, and
observed the law, they could not be saved. (Acts xv. 1.)
But still it remains a great inquiry, whether the words
contained in the second, third, and fourth verses, are to be
taken generally, so as to exclude all believing Jews from
any benefit by Christ, or by the covenant of grace, who
sought for justifieation by the works of the law? or whether
they are to be restrained only to the believing gentiles?
Now in answer to this question, let it be noted,
First, That it is not the being circumcised, which is here.
said to exclude from grace and salvation, but the being
circumcised to obtain justification and salvation by it ; as
is apparent from the words, Christ is become of none effect
to you, whosoever of you are justified by the law. Had the
bare use of circumcision rendered Christ unprofitable to
the Jew and gentile, or put them under the curse of the
law, St. Paul would not have circumcised Timothy, nor
have owned the believing Jews as Christian brethren, who
were still zealous for the law.
Secondly, Observe, that the law of Moses, being given
to the Jews, and some of its precepts being styled ever- —
lasting covenants and commandments, and they having all
engaged to observe it, might think themselves obliged still _
to be circumcised, and observe the law, by virtue of God’s,
precept, till it was more solemnly by God declared to be
abrogated, though they expected not to be justified by it:
CHAP. V.]
for, so we find it was with the believing Jews: they all con-
tinued zealous of the law, Acts xxi. 20. and thought all
Jews obliged to observe it, ver. 24. but then they thought
to be saved, not by the law, but by the grace of our Lord
Jesus Christ, Acts xv. 11. as the believing gentiles were,
and they believed in Christ, that they might be justified by
faith in Christ, and not by the works of the law, Gal. ii. 16.
But now the gentiles being not under the obligation of the
law of Mosesjthey having first believed in Christ, and re-
ceived, upon that faith, the Holy Ghost, they could not
afterward submit to the observance of the law; but by so
doing, they must testify they thought not faith in Christ
sufficient to justification, or acceptance with God, without
the observance of the law ; and therefore must submit to it
for these ends, and so must in effect deny, that faith in
Christ would justify them ; or, that the giving of the Holy
Ghost was a sufficient evidence of their acceptance with
God; which was a tempting or distrusting of God, after
so full a demonstration of his grace and favour to them.
(Acts xv. 8—10.)
I therefore think these words concern as well those Jews
as gentiles, who sought for justification still, not by their
faith in Christ, but through the works of the law, (Rom. ix.
31, 32.) and held circumcision necessary to all; not by way
of precept only, but as a necessary means of salvation : for
by these things, saith the apostle, they in effect declared,
that Christ was dead in vain, and frustrated the grace of
Christ, (Gal. ii. 21.) and so fellfromit. Nor is it easy to
perceive how they should have justification and salvation
from him, from whom, after the revelation of him, they did
not expect it; or have faith in him to justification, by
whom they thought not that they should be justified.
[2] Ver. 5. "EArida Sxaocbync, Hope of righteousness.]
Or justification, i. e. the hope of glory, the consequent of
our justification : for, being justified by faith, we have peace
with God, and rejoice in the hope of the glory of God: it
is through the Spirit that we wait for, and expect this
glory ; for he is the pledge and earnest of it; by him we are
sealed up to the day of redemption, and wrought up to the
expectation of it ; (Rom. v. 1.2. Eph. i. 14. 2 Cor. i. 22.
Eph. iv. 33. 2 Cor. v. 5. Rom. v. 5.) and therefore are not
ashamed of our hope, because the love of God is shed abroad
into our hearts by the Spirit he hath given us: and thus do
we, who have the first-fruits of the Spirit, wait for the re-
demption of our bodies, and the glorious liberty of the sons
of God. (Rom. viii. 21. 23.)
[*] Ver. 6. Miortc 8¢ ayarne tvepyouptvn, Faith working by
love.| There be great disputes about, and divers interpreta-
tions of, these words, which I think may be rendered, Faith
working or made active by love, or excited to perform our
duty to God, and to our neighbour for his sake, by that love
which we bear to him ; or from considerations of his great
love tous, according to those words of the apostle, The love
of Christ constraineth us, 2 Cor. v.14. And here, The life
I now live in the flesh, I live by the faith of the Son of God,
who loved me, and gave himself for me, Gal. ii..20.
[*) Ver. 8. This persuasion cometh not of him that calleth
you.| Here Jerome’s note runs thus: Persuasio nostra non
est exeo qui vocavit nos, sed ex nobis qui consentimus, vel non
consentimus vocanti ; aliud quippe Dei opus, aliud hominum:
Dei opus est vocare, hominum credere, vel non credere ; et
sicubi aliter de Scripturis liberum hominis afirmatur arbitri-
THE EPISTLE TO THE GALATIANS.
165
um, ut ibi si volueritis, et si audieritis me, Exod. xix. 2.
et iterum, et nunc Israel, quid petit 4 te Dominus Deus
tuus? Deut. x. ef ex hoc loco vel maximé comprobatur. °
Accusat enim, quare non obediverint veritati, ostendens in
eorum arbitrio positum vel obedire vel non obedire. And
in this he speaks the sense of all the ancients till St. Aus-
tin’s time. ;
[*] Ver. 9. A little leaven, &c.] Thatis, saith Chrysostom,
circumcision, though it be but one command, brings us
under an obligation to obey the whole Jewish law, as the
apostle teacheth, ver. 3. ;
[°] Ver. 11. Ei repurom}y tre xnoboow, If I yet preach cir-
cumcision.| All the Greek interpreters say, this verse re-
turns an answer to the suggestions of the patrons of the
law, viz. that * he was a hypocrite, in some places preach-
ing up circumcision, in others not. (See the note on iii. 4.)
["] Ver. 12.”0geXov kat aroxdPovra, I wish they were even
cut off.] The interpretation of all the Greek fathers, and of
St. Ambrose, Austin, and Jerome on this place, is this,
‘€ Utinam non sol m circumcidantur, sed etiam abscindan-
tur,” I wish not only they were circumcised, but even made
like the priests of the mother of the gods, worshipped for-
merly by you of Galatia, who had that member cut off. But
if this interpretation seem too light to be affixed to the
words of the apostle, I rather choose to interpret them as
a wish, that they were cut off from the communion of the’
church, because this seems agreeable to a like passage,
1 Cor. v. 6,7. where having said, as here, a little leaven
leavens the whole lump, he adds, purge out therefore the old
leaven, i.e. put away from yourselves the wicked person,
which he himself here would not do alone; because he saw
his authority among them was impaired, and he feared this
rather might exasperate, than cure their distemper. (See
note on 2 Cor. x.16.) That d¢<Aov is sometimes joined
with an aorist, and sometimes with an imperfect of the in-
dicative mood, we learn from these examples, d¢eXov fv
adn pe 2pbAaEac, I wish thou wouldest hide me in the grave,
Job xiv. 13. bpedov y? tBaorkbcare, I wish you did reign,
1 Cor. iv. 8.
[*] Ver. 13. Eic apopuiy rH capxt, For an occasion of the
flesh.| This is done (1.) by a carnal use of it to gratify the
motions of the flesh, as they who turned the grace of God
into lasciviousness, and thought they might sin more freely,
because they were not under the law, but under grace:(Rom.:
vi. 1. 15.) or, (2.) by an uncharitable use of it, to the
scandal of their weak brethren; or the contempt of those
who did not fully understand their liberty; or by contend-
ing with, or biting one another, (ver. 16.) which was an evi-
dence that they were carnal: (1 Cor. iii. 3.) or, lastly, by
refusing obedience to their masters, (see note on 1 Tim. vi.
1, 2.) and subjection to superiors; (see note on 1 Pet. ii.
16.) the remedy of which distempers, is true Christian love;
for he that loves sincerely, will not refuse to serve him whom
he loves.*
[9] Ver. 14. The whole law is fulfilled in this, That thou
shalt love thy neighbour as thyself.) So that if thou be still
desirous to fulfil the law, thou mayest do it by observing
this comprehensive law of love. So Gicumenius.
[*°] Ver. 15. Ei 8& adAfroug Stivers, If ye bite, &c.] Theo-
* “vrongiths torw arrayed aregirouiv unpicowy, dddhayod 92 ob. Theodoret.
tO yap tiringlyas dyaaraiv obD8 Yoursve arapasreiras 7H pidoujztyo. Theophylact.
166
doret hete notes, that the contentions and quarrels which
arose betwixt them that stood firm, and those who warped
to the legal observances, gave occasion to these words:
and as I havé observed, that the zeal of the Jews would
not suffer an uncircumcised person to live among them ; so
might it be also with these zealous Judaizers.
[{“] Ver. 16,17.] Note, that I have interpreted these verses
as most commentators do; but I conceive, they may be
best interpreted from Rom. vii. thus:
Ver. 16. But this I say (to take you off from this bondage
to the law), Walk in the Spirit (in newness of the Spirit, and
not in the oldness of ‘the letter, Rom. vii. 6.) and ye shall
not fulfil the lusts of the flesh ; (i. e. the motions of the flesh
shall not have dominion over you, and bring you captive
to the law of sin, as it doth in them; because ye are not
under the law, but under grace, Rom. vi. 14.)
Ver. 17. For (in them) the flesh lusteth against the Spirit
(or inward man not renewed, ver. 23.25.) and the Spirit
lusteth against the flesh, (ver. 19—22.) and these two are con-
trary ; so that ye (who are under the law, and walk not in
newness of the Spirit) cannot do the things that ye would,
(for the good that ye would, ye do not, ver. 19.)
[*] Ver. 19. Ta toya rii¢ capxdc, The works of the flesh.]
That some of these may very properly be called works of
the flesh, cannot be doubted ; but seeing some of these sins
seem chiefly to consist in errors of the mind, as heresy and
idolatry, and others of them to derive from evil disposi-
tions of the spirit, as envy, malice, witchcraft, it seems not
easy to perceive with what propriety they are here called
the works ofthe flesh: But,
1. That strife, contentions, bitter zeal, are indeed works
of the flesh, we may discern from a reflection on the usual
objects of them; for we do not use to contend with or envy
men on the account of things truly spiritual, because they
bring forth the fruits of the Spirit, or have the pleasures of
an upright conscience; but our contentions generally are
about worldly, carnal things, the pleasures, honours, or
enjoyments of the present world: for whence come zeal
and envy? saith St. James, come they not from your lusts
which war in your members? James iv. 1.
Moreover, murder and witchcrafts, or gappaxeta, as that
word imports, those poisonous ingredients which are used
to destroy human life, are the fruits of this hatred, envy,
malice; and so must have their rise from the same sen-
sual lusts.
The idolatry of the heathens, not only as it was at-
tended with revellings and uncleanness; but as it repre-
sented God to corporeal eyes in images, and brought him
down unto the senses, may well be deemed a sensual
crime.
And, lastly, heresy, according to the Scripture-notion,
being not a pure mistake of judgment, but an espousing
a false doctrine out of disgust, pride, or envy, or from
worldly principles, or to avoid persecution or trouble in
the flesh, may well be ranked among carnal lusts. Hence
are such men said, not to serve God, but their own belly,
(Rom. xvi. 17, 18.) to teach what they ought not for filthy
lucre’s sake, (Tit. i. 11.) to account gain for godliness,
(1 Tim. vi. 5.) and through covetousness, with feigned words,
to make merchandise of others ; (2 Pet. ii. 3.) and therefore
the apostle doth not advise us to convince, but only to ad-
monish and reject the heretic, as knowing that he sins,
A PARAPHRASE. WITH ANNOTATIONS ON”
_[emap. vr.
hone convinced of his own conscience. (See note on Tit.
10.)
[°] Ver. 23. Ov« tor vdéuoe, There is no law.] The expo-
sition of those who say, such persons had no law, is not
to be approved, because it suits not with the word «ara
towtrwy, against such there is no law.. Moreover, the
law of liberty they are under was given to oblige them
to the practice of these virtues; and so was needful to
thatend,
[**] Ver. 26. AAAfAove ESR, Provoking one an-
other, &c.] Theodoret here observes, that they who stood
firm in the faith, and so enjoyed their spiritual gifts, might
be apt to condemn, and glory over the weak on that account;
and others might envy their gifts: and this shews the season-
ableness of this exhortation, and connects these words with
the beginning of the following chapter, where the apostle
condemns them who had high thoughts of . themselves;
and upon that account were apt to overlook and to neglect
their fallen brother.
CHAP. VI.
1. Brersren, if any man be overtaken with [‘] a
fault, [*] you that are spiritual ( endowed with those spiritual
gifts which enable you for the public ministrations in the
church) restore such a one [*] in the spirit of meekness (to
a right understanding of his duty, and a suitable practice);
considering thyself, [*] lest thou also be tempted (and so
fall as he did).
2. Bear ye one another's burdens ( innfixwcitieg tin judgs
ment or in manners ), and so fulfil the law of Christ (which
requires you by love to serve one another, y.13.)
3. For [°] if a man think himself to be something, when
(wanting charity, 1 Cor. xiii. 2, 3.) he is wees: he de-
ceiveth himself.
4, But (to avoid this deceit ) [4] let every man prove. his
own work, and then shall he have rejoicing in himself
alone, and not (only) in (comparing sip with) an-
other.
5. For every man shall bear [7] his own burden. :
(The apostle having thus instructed. their. teachers, or
spiritual men, not to despise or undervalue their» Christian
brethren, proceeds now to instruct these brethren how to be-
have themselves towards their.teachers, saying,).
6. Let him that is taught in the word [*] communicate to
him that teacheth in all good things (he stands in ere of,
as God's blessing may enable him ).
7. Be not deceived (by your false teachers p Goa i is not
mocked: for whatsoever a man soweth, (of) that (kind)
shall he also reap.
8. For he that soweth to the flesh (by doing the works of
the flesh, v. 20, 21.) shall of the flesh reap corruption; but
he that soweth to the Spirit (by bringing forth the fruits
of the Spirit, mentioned vy. 22, 23.) shall of the Spirit
(raising him up to it, Rom. viii. 11.) reap life everlasting.
9. And (but then) let us not be weary of well-doing
(or of exercising these fruits of the Spirit): for [9] in due
season we shall reap (the rewards of them ), if we faint not
(but hold out unto the end). ~
10. As we have therefore opportunity (ability), let us —
do good (and charitable offices) to all men, [1°] copes
to them who are of the household of faith.
CHAP. VI.] THE EPISTLE TO
11.. Ye [*!] see how large a letter I have written unto
you with my own hand. --
12. As many as desire to make a fair show in (things
concerning ). the flesh (endeavouring to gratify men, and
avoid their displeasure), they (would) constrain you to be
circumcised; only lest they should suffer persecution (from
their hands ) [**] for the cross of Christ.
13. (J say, it is upon this account, and not out of regard
to the law, thet they so zealously plead for circumcision,
and the observation of it;,) [*°] for neither do they themselves
who are circumcised keep the law; but desire to have you
circumcised, [**] that they may glory in your flesh.
14; But (whatsoever they may glory in) God forbid that
I should glory, save in the (knowledge and in the profes-
sion of the) cross of our Lord Jesus Christ, by whom the
world is crucified to me, and I unto the world, (ii. 20.
as being dead to sin, Rom. vi. 3, 4. to the flesh, Gal. v. 24.
to the law by the body of Christ, and separated from the
world to live unto God ).
15. For [*4] in (the economy of.) Christ Jesus neither cir-
cumcision availeth any thing, nor uncircumcision, but a
new creature (one. dead to sin, the flesh, and the world, but
living unto God ).
16. And. as many as walk according to this rule (being
chiefly concerned, that the new creature may be formed in
them), peace (shall) be upon them, and mercy, and (or
that is) upon the Israel (not of the flesh, but ) of God.
17. From henceforth let no man [**] trouble me (with
their contentions against my office ; because I renounce cir-
cumcision, and my legal righteousness); for I bear in my
body the marks of (a servant, not of the law, but of) the
Lord Jesus (these wounds and stripes which testify me to
be a faithful servant of that Jesus, for whose sake I suffer
them ).
18. Brethren, the grace (favour and good-will) of our
Lord Jesus Christ be [*"] with your spirit. Amen.
ANNOTATIONS ON CHAP. VI.
[*] Ver. 1. TAPADTO/MATI, With a fault.] They seem
not well to have considered the use of this word in Scrip-
ture, who say it is, “‘ Lapsus hominis ex improviso impin-
gentis,” a fault committed unawares, or for want of circum-
spection; since the apostle applies it to all the sins of the
heathen world, styling them vexpot év rot¢ raparrépact, dead
in trespasses, Eph. ii. 1. 5. Colos. ii. 13. and to all the
sins forgiven us through faith in Christ, Rom. iv. 25. v.16.
2 Cor. v.19. Eph. i. 7. The word zpoAnp3j seems rather
to import such a surprise.
[7] ‘Yucic of rvevuariot, You that are spiritual.] I have
noted on 1 Cor. xiv. 32. that in the beginning of Christi-
anity, when churches were first converted, they had for a
time no settled church-governors; but all their church-of-
fices were performed by men who had spiritual gifts; and
by them are said to prophesy in the church, to their edifi-
cation, exhortation, and comfort, ver.3. So I conceive
it was when St. Paul writ to the Galatians: for, here is no
direction of this Epistle to any stated church-governors ; no
salutation of any in the close; no charge against any for
suffering these great miscarriages in the church; no ex-
hortation to them to take heed of their ministry, and to
oppose themselves to these deceivers: and then the spi-
THE GALATIANS.
ritual men here: mentioned must be the prophets, who then
performed all spiritual offices among them.
[°] "Ev wvstpuare xpadrntoe, In the spirit of meekness,]
2 Tim. ii. 24. that so they may not provoke them tofly off
to Judaism, (v. 26.) whom they should restore to a right
understanding of their Christian liberty, and to a freedom.
from that yoke of bondage.
[*] Mi} xat od wepacbic, Lest thou also be tempted.) i.e.
Lest thou fall by temptation: for to stand firm against
temptation, when it assaults us, is not a proper considera-
tion to engage us to pity those that fall by it. This is the
import of the word, when we are taught to pray, That. we
enter not into temptation, Matt. vi. 13. when the apostle
bids the married persons live together, that Satan. tempt
them not for their incontinence, 1 Cor, vii. 5. when he is
solicitous for the Thessalonians, Lest the tempter should
have tempted them, and rendered his labours vain, 1 Thess.
iii. 3. and when St. James saith, Every man is tempted
when he is led away by his own lust, Jamesi. 14.
[°] Ver. 3. Ei yap Sot rig elvdi ri, ndtv dv, If a man
thinks himself something, being nothing,| Of himself, but
by the grace of God being what he is: (1 Cor. xv. 10. 2Cor.
xii. 11.) so some truly, but not so pertinently to the scope
of the text: say others, Being nothing in the sight of God;
who regards him not for his knowledge, but his charity ;
(1 Cor. xiii. 2, 3.) i.e. if upon this account he overlooks
and despiseth his weak offending brother, not sympathizing
with him, (ver. 2.) or endeavouring to restore him, (ver. 1.)
but rather glorying in this, that he\is a strong Christian
in comparison of others; he is then nothing in the sight
of God.
[(°] Ver. 4. AoxmaZérw txacrog, Let every man prove.] i.e.
Let him approve his actions to God and his own con-
science; and then he may take comfort simply in himself,
that he is a good man, and not in this only, that-he is bet-
ter than others. So the word signifies, Rom. i. 28.° od«
idoxiuacav, they approved not of God; Rom. ii. 18. Aox:-
paleac, thou approvest the things which are most excellent ;
Rom. xii..2. Be transformed by the renewing of your
mind, cig rd SoxaZav, that you may approve the good, and
acceptable, and perfect will of God: and, xiv. 22. Happy
is the man who doth not condemn, or act against his con-
science, tv @ SoxmaZa, in that which by his actions he ap-
proves of. (See Eph. v.10. Phil. i. 10. 1 Thess. ii. 4.
1 Tim. iii. 10. and note on 1 Cor. xi. 28.)
[7] Ver.5. Td idov popriov, His own burden.) i.e. This
every man is concerned to do; viz. to make his own work
good, and approved in the sight of God: for another
man’s greater sins will not excuse thee from bearing the
burden of thy own.
[®] Ver. 6. Kowwvetrw, Let him communicate.] This he
elsewhere styles communication, ecg Aéyov Sédaewe, Kat dj-
ewe, by giving their good things, and receiving his good
instructions, (Phil. iv. 15.) by sowing spirituals, and reap-
ing of them carnal things: (1 Cor. ix. 11.) and if this was
their duty towards such teachers, as had no need of books
or study to fit themselves for the work, they being enabled
for it by immediate assistance and gifts of the Holy Ghost;
how much more towards them, who spend much time and
money to fit themselves for that work; and must be still
employed in studying and reading, to make themselves
such workmen, as need not to be ashamed?
167
168
The following words, ver. 7. are by most interpreters
referred to the same subject thus, Make no vain excuses
in this case, God will not be mocked with false pretences.
But I rather think the apostle proceeds to a new general
exhortation against the carnal docttines of their deceivers,
the hidden things of dishonesty, which he charges them with,
2 Cor. iv. 2. vii. 1, 2. xii. 21. whose exhortation was at-
tended with wncleanness, 1 Thess. ii. 2. (see note on 2 Cor.
iv.2.) against which doctrines this is his usual preface, Let
no man deceive you with vain words, Eph. v. 6. 1 Cor.
vi. 9. James i, 16.
[2] Ver. 9. Kapq idty, In due season.) i. e. In the proper
time of recompence: for the encouragement Christ gives
unto the works of charity is this, Thou shalt be recompensed
at the resurrection of the just, Luke xiv. 14.
[*°] Ver. 10. Let us do good to all men.] By this precept,
saith Chrysostom, he extends the love of the Christian be-
yond that of the Jews, which was confined, rpd¢ rode dpo-
prove, to men of their own nation and religion.
[2] Ver. LL. "Sere wnAcore juiv yodupacw typapa rp eu
xe, See how large a letter I have written to you with
my own hand.] It is true that yedupara sometimes sig-
nifies epistles, as when the Jews say to St. Paul, oire
yedupara mept cov WeEduesa, we have received no letters
concerning thee, Acts xxviii. 21. but then it is also true,
that St. Paul elsewhere uses seyenteen times the word
tmoroAal, but never the word ypaupara, when he speaks of
his Epistles. Though therefore it be true that St. Paul
wrote his other Epistles by an amanuensis,(Rom. Xvi. 22.)
adding only in the close of them the salutation with his
own hand, as an indication that he indited the Epistles;
(see note on 2 Thess. iii. 17.) whereas this whole Epistle
was written with his own hand for their greater assurance,
and as a testimony of his great affection and concernment
for them: yet rfAuwa ypaupara, what kind of letters, may not
refer to that; but, as the Greek scholiast conceives, to the
largeness or ‘inelegancy of the characters in which it was
written, this inaccurateness in writing or forming the Greek.
characters being the most probable account why all his
other Epistles were written by another hand.
_ [*] Ver. 12. Te crave, &c., For the cross of Christ.) I,
have shewed (note on y. 11.) that this was the great stum-
bling-block of the Jews, partly because theirlaw pronounced
a curse On those that hanged on a tree ; (see note on 1 Cor.
i. 23.) partly because the cross, and sufferings of Christ on
it, was the foundation of the doctrine of justification by
faith in his blood, of the cessation of the ceremonial law,
and the remoyal of the partition-wall betwixt the Jew and
.-A PARAPHRASE WITH ANNOTATIONS ON ~
{cuap. vr.
gentile ; (Colos. ii. 14. 16.) on which account chiefly they
were scandalized at it, and persecuted those who thought
that this was the result of our Lord’s death and sufferings.
St. Jerome here saith, that Octavianus Augustus, Tiberius,
and Caius Cesar, had made laws, that the Jews dispersed
through the whole Roman empire should live according to
their own laws and ceremonies; whosoever therefore was
circumcised, though he believed in Christ, was by the gen-
tiles deemed a Jew; but they who had not this token of a
Jew, viz. the circumcision of the flesh, were persecuted
both by Jew and gentiles: “has. igitur persecutiones hi,
qui Galatas depravaverant, declinare cupientes, circumci-
sionem pro defensione discipulis persuadebant;” and hence
they who perverted the Galatians persuaded them to be cir-
cumcised, that they might avoid persecution.
[*5] Ver. 13. Od8 yap vduov puAdocovew, For neither do
they keep the law.) This was unquestionably true of these
Judaizing Christians: for how, saith Theodoret, could they
in Galatia regularly observe the Jewish feasts, or offer
sacrifice, or cleanse themselves from their defilements, by
touching any thing that was unclean?
[2] “Iva év rp buertog sap Kavyxhowvra, That they might
glory in your flesh.] %. ea Might boast of this among the |
Jews, that they promoted circumcision even among the
gentiles, and by that pretence might avoid persecution from
them.
[5] Ver. 15. Ev yap Xpuor@ "Inoow ove Teperopeh rt toxvet. }
Dr. Mills omits the words scored, and reads ob weprrouh re
éortv; but the words, as they are in the text, are not only
owned by the Vulgar, Arabic, Theodoret, Gicumenius, and
Theophylact, but are exactly the same in v.6. (See Ex-
amen Millii in locum.)
[°°] Ver. 17. Let no man trouble me, tye yap ra ortypara
tov Kupiov “Incov év 7 ompart pov Paoratw, for I bear in
my body the marks of the Lord Jesus.) i. e. Let no man
henceforth question, whether I truly style myself Paul the
servant of Jesus Christ, or fight the good fight of faith, as a
good soldier under this Captain of salvation ; seeing where-
as servants and soldiers have only one oriyua, as a mark
of their relation to their masters and generals, in their hands
or wrists, I bear many marks of these relations to the Lord
Jesus, throughout my whole body, in those many wounds
and stripes I have received for his sake.
[7] Ver. 18. Mera rov rvebparog iudv, With your spirit.)
That is, with you; for in other Epistles it is ue? judy, with
you, 1 Cor. xvi. 23. Colos, iv. 18..1 Thess. v. 28. or juera
ravrwv tpov, with you all, Rom. xvi. 24. 2 Cor. xiii. 13.
Phil. iv, 23. 2 Thess, iii. 18, Tit. iii..15. Heb. xiii. 25,
THE EPISTLE TO THE EPHESIANS.
169
EPISTLE TO THE EPHESIANS:
PM WITH ANNOTATIONS.
Se PRE EA C.B.
——
§.1. Tar this Epistle to the Ephesians was indeed
written by St. Paul, and directed to them, and not to any
other church, we cannot doubt, if we believe either the
Epistle or St. Paul himself. For,
- First, It begins thus: Paul, an apostle, (writeth these
things) to the saints that are at Ephesus. And in this read-
ing all the versions and all the manuscripts agree.
Secondly, In the close of this Epistle he speaks thus to
them; That you may know my affairs, and how I do, Tychi-
cus, a beloved brother and faithful minister in the Lord,
shall make known to you all things ; whom I have sent unto
you: vi. 21, 22. and in the Second Epistle’ to Timothy he
saith, Tychicus I have sent to Ephesus, iv. 12.
Moreover, all antiquity agrees in this, that this Epistle
was written by St. Paul: Ignatius+ is express for it in his
Epistle to the Ephesians. Irenaeus, Clemens of Alexan-
dria,§ and Origen,|| in divers places of their works. We
learn indeed from the argument of this Epistle in Gicume-
hius, and more fully from Theodoret,{ that some of the
ancients thought this Epistle was writ by St. Paul before
he had seen the Ephesians, or at least before his three
years’ converse with them: but not any of the ancients, ex-
cepting Marcion, ever thought that this Epistle was not
written among other churches to that of Ephesus, but that
of Laodicea; and therefore Tertullian** takes notice of it
as a thing proper to those heretics, though indeed both
might be true: for this Epistle being writ not only to the
saints at Ephesus, but also to the faithful in Christ Jesus,
might be writ also to the Colossians, the Laodiceans, and
*'H mele Edectoug’Emizroni. See this title confirmed by the clear testimony of the
fathers of the four last centuries, and the mistakes of Dr, Mills discovered, Examen
Millii.
$°0¢ by when tanorory parnporeder ia. Ep, ad Eph, §. 12.
+ Apostolas Ephesiis ait, lib. v. cap. 8.14. ‘‘ Quemadmodum bealus apostolus
in ea qu est ad Ephesios Epistola,” cap. 2. Paulus, lib. i.p. 16, A. p. 37. A. D. lib.
iii. cap. 20. Apostolus Paulus, lib. iv. cap. 55.
§ “ Percurre ecclesias apostolicas——apud quas ipse adhoc authenticm litere
eorum recitantar——si potes in Asiam tendere habes Ephesum.” De prescript.
cap. 56. ;
_ [0 Axterinos "Epecinis ypapur. Clem, Alex. pradag. lib. i. cap. 5, p. 88. C. Pan-
lus Strom. lib. iii. p. 496. nol 935 rod "Inco darlerorg Matias, 7d pevrrhgiov rovro
phys torly. Orig. adv. Cels. lib. iv. p. 197. 211.
Te Serdraren Mainw andi rode "Epectoug reSeaputvor, tiv "Emirrahin mgig abreds ye
** “In Epistola quam nos ad Ephesios prescriptam habemus, heretici vero ad
Laodicenos.” Ady. Mare, lib. v. cap.11. Paulus ad Ephes. In the fourth cent.
Athanas. Or. 3. adv. Ar, p. 446. ibid. p. 416. 6 22 Tlaiinog bv rif argdg "Eqpecloug. Epi-
phan. rig apie” Epertoug, p. 371, 372. Gr. Nyssen. nc} yap meds "Epectous ypapay, in
Cant. p. 596. 8a rv wple "Epectoug Myon, Orat, 1, de Resur. p. 828.
VOL, VI. ”
others, who had not seen his face. (Colos. ii. 1. see note on
Colos. iv.16.) And this observation gives a sufficient an-
swer to the arguments from i. 15. iii. 2. from which some
have conjectured, that this Epistle could not be writ to
them after St. Paul had stayed three years in Asia, though
they more fully are considered in their respective places.
§. 2. That this Epistle was written when St. Paul was
prisoner at Rome, is evident from iii. 1. where he is styled
Paul the prisoner of Jesus Christ ; and, iv. 1. a prisoner in
the Lord. Now it must be at soonest in the third year of
Nero that he was sent prisoner to Rome; for Felix was
made procurator of Judea by Nero in his first year, saith
Josephus,* and after two years he left Paul prisoner at
Ceesarea. (Acts xxiv. 27.) Portius Festus succeeds him,
and after some time hears him twice at Ceesarea, and sends
him afterward to Rome; which interval, if we consider
how long it was before he reached Rome, may very well
be supposed to take up another year: he therefore could
not write this Epistle till the fourth or fifth of Nero. He
did not write it, shith Bishop Pearson, till the eighth of
Nero, A. D. 62.
§. 3. That this Epistle was writ against Simon Magus,
and his followers, as Esthius hints, none of the ancients
say. More probable is the conjecture of Grotius, that the
apostle rather designed by it to arm them against the doc-
trines of the philosophers, and of those Jews who endea-
voured to bring them to the observation of their rites; for
that there were then many Jews at Ephesus, and throughout
Asia, we learn both from the Acts of the Apostles, which
inform us, that Paul being at Ephesus, entered into a syna-
gogue of the Jews, (Acts xviii. 19. xix. 8—10.) and dis-
coursed with them, till by their perverseness he was forced
to separate from them; and that by his preaching, all that
were in Asia heard the word of the Lord, both Jews and
Greeks: as also from Philo,+ who informs us, that the Jews
inhabited the most and best cities in the provinces and islands
both of Europe and Asia. And that these Jews were dis-
turbers of the churches of Asia, and of Ephesus in particu-
lar, and sticklers to introduce a mixture of Judaism with
Christianity, we learn from both the Epistles to St. Timothy.
Against their doctrine of the necessity of the observance
of the law of Moses to justification and salvation, he
seemeth to oppose these words, By grace ye are saved, not
of works, lest any man should boast, ii. 8,9. which mani-
festly answer to his discourse upon that subject, Rom. iii,
>
* Bl 32 viv Aoi “lodalay OnriKe nartorncey Emlrpowov. De Bello Jud. lib. ii. cap.
22. Te medrm vig Népovog dexiic Frat. Antiq. lib, xx, cap. 5. vel, 11. p, 694. P.
ft tovdaloug yao yap pala Bd monvavOpwmelay ob x weet, fig altiag fvexa rae wasiorag net
Wapororiras vay iv Rigdon nal’Agla wérson, nara ve views, nab hareigoug Envéuovras,
In Flaccum, p. 752, et leg. ad Caiam, p. 768, C.
Z
170
where he asserts that we are justified freely by his grace,
ver. 24. and not by the works of the law, ver. 20. and that
all boasting is excluded, not by the law of works, but of
faith* Against that other notion of theirs, depending on
the former, that the gentiles should be admitted into, the
church only as proselytes, and not assumed to the same
privileges with the Jews, he declares himself more largely,
ii. 12—20. iii. 6—10.
CHAP. I.
1. eS AUL, an apostle of Jesus Christ by the will of God
(calling me to that office), [*].to the saints that are at
Ephesus, [*] and to the faithful in Christ Jesus (throughout
all Asia): a
2. [°] Grace be (givén) to you, and peace, from God our
Father, and (from) the Lord Jesus Christ.
* 8. Blessed be (that ).God, and (who is) the Father of
our Lord Jesus Christ, who hath blessed us with [*] all
spiritual blessings in heavenly places (or, things) in (and
through) Christ; —
4. According as he hath [°] chosen us (gentiles, iii.6.) in
him before the foundation of the world, (chap. ii. designing )
that we (thus chosen ) should be[®] holy, and without blame
before him in love, (by virtue of our faith in Christ, and
love to one another, iii. 17, Gal. y. 6.)
’ 5,.Having predestinated (or foreappointed) us to the
[*] adoption of children by (through) Jesus Christ unto
himself, (Gr. cic vioSestay cic avrov, unto the adoption of sons
to him through Christ Jesus, we being all the sons of God
through faith in Christ Jesus, Gal. iii. 26. John i. 12.) ac-
cording to the good pleasure of his will j.
6. (And thishe hath done) to the praise of the glory of
his grace, where he hath made us accepted (or, with
which he hath favoured us, txaptrwaev hac) in (and through )
the Beloved:
7. In whom we have [*] redemption (from the curse of
the law, Gal. iii. 13. and from the condemnation due to us
for sin, Rom. iii. 24, 25.) through his blood, (the blood of
atonement shed for) the forgiveness of sins, according to
the riches of his grace ;
8. Wherein (or, in which dispensation ) he hath abounded
to us in [9] all wisdom and prudence ;
_ 9. Having made known to us the mystery of his will, ac-
cording to his good pleasure which he hath purposed in
himself, (viz. his secret purpose to choose us gentiles to be
fellow-heirs of the same body, iii. 6.)
10. That (so) in the dispensation (which was to be accom-
plished by sending of Christ ) in the fulness of time, he might
[*°] gather together in one all things in Christ, both which
are in heaven, and which are in earth, even in him:
11. In whom also we (believing Jews ) have ["] obtained
an inheritance (or, are become his portion), being predes-
tinated (or foreordained to it) according to the purpose
of him who worketh all things after the counsel of his
own will;
12. That we should be to the praise of his glory, [*] who
first trusted in Christ (the glorious gifts he hath bestowed
upon us, and the eminent graces he hath wrought in us,
tending highly to the glory of his grace, ver. 6, Phil. i. 11.)
* See also the note on iii, 15, 16,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
13. In whom ye also (trusted), after that ye heard (or,
hearing ) the word of the truth, the gospel of your salva-
tion:.in whom also after that ye believed (or, believing )
ye were sealed with the Holy Spirit of promise, (i. e. the
Spirit promised to the sons of God; for because ye are
sons, God hath sent the Spirit of his Son into your hearts,
Gal. iv. 6.)
14. Who is the earnest of our inheritance until [‘*] the
' redemption of the purchased possession (for the procuring
this salutary redemption ), to the praise of his glory.
15. Wherefore I also, ["*] after I heard (Gr. having
heard) of your (steadfast) faith in the Lord Jesus, and
(your increasing ) love to all the saints (i. e. that the faith
and love wrought in you continue steadfast, and abound ),
16. Cease not to give thanks for you, making mention of
you in my prayers; ; r
- 17. (Praying) that the God of our Lord Jesus Christ,
the Father of glory, may give unto you (in greater mea-
sure) [] the Spirit of wisdom and revelation in the know-
ledge (or to the farther acknowledgment) of him:
18, The eyes of your understanding being enlightened
(or, that he would give you understandings enlightened ) ;
that you may know what (i. e. how glorious ) is the hope of
his calling (i. e. to which he hath called you), and what the
riches of the glory of his inheritance in the saints (7. e.
how great is the inheritance he hath designed for the saints ),
- 19. And what is [!°] the exceeding greatness of his
power (which he will exert) towards us who believe (by
raising us up to the enjoyment of this inheritance), accord-
ing to the working of his mighty power,
20. Which (power ) he (hath already) wrought in Christ
(our head ) when he raised (Gr, raising ) him from the dead,
and set him (whom he hath set) at his own right hand in
heavenly places, j
~ 21. Far above all principalities, and powers, and might,
and dominion, and every name that is named, ["] not only
. in this world, but also in that which is to come:
22. And (he) hath put all things under his feet, and hath
given him to be the head over all things to (the benefit of)
the church, .
23. Which is his body, (and so ) the fulness of him (even
that Jesus) who filleth [?°] all in all. é
ANNOTATIONS ON CHAP. I.
[*] Ver. 1. TOTS ayloe, To the saints.| See the note on
1 Cor. i. 1. ;
[?] Kat, And, that is.] See note on Colos, i, 3.
Kat misroic, And (that is) to the faithful.] So of & mepe-
Tomiie moro, are the believers of the circumeision; Acts'x. 25.
tte pkpic mior@ per’ drtorov, what portion hath a believer with
an infidel? 2 Cor. vi. 15. so Acts xvi. 1. 1 Tim, iy, 3. 10.
12. Tit. i. 6. yet it is very probable, as Mr. L. here sug-
gests, that here and Colos. i. 2. these words may parti-
cularly relate to such Christians as kept the doctrine of
Christ from the corrupt mixtures of those Judaizers, who
went about, carnAcbovrec, 2 Cor. ii. 17. Kat dododvreg rdy
Abyov, corrupting and handling the work of God deceitfully.
[°] Ver. 2. Xdoie, Grace.] This grace is given by thé
communication of the Holy Ghost from the Father and the
Son to the church, (John xiv. 23.) which is the-reason that
the Holy Ghost is not mentioned in these salutations.
CHAP. 1.] _
[4] Ver. 3. Ev wéoy eidoyle rvevpatixy tv totic érovpaviote.]
These words év roig trovpaviore, in heavenly places, may pro-
- bably refer to the gifts of the Holy Ghost then conferred
upon the church, and styled by the prophet, svAoyia OcoW,
the blessings of God: Fear not Jacob my servant, and Israel
whom I have chosen, for I will put my Spirit on thy seed; xai
rac evAoylac pov, and my blessings on thy children, Isa. xliv.
2, 3. where the word in the Hebrew and Chaldee is N32),
and my iction, and so well correspondeth with the
words of the apostle, God hath blessed us with all spiritual
essings. The same apostle styles these gifts ebAoyla row
sbaryysXlov, the blessings of the gospel; for having said to
the Romans, I long to see you that I may impart unio
you xdpicpard wvevpariKdy, some spiritual gift, to the end you
may be established, i. 11. he adds, When I come to see you,
I shall come in the fulness, rii¢ cidoylac, of the blessing of the
gospel, xy. 29. And the promise of the Spirit is styled,
eAoyla rob "ABoadp, the blessing of that Abraham in whom
all the families of the earth were to be blessed, in these
words, That the blessing of Abraham might come upon the
gentiles through Jesus Christ, that we might receive the pro-
mise of the Spirit through faith, Gal. iii. 14. These gifts
are also called irovpdéva, heavenly things: thus when our
Saviour had discoursed of the Spirit to be received in bap-
tism, he saith, he had told them ra zrovpéva, heavenly
things, Jobn iii, 12. and they who were made partakers of -
these gifts, were said to have tasted rijc dwesac rij¢ erou-
pémov, of the heavenly gift, Heb. vi. 4, Or (2.) God’s
blessing us iv droupaviowe, with heavenly things in Christ
Jesus, may signify his exalting us to a blessed state of im-
mortality in the heavens through him; his giving us a house
not made with hands eternal in the heavens, (2 Cor. v.1, 2.)
and’ clothing us with a house from heaven; his giving us
an inheritance. incorruptible, undefiled, reserved in the hea-
vens for us ; on the account of which incorruptible and im-
mortal bodies, we are styled zrovpavia, heavenly, as Christ
is, 1 Cor. xv. 58. and the apostle saith, that as we have
borne the image of the earthly Adam by our mortal bodies,
so by our bodies made immortal, we shall bear, cixéva rot
trovpaviov, the image of the heavenly Adam, ver. 49, and
hence we are said to be partakers, «Ajcewe trougaviou, of
our heavenly calling. In a word, Christ having delivered
us. from that death and mortality, which came upon us
by the sin of Adam, hath blessed us with this heavenly
blessing, having made us sit together with him in heavenly
places, Eph. ii.6. And this is the hope of our calling,
ver. 18. of this chapter.
[| Ver.4, E&eAcEaro jyac.] It was the opinion of the Jews,
that God in framing the world had a particular regard for
them, and that the world was made for their sakes, (Esd.
ii. 55. 59.) and that the Messiah being created before the
world, God entered into covenant with him, that he should
redeem the world, and them especially. “The holy blessed
God (say they) began to covenant,with the Messiah when
he created him, and said unto him, The sins of those
who are laid up in secret with thee, will make thee to
come under an iron yoke, and make thee like to this
young heifer, whose eyes are dim, and fill thy spirit with
anguish; and because of their iniquity, thy tongue shall
cleave to the roof of thy mouth: wilt thou undergo their
condition for them ? The Messiah said, I undertake it with
joy, and exultation of heart, on. this condition, That not
THE EPISTLE TO THE EPHESIANS.
171
one of Israel may perish; and that not only they may .be
saved, who live in my days; but also they, who are dead
from the days of the first man to this very day.”* And
again, ‘‘ When God created the world, he held forth his hand
under the throne of glory, and created the soul of the Mes-
siah and his company, and said to him, Wilt thou heal, and
redeem my sons after six thousand years? He answered,
Yes. God said to him, If so, wilt thou bear chastisement
to expiate their iniquities? according to what is written,
Isa. liii. 4. Surely he bare our griefs. He answered, I
will endure them with joy.”+ Now because the Jews held,
that God thus elected them from the beginning of the world,
and sent the Messiah that none of them should perish, the
apostle, to take from them all cause of boasting against the
gentiles upon that account, declares the gentiles:were thus
elected in Christ Jesus, even before the foundation of the
world; i. e. that he designed then to choose them to’be his
church and people, i. e. a holy people to the Lord.
[°] That we may be sancti et immaculati, holy and unblame-
able.| There is a difference, saith St. Jerome, betwixt these
two things, “ Parvuli quippe immaculati sunt, quia,integro
corpore nullum fecerunt peccatum; et tamen non sancti,
quia sanctitas studio, et labore comparatur;” so children
are unblameable, as having done no sinin the body; and yet
they are not holy, because holiness proceeds from the wilt
and the endeavour. This in other men would be styled Pe-
lagianism. ,
[7] Ver. 5. Eie vioSectav, Tothe adoption of children.] This
in the Scripture-phrase imports adoption to a blessed resur-
rection, and a state of immortality both of soul and body;
for being sons of God, saith St. Luke, (xx. 36.) we are sons
of the resurrection ; andif sons (saith the apostle), then heirs
of God, joint-heirs of Christ. (Rom. viii. 16, 17.) The reve-
lation of the sons of God is their future glory to be revealed
at Christ’s appearing, (ver. 18, 19. see Colos. iii. 4.) Their
adoption is the redemption of their bodies from corruption;
(ver, 23.) This being so, God’s electing:us in Christ before
the foundation of the world, is his purpose before the world
was made, or from the fall, to give to those that should
believe in Christ this adoption, %. ¢. the redemption of their
bodies from that mortality to which the fall of Adam had
' subjected them ; (Gen. iii. 15.):whence he is said’ to have
elected us, rpoopicag ijpac ig vioSeclav, foreordained us: to
this adoption, xara rv evdoxiav, according to the good:plea-
sure of his will, or his free grace and favour, there being
nothing in us, or even in our faith, that could deserve this
glorious adoption.
[*] Ver. 7. Tiv arodbrewow, Redemption.] All mankind
lying under the sentence of condemnation on the account
Of sin, all having sinned, and fallen short of the.glory of
God upon that account, (Rom. iii. 23.) it was necessary
that something should be done to take away the guilt of sin,
and reconcile us to a God displeased with us for it, thatiso
we, as to our persons and performances, might find accept-
ance with him: this could not be done by any righteous-
ness of our own before faith in Christ, we being in ‘Christ
Jesus created to good works, (Eph. ii. 10.) and therefore was
necessary to be done by an act of grace on God’s part; ac)
cepting us as righteous through faith in Christ, and justity~
* Cartw. Mell. lib. i. Crit. Sac. tom. ix. p. 2974.
¥ Cartw. ibid. p, 2975, Huls, de Jud, Mess, par. ip. 509.
Z2
172
ing us freely through faith in his blood. Hence do the
Scriptures of the New Testament seem plainly to make our
reconciliation, and so our access to God, depend on our
being purged from the guilt of sin, by an atonement made
by the blood of Christ for our iniquities, that so, they being
pardoned, we may have peace with God, and freedom of
access to him; Christ suffered (saith St. Peter), iva mac
mooaayayy 1 Op, that he might bring us to God, 1 Pet. iii.
18. i. e. to give us freedom of access to God ; for, by him
we have, moosaywyiv, admission to the Father, Eph. ii. 18.
(see the note there;) and God was in Christ, reconciling
the world to himself, not imputing their trespasses to them,
2 Cor. v. 18, 21. and this reconciliation was effected by
making Christ éuapria, a sin-offering for us, though he knew
no sin, that we might be made the righteousness of God (or
righteous with that righteousness which God only will ac-
cept through faith) in him. (See the note on that verse.)
And the author to the Hebrews having said, that the cove-
nant established in the blood of Christ was this, that he
would be merciful to our iniquities, and remember our sins
no more, Heb. x. 16,17. and having thence inferred, that
having thus obtained remission for us by his blood, there
was no need that he should again make himself an offering
for sin, ver. 18. he adds, that therefore we may draw near
with full assurance of faith, that we should be accepted
through his Beloved, as having our hearts sprinkled by his
blood, ver. 19—22. and therefore cleansed from. any guilt
of conscience on that account. And this remission was
also necessary, that we might obtain that adoption of sons
to which believers were afore appointed, because into the
new Jerusalem can nothing enter that is defiled, or unclean :
nor can there be any enjoyment of God till the blood of
Christ hath cleansed us from all sin ; and therefore, saith
the apostle, he became the mediator of the new covenant,
that having suffered death for the redemption of us from
the sins we formerly had committed under the old cove-
nant, they that were called might receive the promise of an
eternal inheritance, Heb. ix. 15.
Redemption through his blood.] Here St. Jerome saith,
Dupliciter sanguis Christi, et caro intelligitur, vel spiritualis
ista, atque divina, de qué ipse dixit, Caro mea est veré
cibus, et sanguis meus veré est potus, nisi manducaveritis
carnem meam et sanguinem meum biberitis, non habebitis
vitam zternam, vel caro, ef sanguis, que crucifixa est, et
que militis effusa est lancea : where he plainly distinguishes
the flesh and blood received in the sacrament, from the
flesh of Christ crucified, and his blood shed upon the cross ;
calling the first spiritual, in opposition to his material flesh
and blood.
[9] Ver. 8. Ev racy cogia kat ppovice, In all wisdom and
prudence.| That is, say some, in the spiritual gifts of wis-
dom and prudence; but though co¢ia be reckoned among
spiritual gifts, I find not that gpdvnoe isso. Moreover, he
hath thus abounded towards us in all wisdom and prudence
(saith the apostle) by making known to us the mystery of his
will; which leads to the other exposition, that refers this
to the manifold wisdom of God, shewed in contriving this
dispensation, (iii. 10.) and his prudence in executing the
counsel of his will by this means, viz. by sending of his
Son to be our Saviour. And whereas the deists seem to
side with the Socinians, in denying the wisdom of this dis-
pensation of God, in sending his Son into the world to
A PARAPHRASE WITH ANNOTATIONS ON
[cHaP. I.
suffer for our sins, and by his sufferings to make an atonie-
ment for them, it seemeth easy to demonstrate, as well the
manifold wisdom, as the rich grace and favour of God ts
us in this dispensation. For,
. First, It seemeth absolutely requisite, either that the cals
stitution of another to suffer in our stead should be ad-.
mitted, or that we ourselves should suffer the reward of our
iniquities, or that a full remission and free pardon of our
sins should be vouchsafed us without‘any suffering: now.
the admission of another to suffer in our stead is the thing
pleaded for; if therefore that be granted, the wisdom of
that God who acteth all things according to the counsel of
his will, must also be acknowledged in,this dispensation’:
if we ourselves must suffer the reward of our iniquity, that
being death eternal, or death without recovery from it by a
blessed resurrection, all mankind must inevitably be sub-
ject to that punishment, all having sinned, and fallen short.
of the glory of God: (Rom. iii. 33.) and, thirdly, should:
God have issued out a free pardon, and given usa full re--
mission of our sins, without any thing required by way of
reparation for the violation of his law, he must have par-
doned sinners without any thing required to shew his hatred
of sin, and his resolution not to let it go unpunished ; and:
so without sufficient motive to deter us from it for the’
fucure, which seems not well consistent with his holiness
and justice, and the relation of a governor, which seemeth
plainly to require the vindication of his honour, and the.
preservation of the laws he hath established from con-
tempt: it was then an act of grace not to require we should
personally suffer the reward of ouriniquities ; it was an act:
of wisdom not to afford a full remission of our sin, without
requiring any thing by way ofreparation for the violation of
his law; it must be therefore an act of wisdom also to admit
another to suffer in our stead ; especially if we consider, »
Secondly, That, by the obedience of our- Lord Christ to
the death in our stead, all the great ends of punishment de-
signed by governors were very signally obtained, and that
with more advantage to God’s glory, than if the punish-
ment of our offences had been inflicted upon us, and so
God by it may be truly said to have been satisfied ; seeing
that justice, which consists in punishing for the transgres-
sion of a law, is truly satisfied, when all those ends for
which the punishment of the offenders could be desired are
obtained. Now the ends of punishment are, ~
1. Mapaderypa, That they who suffer may be exemplary to
others ; and may, by what they do endure, deter others
from the commission of the offences for which they suffer.
2. NovSeota, That the offender may learn wisdom by the
rod; that the remembrance of what he suffered for it
might prevent the repetition of his sin, and that he may be
fitted to embrace the counsel of our Saviour, Sin no more,
lest a worse thing come upon thee.
3. Tywwpia, The vindication of the prince’s honour, and
the preservation of the laws he hath established fren
contempt.
Now (1.) God by this dispensation hath given us the
most effectual example to deter us from sin. For, 1. by
what our Saviour suffered in our stead, we see that God is
certainly in earnest when he threateneth death to sinners ;
that he is thoroughly resolved upon the punishment of sin,
since he inflicted so great punishment on the Beloved of his
soul, when he became our surety; for if on this account
CHAP. 1.]
God spared not his only son, (Rom. viii. 32.) we may be
sure he will not spare his stubborn enemies. But let us
say with the Socinians, that Christ suffered all his bitter
agonies, his ignominious and painful death, not as the
punishment of sin, or to make an atonement for it, but
fieaed pure act of God’s dominion; how will it follow
hence, that God will surely punish sin, and with severity
avenge the transgressions of his law, if he laid none of
these sufferings on Christ for the punishment of sin? Seems
it not strange to say that the severities laid on Christ with-
out respect to sin, should be designed as an instance of
God's severity against sin? This shews (saith Crellius*)
that he, who laid such bitter sufferings on his innocent and
well-beloved Son,' will inflict. the: severest ; Aspens e on
wicked men. _ é
~ Lanswer, This will indeed follow in nach to suffer-
ings for the same cause; for if the righteous be recompensed
upon earth, much more ‘isainaar: and the wicked. (Prov. xi.
31.) If good Eli and holy David suffered so great punish-
ments for their sins, much more shall a wicked Cain, and
a profane Esau. But will it follow, that because holy
Job suffered sd much by way of trial, or St. Paul for pro-
pagation of the Christian faith, that therefore sinners shall
bé obnoxious to greater punishment? Crellius+ himself
‘saith, Christ’s sufferings cannot be an exemplary punish-
ment, because, “abunde fuerint 4 Deo compensate,”
they were so abundantly rewarded by God; and doth not
the same reason shew that they could not be a warning to
us, if he only suffered. with respect to the recompence of re-
ward? For are the light afflictions which Christians suffer
here in prospect of an eternal recompence, ever made an
instance of God’s severity against sin? Moreover, this
example shews how insupportable the punishment will be,
which justice will inflict upon the sinner; for if the appre-
hension of it produced such agonies and consternations in
the soul of Christ, that God saw need to send an angel
to support him, (Luke xxii. 43.) how must the sinner
sink under the burden, when it is laid upon his shoulders ?
If he, who was the well-beloved Son of God, found it so
dreadful to lie under the burden for some hours, to lie ex-
posed for ever to it must be far more intolerable.
Secondly, Whereas inevitable ruin must have followed,
upon the execution of the deserved punishment on the
offending person, God by this method hath taken a fit way
for reformation of the sinner, which was the second end of
punishment; for what can be a more effectual motive to
abstain from sin than this example, which represents the
greainess of the provocation in the greatness of the
punishment, and shews it is impossible the guilty person
should avoid the stroke of God’s vindictive justice, or
bear the weight of his almighty arm. But the Socinian
tenet, which denies that God was angry with us on the
account of sin, or that he did require any punishment or
satisfaction, in order to the pardon of it, so far obstructs
this reformation, as it affords the sinner hopes that he may
not hereafter be angry with him on that account, or require
on Nam si Deus Christo licét innocentissimo, et unigenito filio suo non pepercit,
sed tam dire, tamque ignominios# morti eum subjecit ;
acerba supplicia Deum sumpturum de hominibus impiis?” Resp. ad Grot, cap. 4.
par. 57.
+ Ibid.
THE EPISTLE TO THE EPHESIANS.
173
any punishment or satisfaction in ay to the pardon of
his future sins.
Thirdly, God by this dispensation hath sufficiently con-
sulted the preservation of his honour, and secured the re-
yerence and observation of his laws; which was the third
great end of punishment; he, by declating that he would
not pardon our offences, without.a satisfaction made for
the violations of his law, hath fully vindicated his institu-
tions from contempt, seeing, by this example, he hath let
all men know, that though he be a God of mercy and long-
suffering, he will by no means clear the guilty, or let the
transgressor of them go unpunished.
Again, God by this dispensation hath vindicated his
honour more than if he had destroyed the sinner, having
more evidently shewed his hatred of, and great displeasure
against, sin, by punishing it so severely in his own Son:
for the greater is the inducement to remit the punishment
of sin, the greater must be his hatred of it who inflicts it.
That therefore this consideration, that he who suffered was
his only beloved Son, would not induce him to remit the
punishment, must be the strongest demonstration of his
most perfect hatred of all iniquity.
But now remove this supposition, and say, with the So:
cinians, That God pardoned all men’s sins against him
without any valuable consideration, and with an absolute
freedom forgave men all the punishments his law had
threatened to them; and ceased from all his anger and dis-
pleasure against sinners, without any atonement made
unto, or required by, him; and how will it appear God was
at all concerned to vindicate the honour of his laws, or
shew his hatred against sin? Hence Crellius * saw it ne-
cessary to own, that the sufferings of Christ are a demon-
stration of God’s hatred of iniquity, because our sins were
the cause of them; but then he means not that they were
the meritorious, but only that they were the final cause of
his sufferings ; not that he suffered to prevail with God to
pardon sinners, but only to prevail with sinners to break
off their sins. Now hence, indeed, we may conclude, that
God is very desirous that sinners should desist from sin ;
but it follows not hence, that they must certainly expect
the most heavy punishments if they do not: for if God
could freely pardon the sins of the whole world, without
any satisfaction made to his offended justice; if there be
nothing in God, as rector of the universe, that requires he
should punish sin, or shew his displeasure against it; if
the punishment of sin depends purely upon his. arbitrary
will, why may not sinners hope, notwithstanding all that
Christ hath suffered for their good, for a like act of his free
grace hereafter, in the remission of their sins, without a
reformation; and that God may be reconciled to them
again, whilst they continue in their sins ?
Since then no laws require the punishment of the offender
himself, rather than of another who is willing to be his
surety, and suffer for him, on any other account than this;
that the punishment of the offender, and not another for
him, will only answer the forementioned ends of punish-
ment; when that can equally be done by what another
suffers, the law given must equally be satisfied, because
the ends of the law are equally obtained.
* « Hinc enim manifestissime apparet summum Dei adversus peccatum odium, si
quidem Deus, ut ab illis nos penitus abstraheret, unigenito filio suo non pepercit,” Ibid.
174
Ver. 9. From this ninth verse it appears, that the elec-
tion and foreappointment, mentioned ver. 4;:5. is as large
as is his manifestation of his will to the gentiles: for as
mpowpicev, he foreappointed them to sonship by Jesus
Christ, ver. 5. so here, mpotSero, he purposed before to make
known his will unto them ; tv aizg, in him, according to the
same pleasure of his will. Note also, that the words being
not ty éavrgi, but év airq@, should not have been rendered in
himself, that is, in God the Father, but in him, that is, in
Christ, (yer.4,)as the following and preceding verses shew.
['°] Ver. 10.’ AvaxepadrauicacSa, To gather together in one.]
i. e. God hath now by the gospel accomplished the ‘secret
purpose of his will; to make the gentiles fellow-heirs of the
same body and privileges with the Jews ; having reconciled
both Jew and gentile to him in one body on the cross,
(Eph. ii. 14. 16,) and so gathered together in one all things
on earth ; and by procuring for us that adoption, which is
the redemption of the body from mortality, (Rom. viii. 23.)
and making us like to the angels, by being children of the
resurrection, he hath summed up in.one all things in hea-
ven ; for they being styled the sons of God, Job i. 6. ii. 1,
XXxviii.7. because they live already in their Father's house,
and are an image of his immortality ; when the resurrection
hath put us into thathappy state, that we can die no more,
but are equal to the angels, and are the children of God;
being the children of the resurrection, (Luke xx. 35, 36:)
then shall we be made one with them. - The interpretation
of the ancient fathers seems to give this sense, That God
hath by this dispensation gathered under one head, viz.
Christ, the head of the church, al! things on earth, i. e. Jews
and gentiles; and all things in heaven, Christ being the
head over angels and principalities; they being all minis-
tering spirits to him. And this sense seems agreeable to
the like words, Colos. i. 20. (See the note there.)
[4] Ver. LL. "ExAnpdéSypev, We have obtained an inherit-
ance.| The Jews were before chosen of God, tobe a people of
inheritance, Deut. iv. 20. and a peculiar people, Exod. xix,
5. and as such, God provided for them a habitation and
inheritance in the land of Canaan; but the Jewish church
being now to be dissolved, the Jews being to be banished
from their own land, and the unbelieving Jews cut off from
their relation to God as his people; the believing Jews
were through faith in Christ to be chosen again, to be
God’s portion, and inheritance, and his peculiar people,
(1 Pet. ii. 9. Tit. ii. 14.) and to be admitted to a better in-
heritance, <i¢ pepidag rod KAhpov Tov dyiwv tv r@ puri, viz.
to the portion of the inheritance of saints in light. (Colos:.
‘i, 12.) And to this, saith the apostle, they believing were
appointed, God having foreordained, that this inheritance
should be the portion of believers, and the consequent of
faith in Christ; by wirtwo of which'we veya the sons of
God.
"Ev @ xa tkAnpdSnyev.] Note also, that haw the Alexna!
drian copy and the Syriac read %&4SInuev, we are called,
and the note of St. Jerome here is this: Vult Deus que-
cunque sunt rationis plena et consilit, vult salvari omnes, et
in agnitionem veritatis venire; sed quia nullus absque pro-
prid. voluntate servatur, liberi enim arbitrii sumus, vult nos
bonum velle, et cm voluerimus, vyult in nobis ipse suum im-
_plere consilium.”
[*] Ver. 12. Tode rponAmudrac, Who before trusted in
‘Christ.| I see no reason why us and we, in the first ten verses,
A PARAPHRASE WITH ANNOTATIONS ON,
[cuap. 1
may not signify believers in the general, and themusand we,
ver. 11. may signify the believing Jews, who literally were
mwoonAmusdrac, believers in Christ before the gentiles; nor
could any thing tend more to the establishment of the free+
dom. of the believing gentiles from Judaical observances.
than this consideration, that the Jews themselves: could
only obtain the benefits of Christianity, by being chosen
anew to be God’s people through faith in Christ.
[9] Ver. 14.) Bie dro Grpwow tiie weoirorhoewe, Fill the
redemption of life.) There is a twofold aroXtrpwere, re-
demption, mentioned here, and in other places of the
New ‘Testament. » The first consists in the remission of
sin, or our redemption from the guilt of it; and of this we
have mention, ver. 7. Rom. iii.24. Colos.i,14. The second
in the redemption of the body from corruption, that it may
be partaker of eternal life: and of this the apostle speaks,
Rom. viii. 23. calling it the adoption, and émodtzpwow rod
odparoc, the redemption of the body, or the glorious deliver-
ance of the sons of God from the bondage of corruption;
ver. 21. Thus 1 Cor. i.30. Christ is made to us justification;
kal drodbrpworc, and redemption: where redemption being
distinguished from, and following justification and sanctifi-
cation, it must import the redemption of the body from
corruption. And Eph. iv. 30. where we are said to be
sealed by the Spirit, sic iépav drodutpdoewe, to the day of
redemption: the first delivers us from the guilt which con-
demns us to death; the second confers the promise of
eternal life on them who are thus delivered: Heb. ix. 15:
mepimoutv, is to save alive, and mreprtotnae is preservation,
mepirotnoie Yvyiic, the salvation of the soul, Heb. x» 89:
So Gen. xii. 12. They will kill me, ct 88 wepurorhoovrar, but
they will save thee alive ; Numb. xxii. 23. I had killed thee,
ixcivov 02 repieromoduny, but him I have saved alive; Josh:
vi. 17. As for Rahab, wepuerouhocoSe aitiv, ye shall save her
alive. Go slay Amalek, od wsprvotncare 2 abrov, ye shalt
save none of them alive, 1 Sam. xv. 3. but Saul, wéptemoim-
sarw, saved Agag alive, ver. 9. 15. 2 Chron. xiv. 18. The
Ethiopians were overthrown, bore a) civa tv avroig wep
motnow, so that none of them were left alive. So Phavo-
rinus, . mepuroujoavres dvr rov. diacdcavrec. Seealso Psal.
Ixxix. 1]. Exod. i. 16. Whence ‘it — that darodt-
Tewerg THe wEpurovhscwe, is fitly rendered the redemption of
life; or, the redemption of those who are to. be preserved
from death.
"Oe torw appaBav, &e. Who.is the earnest of our inherit-
ance.| It was the custom, both of the Jews and heathens;
to confirm a promise or a bargain, by giving something as
an earnest of, or an obligation to perform it. This the La-
tins styled arra, the Greeks appaBov, xa ivéyupov, (see
Plaut. Mostell. act. iii. se. 1. Miles Glorios. act. iv. se. 1.
the Jews eraban: so when Judah had promised Tamar,
a kid, he gives her dppaBava, an earnest, that he would
perform his promise, Gen. xxxviii. 17,18, And in like
manner God having promised to his faithful servants an
eternal inheritance, gives them his Holy Spirit as the ear-
nest of it.
['*] Ver. 15. ’Axotcac, Having heard.] Hence some infer,
that St. Paul could not write this to the church of Ephe-
sus, where he abode about three years, (Acts xx. 31.) and
had converted many to the faith throughout most parts of
Asia: (Acts xix. 26.) he therefore could not need to red
of their faith.
CHAP. 1],
‘Loothis it. is answered» by the reverend Dr. Hammond,
that the word dkovew, as the: Hebrew Yow not only signifies
to hear, but to understand and ‘know; and therefore should
be rendéred here,:“‘ cum sciverim,” knowing, or having
known your faith. And indeed the word bears this sense
undoubtedly in those:words, 1 Cor. xiv. 2. He that speak:
eth in an unknown tongue, speaketh not to man, ovdac yao
dxota, for no man understands him: so Gen. xi. 7; Let us.
confound theiranguage, iva ju} dxobowaw, that they may
not understand one another's: speech: and xiii. 23.) They
knew: not, rr dots, that: Joseph understood them, for he
spake to them by an interpreter. (See Deut. oxxviil- 29,
2 Kings xviii- 29. Jer. vi 15. Ezek. iii. 6.) But, ©
' Secondly, I answer, that this Epistle was writ, not oily
to‘the metropolis of Ephesus, but to the faithful in Christ
Jesus in the general, and more especially to. those of the
Lesser Asia; among whom many might have been .con-
verted by Apollos, and others, and St: Paul might have
only heard of it; he preaching only at Ephesus, and they
of Asia hearing: the gospel only by their resort unto him
there. (See the note on Acts xix. 10.) Yea, he insinuates,
that this Epistle was read at Laodicea; and gives order
for the reading of it at Colosse, Col. iv. 16. (see the note
_ there;) at both which places he had never been, repented
ii. Lk). And,
Thirdly, From the Epistle of St. Pau to Timothy it
appears, that a dangerous and almost epidemical apostacy
from the purity of the Christian faith happened among
the Jewish churches in Asia; which verified St. Paul’s
prediction concerning them, that after his departure, not
only grievous wolves:should enter in among them, but. that
among themselves should arise men speaking perverse things,
to draw away disciples after them, Acts xx. 29,30. and
niade it proper for him, after eight years’ absence, to give
thanks to God for the steadfastness im the faith, which he.
had heard of in the rest. (See 1 Thess. iii. 6.)
[*] Ver. 17. Uvetina cogiac, The Spirit of wisdom.] St.
Paul having Snider ed the’ necessity of the revelation of the
Spirit, that we may know the things that are freely given us
of God, ‘they being not naturally to be perceived; (1 Cor.
vi. 2,12.) doth therefore pray, that the Spirit of wisdom,
knowledge, and revelation, may be imparted to Christians
for that end.
phe Ver. 19. TS bnrtpBaXXov ptyeSoc rij Suvdpewc abrov, The
exceeding grea eatness of his power.) Some interpret these two
verses of the power of God, working faith in. believers,
making ‘it equal to that which effected the resurrection of
our Lord, and thence concluding, that we are merely pas-
sive in the whole work of our conversion: but as. this
power is not consistent with persuasion and a rational
hoice, and if it were exerted, would not render it praise-
worthy in us to turn to God; nor could it truly and pro-
Foss said, that we turned, but only that we were turned
so is not this exposition, agreeable to the words:
for the apostle speaks not of the power exercised on us, to
rus believers; but of the power which shall be ex-
ed on us, who believe already: not of the power ex-
‘upon our souls, to raise them from a death in sin ;
rv er to be. exercised upon our bodies, to give
~
ther a | Tesurrection to eternal life.
Kal rtrd ntyeSoc, And what is the exceeding
greatness of his power towards us.] The apostle doth not
OTHE cCEPISTLE TO!
THE EPHESIANS: 175
here pray, as Mr. L. suggests in his paraphrase, that the
Ephesians might have the Spirit of wisdom and revelation,
that they might know the exceeding greatness of that
power God had employed already in bringing them to. the
Jaith; for that they knew already; it being the mighty
power of those miracles they had seen done before their
eyes, which induced the gentiles to believe: (Rom. xv. 18,
192), but he prays, that by these means they might know,
what at present they had no experience of, viz. how glo-
rious was the object of their hope, how great their future
inheritance, and how excellent was the power God would
shew in raising them up from the dead, as he had done
en to the GayOy mons of it.
“[] Ver. 21. 0d pdvov & rp aidv robry, Not only in this
workd) By comparing these words with Colos. ii. 10. where
Christ is said to be the head of all principality and power ;
and with Phil. ii. 9. where God is said to have given him @
name above every name ; Lam inclined to think these words
only signify, that’ our Lord Christ is exalted above all
power that is, or ever shall be; for, not to be done én this
world, nor in the world to come, Matt. xii. 32. is never to
be done, Luke xii. '32.. see note on Matt. xii. 32: . Note
also, that the word 3 dvopa, name, doth also signify: persons:
(see the note on Acts i. 15. ) and that men of: great power
and dignity are styled both in Scripture, and in other writ-
ings, anshe hashem, oi dvdpe¢ of dvopacral, men of name,
that is, renown; so are the giants styled, Gen. vi. 4. and
the ‘princes of the congregation, Numb. xvi. 2. so that
to be exalted above every) name that is named, is to be ad-
vanced, even in his human nature, above men and-angels of
the highest power and dignity, by being exalted to the right
hand of the Father. (Heb. i, 4,5.) After the dignity of
Christ was contested by the Arians, the fathers, to avoid
their argument. from these words, chose rather to interpret
this of the name of the Son, mentioned by St. Paul, Heb.
i. 5. To which of the angels said he, Thou art-my Son? So
Theodoret, Gicumenius, Theophylact; on this place, and
. Epiphanius, Heer. lxix.:p. 325. though the words, ver. 20.
He hath raised him from the dead, and set him on his right
hand in heavenly places, strongly plead for the first inter-
pretation. (See the note on Heb. i. 4.)
[*] Févra tv wae, All in all.] For he ascended up on
high, that he might fill the members of his church with all
gifts necessary for the edification of his saints, till they
came fo the fulness of the measure of the stature of Christ ;
(iv. 10—12.) In him all fulness dwells, and we are ireichip
owptvor, filled full in him, who is the head of principalities
and powers. (Colos. ii. 9, 10.)
CHAP. Ii.
oy Awnp you (also) hath he (raised and) quickened,
(with and by Christ, i, 20. ii, 5.) who were [*] dead in
trespasses and sins;
2. Wherein (in which sins) in time past ye walked
(living) [*] according to the course (and fashion, of this
(evil ) world, [*] according to (the suggestions of ) the prince
of the power of the air, the spirit which (even ) now work-
eth in the children of disobedience (the heathen world ):
3; Among whom also we all (who are gentiles) had our
coriversation in times past in the lusts of our flesh, fulfil-
ling the desires of the flesh and of the mind (or of our
176
hearts); and were by [*] nature (indeed by birth among
heathens, and in our natural estate before Christ ) the chil-
dren of wrath, even as others (of the gentiles were.
4. This, I say, was our former state ;) but God, who is
tich inmercy, for his great love, wherewith he loved us
(gentiles ),
5. Even when we were (thus) dead in sins, [*] hath
quickened us together with Christ, (through his rich grace;
for) by grace ye are saved (i. e. are brought ard a state of
salvation) ;
6. And hath raised us up together, (not only by a spi-
ritual conformity to his resurrection, Rom. vi.5. 11. but also
by an assurance of a like resurrection, 1 Pet. i. 3. He being
risen as the first-fruits, 1 Cor. xv. 20. and. the. first-born
from the dead, Colos.i: 18.) and made us sit together in
heavenly places in Christ Jesus: (our head thus raised and
exalted, and thus ascended into heaven, as our forerunner,
Heb. vi. 20, x. 13, 14.)
7. That in (and through) the ages to come he might
(by this means) shew the exceeding riches of his grace in
(this) his kindness to us through Christ Jesus.
8. (I say, the riches of his grace,) for [°} by grace are ye
saved through faith (in Christ) ; and that (faith is ) not of
(and from) yourselves: it is the gift of God (the objects of
our faith being only made known by Divine revelation,
1 Cor. ii. and only confirmed and so made creditable to us,
by the testimony which God hath given to them):
9. Not of works (done before faith by us), lest any man
should boast (as doing any thing which might antecedently
deserve, or make him meet to be acquainted with, and made
partaker of this saving grace:
10. Not of works, for this reason also ;) for we are his
workmanship, created: in Christ Jesus to good works,
which God ["] hath before ordained (cic rpontotuacey (sub.)
jypac 6 Ocdc, to which God hath prepared us) that we should
walk in them.
11. Wherefore remember, that ye being (were) in times
past gentiles in the flesh, who are called the Uncircum-
cision by that (nation of the Jews) which is called the
Circumcision (by reason of their circumcision) made with
meee
12. (And) that at that time ye were without ( the know-
ledge of) Christ, being aliens from the commonwealth of
Israel (to whom the Messiah primarily belonged), and
strangers from the covenants of promise (made to their
forefathers), {®) having no (firm and lively) hope (of spi-
ritual and future blessings), and (being ) without ( the know-
ledge of the true) God in the world:
13. But now in Christ Jesus ye who sometimes were afar
off (from God, and from the blessings imparted to the
Jews), are made [°] nigh (to God, as they were) by the
blood of Christ.
14. For he is our peace (maker) who hath made both
(Jew and gentile) one (as to the privileges of the gospel,
John x. 16. Gal. iv. 28.) and hath broken down the [*°]
middle wall of partition betwixt us (7. e. abolished the ce-
remonial law, which was a partition-wall betwixt Jew and
gentile ) ;
15. Having abolished in (or by) his (own) flesh (that
which made) the enmity (betwixt Jew and gentile), even
the law of commandments (consisting ) in ordinances (pe-
culiar to the Jews); for to make in himself (or create) of
A PARAPHRASE WITH ANNOTATIONS ON ©
[CHAP. II.
two, ["] one new man (to whom as their head they are both
ak into one body, thus ) making [*] peace ¢ ra
?
16. And that he might reconcile both ant God, in wohl,
body by the cross, having slain the enmity (betwixt both to
God) thereby (or upon it; for when we were enemies we
were reconciled to God by the death of kis Son/Rom: v: 10.
2 Cor. v.18. Col: i. 21. or, having slain, that is, abolished
by his cross, those ordinances which were imevayrta jypiv con-
trary to us, Colos. ii. 14. as excluding us from the society of
God’s people, and citing ae enmity betwixt the Jews aan
gentiles; ver. 15.) 9
17. And (having pibtsivent this reconciliation, he) came,
anid (2\Oev eimyyedicaro, he coming by his apostles ) preached
peace to you (gentiles ) which were afar off, and to rey
that were near (i. e. Jews ).
18. For through him (thus reconciling us to God ) ry: we.
both (Jew and gentile) have access by one Spirit (af adop-
tion conferred upon us) to the Father, (and are enabled to
come unto him as our Father, Rom. viii. 15.)
19. Now therefore ye (gentiles) are no more (to be
reckoned as ) [**| strangers and foreigners, but (as) fellow-
citizens with the saints, and of the household of God;
20. And are built upon the foundation of the apostles
(of the new) and the prophets (of the old covenant), Jesus
Christ himself béing the chief corner-stone, (who supports
_ and cements the whole building, both of believing Jews and.
gentiles, and unites lapses into one body by the ets; 08
cxvii. 22.)
21. In whom all the’ building, (being thus) fitly framed.
together (or compacted), groweth into one holy temple in
the Lord; (they then belong not to this building, whose.
bodies are not aholy temple to the Lord :)
22. In whom ye (Ephesians) also are builded together,
for [*°] a habitation of God through the Sei
ANNOTATIONS ON CHAP. ITI.
[4] Ver. 1. NEKPOY’ s rate cuagriac, Dead in sins. | They,
who interpret this phrase thus, You who.are dead to sins by
baptism, seem not to have looked to the fifth verse, where
they who are here said to be dead in trespasses and sins
are said to be quickened ; or to the parallel place, Colos.
ii, 13. where it is said, you who were dead in sins, and the
circumcision of the flesh, he hath quickened ; nor indeed to
the phrase, which is never used in the plural, number in
that sense, but only in the singular, viz. Rom. vi. 2. x. 11.
Kat, And.] That this glorious hope, this blessed inherit;
ance, this happy resurrection, will be your portion, you may
learn from what God hath already done for you 3 for he hath
quickened you who were dead in trespasses and sins, ver. 1.
and so hath brought you into a state of salvation, ver. 5.
and made you meet to be partakers of the inheritance of the
saints in light, Colos, i. 12, He also hath raised up your
head, and placed him, and in him your nature in heavenly
places, and so hath, in a manner, raised you up, and made
you sit together with him there; ver.6. You being hence as-
sured that all his living members shallbe raised up to live for
ever with him; for if we believe that Christ is risen, we must
believe that them who sleep in Jesus will God bring with him,
to be for ever with the Lord, 1 Thess, iv. 14, 17. And to
him that overcometh (saith Christ) will I give to, sit down
CHAP. II. ]
with me on my throne, even as I also have. overcame, and
am set down with my Father on his throne, Rev. iii. 21.
[2] Ver. 2. Kara rév aiéva, According to the course of this
world.] That is, according to the life which men of this
world, destitute of faith in Christ, do live: for, as Phavori-
nus saith, aidv, the word age is 1% Zw, cat 6 Bloc, the life of
man, or rd uérpov ric dvOpwmtvnc Zwiie, the measure of human
life. Thus, rov aidva Sayev, in Isocrates and Xenophon,
is to pass the time of life’; reXevrijca rv aidva, in Herodotus
and Sophocles, is to end this life, or to die.
[°] Kara tov dpxovra rii¢ %ovetag row atpoc, According to
the prince of the power of the air. ] It was the opinion both
of Jews and heathens, «iva: rov aépa Wwuywv turAcov, that the
air was full of spirits, called demons, as Diogenes* saith
in the life of Pythagoras: and the Jews in the Pirk Avoth
teach, “ A terra usque ad firmamentum omnia esse plena
turmis et preefectis,” that from the earth to the firmament
all things were full of these companies and rulers; and that
there was a prince over them, who was called 6 xospo-
xpatwp, the governor of the world, that is, of the darkness of
it, see note on vi. 12. This evil spirit is here said, évep-
ysiv, inwardly to work in the children of disobedience; and
elsewhere, to lead them captive at his will, 2 Tim. ii. 26.
and their conversion is styled, a recovery of them from
the power of Satan, Acts xxvi.18. And hence we may
rationally conclude, that the good Spirit doth also inwardly
work in pious persons, enabling them to will and to do; it
being unreasonable to conceive the evil spirit should have
more powcr over those wicked men in whom he dwells,
than the good Spirit hath in those pious persons in whose
hearts he is said to dwell,
[*] Ver. 8. Kat juev récva Obou épyiic, And were by nature
children of wrath.] The ancient fathers generally affirm,
that, sin cannot owe its original purely to that nature, in
which we were born, but only rq abrefovoly, i.e. to the
choice or consent of the will; and that they who make us
to be sinners, merely by the derivation of our natures from
our progenitors, do make God, the author of our nature,
to be the author of our sin. The same they seem to do,
who say that sin is propagated by generation, and that an
infant is therefore properly by birth a sinner, it being God
who hath established that order in the generation of man-
kind, which neither he that begets, nor he that is begotten,
can correct, and by whose benediction mankind increase
and multiply: and reason will instruct us, that to be born
or not is not in our power, and that what is not in our
power to avoid can never be our crime, nor render us ob-
noxious to the eternal wrath of God.
Moreover, the circumstances of the text demonstrate,
that the apostle here intendeth no such thing, because he |
speaks of persons dead in (actual) trespasses and sins, in’
which in times past they had walked, according to the course
of the (heathen) world, and the suggestions of Satan; of
men who had. their conversation in times pastin the flesh ;
the desires of the flesh and of the mind, and were,
on that account, the children of wrath as well as other hea-
thens. And therefore Suidas, agreeably to the context, |
saith, that nature is here put for customary practice, ac-
cording to the frequent import of that word in the profane
authors; in Philo,} in whom custom is iySpa piace aAn-|
* Lib. viii, p. 221,
‘+ De Temal. p. 205. C, Miner’ xgonie Osten the poor naSirraras, Stob. Eccl. &o. p. ~
VOL, VI.
THE EPISTLE TO THE EPHESIANS.
177
Selac, a nature opposite to truth; and in our common pro-
verb, that custom is a second nature. His words are these ;*
When the apostle saith, We are by nature the children. of
wrath, he saith not this according to the proper acceptation of
the word nature, for then he had cast.the blame on the Author
of nature ; but he understands by it a long and evil custom.
And Didymus Alexandrinus saith,} the apostle intends by
it rd mpoxeiuevov TH pbce ob Td KaTa pow, not that which
is according to nature, but that which is accessory to it.
2. The fathers do more generally say, That to be by
nature the children of wrath, is here the same as to be truly
and indeed so;{ and that the Ephesians and other nations
are styled such here, because in that estate they conti-
nually provoked God to wrath by their idolatries and
fleshly lusts; and so they are here styled, say they, children
of wrath, partly as being:born in heathenism, and therefore
indole idolatre,§ and so out of covenant with God (in
which estate the whole body of the heathens are repre-
sented, as having no hope of the blessings promised to
those who were in covenant with God), and without (the
favour and protection of) God in the world: and persons
so abandoned by him are in Scripture styled, the objects of
his hatred, comparatively to those who are in covenant with
him, as in these words, Jacob have I loved, and Esau have
I hated, Mal. i. 2. And when God determined to reject and
to forsake his people, he styles them, the generation of his
wrath, Jer. vii. 29. as being worthy of his wrath, as wicked
persons are styled sons of death and of perdition, as having
done those things which rendered them worthy of death and
destruction, ¢. e. not for original sin, but for a long series of
actual and habitual transgressions. So Abiathar is, di}p 0a-
varov, a man of death, 1 Kings ii. 26. And whereas Esthius
saith, that rékva, children, shews that this phrase relates to
what they were from their nativity; this may be easily con-
futed from these following expressions, some of them fre-
quent in the Holy Scripture, viz. récva Ocov, the children of
God, Johni. 12. rékva copiac, the children of wisdom, Matt. x.
19. récva iraxoije, children of obedience, 1 Pet. i. 14. réxva rig
txayyeXlac, children of the promise, opposed to children of
the flesh, Rom. ix. 1. Gal. iv. 28. xardpac réxva, accursed
children, 2 Pet. ii, 14. for we are not. sons of God, of wis-
dom, of obedience, of the promise, or curse, by nativity; but
by our own good or evil actions. And whereas he adds,
that the apostle writes this in the person of the Jews, this
is most plainly false, the Jews being not under the prince of
the power of the air, i. e. the conduct and government of
Satan, as were those heathens, whose gods were demons,
and who sacrificed to devils, and not to God. Moreover,
they who are here said to be quickened, when they were
dead in trespasses, are said, Colos. ii. 13, to be quickened
when dead in trespasses, and the uncircumcision of the
flesh, which cannot possibly agree to the Jews. We all
here therefore is only all the gentiles, whatsoever Mr. Clerc
says to the contrary; nor is there any thing more common
than for St. Paul to speak thus. So Tit. iii. 3. We our-
selves also were. sometimes foolish, disobedient, deceived ;
*"Oray 38 Abyss 6 drberoneg, nal Tyaev Tinva, pices, deytic, ob mare rove 7) ompacetvopeevay
pictog Abyet, bret rot mroshcayrog ty ri Eynrnpam, AdAAd Thy Euasvoy xal xaxiorny ddSecw,
nat xpoviay, xab arompay curnbeiay, intelligit.
+ Apad Combes.
$ Td 88 pice dvrlvod danSaig xal yrnelog, Ecum. Theoph. prorsus et omnino apud
Hieron. vel 72 iis ipyiic dba mederovres. Chrysost. Theodoret. Hieron.
§ See Cl, Art, Crit, par. ii, cap. 7. §. 6. p. 104,
: 2A
178
serving divers lusts and pleasures, living in malice and
envy, hateful and hating ‘one another ; not we apostles, or
we Jews; but we ‘gentiles. And this is here evident to de-
monstration; for what is here we, ver. 2, and 5. ‘is ye,ver. 8.
what is we; ver, 10: is again ye, ver. 11, 12; 13. what is
we; ver. 18. is ye, ver. 19.
Kat juev récva bon dpyiic, And were by nature children
of wrath.] We were children of wrath, saith Jerome, “vel
propter corpus humilitatis, corpusque mortis,” by reason of
the vile mortal body to which our souls were condemned,
which was the opinion of Origen; or, “ quod ab adoles-
centié mens hominum apposita sit ad malitiam,” because the
mind of man is prone to iniquity from his youth ; “vel
quod ex eo tempore, quo possumus habere notitiam Dei
et.ad pubertatem' venimus, omnes aut opera, aut lingua,
aut cogitatione peccamus ;” or, because, when we come to
ripeness of years, and attain to the knowledge of God, we
offend all in thought, word, and deed: where it is observ-
able; that though he’ brings in Origen’s peculiar opinion,
as one reason of this appellation; yet hath he not the least
hint of our being the children of wrath, on the account of
Adam’s sin. See my interpretation confirmed by Mr.
Thorndike, &c.
f°] Ver. 5. Suvelworoince tH Xovorp, Hath quickened us to-
gether with Christ.] Not only by giving us a new birth, or
renovation of life, but an assurance also of eternal life;
for because I live (saith Christ), you shall live also, John
xiv. 19.) We shall be saved by his life. (Rom. vy. 10.)
[°] Ver. 8. Ti yap xapert tore ceowoptvor, For by grace ye
are saved.| That we may understand ‘aright how we are
here, and in other places, said to be saved by grace and |
mercy, and not by works, it may deserve to be observed,
First, That though the apostle here saith, By grace ye are
saved, not of works; yet, lest any man should ‘hence be
tempted to infer, that Christians may be saved without
doing works of righteousness, when they have. time and
opportunity to do them; he expressly adds, and that by
way of reason of what he had asserted; that we are ‘his
workmanship, created‘in Christ Jesus to good works, which
God hath ordained that we should walk in them. Since
then to walk in righteousness, according to the import of
that phrase in Scripture, implies, that the tenor of our |
lives be spent in works of righteousness; surely we cannot
reasonably hope to be accepted by God, if we neglect the
very end for which we are created in Christ Jesus, or
decline that way in which God hath ordained-us to walk.
Hence the apostle tells the same Ephesians, that if they
had been taught the Christian faith, as the truth was in
Jesus, they knew themselves obliged to put off the old man,
are in all goodness, righteousness, and truth, iv. 21, 22.
vy. 8, 9.
Note, secondly, that when the apostle saith, We are
saved not by works, his meaning is not to exclude all
works from having any influence on our salvation; but
only to exclude those works, which are done antecedently
to faith, and to the renovation of the Holy Ghost, or ante-
cedently to their being called by the gospel to salvation:
this is apparent from the reason here assigned, why we are
A PARAPHRASE WITH ANNOTATIONS ON ©
[cnar. II.
not saved by works, viz.. because we were not fitted or
prepared to do good works till'we were first in Christ ;
which, as it doth exclude good: works performed before
faith in Christ, so doth it as effectually establish those,
which are afterward to be performed by virtue of the new
nate given to us, andthe renewing of the:Holy Ghost.
Obj. And whereas some object against this answer, that
the apostle saith, we are saved by grace, not ‘of works, lest
any man should boast, which boasting doth not:seem to be
excluded, if our’salvation doth: any way depend on works
done by us, whether they be legal or evangelical, done
before or after faith:
Ans. To this E answer, That though salvation doth de-
pend upon good works, or on sincere obedience to be per-
formed by us after faith; yet is all boasting utterly ex-
cluded; (1.) Because the good works we do proceed not
from ourselves} but purely from the grace and Spirit of
God, for it is God that worketh in us both to will and to
do, of his good pleasure. As therefore the apostle saith,
of the'fgift of tongues, and healing, and the’ like, which
were so frequent in the church of Corinth, and were occa-
sions of their boasting,‘ Who maketh thee to differ in these
things from others? or what gift hast thou which thou hast
not received? and if thou hast received it, wherefore dost
thou boast, ‘as if it were thine own, and thou hadst not re-
ceived it ? 1 Cor. iv.7. so may we here : What good work
dost thou, which thou hast not received grace and the
good Spirit to perform? And’ ‘if thou hast received strength
from God, for the performance of them, wherefore dost
thou boast?’ This being the’ apostle’s tule, that’ ‘we! ‘can
boast of nothing, but of that which we have notin
= which is purely from: ourselves. °°
'-(2.) Though God ‘is pleased to nade tH Rit ne god
dorks a necessary condition of salvation, ‘so! ae t
them we shall not obtain it; yet is all Boasting utterly ex-
cluded, because it is of grace, that our imperfect works
aré counted good, and that they are-at all rewarded by God.
For it is alone through that new covenant, “which God
hath established in Christ Jesus, that all the imperfections
which adhere to our best performances are pardoned;
seeing the covenant of works requires perfect obedience,
and tendereth no pardon to the least offence. Now upon
i >
| what account can any of us boast of doing that which in |
itself deserveth condemnation, though through grace it
finds acceptance? Boasting, saith the apostle, is not ex-
| cluded by the law of works, (Rom. iii. 27. iv. 4.) because
‘to him that worketh, the reward is not reckoned of grace,
but of debt, (Rom. xi. 6.) grace and works that deserve
| justification and salvation, being perfectly opposite to one
and to put on the new, which after God is created in righ- |
teousness and true holiness ; and that it was their duty to
walk as children of light, proving what is acceptable to the |
Lord, and bringing forth those fruits of the Spirit, which |
another. ‘Where therefore the reward is still of grace, and
‘not of debt; where it is given on the account of works im-
perfect, which deserve nothing from God, there boasting
‘is excluded. Note,
\\ Thirdly, That when the apostle saith, We are saved by
‘grace, there the word saved doth not signify the final and
complete salvation which we shall enjoy in heaven; but
only our being placed in the way of salvation, and put into
that estate, in which if we continue grounded. and settled in
the faith, and be not moved from the hope of the gospel,
(Colos. i. 23.) we shall undoubtedly be saved. That this
may be the sense of these expressions, We are saved by
grace, and according to his mercy he saved us, (Tit. iii. 5.)
CHAP. 11.]
cannot be doubted, if we consider ‘that this is frequently.
the import of this phrase in other places; as when it-issaid
at the conversion of Zaccheus, This day is salvation. come
to this house, Luke xix. 3. that baptism doth, save us,
1 Pet. iii. 21. that there were added, to the church oi cwZé-
evo, the saved, Acts ii. 47. (See John iv. 22. Rom. viii.
24. 1 Cor. i. 18.) That this must be the proper import of
it in these places, is evident from. this consideration, that
the persons to whom the apostle here speaks were not
actually and completely saved, but only by embracing the
gospel, which is styled the word, the gospel of salvation,
the power of God through faith to salvation, were placed in
that way which leadeth to eternal life, and which is called
the way of salvation. It being therefore of God’s free
grace and mercy that:any church or nation is called to
the knowledge of salvation, and hath the word of life re-
vealed to them, it being by that faith which is the gift of
God that they are justified, and so placed in the way,of
salvation, and by his free gift that they enjoy the Holy
Spirit, by which they are enabled to work out their salva-
tion; they may well be said.to, be saved by grace, through
faith, according to those_words of the same apostle,
(2 Tim. i. 9.) He hath saved us, and called us with a holy
calling, not according to our works, but according to his
purpose and grace, which was given us in Christ. But then
this hinders not our complete salvation, at the great day,
from being conferred upon us, with respect to our works,
by him who hath declared, He will render to every one ac-
cording to his. works: glory; honour, and immortality, to
every one that worketh good, and that by patient continu-
ance in well-doing. seeketh for it. (Rom. ii. 6, 7.)
{"] Ver. 10. Uponroiuacey, He hath before prepared us.]
i. e. Before we do them, by giving us the knowledge of his
will, and the assistance of his Spirit to perform them: i. e.
our entire renovation or new.creation, by which alone we
are enabled to do works good and acceptable in his sight,
is from-God, who by Christ Jesus hath given us the know-
ledge of our duty, and by his grace and Spirit hath enabled
us for the performance of it, They mislead men who ex-
tend this to our whole salvation, from the beginning to. the
end, which though it,be,so of grace, as to be carried on
from the beginning of the new nature to the end of our
life, by the assistance of God’s grace and Holy Spirit;
yet is not so of grace, as to exclude. those works of righ-
teousness God hath prepared.us to\walk in, they being..the
conditions requisite, to. make, faith, saving, the terms on |
which alone we.are to. enter into: life, (Matt. vii. 21. Luke |
x. 25. 28. Rom. ii. 6, 7: 10. 2 Pet. i. 5. 11. Rev. xxii. 14.)
and according to which we shall receive our future recom-
pence. (Rom. ii. 6. Cor. iii. 8, 2 Cor..v, 10. Gal. vi.4, 5,)
[*] Ver. 12. Edmtda pi 2xovrec; Having no hope), After
this life; (1 Thess. iv. 13.) I would not have you sorrowful
for them that sleep,.as oi. rovroi, the residue of the world,
who have no hopes - (See note on 2 Tim. i. 10.)
[9] "AGcon, Without the true God.) For then not knowing
God, they served roig pi pice otc: Ocoic, those, which by
nature were not gods; (Gal.iv. 8.) even their wise. men
changed the truth of God into a lie, and worshipped the
vulgar deities ;(Rom. i. 25.) they were heathens, carried
about to dumb-idols. (1 Cor. xii. 2.) Hence at their con-
version they are said to turn from idols to serve the living
and true God. (1 Thess. i. 9.). In this sense the Christians
THE EPISTLE TO THE EPHESIANS.
179
styled ; the heathens aS¢o., atheists, because rov piv dvtw¢
dura Sedv ayvohkac, they knew not the true God. So Clem.
Alex. Protrept. p. 14. and Theodoret here. And the hea-
thens styled the Christians so, because they denied those
to be gods whom they., esteemed truly such; so Just.
Mart. Apol. ii. p..56. Athenag. p.6, And the stoics reck-
oned two kinds of atheists; one that contemned. the gods,
rév te ivavriwg Sely hater: the other that spake things
contrary to the Deity, Laert. lib. vii. §. 119.
[2°] Ver. 13. ’Eyyic, Nigh.] Those Jews who had no
ceremonial defilement to be purged. away, and who had
made an atonement for their known sins, were admitted to
come near to God, as being holy; they had a freedom of
access to God in his tabernacle and temple, whence they
are styled, 6 Aade tyyiZwv avr, the people that draw near
to God, Ley, x. 3. Psal. Ixy. 4. cxlviii. 14. and God is said
to, be, 6 Oxd¢ yyiZwy abroic, a God near to them, Deut. vii. 4.
both by relation; as. having owned them as his children and
family, and.entered into covenant to be their God, and by
his more especial presence with them; for the Schechinah,
or the glorious, presence, dwelt among them in the holy
place. Now all these. privileges, saith the apostle, are
equally conferred upon the gentiles, they are now made
| near to God, ver: 13. have access to him, ver. 18. are fellow-
citizens of the saints, and of the family of God, ver. 19. the
Schechinah dwells in them as in a temple, and they are
made.a habitation of God through the Spirit, ver. 21, 22.
[2] Ver. 14. Td peodroryov, The middle wall.] This refers
to that partition-wall in the temple which separated the
court of the gentiles from that into which the Jews entered,
on which was written, That no alien. might go into it ; it
being, saith Josephus,* a sanction of Antiochus, pu dev ad-
AdguAov Evrd¢ Tov aylov mpoova, that no alien should enter
into the court of the sanctuary, which was enclosed with the
sept: and this inscription was writ in Greek and Latin.
[2*] Ver. 15.. Eic tva xavov dvOowrov, Into one new man.]
As being. both,to walk in newness of life, and by the new
law of Christianity, and by Christ's, new commandments
of love.
['°] Elpfvnv, Peace.] This peace Christ hath made be-
tween Jew and gentile, by abolishing the ceremonial law
which made the enmity; and with God, by reconciling both
to him by his death.
[4] Ver. 16. Ev airy.] i.e. Ev rq oravpy, By the cross. So
Chrysostom, Theodoret, Gicumenius, and Theophylact,
read, Other copies read; év éaurw, in himself: but this
reading, saith St, Jerome, is only. of the Latin copies, and
it seems to have had its rise from the former verse. (See
Examen Millii.)
[9] Ver. 18. Oi aupdrepo, We both.] Hence we learn, (1.)
that Christ not only reconciled Jew and gentile to one an-
other, but that he reconciled both to God, for by him we
have, Moogaywyiv, Access to.the Father, a freedom of access
to God, ver. 18. and iii..12.. Now where this phrase in the
New Testament.is used with respect to Christ, it still im-
ports the freedom. of access vouchsafed to them who for-
merly were by their sins excluded from God’s gracious
presence: this is obtained, say these words, by vittue of
his blood, making our peace by him, reconciling us to God
-by his STORE and bringing them near to God who were afar
’ > Antiq, lib. ‘aii. cap,3, de Bello Jud, lib. ¥. cap. 1.
2AZ
180
off. How is he our peace? because the chastisement which
procured our peace was upon him, Isa. liii.5. How did he
reconcile us to’'God, but by the cross? i. e. by bearing our
sins in his body on the cross, 1 Pet. ii. 24. By virtue of his
blood the‘ gentiles, who formerly were aliens, are made
near to God; they who were strangers, were made God’s
domestics; they who emphatically were sinners, Gal. ii. 15.
were made fellow-citizens of the saints; they who were
children of wrath, ver: 2. to them is God reconciled: and
after all this can it be reasonably denied, that Christ hath
pacified God to the gentiles by his blood? or doth not all
this import a reconciliation, on God’s part, to them ?
To shew the reason of this reconciliation let it be noted,
that God being a holy God, none were to come into his
presence who had any pollution or defilement on them,
upon pain of death, till they were sanctified or cleansed
from it by some purification, or atonement made for them
to God. He dwelt in the camp of Israel; and so. those
lepers which were so unclean as to pollute the camp, were
driven from it, (Lev. xiii. 46. Numb. v. 2, 3. 2 Kings xv. 5.)
and those sin-offerings, which were polluted with the sins
of the whole congregation, were carried out of the camp.
(Ley. xvi. 21, 22: Heb. xiii. 11.)
God dwelt more especially in the temple, and therefore
they who had lesser impurities, 7. e. who were defiled by
the dead, or by an issue, or a menstruous woman, were not
to come thither, till they were cleansed from those defile-
ments. (Ley. xii. 4. xv. 31.)
Moreover, he being a God of purer eyes than to behold
iniquity, they who had committed any sin of ignorance,
and lay under the guilt of it, were not permitted to come
into the court of the men of Israel, till they had brought
their offering of atonement. (Ainsworth on Numb. v. 3.)
Now God being still the same holy God, of purer eyes
than to behold iniquity, the scriptures’ of the New Testa-
ment seem as plainly to make our freedom of ‘access. to
God to depend upon our being sanctified, or purged from
our defilement, and our being delivered from the guilt of
sin, by an atonement made by the blood of Christ for our
iniquities; that so they being pardoned, we may have peace
with God, and an access to his favour. This plainly seems
to be the import of the words, Heb. ix. 13. If the blood of
bulls and goats, and the ashes of a heifer sprinkling the
unclean, sanctifieth to the purifying of the flesh, and by so
doing procureth an admission of the person cleansed to
serve God in the sanctuary, (Numb. xix. 9. 12. 17.) how
much more shall the blood of Christ, who through the eternal
Spirit offered himself without spot to God, purge your con-
science from dead works (or works exposing you to death,
the punishment of the person who came unclean into God’s
presence, that so you may be admitted) to serve the living
God?
[25] Ver. 19. Zévor, Strangers.] The proselytes who joined
themselves to the God of Israel, were by the Jews, and by
the Scriptures, styled strangers. He that only took upon
him to worship the true God, and observe the precepts of
Noah, was “ger toshab,” a stranger permitted to dwell
among them, and to worship in the court of the gentiles:
he that was circumcised, and became obedient to the law
of Moses, was “ ger tzedek,” a proselyte of righteousness:
but both were called strangers, according to that maxim
of the Jews, All the nations of the world are called, 23,
A PARAPHRASE WITH ANNOTATIONS ON .
[CHAP. III.
strangers before the God of Israel: but the Jews are said to
be 2°27, near to him. But now, saith the apostle, there
is no such difference, the believing gentiles being equally
admitted with the believing Jews to the privileges of the
new Jerusalem, and equally related to God, as part of his
family.
(‘7] Ver. 22.] Thus Philo* saith, that good men are Ocov
olxog kal iepdv, God’s house and holy temple. (See note on
1 Cor. vi. 20.)
CHAP. II.
1.[*] For this cause, I Paul C am) the peaabes of Jesus
Christ for you gentiles,
2. (Iam, I say, a prisoner for you gentiles, as you must
know, ) [?] if (since) ye have heard of the dispensation of
the grace of God which is given me to you-ward (| on Jor
you gentiles ):
3. How that he (ér, for he, or that he, ) by ( particular )
revelation made known to me the mystery (of the calling
of the gentiles, Gal. i. 16. Acts ix. 15. 21, 22.) as I wrote
before in few words ; (viz. i. 9—12. ii. 19. )
4. Whereby, when you read (cic 8 a avaywioKovrec, to which
attending ), you may understand my knowledge in the mys-
tery of Christ (touching the calling of the gentiles ),
5. Which in other ages was not made known to the sons
of men, [*] as it is now revealed to his holy apostles and
[‘] prophets by the Spirit (of wisdom and of knowledge,
given them to discern all mysteries, 1 Cor. xii-8. xiii, 2.
6. It being not before revealed as now it is,) that the
gentiles should be fellow-heirs (of God with the believing
Jews), and of the same body (with them), and partakers
of his promise (the promise of his Spirit, Gal. iii. 14.) in
(and through) Christ (only) by (virtue of) the gospel
(preached to them, and believed by them):
. 7, Of which (gospel) I was made [°] a minister, [°] ac-
cording to the gift of the grace of God given to me (to be
the apostle of the gentiles ; for which work I was enabled )
by the effectual working of his power (in signs and won-
ders, &c. Rom. xv. 19.)
8. Unto me (I say), who (by reason of my former perse-
cutions of the church of Christ, 1 Cor. xv. 9.) am less than
the least of all saints, is this grace given, that I should
preach among the gentiles the unsearchable riches of Christ
(i. e. the exceeding blessings to be obtained by faith in him );
9. And to make all men (Jews and gentiles ) see what is
the fellowship of the mystery (of the calling of the gentiles
to be thus fellow-heirs with the Jews), which from the be-
ginning of the world hath been hid (ard rév aidvwv, from
former ages) in (the purpose of.) God, ["] who created all
things (belonging to the old and new creation) by Jesus
Christ:
10. To the intent that (Gr. iva, that.) now, to the [*] prin-
cipalities and powers in heavenly places, might be known
by the (things done in and by the 2 church the manifold
wisdom of God,
11. [%] According to the eternal purpose which he pur-
posed (or made) in Christ Jesus our Lord:
12. In whom we have boldness (or freedom) and access
with confidence (to God the Father) by the faith of him:
- =
* L, de Somnis, p. 456, E,
THE EPISTLE TO
CHAP. II.]
(i. e. the faith we liawe in him as our Mediator : soe ndte Ont.
ii. 18.
13. alias icra the prisoner OF Teves Christ for
you gentiles, ver. 1.) desire'that you faint not (that you be
not disheartened ) at my tribulation for'you, which is (ra-
ther matter of ) your glory, (you having cause to glory, that
T, your apostle, suffer so much for the gospel I preach to
you, this being to you a confirmation of the truth of it.
14. And) for this cause I bow my knees to the Father of
our Lord Jests Christ (praying to him),
15. Of whom [*] the whole family in heaven and’ ibarth
is named (the angels in heaven and saints on rort~ ment
styled: the sons of God), -
16. That he would grant you, according to the ren of
his glory (i. e. according to his glorious riches ), to be (still
more ) strengthened with ont by a C Holy ) Spirit in the
inward man;
17. That Christ may dwell’ in your feast by faith; that
you, being (firmly ) rooted and: grounded in love ( to him,
cee nested Son to die for you ) ;
- 18. May be able to comprehend (together ) with all saints |
what i is [“] the breadth, and length, and depth, and height
(of this mysterious love towards you ),
- 19. And may (be able to ) know the love of Christ, which
(in its full extent, even) passeth knowledge, that you may
be filled with all the [**] falness of God.
20. Now, to him that is able to do exceeding abundantly
above all that we ask or think, according to the power (of
the Holy Ghost) that worketh in us (and so miraculously
confirms his doctrine to the world ),
21. Unto him (I say) be (ascribed all) glory in the (as-
semblies of the) church by (and through) Christ Jesus
(through whom we offer up all prayers and praises, Heb.
xiii. 15. Eph. v. 20.) ee raps all ages, world without
, end. Amen.
ANNOTATIONS ON CHAP. III.
[‘] Ver. 1. TOY’TOY xapw, For this cause.] i. e. Because
Tassert that these privileges belong equally to the believing
gentiles, though they be not circumcised ; this being the
reason why the Jews so fiercely persecuted ‘him) and forced
him to appeal to Ceesar; (Acts xxii. 22. xxy. 11, 12. xxvi.
17.) and why, after he came to Rome, the Jews preached
Christ not sincerely, but out of envy to him, to.add affliction
to his bonds. (Phil. i. 15, 16.)
C] Ver. 2. Elye jixotoare, If ye have heard.] Blenee some
raise a second objection against this Epistle’s being written
by St. Paul to the Ephesians ; for, say they, to them with
whom he had so long conversed, there could be no doubt,
whether they had heard of the dispensation of the grace of
God given him towards them. But indeed this is no objec-
tion to them who will consider, that this Epistle was not
written to the Ephesians only, but also to all the faithful
in Christ Jesus ; many of whom had never seen his face,
nor heard his voice. And, secondly, if we consider, that
he speaks here particularly of the manner of his receiving
this dispensation, viz. by immediate revelation from Christ
Jesus ; of which the Galatians, among whom he had also
preached, were ignorant; and therefore the apostle, in his
Epistle to them, saith, yrwpiZw ipiv, of this I certify you,
confirming his assertion with an oath. (Gal. i. 11, 12. 16.)
THE EPHESIANS. 18]
Add to this, thirdly, that the particle yc, is not here a par-
ticle of doubting, but of affirmation, and is to be rendered,
as Theophylact doth, irady, since: so the Hebrew py is
often rendered guandoquidem ; and so Philo uses this par+
ticle in these words,* eye ra axobota, Kal Ta Kar’ &yvoiav ovd?
adunudrwv Adyov Exew pact rive, seeing some say of things
done involuntarily, and out of ignorance, that they are not
to be accounted sins; and when he says, Abel yet lives,+
Hye Kat ixérnc Sv Ocovd Kal gwvh xowpuevog eiploxera, seeing
that he had still a voice to'cry to God; and that Sarah is
represented by Moses both as barren and very fruitful,t
slye rd roAvavOowrérarov Tov @viov 2 adrijc Suoroye yevéo~
Sai, since he confesses, that from her should proceed the most
populous of nations. (See also the note on i. 15.)
[3] Ver. 5. ‘Qe viv amexadigSn, As it hath been now re-
vealed.] It was in the general made known, that in Abra-
ham should all the families of the earth be blessed ; and that
Christ should be a light to the gentiles ; of which see note
on ver. 10. But it was not made known to the Jews, that
the gentiles should be fellow-heirs with them of the same
salvation and celestial inheritance: for that this was mat-
ter of admiration to the first J ewish converts, we learn from
these words, Then hath God also given to the gentiles re-
pentance unto life, Acts xi. 18. They did not know, or be-
lieve, that the gentiles should be made members of the same
body, and admitted to the same privileges, and made par-
takers of the same Spirit with them. Hence the believing
Jews, 2£éornoav, were in an ecstasy, when they saw that the
gift of the Holy Ghost was poured on the gentiles ; (Acts x.
45. Gal. ii. 14.) and much less did they know, that the par-
tition-wall, which made the distance and enmity between
them, should be taken away by the Messiah, as the apostle
here teacheth, (ver. 14, 15.) that the hand-writing of ordi-
nances was to be blotted out on this account, (Colos. ii. 24.)
and that these privileges were to be conferred upon them
without circumcision, or observation of the law of Moses.
They rather thought they were either first to be made Jews,
and then Christians, or only were to come as slaves and
drudges to them, who were the children of the kingdom.
And hence the apostle spends a great part of the Epistles
to the Romans and Galatians, to assert,this privilege of the
gentiles against the Judaizing Christians. In a word, to
the Jews anciently belonged vioSecia, the sonship, and so
the inheritance, for if sons, then heirs, (Rom. viii.17.) and
promises ; (Rom. ix. 4.) and they conceived, that none were
ever to be admitted into their body, or partake of those
privileges, unless they were circumcised, and became obe-
dient to the law of Moses, (Acts xv. 1.) which they thought
never was to cease, or to be antiquated. And therefore, say
the Greek fathers, the apostle here declares, that God now,
under the gospel-dispensation, equally admitted the be-
li ieving gentiles to these privileges by faith without cir-
cumcision, or obedience to the law of Moses.
[*] Kat rpophrac, And to the prophets,| That the apostle
here understands the prophéts of the New Testament, or
those who in the first ages of the church received ‘the pro-
phetical grace, and by it’ understood all mysteries, (1 Cor.
xiii. 2.) the ‘words b¢ viv, nowt as revealed under ‘the
gospel to the prophets, will wot suffer us to‘doubt.. And
* Alleg. lib. i. p. 36. G.
+ Quod Deter. p, 230. E.
¢ De congressu quer. p. 532. B. whe sqjH0 ©
182
this fully answers all the objections of Esthius against the
exposition I have given of the former words,
[9] Ver. 7. Ob 2yevdunv Stéxovog,: Of which I am made a
minister.) Mr. Lithinks, that this strongly implies a denial,
that others were made ministers of the same doctrine ; but as
it cannot imply, that Barnabas, and others appointed to
go with him, or that Silas. and Timotheus, who preached
the same doctrine, (2 Cor, i. 19.) were not also ministers
of that doctrine; so the commission Christgave to all his
apostles, being to preach the gospel, and to make disciples
through all the gentile world, it is not easy'to conceive, that
those nine, who. were sent to preach to the gentiles, as well
as St. Paul, should none of them understand their commis-
sion aright; especially if we consider how fully the council
met atJerusalem establish St. Paul’s doctrine, with respect
to the gentile converts, declaring, as St. Peter doth, that
they, being Jews, expected to be saved by faith in Christ,
as did the gentiles; that God had put no, difference: be-
twixt them and the circumcised Jews, purifying their hearts
by faith, and giving them the Holy Spirit, as he had done
to his believing Jews ;. and that therefore to endeavour to
put the yoke of circumcision on their necks, was to tempt
God; that is, to distrust the evidence thathhe had given of
his acceptance of them without circumcision.(Acts xv.8—
11.). And the whole synod declare, that,they, who said,
they ought to be circumeised, and to keep the law, troubled
them with words tending to the subversion of their souls ;
(ver, 24.) whereas if seemed good to the Holy Ghost, and to
them, to lay upon them none of these burdens, (ver. 23.) And
lastly, that they who were 'pillars of the church of the cir-
cumcision, knowing the grace given to St. Paul, approved
his commission of preaching to the gentiles, as hedid,
Gal. ii. 9.
[°] Kara riv Swosav rie xapiroc, According to the gift of
grace.| That the apostulate is by St. Paul oft styled grace,
see the note on Rom. i. 5. » And that.in this sense he un-
derstands the gift of grace here, is evident from the follow-
ing words.
[7] Ver..9. To wévra xricavti, Who created all.things.]
The ancients commonly say, that God the Father. is 6 rpiro¢
Snioveyde, the prime and chief Creator of the world, as
being the original of all creating power, and he as. it -were
commanding, and the Son executing his command, who is
hence styled, * 6 mpocexnic Snniovgydc, the immediate Crea-
tor, or avroupyd¢ tod xéopov; the Artificer of the world.
Hence Irenzust so often saith, Patrem omnia fecisse per |
verbum, or verbo virtutis ; and that the Sonand Holy Spirit |
are { quasi manus, as it were the hands of God, by which he
made all things, and to both which all the angels are subject.
Awd Inoot Xpiorov.| See these words vindicated; Examen
Millii in locum, , is a!
{®] Ver. 10. Tate dp xate-ust rate Eovolac, T 0 the principa-
lities and powers.] This phrase, though used of evil spirits, |
vi, 12. may be understood, of\good angels, the mystery) of
godliness, being then. seen.of angels, 1, Tim; iii. 16: and the
things which the apostles preached by the Holy Ghost,
being suchas the angels desired to look, into, 1 Pet.i. 12.
That the, words imovpdmog,, and irovedua, always signify
things, or persons in heaven, is very evident. So warijp
* Orig, it Cols: libs vi. p. 317.
$¢ Lib. iii. Prof. cap. 17.
t Lib. ii. cap. 2,lib, iii, cap. 8,42.
A PARAPHRASE WITH, ANNOTATIONS »ON®
[CHAP, Ii.
éroupanog, is our heavenly Father, Matt. xviii 25.6 trov-
pavioc, the Lord from heaven, 1 Cor. xv. 48, 49. ra trovpaa,
heavenly things, to be taught only by him who;was;in
heaven, John iii. 12,13. cépara trovpdvia, heavenly bodies,
viz. the stars, 1 Cor. xv. 40. Bacrsla 2roupdvoe, the king-
dom to be enjoyed in heaven, 2 Tim, iy, 18. Heb, xi. 16.
‘Iepovgadie troupavioc, the Jerusalem that is above, Heb,
xii. 22. brdderypa rv trovpaviwy, the pattern of things in
heaven, Heb. viii. 5. ra erovpdvia, heavenly things, Heb. ix.
23. Hence are they distinguished from things on earth,
or under, the earth, Phil. ii. 10, .,The words are five
times used in. this: Epistle, and, always, signify, heavenly
places. Soit doth when we are said to, sit down with Christ,
év roic troupaviore, in heavenly places, ii. 6. when Christ is
said to be sat down with God, tv roig troupaviorc, in heavenly
places, i. 10. that being’ the consequence of his ascension
into heaven, (1 Pet. iii. 22. Heb. xiii. 10. 12.) and there-
fore it is well rendered in heavenly, places, yer. 3.' So it
signifies, when, the apostle speaks of principalities, powers,
and spiritual wickednesses, tv. roi¢ trovpaviole, Vi. 12. and
so it must’ signify, whem he speaks here of good, angels in
the same places: nor can. it be well joined with copia, be-
cause ia rie éxxAnotae intervenes.» \
To Mr. Li’s objection, that it, is not) easy to conceive,
that the declaration of this:mystery shouldbe to this intent,
that the angels, good or bad, should ‘be, acquainted with it,
it may be answereds- 05 0)50 |
First, That the apostle doth not say this, was God's sole
intent in the revelation: of this. mystery; but only, that this,
amongst others more important,,might»be,one, «
Secondly, That'the particle wa signifies;{f,adeo ut,” so
that ; (see note on 1, Cor. xiv-13.) and then the\words will
not respect God’s intention in this révelation, but only the
consequence of-ity ; But whereas from those, words, ver, 6.
Was not made known, &c. Mr. Le Clerc saith thus, The
same thing which is there said in other ages not to have been
made known to the sons of men, is said here to have been un-
known also to angels; which being so, I confess I do not
well understand how they who are neither prophets nor an-
gels can find out so many places in the. prophets, in, which
the calling of the gentiles is manifestly and directly foretold:
for certainly if it was revealed to the prophets, they under-
stood it; and if it could be gathered from the literal sense
of any prophecies, the angels might. have understood it by
those prophecies: whereas, I say, he descants thus: What
would he have? Would he deny against the plain and fre-
quent.sayings of St.Paul, that the calling of the gentiles
was revealed to; and plainly foretold by, the prophets, as
his words do import? Let him, if he can, confate St. Paul
proving it against-him,’ that.the Lord had, commanded the
gentiles should, be called in these words, of the prophet
Isaiah, I have set thee to be a light,to the gentiles, and to be
for salvation to the ends of the earth:\(Acts xiii, 46,47,) and
his four other proofs from the prophets, Moses, David, and
Esaias; that the gentiles were to, glorify God for his merey
to them, in Christ Jesus,:that root of Jesse, who was to rise
up to govern the gentiles, and in whom the gentiles were to
trust: (Rom, xv..9—12.) yea, let him confute the, apostle
James, saying, Simeon hath declared how God at first did
visit the gentiles,'to take out of them a people for his name:
| and to this-agree the words of the prophets, After this will
build again the tabernacle of David, &c. that the residueof
CHAP, IIT. ]
might seek after the ‘Lord, and ,all the nations: upon |
Shanael name is called. (Acts xv. 14.17.) Nor doththe |
apostle any where: hint,.that.the calling ofthe gentiles. was
not revealed to or by ‘the:prophets; but,only that. it was |
not so made known in all the«particularities of it, we viv,
as it is now discovered by the apostles and prophets of the |
new testament. - (See‘the; note on-ver.:6,) (Secondly, It
was also known to, and preached by; the angels,.declaring |
the glad tidings of great joy which should be to. all mations —
through Christ,(Lukeii-10, 11.) he being as well.aylight to
lighten. the gentiles, « as the glory. of hispeople Israels. Nor |
does the apostle here say, as he suggests, that this. was. un-
known to the ; but only, that what:was; beforesmade |
known to them ‘prophecies, was now madeoknown:.to
them by the church, 4. ¢, the gentiles,actually, called;
i all the circumstances mentioned note on ver. 6.
might not be fully known before, éven:to them.
[2] Ver. 11. Kara mpdbeow rv alévuv; According to ‘the
foredisposing of the'ages.) In thé first of the ages his wis-
dom seeing fit to give the promise of a Saviour to a fallen
Adam; in the second age to typify and represent him. to the
Jews in sacred’ persons, rites, and: sacrifices; and in the
age of the Messiah, or the: last-age,. to.reveal him to.the
Jews, and preach him to the gentiles.
fio] Ver. 15, Taca arpa, ‘The whole family.) Itis foo |
quent with the Jews to. make mention of the angels as the
family in heaven ; andof men, especially those that are in
covenant with God; as his family on earth ; as when they
say, God doeth nothing but he first consults with his family
mbyndw above, that is, with the angels: and that hé that
addicts himself to the study of the Divine law for the sake
of the law, ‘conciliates to himself peace with the family above,
and with the family below; that is, with angels in:heaven,
and men on earth. They are also called A>yn utp. the
saints above, Targ. in Job xv. 15. and the sons of God, as
in these words'of Job i. 6. and ii. 1. And on: a day. came
ayyAor Ocod, the sons of God, and xxxviii. 7. Where wast
thou when pov, all the sons of God shouted for joy?
And so are all true’ believers styled, for to as many as be-
lieved, he gave power to be the sons of God, Sohn i. 12. and
they at the resurrection shall be he thesmepils, and be the
sons of God, Luke xx. 36.
[] Ver. 18. Td wAdroe Kai jiinoe, Ses The breadth, length,
dagitiy ‘and height.| By the breadth of this: love, some of
the fathers understand the great extent and, generality of
Christ's affection; his death being designed for the benefit
of ail persons, Jew.and gentile, through all ages, from Adam
to the end of the world, and in all places, he having by it
reconciled things in heaven, and things i in the earth, (i, 10.)
By the depth of it, say they, is signified the greatness of his
humiliation; love to mankind having induced him to change
the form of God for that of a servant, humbled the Lord of
life to an ignominious and painful death, and brought him
from the highest heayens to the lowest hell, into which,
hey conceive, he descended for our sakes. The length of
it imports, say they, his love to us from the beginning of
the world, we being chosen in Christ from the beginning,
(i. 4. iii. 11.) ‘The height of his affection is manifested, say
they, in that being now exalted to the right hand of Ma-
jesty, he is, still there employed in acts of greatest kind-
ness to us, using his whole power in heaven and earth for
the benefit of his church, But it seems more natural to
OQ @HETEPISTLE iTO
to perfection? It is higher
‘THE EPHESIANS: 183
\say; thatothe -apostle’ by enumerating these dimensions,
‘only: intends to signify. the exceeding greatness of the love
of Christ, which passeth knowledge, ., Thus Job, speaking
of, the unsearchable. wisdom of,God,and his. unfathomable
-perfections, puts these inquiries ;Canst thow search him out
- thansthe heaven; what. canst thou
do? deeper than hell, what canst thou know ?..The measure
of itis longer than theearth, and. the breadth of it than the
seaz(Job xi, 7,8.) and the son of Sirach saith, The height
(of heaven, andthe. breadth of the, earth, the abyss and wis-
dom, who can search out? (Ecclus. i. 3.) and the apostle cries
out, O the depth of the wisdom and knowledge of God, how
-unsearchable are his judgments, &c. (Rom. xi. 33.) And in
‘this sense these four dimensions will chiefly be designed to
import what the apostle styles, (ver. 8.) the unsearchable
wiches of the love of Christ. It therefore seems unreason-
-able_to think, that.the love of Christ passing knowledge,
should import only the love of Christ passing, 7. e. excelling
the knowledge-or skill invinystical interpretations, which the
gnostics pretended to: for, as the word yveoie put abso-
Jutely -hath no such import, that I know of, in the Holy
Scripture; so: after the mention of all these dimensions,
cand the unsearchable riches of it, (ver. 8.) it seems a very
faint expression to’ say, it surpasseth that vain and insig-
nificant knowledge to’ which. the gnostics pretended; their
niystical interpretations, recorded by Irenzeus, being above
measure vain and impious, even a mystery of iniquity: and
as for the phrase irephadXovea tii¢ yrHoews, it is justified by
Aristotle, * who hath it twice in one chapter, viz. imepBéd-
Av rig ovpperptac, to exceed the measure, wrepBadArAuv TOY
trwrhpwr, to excel other navigators.
[2] Ver. 19. Ete wav 1d: rAfjpwpa rod Oc0d, ‘With. all the
fulness of God.) Eig pro iv, (see note on Colos. i. 20.) that
is, say some, with the highest degrees of faith and love;
or with all fulness of spiritual gifts, especially: those of
‘knowledge and wisdom, which: might enable them to com-
prehend the greatness of his love. Thus iv. 10. He as-
cended up on high, that he might fill all things with spiritual
gifts, mentioned ver. 10. that he might give gifts unto men,
ver. 8. and i. 23. his church is styled, the fulness of him
that filleth all in. all; i.e. who filleth all his members with
those gifts.
CHAP. IV.
L I THEREFORE, ‘the. prisoner of the Lord (év Kupiy,
in. bonds for Christ), heseech you that you would walk
worthy: of the vocation wherewith ye are called,
2. ['] With all lowliness and meekness, with long-suffer-
ing, (and so.) forbearing one another in love ;
- 93. Endeavouring (thus:) to keep the unity of the Spirit in
the bond of peace.
4, (For you know, that) there is one body (of the whole
church), and [*] one Spirit (which animates the whole body ),
even as you are called in one hope.of your calling; (7%. e.
and you know also, that you are all called to the same hope
of eternal life.
5. There is also:to us Christians, one. Lord, [°] one faith
(in this Lord), one baptism (by which wedo profess this
faith),
* Polit. lib. iii. cap. 13. p. 447, 448.
184
6. [*] One God and Father of all, who is above all (by
has iensinice ); and through all (by his providence ), and én
you all (by his Spirit ).
7. But (though the body is but one, yet.) unto every’ one
of us (who are members of this body ) [°] is given grace (en-
abling us to serve this body) according to the measure of
the gift of Christ. ~
8. [°] Wherefore (to manifest this) he C the Psalmist)
saith, When he ( Christ) ascended up on high, he led capti-
~vity (Satan and death) captive, (Judg. v. 12. Heb. ii. 14.)
and ["] gave gifts unto men (i. e. received them, Psal.
Ixviii. 19. to give to them).
9. Now that he ascended, what is it but: ( a demonstra-
tion.) that he also descended first [*] into the lower parts of
the earth?
10. He that descended (thus into the lower parts of the
earth) is the same also who (after his resurrection) as-
cended up: [9] far above all heavens, that he might fill all
things (with his gifts, according to his promise, that when
-he was ascended, he would send the Spirit upon his apostles
and disciples, John xiv. 17. xv. 26. xvii.5. Luke xxiv.49.)
11. And (accordingly) he gave some, apostles (¢o. re-
veal his will) ; and some, prophets (to explain the mysteries
of faith) ; and some, evangelists (to propagate this faith to
other nations J; and [!°] some, pastors and teachers (to in-
struct others in it.
‘12. ["] And this variety of gifts was conferred upon
them ) for the perfecting (Gr. compacting ) of the saints (into
-one body ), for the work of the ministry (that they who had
them might minister to the temporal necessity, as did the
deacons, and the spiritual concerns of others, as,did the
‘apostles, prophets, evangelists, pastors, and doctors), for the
edifying of the body of Christ (in faith and love):
13. Till we all come in the unity of the faith, and of the
knowledge (or acknowledgment ) of the Son of God, unto
a perfect man, (i.e. to perfection in knowledge of the faith
and of the will of God, Colos. i. 28.) unto, the measure of
the stature of the fulness of Christ (7. e. so as to, be Christ-
ians of a full maturity and ripeness-in-all. the graces de-
rived from Christ Jesus to the body):
14. That (so arriving to perfection in faith and know-
ledge) we henceforth (may) be no more children tossed to
and fro, and carried about with every wind of doctrine, by
the sleight of men, and cunning craftiness, whereby they
lie in wait to deceive (Gr. by the subtilty of men, through
their craftiness, for the managing of deceit) ;
15. But, speaking (or keeping) the truth in love, may
grow up into (or increase in) him in all things, who is the
head, even (into) Christ :
16. [?°] From whom the whole body fitly joined together
and compacted by that which every joint supplieth, ac-
cording to the effectual working in the measure of every
part (Gr. compacted and cemented together by every joint
of supply, according to its power in proportion of every
-part ), maketh increase of the body to the edifying of itself
in love.
17. This I say therefore, and testify in the Lord, that ye
(who have these assistances in faith and piety) walk not
henceforth as other (unconverted ) gentiles, [**]in the vanity
of their (own) mind ;
18. Having the understanding darkened, (and) being
[*] alienated from the life of God ["*] through the igno-
A PARAPHRASE WITH ANNOTATIONS ON
[eHar. IV.
‘ance thatis i in aie, aeafon of the [*°] blindness of their
heart ;
eo 19, "Who being as! feeling (insensible of the vileness of
‘their actions) have given 1 mene up to work all un-
cleanness [7] with greediness. | ’
20, But ye have not so, loamid (ithe doctrine of) Christ;
| 2Lbdfso be (or since) that ye have heard him (by our
preaching), and have beén taught by,him (Gr. instructed i in
him ), as the trath is in Jesus : ere
22. (To wit,)»that yé put off, ‘concerning the former
conversation (imheathenism:) ['8] the old man, which is cor-
rupt according tothe deceitful,lusts ; (7%. e. the lustswhich
deceive you, promising that pleasure and satisfaction which
they cannot yield; or which you practised whilst heathens,
being deceived by your heathen priests, declaring they were
acceptable to:the ‘gods, and the. philosophy ont vain: Gacait
of those men. who allowed. thent:) —... +
23. And be renewed in the spirit of your ‘alate a
24. And that ye (may) put on the new, man, which after
(the image of) bei & ereated . _in/righteousness and true
holiness.
25. Wherefore putting away [9] lying (a, vice Joo com~
mon among heathens, and opposite to truth and righteous-
ness), speak every man truth with his neighbour : for we
are members one, of another: (now Lying tends to dissolve
societies, and hurt the inembers of the same body.
26. If you) [*] be angry (take heed), and sin. not: [**] let
wr the sun go down upon your wrath:) ©
27;\[) Meithety give, plo fo the; ¢ temptation vf the )
detwiki i ,
» 28) [*)] Let him that stole C before his egimnertanns) stint
audies \but-rather let him Jabour, working; with his, hands
the thing which is good; that he fa) may have to sive, to
him¢that needeth, |, 39 oBle
29, Let no -cortupt communication proceed. ont of your
mouths, but; that whichis, good to the,use of edifying,
‘{[) that it may. minister’ grace, unto the hearers.
80. [°°] And grieve not the Holy Spirit of God, whereby
ye are sealedyto the day of redemption, (i: 18, 14. ”
831. (And to this end) let all bitterness, and wrath,. and
anger, and ¢lamour, and evil-speaking, be pat oa, from
you, with all malice :
32. And be ye kind one towards. another, iatieteaies,
forgiving one another, even as God for Christ’s, snake hath
forgiven you. nolx iW ate
AN NOTATIONS: ON CHAP. IV.
i ] Ver. 2, 3.] NOTE here from the fathers, that 2 tay, ‘ry
ayarny txwpev aveEdueta adXAhwv, where love is retained,
there will be mutual forbearance; and. from. Zanchy, that
peace cannot be preserved without, that mutual, forbear-
ance, and that humility, which exclude, and that meek-
ness, which is opposite to, anger and contention.
[¢] Ver. 4. “Ev wvsipa, One spirit.) From these and the
former words, the unity of the Spirit, it_seems plain to me
that the union of the mystical body of the church catholic
consists in this, that they all have the same Spirit commu-
nicated to them from their head Christ Jesus.. For the
whole body of Christians is here said to. have one Spirit,
and their unity is styled, the unity of the Spirit. The body
is one, saith the apostle, 1.Cor. xii, 12. for, by one Spirit
CHAP. Iv.]
we are all baptized into one body, ver. 23. And to the
whole body of the church of Corinth he speaks thus, Know
ye not that you are the temple of God, and that the Spirit
of God dwelleth in you? 1 Cor. iii. 16. Know. ye not that
your body is the temple of the Holy Ghost, that is in you?
yi. 19. Christ, saith the apostle here, ii. 16—18. hath re-
conciled both Jew and gentile into one body unto God, and
hath made peace between them; for by him we have both.
access by one &pirit to the Father ; apa ovv, and therefore
having thus one Spirit, by which we are made one body,
and sons of the same Father, we are all fellow-citizens of
the saints, and of the family of God ; and are built up all
together into a habitation of God through the Spirit. Now
hence it follows,
First, That only sincere Christians are truly members of
that church catholic, of which Jesus Christ is the head, since
the whole body is united to him by the communication of
the Holy Spirit, whom the wicked of the world cannot re-
ceive, (John xiv. 17.) they being sensual, having not the
Spirit, (Jude 19.)
Secondly, That nothing can unite any professor of Christ-
ianity to this one body, but the participation of the Spirit
of Christ; and therefore nothing else can make him a true
member of that church which is his body. Hence the apo-
stle doth inform us negatively, That if any man have not the
Spirit of Christ dwelling in him, he is none of his, Rom.
viii. 9. 11. and affirmatively, that by this we know that he
abideth in us, by the Spirit that he hath given us, 1 John
iii. 24. - And again, by this we know that he abideth in us,
and we in him, because he hath given us of his Spirit, iv.13.
For as many as are ied by the Spirit of God, they are sons of
God, Rom. viii. 14. and because we are sons, God hath sent
the Spirit of his Son into our hearts, Gal. iv. 6. - It therefore
must be owned as a certain truth, that nothing can unite
us to that church and body, of which Christ Jesus is the
head, but the participation of the Spirit.
Thirdly, That no error in judgment, or mistake in prac-
tice, which doth not tend to deprive a Christian of the Spirit
of Christ, can separate him from the church of Christ.
Fourthly, Hence it demonstratively follows, that no
church-governors, jointly or severally, can be by God ap-
pointed to be the living judges, or the infallible directors of
our faith. For since in matters of faith we must havea
judgment of certainty, we cannot own him as such by vir-
tue of that assistance of the Holy Ghost, which alone can
make them such, till we are certain they belong to that
church, of which Christ Jesus is the head, and to which
only the promise of the Spirit doth belong ; i. e. till we are
certain they are sincere and upright Christians. Since
therefore God hath given us no certain rule to know this
by, we may rest satisfied, that he designed no-such magis-
terial guides should be continued in his church.
[°) Ver.5. Mia wioric, One faith.] It plainly is asserted in
_ the Holy Scriptures, that there is one common faith, Tit. i. 4.
one like precious faith, 2 Pet.i.1. of all that bear the name
of Christians. A unity of faith, and of the knowledge of
ihe Son of God, to which we must all arrive, Eph. iv. 13.
A faith once delivered to the saints, Jude 3. for which we
must strive earnestly, and in which we must build up our-
selves ; a faith of the gospel for which we are exhorted to
contend as with one soul, Phil, i. 27. But vain is hence the
inference of the papists, that this one faith must be either
VOL, VI.
THE EPISTLE TO THE EPHESIANS.
185
theirs, and then we cannot be saved without it ; or ours, and
then they cannot be saved: for this one faith, into which
all Christians were baptized, contains neither the doctrines
in which they differ from us, nor we from them, but only
the Apostles’ Creed, which the whole church of Christ, for
many centuries, received as a perfect system of things
necessary to be believed in order to salvation; as I have
fully proved, Treatise of Tradition, par. ii. chap. vii.§. 4—8.
[*] Ver. 6. Eig Oz5¢, One God.] Here, say the Socinians,
that God who is styled one, is also styled the Father, and
to him is ascribed this epithet so common among the phi-
losophers, to denote the Supreme Deity, that he is 6 Sv zm
mast, God over all. But to this it is answered,
1. That we deny not that God the Father is one God
over all, or that there is one who is both one God and the
Father ; only we add, that there is also one, who is one
God of the same essence, and the Son; and so also say we
of the Holy Spirit: and that as the one Lord, and the one
Spirit here, do not exclude the Father from being both
Lord and Spirit, so neither doth the one God and Father
exclude the Son, or Holy Spirit, from being God, but only:
from being God the Father. Itisalsoto be noted, that the
primitive fathers before the Nicene council did not scruple
to distinguish Christ from God the Father, by styling him
another God from the maker of all things, itp dv aoc
- Oeb¢ ovd« Fort, above whom. there is no other God. Justin
Martyr* twice describes the Father by this distinctive cha-
racter, that he is God, imip dv adXoc Oxd¢ ovK Fort, above
whom there is no other God ; saying, that Christ did nothing
but what 6 rdv kéopov rothoac, trio dv GAXoc ovK ott Oxdc,
the Maker of the world, above whom there is no other God,
would have him do ; and yet he at least twenty times asserts,
that Christ is God and Lord, and that he is the person,
ap’ ob ovpavdy Kal yiv,t by whom he made the heaven and
earth, and by whom he will renew them; the Word of God;
di ob odpavdc Kal yi, Kal 4 waa Kricic éytvero, by whom the
heaven and the earth, and the whole creation was made.
So Ireneus{ often saith, that the Father is only to be called
God and Lord; and yet he adds, that this is not said to
exclude the Son, who is in the Father, and hath the Father
_in him, and hath his principality in-all things.
[°] Ver. 7. Eddy % xapuc, Is given grace.] These graces
being therefore the gift of Christ, and not our own, no one
should be puffed up, or despise others on the account of
them ; nor should envy any others to whom he thinks fit
to give them in a higher measure.
[°] Ver. 8. Avs Aéyer, Wherefore he saith.] That this a
relates to the Messiah, we learn from the Jews themselves,
who interpret this Psalm of him; for the words, ver. 82.
are by them thus paraphrased, All nations shall bring gifts
to the King Messiah, Schemoth Rabbah. § 15. Let it be
also noted, that Christ triumphed over death and Satan
on the cross, (Colos. ii. 15.) but he led Satan captive more
gloriously, when, after this ascension, he poured his Holy
* Dial. cum Tryph. p. 275. cap. 276. D. +P. 540.
¢ ‘ Nemo igitnr alius Deus nominatur, ant Dominus appellatur, nisi qui est om-
nium Deus et Dominus: Et hojus Filius Jesus Christus Dominus noster,” lib. iii.
cap. 6. “ Qui et solus Deus super quem alias Deus non est,” &c. 9. “ Ipsum
Dominum sequi nos oportet ; Patrem tantum Deum et Dominum eum qui solus est
Deus, et D , tradentem discipulis, et tamen hee dicta esse pronun-
tiat de prophetis quidem, et apostolis patrem, et filium confitentibus, alterum autem
neminem, neque Deum nominantibus, neque Dominum confitentibus,” lib. iii. cap. 6, -
“ Filius est in patre, et habet in se patrem, et in omnibus principatum ejus habet.”
186
Spirit on his apostles and disciples, and by that Spirit
enabled them to cast out devils in his name, and turn men
from the power of Satan to God. (Acts xxvi. 18.) He also
then triumphed over death most signally, when thus as-
cending he became Lord over the dead, and had the keys
of death and hades in his hand, (Rom. xiv. 9. Rev. i. 18.)
Note also, that to lead captivity captive, is a phrase com-
mon in the Old Testament, to signify a conquest over ene-
mies, especially over such as formerly had led them cap-
tive: so Judg. v.12. Arise, Barak, aixpaddriov aixpadw-
otav, lead captivity captive. (See 1 Kings viii. 46. 2 Chron.
xxviii. 5. 11.17. Numb. xxi. 1. Deut. xxi. 10.)
[7] Kat %wxe Séuara, And gave gifts.] That is, saith Dr.
Hammond, he received gifts to give to men, from the nature
of the Hebrew mp), which signifies both to give and to re-
_ ceive, and thus it is rendered by the Targum, Syriac, and
Arabic: but, saith Mr. Clerc, When the word signifies to
give, there follows a dative case, Exod. xxv. 2. whereas the
Hebrew here hath D781, which has made learned men con-
jecture, that St. Paul read TIN), to man. But, first, this
is not always true, for, Hos. xiv. 2. we read thus, take
away iniquity, 214 NP), and give good; and where a da-
tive case is added, an accusative either goes before it, as,
thou hast received, NM, gifts for men, and Judg. xiv. 2.
> mK tp, gave her to me, and ver. 3. or else follows after
it, as 1 Kings iii. 24. 290 » Wp, give me a sword: (see
xvii. 10. Exod. xviii. 12. xxv. 2.) and as for 2 in ON3,
who knows not that it sometimes signifies pro, for, and
sometimes only is the sign of the dative case? (See Nol-
dius de Partic. Hebr. p. 158. 163.)
[®] Ver. 9. Eic ra xardérepa péon tii¢ yc, Into the lower
parts of the earth.] Thatis, into the grave: so Psal. xiii. 9.
They that seek my soul to destroy it, shall go into the lower
parts of the earth, i. e. they shall fall by the sword, ver. 10.
Isa. xliv. 23. Sing, O heavens! shout, the lower parts of the
earth. ‘ We cannot be assured (saith Bishop Pearson*)
that the descent of Christ, which St. Paul here speaketh of,
was performed after his death, nor can we be assured that
thé lower parts of the earth do signify hell; they may as
well refer to his incarnation,” according to that of David,
Psal. cxxxix. 15. My substance was not hid from thee, when
I was made in secret, and curiously wrought in the lower
parts of the earth ; or to his burial, according to that of the
prophet, They that seek my soul to destroy it, shall go into
the lower parts of the earth; xarérepa yap pépn tov Sdvarov
txdAccev, he calls his death his descent into the lower parts
of the earth, say Chrysostom and Theodoret on the place.
[?] Ver. 10. ‘Yrepdvw wavrwv rév odvpavov, Far above all
heavens.| He being made higher than the heavens,-Heb.
vii. 26. that is, than the airy and the starry heavens, and
ascending above them into the presence of God, who hath
set his glory above the heavens, Psal. viii. 1. and is exalted
above them, Psal. lvii. 5. 11. cviii. 4,5.
[°] Ver. 11. Tobe 82 romévacg cat Sdacxddove, And some
pastors and teachers.| That these pastors and teachers were
in the first ages men of extraordinary gifts, is evident from
this very place ; for the preceding words, he gave gifts unto
men, some apostles, some prophets, &c. shew that all the
persons mentioned here were partakers of the gifts which
Christ, ascending up on high and sending down the Holy
* Art. v. p. 298,
A PARAPHRASE WITH ANNOTATIONS ON y
[cHap. Iv.
Spirit, gave tomen. Hence, among the different Xaptonara,
gifts of the Holy Ghost, are reckoned, d&dacxaXla, teaching,
Rom. xii. 6, 7. and among the gifts exercised in their as-
semblies, 8:8ax7, doctrine, 1 Cor. xiv. 6. 26. among the per-
sons who had received the d:aiptoae yapiopdrwv, diversities
of gifts, are reckoned, after prophets, dddexado, teachers,
1 Cor. xii. 28. Rom. xii. 6,7. and here: and so Tertullian*
makes mention of them, as persons endued with the grace
of knowledge. 'The pastors seem probably the same with
the kuBcovhouc, governments, 1 Cor. xii. 28. and the mpoce-
rorec, Rom. xii. 8.: and it is evident, from both those
places, that there were also men endued with those spiritual
gifts there mentioned. Hence it is observable of these
doctors, that when the extraordinary gifts of the church
ceased, their very names grew out of use, they being very
rarely mentioned in the succeeding ages of the church.
[“] Ver. 12—15.] From these five verses the papists
argue for an infallible guide, thus: ‘‘ Christ gave apostles,
pastors, and teachers, that Christians might not be tossed
to and fro with every wind of doctrine: this end could not
be compassed by giving us such guides and instructors in
belief as were merely fallible, and who might lead us into
circumvention of error. Moreover, God gave such pastors
to his ‘church, till'we all come to the unity of the faith,
which will not be till the last days of all; wherefore, till
the end of the world, the world shall be provided of them,
and by them be secured from being like children tossed to
and fro.”
Ans. I answer, That this text is so far from proving a
succession of infallible guides, in matters of faith, to the
world’s end, that it seems rather to establish the doctrine
of the protestants, touching the fulness and perspicuity of
the Holy Scripture in all necessary articles of Christian
faith, and to overthrow the pretended necessity of infallible
guides in order to that end. For,
First, To come to a perfect man, as to the unity of faith
and knowledge of the Son of God, is, in the Scripture Ian-
guage, to be sufficiently instructed in the articles of the
Christian faith and knowledge. Thus, when our Lord saith
to the young man, If thou wilt be perfect, sell all that thow
hast, Matt. xix. 21. by comparing these words with those
in St. Mark and St. Luke, Mark x. 21. one thing is lacking,
or, is wanting to thee, Luke xviii. 22. it is evident, that to
be perfect there, is not to be wanting in the knowledge or
practice of any thing to be done, that this young man might
have eternal life.
When St. Paul saith, We speak wisdom, tw rote reXkloue,
among them that are perfect, 1 Cor. ii. 6. the meaning is,
say the Greek commentators,+ wapa rote redclav mapadsEa-
pévorg wlorw, among those who are perfectly instructed in
the faith: and when he saith, As many as are perfect, let us
mind the same thing, he speaks of persons fully instructed
in their Christian liberty: and when he saith, Leaving the
principles of the oracles of Christ, let us go on to perfection,
he calls us to advance to a more full instruction in the faith
and knowledge of Christ. (See note on 1 Cor. ii. 6.)
Secondly, Note, that the apostles and first preachers of
the gospel were made ministers of his church, wAnpdoa
* « Est itaque frater aliquis doctor gratii sapientiw donatus.” De Prascript.
cap. 3.
1 Theodoret. ,
CHAP. IV,] THE EPISTLE TO
zdv Ad yov rov Ocod, to teach fully the word of God, Colos. i.
25, 26. To teach every man in all wisdom, that they might
present every man perfect in Christ Jesus, ver. 28. And
accordingly, departing from the churches planted by them,
they commended them only to the word of grace, which
was able to build them up, and give them an inheritance
among all that are sanctified, Acts xx. 32. ;
Thirdly, Observe, that the apostles, prophets, evangelists,
pastors, and teachers, here named, were given at our Lord’s
ascension for these ends ; for when he ascended up on high,
Zdwxe, he actually gave some apostles, &c. and that even
those pastors and teachers had their Xapicpara, or super-
natural gifts of the Holy Spirit, to fit them for that end.
Whence it demonstratively follows, that these gifts ceasing
soon after, a succession of such persons was neither pro-.
mised nor was necessary to this end; for if so, Christ must
be charged with breach of promise, and being wanting to
the church in what is necessary for the obtainment of
those ends.
Fourthly, Observe, that these apostles, prophets, evan-
gelists, pastors; and teachers, endued with these superna-
tural gifts, for the work of the ministry, for the edifying of
the body of Christ into a perfect man, not doing all or any
_ of these things in person since their.death, and yet being
given for the accomplishing these ends, must be acknow-
Tedged to have done all these things, as far as they were
needful, by some other way. Now there being no other
way in which they could do it, but by their writings left
behind them as a rule of faith, and by which they being
dead yet speak ; it follows, that these writings, duly attended
to, must be sufficient for these ends; and consequently they
must, both with sufficient fulness and perspicuity, instruct
us in all the necessary articles of Christian faith and know-
ledge. Hence Chrysostom* informs us, that they writ the
gospel, mpd¢ Karapriopov tov aylwy, for the perfecting the
saints, for the work of the ministry, for the edifying of the
body of Christ. In a word, it is evident this text doth as
much prove a necessity of apostles, prophets, and evan-
gelists, in all future ages of the church, to keep her mem-
bers fixed in the truth, as of pastors and doctors; these
apostles, prophets, and evangelists, being here placed in
the first rank of those whom God hath given for this end:
since therefore these apostles, prophets, and evangelists,
were only given in the first ages of the church, it evidently
follows, that the persons mentioned in this text were not
given them to do this personally to the world’s end, but
only to do it by the doctrine they then taught.
['*] Ver. 16. "EE 04, From whom. That is, from which
head the whole body of Christians, duly compacted to-
gether, some sustaining the office of an inferior head, some
of an eye, some of a hand, some of a foot, (1 Cor. xii. 15—
17.) by the assistance which every of these parts, thus
united together, gives to the whole, according to the parti-
cular proportion of its gifts, increaseth or grows in love,
and so each member edifies one another.
['°) Ver. 17. "Ev paratornr: rot véoc, In the vanity of the
mind.| The heathen idols are frequently in the Old Testa-
ment styled paraa, vain things ; and the apostles preached
to the gentiles to abstain and turn dd rov paralwy robrwv,
from those vain things, Acts xiv. 15. by compliance with
~ © In locum, .
THE EPHESIANS. 187
which they became vain in their imaginations, and their
Foolish hearts were darkened, Rom. i. 22. and this seems to
be the vain. conversation from which, saith St.. Peter, they
were redeemed, 1 Pet. i. 18. and the vanity of the mind here
mentioned. ,
[#4] Ver. 18. ’Arnddorpiwpévor, Alienated from the’ life of
God.) i. e. Not only from that way of life which God ap-
proves of, but which resembles him in purity, righteous-
ness, truth, and goodness. »
[*] Acad njv ayvoiay rv obcav tv aizoic, By the ignorance
that is in them.] This seems to refer to their ignorance of
the nature, the attributes, and the providence of God, and
of a future state of happiness and misery.
[1°] The blindness of their hearts,| Here mentioned, they
had contracted by wicked habits and customs, the frequency
of vile examples, and by those corrupt principles which
made them insensible of their impurity and lasciviousness;
for they committed whoredom and adultery, saith Origen,*
Adckovreg po) TavTwe Tapa To KaSijkov tovTo yivecOa, teach-
ing that in these things they did nothing contrary to good —
manners. . .
["] Ver. 19. "Ev wXcove&iu, With greediness.] Hoc totum
Jfecerunt in avaritia, dum nunquam luxuriando saturantur,
nec eorum terminum habet voluptas. (Hieronymus in
locum.)
[8] Ver. 22. Tiv wadtadv avOowrov, The old man] Sig-
nifies those evil habits they so long practised in the state
of heathenism ; the new man, that Divine life, that life of
righteousness and holiness, which Christianity requires:
and it is called holiness of truth, or inward holiness, in op-
position to the outward and ceremonial holiness of the
Jews.
[9] Ver. 25. Td Yeddoc, Lying.] Which the heathen phi-
losophers thought lawful, when it was good or profitable
for them; as owning that rule of Menander, Kpsirrov 6?
EAfoSar Weidoc, } aAnO 2e xaxdv, A lie is better than a hurt-
Sul truth: and that of Proclus, Td yap ayaSbv koeirrdév tore
rii¢ adnOelac, Good is betier than truth: and that of Darius.
in Herodotus,} "EvSa yap 71 dei kat YLevdoc AéyeoSa, AeyéoSw,
When a lie will profit, let it be used: and that of Plato,{
He may lie, who knows how to do it, iv dtov7i kapy, in a fit
season: for there is nothing decorous in truth (saith Maxi-
mus Tyrius§) but when it is profitable: yea, sometimes,
saith he, cat Yeidoe Hvncev avOpdrove, Katz’ adnSic EBAaVev,
truth hurts, and a lie profits men. And to countenance
this practice, both Plato|| and the stoics{] seem to have
framed a Jesuitical distinction between lying in words, and
with assent to an untruth, which they called lying in the
soul: the first they allowed to an enemy in prospect of ad-
vantage ; and for many other dispensations of this life : that
is, their wise man may tell a lie craftily, and for gain; but
he must not embrace a falsehood through ignorance, or
assent to an untruth.
[?] Ver. 26. OpyiZeoSe kat pr) auapravere, Be angry, and
* Contra Celsum, lib, iv. p. 177, et Hom. v. in Joh. p. 79. + Lib. iii. p. 191.
¢ Apud Stob. Serm. 12. § Diss. iii. p. 29.
|| THfoxe aeg 7a tra PelderSar erdvreg pucoiios, 70 98 by rote Adyors aPe0d6q wove nates
xphoysov, dove pan dEsov elves palrovg. Plato de Republ. lib. ii. p. 607. Tots dexoucr riig
mbremg moorhusr pelderSat. % ororsuloy % arorrrav Evexe. Lib. iii. p. 611. ‘
TTS pebvre, Levde wore cvyyehourSas vopniovow airiv xard aorrode selaroug dveu
cuynaraSicens, ual yag nate oreatnylay dyrimahay, nab ard viv TOU cUpahkgovrog apob~
pac, nat nar’ Arras olnovoalag rev Blou morras, speidog 3 bmrorapeRavew oddtmroré pact tiv
Zopiy, Stob, de Stoicis, tom, i. lib. ii, tit. 4. §. 4. et Eccl, &c. p. 183.
2B2
188
sin not.] These words, though spoken imperatively, are not
a command to be angry, but a caution to avoid sinful an-
ger; as when the prophet saith to Nineveh, Fortify thy
strong holds, the sword shall cut thee off, Nah. iii. 14. i.e.
though thou dost fortify them, it shall do so. And the
son of Sirach, Cocker thy child, and he shall make thee
afraid, xxx. 9. i. e. this will be the issue of it. So Isa.
viii. 9, 10.
[2] ‘O"HXwo¢ ph éwidvérw, Let not the sun go down upon thy
wrath.) This precept, saith Plutarch,* the scholars of Py-
thagoras observed, who, when they had been angry, and
reproached one another, zpiv i rov jAov diva, &c. before
the sun went down, they shook hands, and embraced one
another. This must the Christian do, before he offers up
to God his evening sacrifice, that so he may lift up to God
pure hands without wrath. (1 Tim. ii. 8.)
[*] Ver. 27.] Let a man be always careful that he be not
angry, say the Jews;}+ for whoso is angry, “‘ omnes spe-
cies gehenne ei dominantur,” is subject to the dominion of
the infernal fiends.
[*3] Ver. 28. ‘O xAérrwv, Let him that stole, &c.] This
exhortation was needful, because in many nations it was
not counted a sin to steal, saith Sextus Empyricus:{ nor
were they much ashamed at it, when it was objected to
them, saith Bardesanes.§
[**] “Iva tyy peradidéva, That he may have to give.| This
charity the primitive Christians expected even from them
that laboured with their own hands. So Hermas|| saith,
It is good to give liberally to all that are in need, out of the
labour of our own hands.
Ver. 29. Let no corrupt communication proceed out of
your mouth, but that which is good for edification.] Severe
here are the words of St. Jerome; “ Quotiens loquimur
aut non in tempore, aut opportuno loco, aut non, ut con-
venit audientibus, totiens sermo malus procedit de ore
nostro ad destructionem corum qui audiunt; consideremus
itaque quid loquimur, quia pro omni verbo otioso reddituri
sumus rationem in die judicii, et etiamsi non ledamus, non
tamen edificemus, mali verbi nobis luenda sit poena.” To
qualify the rigid severity of these words, see the note on
Matt. xii. 36. See the reading of this and the thirty-se-
cond verse vindicated, Examen Millii ibid.
[*] “Iva 8 xaow, That it may minister grace.] That is,
saith Theodoret, that it may be acceptable to as well as
good for the hearers: see the note on Colos. iii. 16.
[*] Ver. 30. Kat ui Aumcire, And grieve not the Holy Spi-
rit.| The Holy Spirit being a Divine person, it is certain
that he cannot properly be grieved or-vexed as we are.
We therefore must remove from this expression, when it is
applied to him, all turbulent motions, all real pain, dis-
quiet, discontent, and look upon it as spokea dvSpwzora-
Sac, t. e. so as to intimate we do that to him, which, when
it is done to men, creates grief to them. As (1.) when we
refuse to hearken to his counsels, rebel against his govern-
* De Fratr. Amor. p. 488. + Baxt, floril. p. 135.
$1338 Ancrevery wag’ worrcig ray BagBdpow oix drow. Pyr. Hypot. lib. ili. cap. 24.
** Bessi, Coralli, Medi quidam ac Danthelite” wévra ratira Anorpindirara Sm, Strabo,
lib. vii.
§ "Amd Ebpedrov arorapcd, nal pabypt rou dmeavod, dg bart dyarordc, & Acsopoiprsvos de
udiarrns ob oravy ayavexrtt. Apud Enseb, Prapar. Evan. lib. vi. cap. 10.
|| Kandy oby Ecru, ix ray [av xbmran, av Obie Larixopnyét, waow eregovjatvors maphysn
Lib. ii, Mand, 2, p. 45.
awhag.
A PARAPHRASE WITH ANNOTATIONS ON ©
[cHar. v
ment, and do that which is opposite to his holy nature.
(2.) He is said to be grieved, by a metonymy of the effect,
when he acts so towards us, as men are wont to do when
they are grieved by us, and displeased at us, withdrawing
their wonted kindness, flying our company, and abandon-
ing us to our enemies.
CHAP. V.
1. BE ye therefore followers of (this love of) God, as
(becomes his) dear children;
2. And walk in love, as Christ also (hath given an ex-
ample who) hath loved us, and hath given himself for us
[*] an offering and a sacrifice to God for a sweet-smelling
savour.
3. But fornication, and all uncleanness, or covetousness
(inordinate desire ), let it not be once named among you,
(that you may walk) [*] as becometh saints.
4, Neither (Gr. xat, and let not) [°] filthiness, nor (and)
foolish talking, nor jesting, which are (things) not conve-
nient (to your calling, be used among you) : but rather (let
your employment be that of ) giving of thanks.
5. For this ye know, that no whoremonger, or unclean
person, nor covetous man, who is an idolater, hath any in-
heritance in the kingdom of Christ and of God (the ¥a-
ap Ds :
6. [*] Let no man deceive you with vain words (as if
these things might be consistent with the favour of God): for
because of these things cometh the wrath of God upon the
children of disobedience.
7. Be not ye therefore partakers with them (in those
sins ).
8. For ye were [5] sometimes (children of) darkness,
(being subject to those deeds of darkness, ii. 1—3. iv. 18,
19.) but now are ye (children of the) light (by.your faith)
in the Lord: walk (therefore) as children of the light::
9. For the fruit [°] of the (Holy) Spirit (by which you
are enlightened) is in all goodness, righteousness, and
truth, (and so instructs you to avoid these deeds of wick-
edness.
10. Walk then as children of the light ;) proving (Soxe-
patovrec, approving ) what is acceptable tothe Lord. .
11. And have no fellowship with the unfruitful works of
darkness (committed by the heathens), but ["] rather re-
prove them.
12. (They being such as deserve to be reproved; ) for it
is a shame even to speak of those things which are [*] done
of them in secret.
13. But all things that are reproved are made manifest
by the light (or being discovered by the light are made ma-
nifest.): for whatsoever doth make (any thing, manifest, is
light.
14, Wherefore (to shew that Christians are light, and so
obliged to avoid the works of darkness) [9] he (the Lord )
saith (to those gentiles who are yet in darkness), Awake
thou that sleepest, arise from the dead, and Christ shall
give thee light.
15. See then that ye walk circumspectly (or how exactly
you walk), not as fools (running yourselves into unneces-
sary dangers, by an indiscreet zeal), but as wise (to ma-
nage your affairs so as to avoid them by alt lawful means ).
16. [°°] Redeeming the time (i.e. using all prudent means
CHAP. V.] » THE EPISTLE TO
to prolong your lives), because the days((in which you live)
are evil (and therefore perilous, and such as will require
much wisdom to preserve you from dangers ).
17. Wherefore be ye not unwise (in managing this and
other affairs), but (act as) understanding what the will of
the Lord is; (viz. that in such cases he requires you to be
wise as serpents, and not to cast pearls before swine who
will tear you from them; and semblably not to sacrifice
your lives byean indiscreet zeal in discovering those mys-
teries, but to shew the wileness of them with such prudence
as may preserve you from perishing by the discovery.)
~ 18. [*] And be not drunk with wine (as the heathens
use to be in the festivals of their gods, and especially in their
Bacchanalia ), [?*] wherein is excess (Gr. dowrla, dissolute-
ness ); but be (ye) filled with the ( Holy ) Spirit, (as Christ-
tans use to be in their assemblies. See Prov.xxiii. 30. xx. 1.)
19. Speaking to yourselves ["*] in psalms and hymns
and spiritual songs (with which the Christians were in-
spired in their assemblies, 1 Cor. xiv. 15. 26.) singing (them
with the mouth), and (also) making melody in your hearts
to the Lord; —
20. Giving thanks [] always for all things unto God,
and (or, who is) the Father (of us all, iv. 6.) in the name
of our Lord Jesus Christ;
21. Submitting yourselves one to another (according to
the Divine ordinance) in the fear of God, (who is the author
of that order.
/22,And therefore) wives, submit yourselves unto your
own husbands, as unto the (ordinance of the) Lord (the
husband of his spouse the church).
_ 23. For the husband is the head of the wife, even as
Christ is the head of the church; and (this ) he is (as being )
the saviour of the body.
_ 24. Therefore, as the church is subject to Christ, so let the
wives be to their own husbands in every (lawful) thing.
' 25. (And ye) husbands (also, see that you) love your
wives, even as Christ also loved the church, and gave him-
self (up to the death ) for it;
_26. That he might sanctify (or consecrate and fit it for
his service) and cleanse it (Gr. having cleansed it) by the
washing of water (i. ¢. by that baptism which is the laver of
regeneration, Tit. iii. 5. and) [] by the word (of his grace,
which is able to sanctify us, Acts xx. 32. John xvii. 17.)
27. That (so) he might present. it to himself a glorious
church, ["°] not having spot, or wrinkle, or any such thing;
but that it should be holy and without blemish.
28. So ought men to love their wives [7] as their own
bodies, (they two being made one flesh; so that) he that
loyeth his wife loveth himself.
29. For no man ever yet hated his own flesh; but nou-
risheth it and cherisheth it, even as (doth) the Lord the
church (which is his spouse):
30. For we are members of his body, [**] of his flesh,
and of his bones.
31. For this cause (was it said at the production of Eve,
and her being given for a meet-help to Adam, Gen. ii. 24.
that) shall aman leave his father and mother, {¥] and shall
cleave to his wife, and they two shall be one flesh.
82. [*] This is a great mystery: but (when I represent it
as such) I speak (chiefly of the mystical sense of it) con-
cerning Christ and the church.
33. Nevertheless (on the other account also ) let every
THE EPHESIANS. 189
one of you in particular so love his wife even as himself;
and (let) the wife see that she reverence her husband.
ANNOTATIONS ON CHAP. V.
[*] Ver. 2. TIPOS®OP‘AN kal Svoiav, An offering and ob-
lation.| That the death of Christ is here styled an oblation
offered up to God for us, cannot be denied: but Crellius
saith, that the apostle speaks not here of an expiatory obla-
tion; because the oblation here mentioned is said to be
offered for a sweet-smelling savour, which phrase is scarce
ever used concerning expiatory sacrifices, but chiefly of
burnt-offerings, which were not of themselves expiatory,
and are by Moses distinguished from sacrifices for. sin.
But (1.) that sacrifices of a sweet-smelling savour were
used to make atonement for, and to expiate the sin of, men,
is proved from the sacrifice of Noah: for, whereas in the
Greek we read, that when that sacrifice was offered, God
smelled dopijv ciwdtac, a sacrifice of a sweet savour; inthe
Hebrew he is said to smell “ eth ruach hannica,” a savour
of rest ; that is, which made God’s anger to rest, say
the Jewish writers. Josephus* informs us, that Noah by
this sacrifice entreated that God would now be atoned, and
would no more conceive such displeasure against the earth,
i.e. the inhabitants of it. And by the Syriac version it is
rendered an odour of placability, because, as Vatablus and
Munster on the place observe, God then ceased from his
anger, and was appeased: so that the first time this phrase
is used, it is taken for an expiatory sacrifice, and is de-
signed to appease the wrath of God. The sacrifices which
Job offered for his sons and daughters, and for his three
friends, were burnt-offerings, as the phrase mby shews,
and yet they were offered, the one to expiate for the
sin of his children, (Job i. 5.) the other to appease the
wrath of God kindled against his three friends, (xlii. 7.)
Moreover, it is evident from Scripture, that this phrase
dcp) ebwolac, a sweet savour, is used, not only of burnt-
offerings, but of sacrifices for sin: thus, If any people of
the land sin through ignorance—when his sin comes to his
knowledge, the text saith, he shall bring his offering, a kid
of the goats, a female without blemish, wept ric auapriag, a
sacrifice for the sin he hath sinned, and the priest shall burn
it upon the altar, cic dcpiv ebwotac, for a sweet savour to
the Lord ; and the priest shall make atonement for him, and
it shall be forgiven him. 'To this importance of the phrase
doth David manifestly allude, when he saith to Saul, If
the Lord hath stirred thee up against me, doppav3ein i Svota,
let him smell an offering. And when this dcp: ediwdtae, sa-
crifice of a sweet-smelling savour is applied to burnt-offer-
ings, they are declared to be favourably accepted, to make
atonement for him that offers them. This the son of Sirach
seems plainly to say, of their sacrifices of sweet savour in the
general, when he speaks thus of Aaron ;} He chose him out
of all the people to offer sacrifices to the Lord, incense and a
sweet savour, for a memorial, to make a reconciliation for
his people. Thus of the burnt-offerings in Leviticus it is
said, that he that brings them shall put his hand upon the .
head of the burnt-offering, and it shall be accepted for him
* Eipreviig oby abriy orpoodixse Sas viv Ouolay magendrss, xa yandepalay opyriv Eas viv yi
sola Aafev. Antiq. Jud. lib. i. cap, 4.
+ Kat elPlav ste parnabouvey, tLiracnecbas ore rod Aacd cov.’ Ecelus, xly, 16.
190
to make atonement for him, Lev. i. 4. Now, as the Hebrew
doctors* tell us, that this imposition of hands was always
joined with confession of sins over the sacrifice, which
confession still concluded with a prayer, that the sacrifice
might be an expiation for them: so the phrase, Tt shall be
accepted to make atonement for him, Lev. xiv. 20. used
here and elsewhere concerning holy things, is as much
‘as is ever said of expiatory sacrifices : nor is it any objec-
tion to the contrary, that burnt-offerings are usually dis-
tinguished from sin-offerings ; the reason of that being this,
saith Ainsworth, + that burnt-offerings were for the atone-
ment of general sins, and such as often were unknown to
men, whereas for special sins there was appointed a special
sacrifice, and sin-offering. This, saith Dr. Outram,{ was
the opinion of the Jews, that burnt-offerings were intended
for the expiation of sin. And this, saith Mr. Selden,§ was
their practice, to offer these as expiatory sacrifices for
Strangers.
[*] Ver. 3. KaSde¢ mpéra aytorc, As becometh saints.)
Worthy of observation is the note of St. Jerome here, Ex
quo sanctus non potest appellari, quicunque, extra fornica-
tionem, in aliqua immunditia, et avaritia voluptatum, qué
se delectaverit, invenitur.
[*] Ver. 4.] That the words npwpoAoyia and edrpareXa, are
to be interpreted.to an impure sense, may probably be
gathered from the words joined with them, fornication, un-
cleanness, filthiness, and more probably from the reason
rendered for the abandoning them all; viz. That no forni-
cator, or unclean person, hath any inheritance in the king-
dom of God, or of Christ. Mopodoyta is in the rabbinical
phrase, 75 23, turpitudo oris, of which they || proverbi-
ally say, » bayon ba, quicunque feede loquitur, perinde est
ac si introduceret porcum in sanctuarium. To commit
rbn2, folly in Israel, is to commit whoredom, or adultery :
and the word by the Septuagint is sometimes rendered 70
doxenov, indecency, sometimes appocivn, sometimes pwpla,
folly, and sometimes axaSapcta, filthiness. And the soli-
citing a woman to fornication by filthy words, is in the
Targum expressed thus, 8D 523n “ non deturpabis verbum
oris,” Thou shalt not speak impurely with thy mouth, to
cause thy flesh to sin, Eccles. v. 6.
EvrparcAla is by Suidas rendered pwporoyia, xovpdrne,
' scurrility, levity ; by Phavorinus, Bwuodoxia. Now Bwpo-
Aé6xoe, is a filthy scurrilous man ; and in Aristophanes, Bw-
porSxore Erect xalpav, is to be pleased with filthy squrrilous
words. Hence Gicumenius and Theophylact reckon them
both as éxhuara rig wopvetac, the forerunners or incentives
to fornication.
- As for the word wXcoveEta, that it hath sometimes an im-
pure sense, see note on 1 Thess. iv. 6. though being here
styled idolatry, it seems more naturally to relate to the
love of riches, which renders us most truly guilty of that
sin: though it be also true, that he who loveth pleasures
more than God is guilty of that sin, and this impurity was
a frequent and almost general appendix of idol-worship.
That the Ephesians stood in need of these instructions
we learn from Democritus Ephesius,{] who speaking of the
temple of the Ephesian Diana, hath much zept rig yAdiic
* Vide Ontrain, lib. i. cap. 15: §. 8—11.
¢ Ibid,
|| Buxt. Lex, in voce 53)
t In Lev. i, 4
§ De Jure Nat. et Gent, lib. iii, cap, 2. 6.
{ Athenzus, lib. xii, p, 585,
A PARAPHRASE WITH ANNOTATIONS ON«
[cHap. v.
avrév, of the softness and luxury of the Ephesians ; and from
Euacles in his book de Ephesiacis,* who saith, tv "Efe
iepd Mpbaaca tratog ’Agpodtry, in Ephesus they built temples
to Venus, the mistress of the whores ; and from Strabo, who
informs us, That in their ancient temples there were old
images, but in their new cxoda tpya, vile works were done,
lib. xiv. p. 640.
[*] Ver. 6. Mndeée amardrw, Let no man deceive you.)
Among the heathens, simple fornication was held a thing
indifferent ; the laws allowed and provided for it in many
nations ; ; whence the grave Epictetus counsels his scholars,
only to whore, &¢ véupor tor, according to law: and in all
places they connived at it. He that blames young men for
their meretricious amours (saith Cicerot) does what is re-
pugnant to the custom and concessions of our ancestors, for
when was not this done? when was it not permitted? This
was suitable both to the principles and practices of many
of their grave philosophers, especially of the stoics,§ who’
held it lawful for others to use whores, and for them to get
their living by such practices. Hence even in the church
of Corinth, some had taught this doctrine. (See note on
1 Cor. vi. 13.) }
[°] Ver. 8. Tore oxéroc, Sometimes darkness.| That the
state of the gentile world, both in the Old and the New
Testament, is represented by a state of darkness, and
that of Christians by a state of light, see note on Rom.
xiii. 12.
[°] Ver. 9. Tod wvebuaroc, Of the Spirit.] Many Greek
copies, and all the Latin and the Syriac, read rod gwrde, the’
Sruits of the light, with which you are enlightened ; and so.
doth St. Jerome here, taking no notice of the other reading,
["] Ver. 11.’ EAéyxere.] Reprove them, make them ashamed
of them, by bringing them to the light, 2\éyyev yap avrt rod
aicxbvew, téyxw, 7d Kexouppévoy ardanud twoe ele poe ayw.
Phavorinus.
[®] Ver. 12. Ta xpudij ywdpueva, Done of them in secret.]
In their mysteries, which therefore were styled améppnra’
pvorhpia, none being permitted to divulge them upon pain
of death. Hence even the word pvorfoiov hath its name,
say grammarians, from piey 7d ordua, to stop the mouth.
The Eleusinia Sacra were performed in the night, agreeably
to the deeds of darkness committed in them; so were the’
Bacchanalia, hence called Nyctelia; and they were both
full of detestable iniquity; and upon that account, saith
Livy,|| were banished Ad the Roman senate out of Rome
and Italy: "Axcddov8a yao rq Atovucraxg réry ra appodiota,
Lust being a consequent on the Bacchanalia, says the
scholiast{[ on Aristophanes. Hence is that of Aristippus,**
év Baxxsduaow ove’ 1) cdppwy ov ciapBephoera, a chaste wo-
man will not be corrupted at the Bacchanalia: and those
precepts, that a married woman should abstain ++} roi¢ épy:-
aspoic Kat parpwopoic, from the feasts of Bacchus, and the
mother of the gods, because they tended to beige prince
and the corrupting of chaste women.
* Idem, lib, xiii. p. 573. +t Enchir. cap. 47.
¢ ‘* Abhorret non modo 4 licentia hujus szculi, verim etiam & majoram consue-
tudine atque wonosiels:: quando enim hoc non factum est? quando non permissum?
do repreh quando denique fuit ut qaed licet non liceret?” Orat, pro
Celio, p. 533, N. 37.
§ Kat rods orwixode 32 Sghizeey, olm dromay elves Abyovrag 73 Erales cuveixsiy, 4 rd 8 tral-
pas teyallac dia@iy. Sext. Empir. Pyr. Hypot. lib. iii. cap. 24,
|| Lib. Ixxxix, Dec. 4. q Aristoph. p. 584,
** Apud Stob. Serm. v. p. 66. tt Ibid. Serm, 72. p. 444, 445.
CHAP. V.]
[9] Ver. 14, Aéye, He saith.] Epiphanius* saith these
words were spoken by Elias; and Georgius Syncellus,}+
that they were taken from the apocryphal books of Jere-
miah; others think they are cited from Isa. Ix. 1. 19. 22.
Awake, thou that sleepest, and arise from the dead, xat
tmupabae cot 6 Xpiotdc, and Christ shall enlighten thee, or
shine upon thee: and yet our translation, that Christ shall
give thee life, is very justifiable, as giving the true sense of
the metaphor: so Psal. xiii. 14. Lighten my eyes, that I
sleep not in death, i. e..preserve my life: Prov. xxix. 18.
The poor and rich meet together, the Lord enlighteneth both
their eyes. (See Job iii. 20. xxxiii.30.) Mr. Dodwell, citing
these words, saith, ‘Christ shall give thee light, is the
same with the immortal light; and this is an address to
the dead, who are frequently said to sleep, in the prophetic
style of the New Testament; and the light seems to allude
to the baptismal illumination of the Spirit, upon owning of
the true faith:” but as in this he is singular, and hath not
one authority, ancient or modern, agreeing with him in this
interpretation, or to the application of it to Christ preach-
ing to the dead in hades, and baptizing them; St. Chry-
sostom, Theodoret, Photius, and Theophylact, among the
Greek interpreters, Ambrose, or Hilary the deacon, and
St. Jerome among the Latins, all saying positively, that
' the words are to be understood metaphorically of a sleep,
and death in trespasses and sins; so is it also evident, that
the words cannot bear this sense: for,
First, If they that sleep, here signifies literally those
_ whose bodies sleep in the grave, the address to them to rise
from the dead, must be an address to their bodies to rise
from the grave; and so they must be first raised from the
dead before Christ gives them light.
Secondly, To sleep, when it is used to signify death, in
the New Testament, always relates to the body sleeping in
the grave, or in the dust, as John vy. 28, 29. 1 Cor. xi. 30.
xy. 20. 51. 1 Thess. iv, 14. v. 10. and never to the soul in
hades, or to the spirits in prison there: for, as St. Jerome
notes on the place, “ spiritfis mortem nunquam legimus ;”
we never read in Scripture of the death of the spirit in the
literal sense. And,
Thirdly, The preceding verses plainly shew, that the
apostle introduceth these words as a call to the gentiles,
sitting in darkness, to awake out of their sleep in sin, their
death in trespasses and sins, (ii. 1. 5.) that they might
enjoy the light of Christ's gospel: for, saith he, ver. 8. Ye
were once darkness, but now are ye light in the Lord; walk
as children of the light, and have-no fellowship with the un-
Sruitful works of darkness, but rather reprove them, ver. 11.
which you, who are children of the light, and on whom God
hath shined to give the light of the glory of God in the face
of Jesus Christ, (2 Cor. iv. 6.) may do; for all that maketh
manifest is light, ver. 13. Wherefore, \éye, the Scripture
saith to those gentiles who are yet in darkness, Awake, thou
that sleepest, and arise from the dead, and Christ shall give
thee light: so again, 1 Thess. v. 5, 6. Ye are the children of
the light, and of the day, not of the night, or of darkness ;
therefore let us not sleep as others do. (See the note on
Rom, xiii. 12.) So Clemens Alexandrinus,} in his exhor-
* Her. xlii. p. 372.
+ Tivewr 88 ele patOny ober GARDE arcu mepbaree hiv by rats rol rly olvev Boyrog Otol koprate.
are by vi. p. 870, P. Mis Sabpnle, d Etre, vha0z ic hyuiy obrog. Ibid. lib. i. p. 777.
. 54. ©. ;
THE EPISTLE TO THE EPHESIANS.
191
tation to the gentiles, saith, apurvia ye Tor, kal TOU oxdrove
avrov Tove metavypévoug dviotnow, He, by his exhortation,
raises out of sleep those that erred in and through darkness.
See also the reading of the text confirmed, Examen Millii
in locum.
[7°] Ver. 16. "E€ayopaduevor rov Karpov, Redeeming the
time.| Here note,
First, That the times of peril and trouble are styled evil
days: in this sense Jacob saith, his days were evil, ovnpar
npéoa, by reason of the troubles he met with from Laban
and his brother Esau, Gen. xlvii. 9. the Psalmist, that the -
righteous shall not be ashamed, év xaip@ tovnow, in the evil
day, Ixxvii. 19. the wise man shall be silent, saith Amos,
in that time, for it is, xapd¢ rovnpdc, an evil time, v.18.
z.e. a time of lamentation, ver. 16. of darkness, ver. 18.
and that is by the prophet Micah styled, 6 xa:pd¢ rovnpic,
an evil time, Micah ii. 2. which brought those judgments
on them which they could not escape. And in the close
of this Epistle, to stand tv rj ijépqa 7H wovnpa, is to stand
in the times of fiery trials and severe persecutions, by the’
instruments of Satan, vi. 138.
*EEayopdZew tiv karpov, To redeem the time] Is, by all
honest ways and prudent methods, to endeavour to avoid
the dangers, and to escape the persecutions, to which these
perilous times may render us obnoxious. So when king
Nebuchadnezzar had threatened that the Chaldeans and
magicians should be cut in pieces, if they declared not his
dream, and they still put him off with this answer, Let the
king tell the dream, and we will tell him the interpretation:
the king replies, Of a truth I know, 6m waipdv ipete Bayo-
palere, that you would gain the time ; i.e. you hope by these
answers to delay the time of your punishment, and to con-
trive some way to escape it. So the scholiast upon the
place expounds it, xaipov busic wyopaZere, rovréoriv brépOeow
Sepacbe Siackeddoa rH avaPorH Tod Kaipow cxwriovvTég TS Tap’
ipév Cnrobusvov, You hunt after delays; seeking, by the
protracting of the time, to make me forget what I asked of
you: and Theodoret expounds it thus; You prolong the
time, ric %kBdoewe Tov Kaipdy dvapévovrec, hoping for time to
escape: so also, Colos. iv. 5. Walk in wisdom towards those
that are without, i.e. your heathen governors and magis-
trates, redeeming the time ; i.e. endeavouring, by all Christian
prudence, to avoid the calamities they are still ready to
bring upon you, answering them with as much wisdom and
gentleness of speech as you are able; for walking among
wolves, it concerns you to be wise as serpents. And though
it may not be so pertinent to this text, yet will it be very
profitable to the men of this age to consider the practice
of the heathen in this case: for Ailian* informs us of the
Lacedemonians, that they were much concerned that men
should spend their time well, rayuebuevor wavraxdOev cig tre-
youeva, employing it still upon urgent business, and suffering
no man either to be idle, or to employ himself about trifles,
de av pi mpde. 7a Bw ric dperiig dvadtoxduevoc, so that he
might employ his whole time in virtuous actions: and Sto-
beeus*+ saith, that the Lucani, a people of Italy, and the
Athenians, punished those that were idle as well as those
that were guilty, dou ride dduchparoc, of any other crime. —
And seeing time is a talent given us by that God in whose
hand our lives are, it must be given us for some good
* Var. Hist. lib, ii, cap. 5. + Serm, 42, p. 291.
192
end, and must be mispent when it is not employed to
such ends.
(4) Ver. 18. Mi) uOéoxesSe oivy, Be not drunk with wine, }
The heathens, who held drunkenness unlawful at other
times, thought it a duty at the solemnity of Bacchus, and
of other gods. Plato saith, That no man should be allowed
to be drunk, but at the solemnities of the god that gave them
wine. And when Megillus, the Lacedemonian, had told
the Athenians, that he saw their whole cities drunk at the
solemnities of Bacchus, and that the inhabitants of Teren-
tum did the same; Marvel not at that (saith the Athenian),
for the law.with us requires it: and Plutarch* saith, that
dpyiaZovreg 7) Svalag mwapovrec, i) reAeraic, when they cele-
brated the orgia of Bacchus, or were present at their sacri-
fices or sacred mysteries, they allowed themselves to be de-
lighted, péxpr uéSne, even to drunkenness. This was the usual
appendix of their sacrifices, they thinking this a duty, saith
Athenzeus,+} in the service of their gods. Hence Aristotle
and others say, that drunkenness had its name from the
intemperance they used after they had offered sacrifice.
['*] Ev @ torw dowrla, In which is excess.] That aowria
signifies luxury, is proved from the prodigal, of whom it
being said, that he lived acérwe, Luke xv. 13. this is inter-
preted, ver. 30. by devouring his living with harlots ; and
from Hesychius, who interprets aowrwe by the word aisxoae,
filthily. Phavorinus saith, the dowrog is the axéAacroe,
aseXyic, lustful and unchaste person; and hence aodriov
signifies a stew, or brothel-house. Now that this drunken-
ness ministers to this lasciviousness, as the poets often
teach, so the practice and experience of the heathens found
it true, their compotation and banquetings seldom con-
cluding without the introduction of lewd women, and their
Bacchanalia ending in whoredom and adultery, axé\aorov
oivoc, Prov. xx. 1.
[3] Ver.19. Vadnoic kai iuvore, In psalms and hymns,
&c.] In their Bacchanalia they sung their drunken hymns
to Bacchus, saying, Evot SaBoi, Evoi Baxx?z, and had their
PadXixa aopara. In opposition to which drunken and im-
pure songs, the apostle here exhorts the Christians to sing
the psalms of David, or the hymns composed by spiritual
men, such as Zacharias and Simeon, or by the afllatus of
the Spirit vouchsafed unto them, 1 Cor. xiv.15. St. Jerome
here saith, Canere igitur et psallere, magis animo quam voce
debemus, hoc est, quippe quod dicitur cantantes, et psallen-
tes in cordibus vestris Domino. Audiant hec adolescentuli,
audiant hi, quibus psallendi in ecclesid officium est, Deo non
voce sed corde cantandum, nec tragedorum ad modum gut-
tur et fauces dulci medicamine colliniendas, ut in ecclesia
theatrales moduli audiantur, et cantica, sed in timore, in
opere, in scientid Scripturarum ; which shews that choristers,
or choir-men, had then obtained an office in the church,
though he seems not much to approve them.
[*] Ver. 20. [dvrore, Always.] See note on 1-Thess. v.
17. trip ravrwv, for all things; for his sparing mercies,
Psal. ciii. 3, 4. his preventing mercies, Eph. i. 4. Tit. i.-2.
his distinguishing and peculiar mercies, Heb. ii. 16. for
his common mercies and benefits bestowed daily upon us,
* “ Non posse suaviter vivi.” Secund, Epic. p. 1101. F.
t Zénsvnos 38 nel 73 waraidy obm sTvas Boe ode’ oiver, ovr’ AdAnv HBumabeiay weorgécer bas,
pos Oetv vena rove Seawrac, 23 nad Colvac, nal Garlac, wat potSag dwialov, rao petv did
Oivig civetrbas imerdpRaver——rd, 32 pas Sisi nol “Agiorersrig 7d meta Siew xphicSas,
Athen, lib, ii. p, 40. C,
A PARAPHRASE WITH ANNOTATIONS: ON,
[cHar. v.
as wellas his extraordinary favours; for past mercies’ to
be celebrated by annual festivals, Exod. xii. 14, 17. 24.
Lev. xxiii. 21. for the mercies we hope for, 1 Pet. i. 3, 4.
for adverse as well as prosperous events, blessing him who
doth thus give us warning, Psal, xvi. 17. but chiefly for
spiritual blessings.
[*] Ver. 26. Ev phar, By the word.) That is, saith
Chrysostom, by the words used in the form of baptism ; to
wit, I baptize thee in the name of the Father, Son, and Holy
Ghost.
[5] Ver. 27; Ma txoveay oridov, i putioa, Not having spot
or wrinkle.| 'This seems to refer to the accuracy of the
Jewish baptism, who thought not the person well baptized, -
if there were any wrinkle which kept the flesh from the
water, or any spot or dirt which was not thoroughly washed
by it. And thus the church is cleansed at present from the
guilt of sin by the blood of Christ, 1 John i. 7. 2 Cor. xi. 2:
Colos. i. 22.
[7] Ver. 28. ‘Qc éavraév odspara, As their own bodies.) The
Jews say, He that loveth his wife as his own body, and
‘honoureth her more than his own body, of him the Scripture
saith, Peace shall be in his tabernacle, and he shall visit his
tabernacle, and shall not sin. (Talmud. Sanh. fol. 76. 2.)
[*] Ver. 30. ’Ex tig capkdc abrov Kal ix tov doréwy abrov,
Of his flesh, and of his bones.| This phrase being not only
used to express an intimate relation, Gen. xxix. 14. Judg.
ix. 2. but being the very words which Adam used con-
cerning Eve, made out of his rib, Gen. ii. 23. shews, that the
apostle had his eye upon the mystical sense of the produc-
tion of the woman from the man, of which the Jews speak.
[9] Ver. 31. Kat rpooxodAAnShoerat rpd¢ thy yuvaixa adrov.]
Jerome being an enemy to wedlock, insinuates that these
words are an addition to the text; but the contrary is evi-
dent, they being found in all versions, all the Greek scho-
liasts, in the Codex Alex. and Hilary D.
[*] Ver. 32. Td pvoriprov rovro péya tortv, This is a great
mystery.| He doth not say as Mr. Clerc interprets the words,
But I speak concerning the love of Christ to his church ; nor.
was that any mystery at all, as being long ago revealed,
and a thing known to all Christians. But this was indeed
a mystery, till the apostle here revealed it to the Ephe-
sians, that, as the learned Dr. Allix* saith, The first match
between Adam and Eve, was a type of that between Christ
and his church; and in this, saith he, the apostle followed
the Jewish nations; for the Jews say,+ according to Voi-
sin, “ Sod Adam hu sod Messiah,” The mystery of Adam
is the mystery of Messiah, who is the bridegroom of the
church. These two great persons therefore confirm the
observation of Munster, that the creation of the woman
from the rib of the man, was made by the Jews to signify
the marriage of the celestial man, who is blessed, or of the
Messiah, with the church; whence the apostle applies the.
very words which Adam said concerning . Eve his spouse,
to those Christians, who are the spouse of Christ, saying,
we are members of his body, of his flesh, and of his bones,
ver. 30. For the fuller explication of these words, note
from the bishop of Ely,t “ That the profoundest of the
Hebrew divines, whom they now call cabalists, having
such a notion as this among them, that sensible things are
but an imitation of things above, conceived from thence,
* The Judgment of the Jewish Charch.
+ Tzeror Hamor. SS, Berischitz,
+ Preface to the Canticles, ii. 4. :
CHAP. VI.]
that there was an original pattern of love and union, which -
is between a man and his wife in this world; this being
expressed by the kindness of Tipheret and Malcuth, which
are the names they give to the invisible bridegroom and
bride in the upper world; and this Tipheret, or the great
Adam, in opposition to the terrestrial and little Adam here
below; as Malcuth (i.e. the kingdom) they call also by
the name of “ cheneseth Israel,” the congregation of Israel,
who is united, say they, to the celestial Adam, as Eve was
to the terres . So that, in sum, they seem to say the
same that the apostle doth, when he tells us, that marriage
is a great mystery; but he speaks concerning Christ and
his church: for the marriage of Tipheret and Malcuth, or
cheneseth Israel, is the marriage of Christ the Lord from
heaven, with his spouse the church, which is the conjunc-
tion of Adam and Eve, and of all other men and women
descended from them.” Origen* seems to have had some
notice of the relation this passage had to Adam and Eve,
when he speaks thus, If any man deride us for using the
example of Adam and Eve, in these words, and Adam
knew his wife, when we treat of the knowledge of God, let
him consider these words, This is a great mystery. Tertul-
lian frequently alludes to the same thing, saying, this is
a great sacrament, ‘“‘ Carnaliter in Adam, spiritualiter in
Christo, propter spirituales nuptias Christi et ecclesiz ;”
carnally in Adam, spiritually in Christ, by reason of the
spiritual marriage betwixt him and his church. (Exhort. ad
Castitat. lib. v. p. 521. De anim4, cap. 11, 12. et ady. Mar-
cion. lib. iii. cap. 5.)
CHAP. VI.
1. Cuipren, obey your parents, [*] in (compliance
with the commandment of ) the Lord: for this is right, (that
you should yield obedience to them who gave you life.
2. For,) Honour thy father and mother (with reverence,
obedience, and maintenance, saith the fifth commandment ) ;
which is the first commandment (in the decalogue) [?] with
(a) promise (annexed to it.
_ 8. [°] And the promise is this, ) That it may be well with
thee, and (that ) thou mayest live long upon the earth.
‘4, And, ye fathers, provoke [*] not your children to wrath
(by severe treatment and rigid injunctions: see Colos. iii.
21.) but (rather ) [°] bring them up in the nurture and ad-
monition of the Lord (instructing them in the principles of
piety towards God, and faith in our Lord Jesus ).
_ 5. Servants, be obedient to them that are your masters,
(though they be only so) according to the flesh (the spirit
being immediately subject to God alone), with fear (of dis-
pleasing them, ) and trembling (lest you justly should incur
their anger, serving them) in singleness of your heart, as
(knowing that in thus serving them, you do service) to
_ Christ (who requires this of you; whose gospel you will
credit by your sincere obedience to your masters for his
sake, Tit. ii. 2. and whose doctrine you will blaspheme by
your disobedience, under pretence of any Christian liberty
from the observance of your duty to them, 1 Tim. vi.1, 2.
6. Serve them therefore ) not with eye-service (and whilst
they behold you ), as men-pleasers (use to do), but as (be-
comes ) the servants of Christ, (in this relation) doing the
1 ; * Com, in Joh, p. 264,
“VOL, VI. '
THE EPISTLE TO THE EPHESIANS.
193
will of God (who requires this obedience to them, 1 Pet. ii.
18—20.) from the heart; ‘
7. With good-will doing (them) service, as (considering
you do it) to the Lord (himself), and not to men (only):
8. (And) knowing that whatever good any man doeth,
(out of obedience to the Lord, a reward of) the same he
shall receive [°] of the Lord, whether he be (a) bond (man )
or free. Legs
9. And, ye masters, do the same things to them (shew the
like good-will to and concern for them ), forbearing threaten-
ings (Gr. aviévrec, remitting oft the evils which you threaten
to them): ["] knowing that your Master also is in heaven;
neither is there respect of persons (or conditions ) with him.
10. Finally, my brethren, be strong in the Lord, and in
the power of his might. Fat
11. (And to this end) put on the whole armour of God,
that ye may be able to stand (your ground ) against [*] the
wiles of the devil. f
12. For we wrestle not (only) against flesh and blood,
(i. e. men who are compounded of them, see note on Gal. i.
16.) but (also) against (evil) principalities, and against
powers, (such as Christ triumphed over, Colos. ii.15.) against
the rulers of the darkness of this world, (i.e. those evil
spirits which still rule in those heathen nations which are yet
in darkness, v. 8. 1 Thess. v. 5. see note on Rom. xiii.
12.) and against spiritual wickednesses in high places,
(i: e. against those evil spirits which have their stations in
the regions of the air: see note on ii. 2.)
13. Wherefore (I again exhort you to) take unto you
[°] the whole armour of God, that ye may be able to with-
stand (these dangerous enemies) in the evil day (of trial,
persecution, and temptation ),and having done all, to stand
(firm against them ). ee
14. Stand therefore, having your loins girt about [1°] with
truth, and having on the breast-plate of righteousness ;
15. [] And your feet shod with the preparation of the
gospel of peace;
16. Above all (the rest), taking ["*] the shield of faith,
wherewith ye shall be able to quench all the fiery darts of
the wicked (one).
17. And take the [**] helmet of salvation, (for a helmet
the hope of salvation, 1 Thess. v. 8.) and the sword of the
Spirit, which is the word of God, (by hiding which in your
hearts you will be preserved from sin, Psal. cxix. 11.)
‘18. Praying always (see 1 Thess. v. 17.) with all prayer
and supplication, (1 Tim. ii. 1.) in the Spirit, (see note on
1 Cor. xiv. 6.) and watching thereunto with all perseve-
rance and (with) supplication, (not for yourselves only,
but) for all saints (your charity to others being a means
to procure God’s favour to yourselves ) ;
19. And for me (in particular ), ['] that (a door of ) ut-
terance may be given to me, that I may open my mouth
boldly, to make known the mystery of the gospel,
20. For which I am an ambassador in bonds; that
therein I may speak boldly, as I ought to speak.
21. But (and) that ye also may know my affairs, and
how 1 do (at Rome ), Tychicus, a beloved brother and faith-
ful minister in (the things of) the Lord, shall make known
to you all things:
22. Whom I have sent to you for the same purpose, that
ye might know onr affairs, and that he might comfort your
hearts.
2C
194 A PARAPHRASE WITH ANNOTATIONS ON,
23. Peace be to ‘the brethren, and love with faith, from |
God the Father, and the Lord Jesus Christ.
Christ [**] in sincerity. Amen.
ANNOTATIONS ON CHAP. VI.
[*] Ver. 1.’EN Kvply, In the Lord.) That is, say GEcume-
nius and Theophylact, as far as their commandments are
consistent with the will of God.
[*] Ver. 2. "Ev trayycAlqa, With promise.] %.e. A special
promise; for that which is annexed to the second com-
mandment, is rather a general assertion than a special
promise.
[°] Ver. 3.] The apostle doth not add these words, Which
the Lord giveth thee ; because they particularly belonged
to the Israelites, who were to be excluded from their own
land, and he would give them no ground to think they
should continue in it. Note also hence, that the gospel
hath its temporal promises, as well as spiritual, Matt. vi.
33. 1 Tim. iv. 8. 1 Pet. iii. 10—12. That this promise did
not at all concern the Ephesians, is Mr. Clere’s mistake ;
for God is not the God of the Jews only, but also of the
gentiles, and will reward moral duties performed by them
as well as by the Jews.
[*] Ver. 4. Provoke not your children to anger.] By dis-
inheriting them, by laying heavy burdens upon them, and
' using them rather as-slaves than sons, but bring them up in
the nurture and admonition of the Lord. For it is not,
saith Aristides, a thing of a smali consideration, what prin-
ciples are put into them’ in their youth; butit is, rd wav, the
foundation of all they do hereafter. And if lovers of horses,
birds, and dogs, are careful of their education; és it not
just (saith St. Chrysostom) that Christians should be more
careful of the education of their children? especially if they
consider, that upon this education depends much their
eternal state; and that they will contract the guilt of their
eternal ruin, who nevlect this daty.
[*] “Evrpépere, Bring them up in the nurture.] This, saith
CEcumenius, is the way to make them obedient ; and if you
farnish them with spirituals, temporal things will follow:
Make'them read the Scriptures (saith Theophylact), which ts
the duty of all Christians ; for is it not a shame to instruct
them in heathen authors, whence they may learn bad things,
and not to instruct them in the oracles of God?
(*] Ver. 8. The same shall he receive of the Lord.] So
that though he be not rewarded for the good: he doth by his
earthly and unbelieving master, he will, most certainly, be
recompensed by his Lord Christ.
(7] Ver. 9. Eidéérec, Knowing.] (1:) That you with re-
spect to God are servants, and that as you mete to your
servants, he will mete to you. (2.) That his compas-
sion and readiness to forgive your trespasses, should make
you also ready to remit the trespasses of your servants.
(3.) That the relation of servants doth not make God >
less ready to shew kindness to them, and own them as his
children, and therefore should not induce us to despise
and deal severely with them.
[*] Ver. 11. Tae peBodelac, The wiles.) Thatis, saith Pha-
vorinus, émiPovdae, ividpac, SéAove, the deceits he:puts upon —
us, the snares he lays for us, the machinations he con-—
| immortal crown of glory, whichGod the righteous judge
trives against us.
[emap. vr.
(9) Ver. 13. Tiv ravorAlav rov Ocov; The whole armour
| of God,) Here, and ver. 10, 11. which makes us strong in
24. Grace be with all them that love the Lord Jesus
the Lord, and in the power of his might, consists of such
things as either are in us, as truth, faith, righteousness,
peace, the hopes of salvation; or are to be used by us, as
prayer, and attendance on the word of God; and not in
any immediate influx of the power of God without the use
of these. Yea, this is here styled, the whole armour of
God, nothing more being requisite to enable us to come off
victors in this combat; so that in these things doth consist
the power of his might; or by these it is certainly to be
obtained. lied
That the evil day is the day of trial and persecution,
see note on v. 16.
[°] Ver. 14. "Ev adnOetg, With truth.] That the gospel is
throughout the Epistles emphatically styled the truth, see
note on Rom. ii. 8. And this seems to be the truth here
mentioned, viz. a full persuasion of the truth of that reli-
gion we profess, or that steadfastness in the faith, by which
we are enabled to resist the roaring lion. (1 Pet. v. 8, 9.
see 1 Thess. iii. 5. James i. 6.) The breast-plate of righte-
ousness is an exact observance of our duty to God, and a
righteous deportment towards men, in all the offices of jus-
tice, truth, and charity, which will beget in us that good
conscience which will support us in the day of temptation,
and procure honour and esteem, love and compassion, from
men. The phrase is taken from Isaiah lix. 18. ;
~ [7] Ver. 15. ‘Yrodncduevor rode rédac, And your feet shod,
&c.] For explication of this phrase observe, first, that
shoes were anciently a part of military armour; for in the
story of Goliath there is mention of his greaves of brass upon
his legs, (1Sam. xvii.6.) and in the story of the Trojanwars,
xaryxoxvnuidsc "Axmot, the Grecians which were shod with
greaves of brass, are the armed Grecians. Note, secondly,
that to be shod doth signify our being ready for the work
we go about: thus the Israelites were commanded to eat
the passover shod, i. e. ready for their journey out of Egypt;
and the apostles are required to be shod with sandals, that
they might be ready to go whether their Master should be
pleased to send them. (Mark vi. 8.) ‘The gospel of peace is
either that gospel which proclaims peace with God, through
faith in Christ, or which lays upon us the highest obliga-
tions'to live peaceably with all men: so that the meaning
of these words seems to be this, That ye may be ready for
the combat, be ye shod with the gospel of peace, i. e. en-
deavour after that peaceable and quiet mind the gospel
calls for; be not easily provoked or prone to quarrel; but
shew all gentleness and long-suffering to all men, and this
will as certainly preserve you from many great tempta-
tions and persecutions, as did those shoes of brass the
soldiers, from those sharp sticks and gall-traps, which
were wont to ‘be laid privily in the ways, to obstruct the
marching of the enemy.
[7°] Ver. 16. Tov Oupedy rig riorewe, The shield of faith. ]
That faith which is the confident expectation of things
hoped for, the evidence of things not seen ; (Heb. xi. 1.) for
this is the victory over the world, even our faith. (1 John
v. 5.) ;
[*] Ver. 17. Tijv mepuepadaiay rod cwrnptov, The helmet
of salvation.] i.e. We must be well assured, that -if we
fight the good fight of faith, there will be laid up for us an
¥
eHAP. 1]
will give: us: (2 Tim: iv. 8.) that he who cannot lie, hath —
promised fo him that overcometh, to eat of the tree of life,
(Rev. ii. 7.) to taste the hidden manna, (ver. 17.) to be
a pillar in the new Jerusalem: (Rev. iii. 12.) that you
strive and fight for an incorruptible crown that fadeth not
away: (1 Cor. ix. 25.) and this hope will be as a helmet
to defend your heads from all the strokes of a temptation.
This in Isaiah lix. 17. is repixepadaia owrnotov, the helmet of
salvation upom the head. :
[**] Ver. 19. Adyoe év avot&e orduaroc, That utterance
may be given to me.| A door of utterance, Colos. iv. 6.
This is a rabbinical phrase,* 75 pon, the opening of the
mouth signifying an occasion of speaking, and confidence in
THE EPISTLE TO THE 'PHILIPPIANS. |
195
speaking: so that the apostle here requests their prayers,
that he, being loosed from his bonds, may have again an
‘opportunity of preaching the gospel, and also that he may
do it publicly and plainly, pera rappnoiac, with due confi-
dence and boldness.
[?*] Ver. 24. "Ev apSapata, In sincerity.] i.e. Not only
_ with a sincere love, uncorrupted by the opposite love of any
lust forbidden by him; but with a constant and perpetual
love, which no temptation can abate, or cause to cease, or
to wax cold. Or, as Mr. L:, without the mixture of those
legal observations, by which the enemy, saith St. Paul,
¢2apy, corrupts the minds of Christians from the simplicity
of the gospel. (2 Cor. xi. 3,. See the note on i. 2.)
THE
EPISTLE TO THE PHILIPPIANS.
WITH ANNOTATIONS.
|
PREFACE.
———
=
Ir is the observation of Theodoret, Gicumenius, and
others, that Philippi was a city of Macedonia, under the
metropolis of Thessalonica, which is confirmed, note on
the first verse.
. This Epistle is by the same Greek scholiasts said to be
written by St. Paul when he was in bonds at Rome. That
he has been in bonds some time before, we may gather
from i. 12.14. from the Philippians sending Epaphrodi-
tas to him with relief, and his return to them with this
Epistle, after a dangerous sickness, and from his hopes
to come quickly to them, ii. 24. and therefore he is sup-
posed, by the most exact chronologers, to have writ this
Epistle in the eighth year of Nero, and the sixty-second of
our Lord. |
. That the apostle here warns them against the gnostics,
or that these gnostics joined with the Judaizing Christians
to persuade the gentiles to Judaize, I have not read in any
of the ancients; but the Greek scholiasts agree in this,
that he warns against + tiv ararjv rev 2 “lovdatwy piv
wimiorevxdétwy, the deceit of the believing Jews, who endea-
youred to corrupt them, rpogacu tii¢ oxiag Tov vdpov, Kai
wepuroniic, by imposing on them circumcision, and the sha-
dows of the law, and saying, that without these they could
not be justified, (iii. 18, 19.) And this is abundantly con-
firmed from the whole third chapter, where the apostle
declares, he judges it for their safety to write to them to
beware of dogs, of evil-workers, and of the concision, and
his styling them the enemies of the cross of Christ, yer. 18.
(See note gn iii. 2, 3. 15, 16.)
* Buxt. Lex. Talm. p, 1872, + Theod. Chrys. Theoph,
And, lastly, it is noted by Theodoret, and others of the
fathers, that Epaphroditus, mentioned in this Epistle as
their messenger, (ii. 15. and iv, 18.) was also their bishop,*
d¢ tov Yuxov aitav imoreiOn emiédAccav, or the person to
whom the care of their souls had been committed ; though, I
confess, the words rav amderoAov tuwv, your apostle, do not
prove if.
CHAP. I.
1.['] Paut and Timotheus, the servants of Jesus Christ,
to all the saints in Christ Jesus which are at (Gr, in) Phi-
lippi, [*] with the bishops and deacons (there :
2. Iwish) grace to you, and peace from God the Father,
and from the Lord Jesus Christ,
3. (And) I (Paul) thank my God upon every remem-
brance of you (in my prayers ), .
4, Always in every prayer of mine for you all making
request with joy,
5. (Which joy I have) for your [*] fellowship in the gos-
pel from the first day until now (i. e. for your continuance
in the faith and the profession of the gospel) ;
6. [*] Being confident of this very thing, that he whe hath
begun a good work (the good work of faith) in (or among)
you will perform it to the day of Jesus Christ:
7. Even as it is meet for me to think this of you all, (Gr.
rovro pooveiv, to have this care for you all, which I shew in
my prayers, and my continual remembrance of you, ver. 4.)
[°] because I have you in my heart (or you have me in your
heart); inasmuch as in my bonds, and in the defence and
confirmation of the gospel, you all are partakers of my
grace ;(Gr. as those who are all my copartners of grace in
| my bonds, &c, }
* Ibid.
202
196
8. And of this my care for you I can call God to witness : )
for God is my record, how greatly I long after you in the
bowels of Jesus Christ (or the most passionate degree of
Christian love)...
_9. And this I pray C for you), that your love abound yet
more and niore in knowledge and all. [°] judgment ;
10. That ye may approve (the) things that are excel-
lent ; [7] that ye may be sincere and without offence till the
day of Christ ;
11. [*] Being filled with the fruits of righteousness, which
are (taught) by Jesus Christ, to the glory and praise of
God.
12. But (to proceed to my own affairs, about which you
have been so solicitous, ver. 7.) I would ye should under-
stand, brethren, that the things which have happened to
me (through the malice of my adversaries) have fallen out
rather to the furtherance (than the hinderance) of the
gospel;
13. So that my bonds in (and for the cause of) Christ
are manifest in the palace, and in all other places (i. e. it
is manifest not only in the palace, but throughout all Rome,
that I am in bonds for the faith of Christ) ;
14. [9] And many of the brethren of the Lord, waxing
confident by my (patience and courage in my ) bonds, are
(become) much more bold to speak the word (of God)
without fear.
15. Some indeed (there are who) preach Christ even of
envy and strife; and some also of good-will (and kind af-
Section to me ahd to the gospel ):
16. The one (party) preach Christ of contention, not
sincerely, (not from love to him, but disaffection towards
me,) supposing (by this means) to add affliction to my
bonds (or to bring farther tribulation on me now in bonds ):
17. But the other (party preach Christ out) of love (to
him, and me his servant ), knowing that I am set up (or lie
in bonds ) for the defence of the gospel.
_18. What then (shall this afflict me? No, since) notwith-
standing, every way, whether in pretence, or in truth,
Christ is (still) preached; and I therein do rejoice, yea,
and will rejoice.
- 19. For I know that this shall (be so far from accomplish-
ing their end of adding tribulation to my bonds, that it shall )
turn to my salvation (7. e. my deliverance) through your
prayers (for me), and the supply of the Spirit of Jesus
Christ, (enabling me to plead so as shall tend to my enlarge-
ment; ver. 25.)
20. According to my earnest expectation and my hope,
that (through the assistance of the spirit of courage which
God hath promised and given to us, 2 Tim. i. 7.) in nothing
I shall be ashamed, but (that) with all boldness, as always
(hitherto), so now also {"°] Christ shall be magnified in my
body, whether it be by (my) life (now), or by (my) death
(hereafter ).
21. For (the motive) to me to live is (the service of )
Christ, and to die (for him) is (my greatest ) gain.
22. But if (it happen that) I live in the flesh, this is the
fruit of my labour (Gr. is worth my labour): yet what T
shall choose ["] I know not (7. e. were it left to my choice,
I should be in a strait which of the two conditions to
choose ).
23. For I am in a strait between (these ) two, having
a desire [*] to depart, and to be with Christ; which is far
A-PARAPHRASE -WITH ANNOTATIONS ON
[cHAP. I.
better (for me than continuing here, were I only to respect
my own interest ):
24. Nevertheless ( for n me) to abide in the flesh is more
needful for you.
25. And having this confidence (that you will receive this
advantage by my abiding in the flesh), I know that I shall
abide and continue with you all for ig furtherance (in)
and joy of faith ;
26. That your rejoicing may be more abundant i in J esus
Christ by (or through ) my coming to you again. -
27. Only let (this be your care, that) your conversation
be as becometh the gospel of Christ: that whether I come
and see you, or else be absent, I may hear (a comfortable
account) of your affairs, that you stand fast ['*] in one
Spirit, with one mind striving together for the faith of the
gospel;
28. And (being ) in nothing terrified by (the threats and
persecutions of ) your adversaries: which is to them an evi-
dent token of (your) perdition (viz. that you are an obsti-
nate people, bent on your own ruin), but to you (it is a
token) of salvation, and that of God, (it being righteous
with God to recompense tribulation to them that trouble you,
but to you rest, 2 Thess. i. 5.)
29. For ["*] unto you it is given (by God as an especial
favour ) in the behalf of Christ, not only to believe in him,
but also to suffer for his sake ;
30. Having the same conflict (with the enemies of the
faith ) which you saw in me (when I was among you, Acts
xvi. 23. 1 Thess. ii. 2.) and now hear to be in me, (ver. 16.)
ANNOTATIONS ON CHAP. I.
['] Ver. 1.] NOTE, that Timothy is here joined with
Paul in the salutation, not in the writing this Epistle, (See
ver. 3.)
t Ddv émioxdrrote Kat Saxdvore, With the bishops and dea-
cons.] Various are the expositions of these words, and
great are the contentions about the true import of them.
For,
1. Some, with the Pseud-Ambrosius, interpret these
words thus ; Paul and Timothy, the servants of Jesus Christ,
with the Bishops and deacons that are with us, to the saints
in Philippi. But as none of the Greck fathers thought fit
to take any notice of this strained exposition, so may the
harshness of it appear by comparing it with the like pre-
faces to some of the other Epistles; v. gr. 1 Cor. i. 1, 2.
Paul, an apostle of Jesus Christ, to the church of God that
is at Corinth, ov raat roic trucadoupévore td Svoua row Ku-
plov, with all that call upon the name of the Lord ; 2 Cor.
i.1. Paul, an apostle of Jesus Christ, to the chert of God
that is at Corinth, ov roic tv by rH Axata, with all the
saints that are in all Achaia ; are places exactly parallel to
these words, Paul and Timothy, the servants of Jesus Christ,
to all the saints that are in Philippi, with the bishops and
deacons : and yet can any man think, that Paul the apostle,
with’ all that call upon the name of the Lord Christ, or
with all the saints that were in all Achaia, writ to the
church of Corinth, which was part of that Achaia? (2.)
When the apostle takes in those that were with him as co-
partners in writing to another church, he doth it thus; Paul
an apostle, cat of odv tol wavreg adeApot, and all the bre-
thren that are with me, write to the churches of Galatia,
CHAP. -I.]
Gal. i.1. 3. "Had he then intended to greet the Philippians
in the like manner, he would have writ in the like style,
Paul and Timothy, cat oi ody tuot trfoxoror Kat didxovor,
and the bishops and deacons that are with me, to the church
in Philippi.
The learned Dr. Hammond saith, that Philippi was a
metropolis, which had maaity bishops under it, on which ac-
count it is styled, rpdrn tic pepidoe rig Maxedoviac rode,
the chief city of that part of Macedonia, Acts xvi. 12. and
by Photius, rij¢ Maxedévwv trapylac pntedroXic, the metro-
polis of the province of the Macedonians. And by this
(saith he) it appears, that in Philippi there might be more
bishops than one, even as many as there were cities under
that metropolis. But this solution was,
’ First, Unknown to the ancient fathers, Chrysostom,
Theodoret, {and St. Jerome, who all contend that bishops
here must signify presbyters, because there could not be
more bishops than one, properly so called, in one city ;
whereas had they known this to have been a metropolis,
they must haye known that this had been a satisfactory
answer to that objection.
Secondly, They tell us, that Philippi was then under
the metropolis of Thessalonica, which was the metropolis
of all Macedonia. Thus Chrysostom on these words, iv.
16. When I was in Thessalonica ye ministered to my neces-
sity, &c. observes, this was a great encomium of the Phi-
lippians, that év putpordXee xaOijpevog rapa tig piKpac érpé-
pero éAcwe, being in the metropolis, he was nourished by a
little city. Thus Theodoret,* in his preface to this Epistle,
saith, DAcmrhowor rii¢ Maxedoviac joav ind untodwodw rére
Ococarovixny, the Philippians were inhabitants of Macedo-
nia, under the metropolis of Thessalonica: and Theophy-
lact, that they were, iwd pyrpdérodw rére Oeocadovicny te-
Aovvrec, then, when the apostle writ this to them, under the
metropolis of Thessalonica. ‘That Thessalonica was then
the metropolis of Macedonia, is plain from Antipater the
Thessalonian poet, who flourished in the time of Augustus
Cesar, and calleth Thessalonica+ the mother of all Mace-
donia. It is called also the metropolis of Macedonia by
Socrates: and in the ecclesiastical sense it is so called by
ZEtius, { the bishop thereof, in the council of Sardica: and
so say all the Notitiz Antique, at the end of Carolus Pau-
lus, who saith, that Philippi was no metropolis for the first
six centuries; but after that Macedonia was divided into
Prima and Secunda, it came to have the honorary title of
the metropolitan city, and therefore might be styled so by
Photius, who lived in the ninth century: but by St. Luke it
is not styled the first city, rii¢ trapylac, of the province ; but
ric pept0oc, of that part of Macedonia which they that came
from Thrace thither touched at; as appears by Dyon’s§
description of it, and chiefly from Diodorus Siculus,|| who
saith, 4 82 rédce abr xeyuévn Kara tic Opdkne, that this city,
being taken by Philip, was very serviceable to him, as
near Thrace, and other places very conveniently.
- Thirdly, The Greek and Latin fathers do with.one con-
sent declare, that rode wpecBurtpove otrwe txdXeoe, the apo-
stle here calls their presbyters their bishops. So Chrysos-
tom, Theodoret, Gicumenius, and Theophylact, among
* Apad Ceum,
__ t Zot wt, Ognintng cuurnepige, Oerrarovlun, Mirrng h maong wi} Maxndoving, Anthol.
§ Lib. xlvii. p. 327. || Lib. xvi. p. 514, al, 412,
-THE EPISTLE TO THE PHILIPPIANS.
“the Greeks, and among the Latins; St. Jerome,* Pseud-
197
Ambrosius,} Pelagius, and Primasius ; and that not only for
the aforementioned reason, that there cout? be but one bishop
properly so called in one city; but for another alleged by
them all, that réwe txowwévouv rote dvdéuact, then the names
were common to both orders, the bishops being called
presbyters, and the presbyters bishops. ' And this, saith
Theodoret, is manifest in this place, because .he adds here
deacons to the bishops, making no mention of their pres-
byters.~ The learned Dr. Pearson therefore seems éov-
Akbev 7H broSéca, too much to favour his own hypothesis,
when, against all these testimonies both of Greek and Latin
fathers, he saith, It is not yet proved, that there was then
at Philippi any presbyters of the second order; for surely
this is proved from the authority of all these fathers. He
therefore saith, (1.) That before the converted Jews and
gentiles did unite into one church, there were two bishops
of the same church. ‘This he proves from those words of
Epiphanius,§ Alexandria never had two bishops at a time,
ae ai Gat éxxAnota, as other churches had: but if Iam not
much mistaken, this relates not to the primitive and apos-
tolic time, but to the times of the Meletians, who founded
bishops, presbyters, and deacons, and by them éxxAnolac
idtac, private churches, calling them churches of the mar-
tyrs ; whereas those of Peters party called theirs catholic
churches. But though this schism continued long, and
even in the time of Theodoret prevailed in Egypt, and, as
Danzus notes, infected almost all Christian regions; yet,
saith Epiphanius, it never so prevailed in Alexandria as in.
other churches, there being never there two bishops, one of
the catholic, another of the Meletian churches, as there
were in many other places: and if this be the true import of
these words, it is easy to discern how impertinent they are
to the true exposition of this place.’ He adds also from the
same Epiphanius, that Paul and Peter were both apostles
and bishops of Rome, as doubtless.they also were at An-
tioch, and wherever they met; but they were only bishops
there, because apostles there, one of the Jews, the other of
the gentiles, and in this they had no successors. St. Jerome||
indeed takes notice of this evasion, but then he lays the
censure of contentious persons upon them that made it.
The same learned bishop adds, That were it true, that
there were but one bishop in one city, it would not follow,
that the word bishops here could not be taken in the proper
sense, because the apostle doth not here call them bishops
of the church or city of Philippi, but only saith, they were
then at Philippi; he might write therefore to them whom he
knew to be then at Philippi, though ‘they were bishops of
other churches. - But, (1.) as none of the ancients have
ever said one word of any other bishops than those met at
Philippi, so the words seem not well consistent with this
evasion; for writing roi¢ ovow év PiAlmrore, he doubtless
writes to the saints dwelling in Philippi; writing therefore
to them with the bishops and deacons, he must be sup-
posed to write also to the bishops and deacons dwelling at
Philippi.
* Ep. 89. ad Evagr. et Ep. ad til. i. 9. + Com, in Ep. ad Eph.
} Kal ivratOa 32 Inrdy retire arearoinner voig yae Emioxdmas Yaxivous cuvtlevee raw mere
Burtpwy ob momodprtvos pavhpany.
§ Heer. Ixviii. §, 6. p. 722.
|| Ac ne quis in una ecclesia contentiose plures episcopos fuisse contendat.”
Epist, ad Evagriam.
198
I therefore acquiesce in the opinion of Theodoret, who
says, that St. Paul then writ to the presbyters and deacons
of that city, because their bishop Epaphroditus, whom he
styles his brother and companion in labour, and fellow-
soldier, and their apostle, was ‘then with him at Rome,
ii. 25, and that he therefore mentions them, because they
were so instrumental in sending the contributions to him,
mentioned iv. 15.
-[°] Ver. 5. Kowwria.] That fellowship; for that cowwvria
here doth not signify their liberality towards the propaga-
tion of the gospel, but their communion with the apostles
in the gospel, as it doth, 1 John i. 8. 7. I gather, (1.) from
the phrase toyov wyaldv, which is emphatically put to sig-
nify 7rd tpyov wherewe, the work of faith; as when we are
said, xaP tiropnovjy toyou ayalov, by patient continuance in
the good work to seek for glory, Rom. ii. 7, that being the
work of God that we should believe in his Son, John vi, 29.
(2.) From the phrase, He that hath begun the good work
in you, will perform it to the day of the Lord Jesus Christ,
that being still used by the apostle to testify his hopes, that
they would continue steadfast in faith and obedience, till
they received their crown, 1 Cor. i. 8. 1 Thess, iii. 13. v.23.
{*] Ver. 6. Ileroi0d¢ airs rovro, Being confident, &c.]
This the apostle speaks, not out of any opinion of the elec-.
tion of all the Philippians to eternal life, or of the certainty
of their perseverance to the end by virtue of that election;
for then why doth he exhort them to work out their salva-
tion with fear and trembling, ii. 12. to stand fast in the
Lord, iv.1. and to retain the word of life, that he might
have joy inthe day of Christ, that he had not run in vain,
or laboured in vain among them? (ii. 16. ) He speaks this
therefore from a judgment of charity, avd rév mapeASévrwy
Kal mepl rov peddAsvtwv oroxaldpevog, conjecturing, saith
Theophylact, from what was past, what they would be for
the future ; because, saith he, it seems just or fit for me to
conceive this good hope of you, by reason of that great af-
fection you retain to me, and your patience in enduring the
like afflictions : now he that only gives these reasons of his
confidence, gives us just reasons to conceive, he knew
nothing of the necessity of their perseverance by virtue of
any absolute election to salvation.
f°} Ver. 7. ¢.e. Because you have had your hearts upon
me inmy bonds, sending Epaphroditus to minister to me in
my necessities, (ii. 25.) and contributing of your own sub-
stance to me, (iv. 14.) sending once and again to me, whilst
I was in bonds for the defence of the faith, (ver. 15, 16.)
those things, which, being a sweet savour, a sacrifice accept-
able and well-pleasing to God, (ver. 18.) confirm my hope
concerning you; especially when I find you yet standing
firm under the like afflictions, having the same conflict which
you saw in me, when I was among you, (Acts xvi.) and
now hear to be in me, (i. 30.)
[9] Ver. 9. “Ev wdoy aicSihou.] The outward senses being
the instruments by which we discern and distinguish ma-
terial objects; the word aicSnoic, which is here rendered
judgment, is from them derived to the mind discerning and
passing judgment on spiritual things; and is by Phavori-
nus styled 7 vode yevorg axpiic Tov Staxpwoptvwr, the exact
taste of things that differ, or are to be discerned by the
mind: in which sense the word is often used by the LX X.
especially in the book of Proverbs, where it is twenty
times so used; and hence it bears the like sense in the
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. 1,
apostle; and they, who have this exactness of judgment,
are said to have aicyrhpa, senses exercised to discern be-
twixt good and evil. (Heb. v.14.)
[*] Ver. 10, “Iva ire ciduxpiveic, kat ampdoxorot. | Eidupntig
mpd¢ Tov Oxdv, ampdoxorot kar’ GvOpwrov, Sincere in their de-
portment towards God, inoffensive in their behaviour to-
wards man,
[*] Ver. 11.] For all that Christ does as a prophet sent
from God, or as assuming the person of a mediator, must
refer ultimately to the glory of the Father, (ii. 11.) ;
[°] Ver. 14—18.] For explication of these four verses,
let it be noted in the general, that they, who preached
Christ 2 tprtefac, out of contention, did not preach Christ,
or the gospel in truth, and out of love to it, (ver. 17, 18.) but
only in pretence, or upon this occasion, from strife and
envy against St. Paul, being grieved that he had free liberty
of preaching Christ to all that came to him for two years,
(Acts xxviii, 30.) and also that they did not acknowledge
St, Paul to be set up, or by God appointed for the defence
and propagation of the gospel. Whence it appears, that
they could be only the persons, who did contend with St.
Paul for the glory of being the most diligent and success-
ful promoters of the gospel; or, as such, envying the apo-
stle’s glory, set up for themselves, boasting as if they were
the only publishers of the gospel: but yet it is difficult to
assign the persons here intended by St, Paul: Gicumenius
and Theophylact say, they were the unbelieving Jews, who;
by divulging every where about Rome, what was the doc-
trine of Christianity which Paul preached; how opposite
it was to the Roman gods and their worship; what tumults
it had caused; how many it had turned from their old reli-
gion to the faith of Christ; and who he was in whom the
Christians did believe; thought to enrage the emperor
against St. Paul, the great promoter of this doctrine: and
in this, say they, might St. Paul rejoice, as giving occa-
sion to others to inquire into the Christian faith, and so to
come unto it; for, saith Tertullian, ‘‘ desinunt odisse quod
desinunt ignorare;” when they once know, they cease to
hate it: but such cannot be said to preach Christ without
an intolerable catachresis; nor can St. Paul be supposed
to rejoice in such a representation of the Christian faith,
as they made. Others therefore say, with a greater likeli-
hood, these were the Judaizing Christians, who with the
gospel taught the observation of the law; for from these
arose towWeg Kal dcyooractat, strife and dissensions, 1 Cor. i.
11. iii. 3. zeal, animosities, and contentions, 2 Cor. xii. 20.
and that on the account of this apostle, whom they would
scarce own as an apostle of Christ, 2 Cor. vii. 2. but rather
looked upon as one that walked according to the flesh, x. 2.
and would have excluded him from the churches, Gal. iv.
16, 17. and yet at their preaching Christ, though not sin-
cerely, the apostle may be supposed to rejoice, because he
knew the time was near when the hay and stubble they built
on the foundation should be revealed, and the destruction
of the temple and city of Jerusalem, would sufficiently
confute their vain additions to the faith,
[2°] Ver. 20. “Ev rq oapari pov, Christ shall be magnified
by me in my body.] For if I live in the body, the power of
Christ will be magnified in delivering me out of so great
danger: but if I be put to death for his sake, that power
will be magnified which enables me so cheerfully to die for
the faith, as I am ready to do.
CHAP. I.]_
robTy TH onuarwouevy. This yrupitw, saith J..Gregory, is
but once in this sense; which is true, if he confines
this to the New Testament. But Phavorinus mentions
another Gregory who used it in this sense; and Constan-
tine says it occurs thus in Isocrates and Lucian.
[J Ver. 23. TlodAAg padAov kpeiccov, To depart and to be
with Christ, which is much better.] Because (saith Crellius)
the time betwixt death and the resurrection is not to be
reckoned, therefere the apostle might speak thus, though the
soul hath no sense of any thing after death. But could St.
Paul think a state of insensibility much better than a life
tending so much, as his did, to the glory of God, to the
propagation of the gospel, and the furtherance of the joy
of Christians? Could he call such an insensate state, a
being with Christ, and a walking by sight, in opposition to
the life of faith? (2 Cor. v. 7, 8.) Others say, the apostle
speaketh thus, because he expected that the general resur-
rection, and the day of judgment, should be in his time:
but the words will not bear this sense; for the apostle saith,
he is in a constraint betwixt these two, whether he should
choose that life which would enable him to gain many to
Christ, and minister greatly to the necessities of his church;
or that which would cause him to live with Christ, viz. as
to his better part, i. e. whether his body and soul should be
dissolved, or he should still live in the flesh? Now it is
impossible that the same man, at the same time, should
expect the resurrection and the day of judgment, and yet
expect to live in the flesh, and to abide with the church in
the flesh, when none of the members of the church should
abide in the flesh, but should enjoy that resurrection which
would place them with Christ, as well as himself; that he
should desire his soul should be dissolyed, or separated
from the body, that he might be present with the Lord, and
yet at the same time expect that day when he should be
clothed upon with his celestial body. Moreover, he him-
self informs us, that the apostles expected only the resur-
rection, when other Christians should arise, at the great
day; for thus he speaks, He that raised up the Lord Jesus
Srom the dead, will raise us also by him, and will present us
with you, 2 Cor. iv. 14. and this confutes their gloss, who
say the apostle expected to be with Christ, as an especial
privilege belonging to him as an apostle, or a martyr for
Christ. (See the note on 2 Cor. v. 8.)
- [9] Ver. 27. In one spirit, with one mind.| That is, with
love and concord, saith Gicumenius, (see note on 1 Cor. i.
10, 11.) or with full consent : so Yvyq pla, 1 Chron. xii. 38.
so in Irenzeus, lib. i. cap. 3. to act, cung~dévwc, with one ac-
cord and consent, is to act as having, pilav Wwyijy, cal rv
ari xapdtav, kai @v ordua, one soul, heart, and mouth.
- [*] Ver. 29. To you it is given not only to believe in him,
but also to suffer for his name.] Where note, (1.) that to
suffer for Christ’s sake is, yaptc, grace and favour, ver. 7.
itis a gift which is matter of great joy, Matt. v. 12, Rom.
vy. 13. James i. 2. (2.) That they who, from these words,
to you it is given to believe, infer, that faith is so far the
gift of God as that men are purely passive in it, have as
much reason to infer, that we suffer for the name of Christ
without the concurrence of our own wills, both being said
to be mgnais gtvon.
“PHE EPISTLE TO THE PHILIPPIANS.
~f4] Ver. 22. 03 yrwpi{w, I:know not.) “Arak XeySpuevov iv |
199
CHAP. It.
Ik Te theFe be therefore any consolation (rapéxAnote, any
force of exhortation) in (beseeching you in the name of)
Christ, if (there be) any comfort of (mutual ) love, if (there
be) any fellowship of the Spirit (of love exciting you to it),
if (ye have) any bowels and mercies (for me the prisoner
of Christ ),
2. Fulfil ye my joy (in this ), that ye be (all) like-minded,
having the same love (one to another), being of one ac-
cord, of one mind (or minding the same thing ).
3. Let nothing be done (among you ) through strife ( tiko
shall be the greatest) or (through desire of ) vain-glory; but
in lowliness of mind, [*] let each esteem (an) other better
than himself.
4, Look not every man on his own things (or conecern-
ments only), but every man also on the things of others
(being concerned for their welfare).
5. Let this mind be in you (with respect to these matters );
which was also in Christ Jesus:
6. Who, being [*] in the form of God (when he appeared
to the patriarchs ), [°] thought it no robbery to be [*] equal
with God (Gr. did not covet to appear as God):
7. But (divesting himself of his former glory ) made him-
self of no reputation, and took upon him the [*] form of a
servant (by ministering to others ), and [°] was made in the
likeness of man (Gr. being in the likeness of man):
8. And being found in fashion as a (n ordinary ) man, he
humbled himself (yet more), and became obedient to death,
even the death of the cross.
9. Wherefore [7] God also hath highly exalted him (even
as to his manhood ), and given him a name (a dignity and
majesty) which is above every name (of majesty, Eph, i.
21. Heb. i. 4.)
10. That at the name of Jesus every knee should bow,
(humbly acknowledging his authority, even those) of things
in heaven (i. e. the holy angels), and things in earth (i.e.
men), and things under the earth, (the dead, who being
raised by him, shall acknowledge his power ; for to them the
apostle doth apply these very words of the prophet Isaiah,
Rom. xiv. 11, 12. Rev. v. 13. Isa. xlv. 23.)
11. And that every tongue (i. ¢. men of all nations and
languages, Rev. vii. 13.) should confess that Jesus Christ
is Lord, [*] to the glory of God the Father.
12. Wherefore, my beloved (remembering the dignity
of Christ, and your subjection to him), as ye have always
obeyed, not as in my presence only (when you had me to
be your monitor ), but now much more in my [9] absence
(which God by the workings of his Holy Spirit supplies ),
work out your own salvation with fear and trembling.
13. For it is God who (in my absence, by his inward
teachings ) worketh in you both to will and to do of his own
good pleasure.
14. (And )["] do all things without murmurings and dis-
putings (7. e. obey the precepts of the Christian faith and
of your spiritual monitors cheerfully, and without grudging,
and readily, without exacting a reason of every command
they lay upon you):
15. That ye may be blameless and harmless, (as becomes )
the sons of God, (being ) without rebuke, in the midst of a
crooked and perverse nation, among whom ye shine as
lights in the world; ‘
200
16. Holding forth (téxovre¢, holding fast) the word of
life (under all persecutions and temptations); that I may
rejoice ia the day of Christ, that 1 have not run in vain,
neither laboured in vain.
17. (And as for me, a prisoner, if I not only should con-
tinue absent from, adX & kal,) but if I be (also) [""] offered
upon the sacrifice and service of your faith, (i.e. that I
may present you gentiles an acceptable sacrifice to God,
through faith, and the sanctification of the Holy Spirit,
Rom. xy.16.) I joy, and rejoice with you all; (I count these
sufferings the matter, not of my sorrow, but my joy.
18. And if this come to pass, ) for the same cause (or in
the like manner ) also do ye joy, and rejoice with me.
19. But (though I speak thus) 1 trust in the Lord Jesus
(that he will work such a deliverance for me, i. 19. 25. as
that, not needing him so much here, I may be able) to send
Timotheus shortly to you, that (whatever be my condition
here) I also may (or I may yet) be of good comfort, when
I know your state, (i. e. your steadfastness in the faith, and
your charity to one another.
20. To send Timothy, I say:) for I have no man (with
me) like-minded, who will (so) naturally (and with like
affection ) care for your estate.
21. For all (here) seek their own (interests and safety,
and) not the things which are Jesus Christ's (that is, com-
paratively to Timothy and Epaphroditus, mentioned ver. 25.
for I find others too generally more concerned for their own
safety, than for advancing the kingdom of Christ with ihe
hazard of their own lives and fortunes ).
22. But ye know the proof (ye have had experience) of
him, that, as a son with the father, he hath served with me
in the gospel (yielding honour and obedience to me, and
with the like spirit labouring to promote the affairs of the
gospel ).
23. Him therefore I hope to send (to you) presently, so
soon as I shall see how it will go with me (i. e. what will
be the issue of my bonds ).
24. But I trust (or I trust also) in the Lord, that I also
myself (being set at liberty ) shall come shortly. (to you).
25. Yet (being not hitherto able to come myself, or to
send Timothy, ) I supposed it necessary to send to you
Epaphroditus, my brother, and companion in labour, and
fellow-soldier, but your [**] messenger, and he that minis-
tered to my wants.
26. For he longed after you all (i. e. desired much to see
you ), and was full of heaviness, because that ye had heard
that he had been sick (as knowing your affection to him
“i render you full of sorrow upon his account ).
27. [!*] For (and) indeed he was sick, nigh unto death:
but God had mercy upon him; and not on him only, but on
me also, lest (by his death) 1 should have sorrow upon
sorrow. Wi
28. I sent him therefore the more carefully, that, when
ye see him again (recovered), ye may rejoice (on the ac-
count of it), and that I may be the less sorrowful (finding
your sorrow for him turned into joy ).
‘29. Receive him therefore in the Lord (and for his sake )
with great gladness; and hold such (as stand thus affected
to his service) in reputation:
80. Because for the work of Christ (i.e. the promotion
of his gospel, and the ministration to me, the prisoner of the
Lord) he was nigh unto death, ["*] not regarding (but freely
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. II.
hazarding ) his (own ) life, to Saas your lack of service
towards me..
ANN OTATIONS ON CHAP. IT.
[‘] Ver. 3. LET each esteem, &c.] This refers not to
judgment, .it being not in our power always thus to esteem
of others, but to practice ; as if he should have said, Be as
ready to assist and help others, as if you were their sub-
jects and inferiors ; so the example of Christ requires, and
so the precept runs, that he who is the greatest should be a.
servant to others. _
[*] Ver. 6.’Ev pop¢y Ocov, In the form of God.) By this
expression most interpreters do understand, that the apo-
stle doth intend Christ was essentially and truly God ; but
though this be a certain truth, yet I conceive this cannot
be the import of this expression in this place.
First, Because the apostle exhorteth his Philippians to
humility, after the example of our Lord : now humility con-
sists not.in the change of nature, but of condition; and
therefore his exinanition of the form of God, seems rather
to respect our Lord’s condition, than his nature. zi
Secondly, There is no more reason to say, the form of
God signifies the essence of God, than that the form of a
servant signifies the essence of a servant; but evident it is,
that the form of a servant doth not signify the essence, but
the state, and the condition of a servant, which is a mere
relation; nor doth his manumission change his nature, but
his state.
Thirdly,, According to this import of the phrase, it can-
not well be shewed how he did empty himself, or lay aside
this form: for though by taking of a body, he concealed,
yet could he not be said to empty himself of, or lay aside,
the Godhead; especially when in that body he gave such
numerous and signal demonstrations of Divine power and
wisdom, both in his miracles, his doctrine, and knowledge
of the hearts of men.
Fourthly, This word pop¢%, form, both in the Old and
New Testament, doth often signify the external shape: as
when it is said of Belshazzar,* Dan. v. 6. 10. and of
Daniel,+ vii. 28. that their forms were changed; of Nebu-
chadnezzar, that { his form returned to him, Dan. iv. 46.
of Christ, that he appeared to two of his disciples, év éépq
Hopp, in another form, Mark xyi. 12. and that percuop pon, .
he was transfigured before three of them, Matt. xvii. 2. but
it no where seems to signify the essence of a man either in
the Old or the New Testament.
Grotius and the Socinians say, that Christ is said to be
in the form of God, by reason of the miracles he wrought |
on earth, they being indications of the power of God re-
siding in him. But this interpretation cannot stand. For,
First, Christ is here plainly said to have been in the form
of God, before he took upon him the form of a servant, or
the similitude of a man; for as these words, being found
in the fashion of a man, he humbled himself, and became —
obedient unto death, do shew, that he was found in the
fashion of aman before he humbled himself to become obe-
dient to the death; so, by parity of reason, these words,
being in the form of God, &c. he emptied himself, and took.
upon him the form of a servant, being found in the likeness
* Tot Pacidtws h progph HAAwOn. t'H pe
$ 'H prog ph poou Exrtorpe ey bn’ Ee. #
CHAP. II.]
of man, do shew that he was first in the form of God, be-
fore that being found in the likeness of man, he took upon
him the form of a servant.
- Secondly, It is plainly here asserted, that Christ emptied
himself of this form of God at his humiliation; whereas he
never laid aside his power of working miracles, but did
continue to exert it to his death.
_ Thirdly, This power of miracles is never in the Scripture
styled the form of God ; and were this all that was intended
by that phrase, both Moses and Elias, and our Lord’s apo-
stles, might upon that account be said to have been in the
form of God ; seeing both Moses and Elias wrought many
miracles on.earth, and Christ declared. concerning his dis-
ciples, that they should work greater miracles than those
which he had done, John xiv. 12..
I therefore by this form of God, do understand that glo-
rious form in which God on his throne is represented; that
majesty in which he is said to appear in Scripture, and in
which the Adyoc, or the Word, did shew himself of old. to
Moses and the patriarchs. For explication of this sense,
I shall shew, (1.) how God in the Old Testament is repre-
sented as appearing, shewing his form and glory to the
sons of men. S spuds oul
. Secondly, That Christ did in this form appear to Moses
and the patriarchs of old.
-- Thirdly, .That.since our Lord’s ascension he hath been
‘ invested with the form of God, he hath appeared in it, and
hath declared it belongs to him ; though, for the time of his
humiliation, he was pleased to dispose, or put it off. And,
_ First, The appearance or similitude of God is repre-
sented in the. Old Testament in a bright shining cloud or
light; a flame of fire, or the attendance of a host of angels.
‘Thus in that vision of the prophet Daniel, The Ancient of
days did. sit ; his throne was like the fiery flame, and his
wheels as burning fire ; a stream of fire did issue from before
him, thousand of thousands ministered unto him, and ten
thousand times ten thousand stood before him, Dan. vii. 9,
10. Thus God appeared on Mount Sinai, where his pre-
sence was attended with a host of angels, according to
that saying of the Psalmist, The chariots of God are twenty
thousand, even thousands of angels, and the Lord is among
them as in Sinai, Psal. Ixvyiii. 18. where the Targum adds,
The Word of the Lord desired to place his majesty upon it ;
Jehovah dwelleth only in the heaven of heavens for ever.
He appeared there also in a bright shining cloud, or flame
of fire; for the glory abode upon Mount Sinai, and the cloud
covered it six days, and the sight of the glory of the Lord
was like devouring fire, Exod. xxiv. 16, 17. And seeing
of these majestic symbols, is to see God, ver. 12. to see the
God of Israel, ver. 10. that.is, say Onkelos and Jonathan,
the glory of God. And when Moses doth again repeat the
decalogue, he adds these words, Deut. v. 22. 24.. The Lord
spake to all your assembly in the mount, out of the midst of
the fire of the cloud: and you said, Behold, the Lord God
hath shewed us his glory, and we have heard his voice. out of
the midst of the fire. We have seen this day that God doth
talk with man, and he liveth —The Word of the Lord our
God shewed the Divine majesty of his glory, saith the Tar-
gum of Jonathan ; and, we heard the voice of his word, saith
Onkelos. And the prophet Habakkuk, in his song of
God, saith thus, His glory covered the heavens, his bright-
ness was as the light, and bright beams came out of his side,
VOL. VI.
THE EPISTLE TO THE PHILIPPIANS.
201
Hab. iii. 3,4. There he discovereth Shecantiah, his Sche-
chinah, i. e. his glorious majesty, saith the Targum. ‘When
Jacob had-a vision of angels ascending and descending, he
presently cries out, This is no other than the house of God ;
thisis the gate of heaven: surely Jehovah is in this place ; and
I knew it not, Gen. xxviii. 17. Shechinti Dii, The glory of
the Lord is here, say the Targums. And when God shewed
himself to the people in the cloud, then did the glory or
similitude of God appear, as the expression is, Numb.
xii. 8. tiv dd&ay Kupiov, The glory of the Lord, saith the
Septuagint; so 1 Kings viii. 11. Thus doth the Scripture
represent that God who dwelleth in light inaccessible, be-
fore whose face the angels do continually stand as minis-
tering spirits. And this also is the rabbinical exposition
of the Chabod Dii,* The glory of the Lord ; that itis either
aray of Divine light, or a guard of angels.
Secondly, That Christ was in the form of God, even be-
fore he took upon him human nature, will be apparent, if
we consider, that even before he purged our sins, he was
the brightness of his Father’s glory, light of light, Heb. i. 3.
and, in the language of the book of Wisdom, A pure stream
flowing from the glory of the Almighty, the brightness of the
everlasting light, Wisd. vii. 25, 26. and that he at the con-
clusion of his humiliation prays, that God would glorify
him with the glory which he had with him before the founda-
tion of the world, John xvii. 5. That it was the opinion
both of the ancient Jews and of the Christians, from the
beginning, that it was the Adyoc, or the Messiah, who ap-
peared to the patriarchs of old in light and splendour, and
sometimes with the attendance of holy angels. And, (3.)
that we have great evidence of this matter, both in the Old
and New Testament. In the books of Exodus and Num-
bers we read, that the children of Israel tempted the Lord,
saying, Is the Lord among us, or not ? Exod. xvii. 7. Numb.
xxi. 6. and that the Lord sent therefore fiery serpents
among them ; but in the tenth chapter of the First Epistle to
the Corinthians, we are informed that they tempted Christ,
and were destroyed of serpents. See this reading justified,
note on 1 Cor. x. 9. . Christ, therefore, as to his Divine
nature, was then present with, and tempted by, them. God
also saith to his people thus, Exod. xxiii. 20. 23. Behold,
I send an Angel before thee to keep thee, in thy way, and to
bring thee to the place which I prepared. Beware of him, and
obey his voice, provoke him not; he will not pardon your
transgressions: for my name is in him. Now the ancient
rabbins} say, this was the Angel, the Redeemer; or an
uncreated angel, in whom was Jehovah: and the words
plainly seem to intimate this to us, seeing the power of re-
mitting sins, ascribed here to him, belongeth only to that
God against whom they were committed. Moreover, when
God, being incensed against Israel for making the golden
calf, had threatened to withdraw himself, and only send an
angel before them to drive out the inhabitants of Canaan
before them, Exod. xxxiii. 2. this seems an evil word to
the people, and they mourn because of it, viz. of those
words, I will not go up in the midst of thee; that is, say
Onkelos and Jonathan, I will not cause »pyDw, my glo-
rious presence to go up with thee. Nor doth Moses him-
self rest in this answer, but speaks thus to God, If thy
* Cosri, par. ii. §. 2. p. 81. par. iv. pe 277, 278.
+ See Ambr, in locum, et Cartw.
2D
202
presence go not with me, carry us not up hence, ver. 15. If
the Schechinah go not with us, saith Onkelos, «i 1) avrd¢ ob,
If thou thyself go not with us, say the Septuagint, R. Sa-
lomon, and Aben Ezra: which sense the following words
require, For wherein shall it be known that I and thy peo-
ple have found grace in thy sight, is it not in that thou goest
with us? ver. 16. Whence it is evident, that they were
not contented with the promise of a created angel, but
required God’s presence to go with them; and that God
granted this request, ver.17. Thus Philo Judzeus* often
informs us, that the angel who went before them was no
created angel, but the Divine Word, or God himself: For
(saith he) Moses prays to God himself to be his governor, in
the way that leadeth to himself, saying, If thou go not with
us, carry us not up hence. And again, He uses the Divine
Word for a guide, for so speaks the oracle, Behold, I will
send my Angel before thy face, to lead thee in the way,
Exod. xxiii. 20.
Thirdly, That after his ascension to the right hand of
majesty and glory, the Lord Christ did again reassume this
form, and appear in this majestic splendour, is evident
from the New Testament: thus he appeared to Stephen,
who looking up steadfastly to heaven, saw the glory of
God, and the Son of man standing at the right hand of God,
Acts vii. 55. Thus he appeared to a persecuting Saul, in
a light from heaven above the brightness of the sun, saying
to him, I am Jesus whom thou persecutest, Acts xxvi. 13.
Thus in the vision of St. John, Rev. i. 14. 16. His eyes
were as a flaming fire, and his countenance as the sun shining
in its strength. ‘Thus he declared he would appear at the
destruction of Jerusalem, to punish that rebellious peo-
ple; The Son of man (saith he) will come in the glory of his
Father, with his holy angels, Matt. xvi. 27. Luke ix. 26. 28.
And his second advent shall be with the same tremendous
glory, for he shall be then revealed from heaven with his
mighty angels, in flaming fire, 2 Thess. i. 7,8.
Fourthly, Seeing then this splendour, and this attendance
of holy angels, is represented in Scripture as the similitude,
the shape, the face, and majestic presence of God ; seeing it
is evident, that before the incarnation, the Adyoc, or Divine
Word, had this glory, and in it did appear to Moses and
the patriarchs, and that in order to the exercise ofa regal
power over his church; seeing it is certain from the New
Testament, that after his ascension he again re-assumed
this form and power, it is highly probable this was the
form of God here mentioned ; this was the likeness to God
in which, at his humiliation, he did not covet to appear,
but rather chose to lay it aside, that so he might appear
amongst us, not as the Lord of heaven, attended with a
host of angels, or in the dazzling brightness of his Father's
glory, but in the fashion of a man.
[*] Obx apraypdv iryhearo rd clva toa Ox, Thought it no
robbery to be equal with God.| This Greek phrase is only
to be met with in Plutarch, saith Grotius (though I can-
not find it there), and in Heliodorus; in which writer it
plainly signifies, to covet earnestly, or look upon a thing as
much to be desired, and snatched. at. Thus when Cybele
went about to allure Theagenes to the lustful embraces of
* Aumicsiyeras Maiots aire rai 1s xpiicSas hysudn mede riv airy dyoueay édér Ab-
yt yap, ah pr adric od cuparoption, wh at aydyng tvrevSev, De Migrat. Abrah. p. 334.
C. ‘Hysabn rig O80d sepriras Aoyh Bela, xencyads ydg teriy, iBob darorrtnrm Tov dyyeriv frou
mp wporime cov. Ibid. lit. F.
A PARAPHRASE WITH ANNOTATIONS ON,
(CHAP, II.
Arsace, finding him out of the temple, ina by-apartment,
she did* dowaypa rouiv mv Evyrvylay, i. e. she snatched at
the occasion, or looked upon it as a thing desirable for her
purpose ; and when none of her proposals or allurements
would prevail with Theagenes to gratify the queen’s de-
sires, she brake forth into this admiration,t What adverse-
ness from love is this? A young man in the flower of his age
thrusts from him, or refuses a woman like unto himself, and
desirous of him,xai ov apraypa ob? Epumoy iyyeira rd mpay-
pa, and does not look upon this as a great offer, and a thing
very desirable: and when she had found out that his affec-
tion to Chariclea was the cause of this averseness, she pro-
poses to Arsace the death of Chariclea, as an expedient to
gain his affection, and { apraypa 7d pnStv toujoaro % *Ap-
oan, Arsace embraces the motion as a thing very desirable,
or to be coveted. So that dpraypa iyycioSa, saith Semidius,
is rem optatam persequi, et studiosissimé occupare.
[*] Td civat ica Oe@,| Is to be, or to appear as God, or in ©
the likeness of God: so the word ica is adverbially used
frequently in the Septuagint, answering to the Hebrew
caph, Job v. 14. They grope in the noon-day, ica vu«ri, as
in the night ; x. 10. Hast thou not curdled me, ica rupq@, as
cheese ; xi. 12. Man is born, ica évy tonuiry, like a wild
ass’s colt ; xiii. 12. Your remembrance is, ica orody, like
unto ashes ; and, ver. 20. He consumeth, ica aon, as a bot-
tle; xv. 16. Man drinketh in iniquity, ica word, as drink ;
xxiv. 20. Wickedness shall be broken, ica EvAG, as a tree;
xxvii. 16. He prepareth raiment, toa mndq, as the clay ;
xxviii. 2. Brass is molten out of the stone, ica iO6, as the
stone ; xxix. 14. I put on judgment, ica dudolk, as a robe ;
xl. 15. He eateth grass, toa Bovoiv, as an ox; Isa. li. 23.
Thou hast laid thy body, ica ri yi, as the earth ; Wisd. vii.
1. I myself am a mortal man, icov aac, like to all men ;
and the first voice I uttered was xaow toa xalwv, weeping
as all others do, ver. 3.. So that the sense of these words
seems to me to be this, That though Christ in his former ap-
pearances still represented himself in the form and likeness
of God; yet coming now into the world for the salvation
of mankind, he did not covet or desire to appear in that
majestic splendour and authority, but rather chose to come
in the similitude of a man, and in the form ofa servant.
Nor doth this exposition give any advantage to the Soci-
nians, but equally confutes their heresy, and gives a better
answer to their arguments than the usual exposition can
give. For,
First, Hence the pre-existence of Christ, before his being
born of the blessed Virgin, is proved to a demonstration.
Secondly, Hence also itis evident, that there must be two
natures in Christ; that of the Adyoc, which appeared from
the beginning to the patriarchs ; and that which he received, .
when as man he was conceived in the Virgin’s womb.
Thirdly; Heace it appears that this nature, in which he
appeared before his conception in the Virgin’s womb, must
be Divine. For what other nature could appear in the
form of God, and challenge to itself the glory, which by
the Jews was still esteemed a certain indication of the
Divine presence, and in the New Testament is styled the
glory of the Father? Especially if we consider, that he
who thus appeared hath the incommunicable name Jeho-
vah so oft ascribed to him, is styled the Judge of the whole
* Heliodor. lib. vii. p. 322. ' +P. 340. ¢ P. 337.
CHAP. IF] THE EPISTLE TO
earth, and either challengeth to himself the Divine attri-
butes and offices, or never doth refuse them when they are
offered to him by men. ‘Moreover, where is the humilia-
tion, or the exinanition here mentioned, in that Christ
would not be, or appear as God in the world, if having
a human nature, he could not do so without being
guilty of the blasphemy the Jews laid to his charge, That
he being a man, made himself God ?, Whereas he differed in
nothing from ay ordinary man, but only in the extraordi-
nary gifts conferred by God upon him, And if his nature
was Divine, it of necessity must be eternal, since the
Divine nature can have no beginning of existence.
[5] Ver. 7. Mop¢ijv dobdov AaBev, He took upon him the
form of a servant.) This phrase cannot import only his
taking of the human nature, that being sufficiently ex-
pressed by saying, that he was made in the likeness of man:
besides, he still retains the human nature, but doth not
now retain the form of a servant, but of the Lord of all
things. Nor are we to understand by it his outward
poverty, which equalled him to servants (saith the learned
Grotius), as having nothing of his own ; for that is not the
state of a servant only, but of a sonin his minority, and of
many unfortunate persons who were never servants. Nor,
thirdly, must we understand by it, as the Socinians do,
his submission to be used as a slave or servant, by being
whipped, and bound, and crucified; for that is the humilia-
tion which he suffered after he had taken upon him the
form of a servant; as those words plainly shew, He took
upon him the form of a servant, and being found in the
fashion of a man, he became obedient to the death: nor is
this proper to a servant, but to a malefactor; for a servant
is not less a servant when he is not whipped or scourged:
he therefore may be rather said to have taken upon him the
form of a servant, by ministering to men, and being among
them as one that served ; for as the business of a servant is
to do nothing for himself, but for the good of others, and
to spend himself in ministering to their advantage; so the
Son of man came not to be ministered to, but to minister, and
at the close of thatministry, to give his lifearansom for many.
[°] "Ev époupare avSpirwv yevduevoc, And being in the
likeness of man.] That our Lord had the real nature, and
not only the outward shape or resemblance of a man;
that he had a body consisting of flesh, blood, and bones;
a soul and spirit; and so all the constituent parts of a man,
the Scripture plainly testifies. Nor doth this phrase év
bpouspare, in the likeness of man, contradict it, it being used
of a real likeness by the participation of the same nature
as tokind. Thus Adam is said to beget a son, tv épowpart
avrov, in his own likeness, who yet was certainly of the
same nature with him: and Christ is said, éuowSijva, to
be made like to his brethren, by the participation of the na-
ture of Abraham, and his communion with them in the same
flesh and blood, Heb. ii. 14. 16,17. and it was both proper
and elegant for the apostle to use this expression here, by
reason of the opposition he designed to shew, betwixt
Christ’s former glorious and his then present humble state,
he being then év pop¢j rod Ocod, in the form of God, now
év bpotdpart rov avOpdérov, in the likeness of a man.
['] Ver. 9. Airdv imepifwor, God hath exalted him.] The
fathers on this place advise us, cic rv avOpdroow, Kat od«
ele Ti Seérnra ravra Siavociv, to refer these things not to the
Divine, but to the human nature, the apostle not speaking
THE PHILIPPIANS. 203
‘here of the exaltation of the Divine nature of Christ, by the’
manifestation of his concealed glory and power, but of the
exaltation of that nature which had suffered; this exalta-
tion being in Scripture represented as the reward of our
Lord’s salutary passion: for we see him (saith the apostle)
who was made a little lower than the angels, for the suffering
of death, crowned with glory and honour, Heb. ii. 9. and
again, the elders about the throne say, Worthy is the Lamb
that was slain to receive power, and riches, and wisdom,
and strength, and honour, and glory, Rev. iv. 11. v. 12.
Moreover, St. John declares, that this dominion and power
was given to the Son of man because he was so, (John vy.
17.) though it was given to the man Christ Jesus, because
the fulness of the Godhead dwelled in him.
[*] Ver. 11. Eic dé&av, To the glory.] He does not say,
as the Socinians contend, that Christ is exalted to the glory
of God the Father, though that be true of the advancement
of his human nature; but he saith, that being thus exalted,
he is to be acknowledged of all tongues and nations as
their Lord, to the glory of the Father; nothing more tending
to his glory, than that all persons owning Christ as their
Lord, and yielding obedience to him, should abound in
these works of righteousness, which are through Jesus Christ
to the glory of God the Father, i. 11. Eph. i. 12.. Moreover,
seeing the Father thus exalted the humanity of Christ, since
he united the Adyoc¢ to the human nature (for it pleased the
Father, that in him should all fulness dwell), what hinders
that this exaltation should be said to be to the glory of God
the Father, from whom he received even the Divine nature? |
[9] Ver. 12, Ev rj aroveta pov, In my absence.] i, e. When
I was present with you, I by my counsels and exhortations
stirred you up to desire, and do what was according to the
mind of God: he, in my absence, is more immediately
present with you, by.the inward motions of his Holy Spirit,
to excite you both to will and to do what is well-pleasing
to him. Having therefore now all things administered
more immediately by God, which are requisite to make
you willing and able to perform your duty, it doth more
highly concern you to work out your salvation. Thus Ig-
natius * saith, that he being now in chains, and going to
Rome to receive the crown of martyrdom, the church of
Syria had God, instead of him, to be her pastor, and that
Christ alone was bishop over her. This sense I gather from
these words, much more in my absence; for what other
reason can be offered of these words than that which this
interpretation gives?
Hence it is evident, that God worketh in us to will and
to do, not by a physical operation, which makes it neces-
sary for us to will and to do what he would haye us do;
for why then doth the apostle admonish his Philippians,
to work out their salvation with fear and trembling? For
what is more absurd, than to exhort another to do himself
what God doth for him without his concurrence; or to re-
quire him to will what he cannot but will and do: for this
reason, because another renders it necessary for him so
to will? and what ground of fear can there be, lest God
should fail in his work? That the word zvepyeiv doth not
require this sense, is evident, because in Scripture it oc-
curs very often, where it must be understood, not of a phy-
*"avrl Ect oroyat 7H Oso xpiiras, mdvog absiy “Ineoig Xeric Emecnémnce. Ep. ad
Rom. §. 9.
2D2
204 A PARAPHRASE WITH ANNOTATIONS ON
sical, but only of a moral operation; as when Satan is
said, évepyciv, to work in the children of disobedience, Eph.
ii. 2. and of the mystery of iniquity, that, tvepycira:, it now
works, 2'Thess. ii.7. (2.) When it is attributed to those
causes which produce not their effects by any physical, but
only by moral operations, as when the word is said to be
tvepyne, powerful, Heb. iv. 12. the word 6 tvepycirat, which
effectually works in them that believe, 1 Thess. ii. 13. that
faith that worketh by love, Gal. v. 6. that charity is tvepyie,
effectual, Philem. 6. and of concupiscence, that, évepyetrar, it
worketh in our members, Rom. vii. 5. (3.) When it is as-
cribed to God sending upon men zvépyeav rAdune, the effi-
cacy of deceit ; for surely God worketh no evil physically.
In a word, did God thus work in us to will and to do, the
work could no more be ascribed to us, than the motion
which was impressed on the body of Lazarus, when he
came out of the grave, or upon Paul, when rapt up to
the third heavens, could be ascribed to them; and the
will would not deserve that name, as being neither free nor
praiseworthy. And therefore all the Greek interpreters ob-
serve, that the apostle saith, It is God that worketh in us
both to will and to do, ovy we apaipdyv 7d abreEoborov, not as
denying our free-will, or rove axovrac Braféuevoc, constrain-
ing the unwilling, * adX bri rooSuptav ebptoxwv, ave rabrnv
dia Tig yaouroc’ but, because finding a readiness of mind, he
increaseth it by his grace; and because he works together
with those who work out their salvation with fear and trem-
bling, roic yap rowwtroe ovvepyet, for with such he co-ope-
rates, saith Gicumenius.
[°] Ver. 14. Do all things without murmurings, nat Siado-
yispov, and disputings.| That is, say the Greek commenta-
tors, without murmuring under your sufferings for the sake
of Christ, (i. 20.) or doubtings, or reasonings, whether you
should continue steadfast in the faith, or not.
[%] Ver. 17. Ei orfvdoua, If I offered.) The apostle here
hath an elegant allusion to the Jewish sacrifices: they were
prepared for the altar; on which they were to be offered,
by the Levites and the priests, and this was their Aeroup-
yla, service, and there was poured upon the sacrifice oil or
wine, which was the orové), or libation: if then, saith the
apostle, whilst I am thus, Aeroveyév, wholly employed in
rendering you gentiles an acceptable sacrifice to the Lord,
my blood should be the libation to be poured out upon this
sacrifice; I should rejoice even thus to die in your service,
and forthe confirmation of your faith. (See Rom. xv. 16.)
[] Ver. 25. ‘Yuev aréorodov, Your apostle.] So they
were usually styled, who gathered sacred money, and car-
ried it up to Jerusalem: and so, say some, he calls Epa-
phroditus, because he brought the contributions of the
Philippians to him at Rome. But the word apostle is never
used in the New Testament, but either of those, who were
in the strict sense apostles of the Lord, or else were eminent
ministers and preachers of the gospel: thus Titus and the
brother of St. Paul (which is the usual appellation of St.
Timothy, see note on Heb. xiii. 23.) are amdoroho, the
apostles of the churches, 2 Cor. viii. 22, 23. and Andronicus
and Junia, who had long preached the gospel, are styled
imlonuot tv toig aroordAorc, eminent among the apostles of
Christ. 1 therefore conclude with Theodoret} upon: the
* Theodoret in locum.
t Lagaig roluv BNIaker, do thy Emicxoarndy olxovolay airic teremiorevTo, Exoy dmrorre-
hou weornyoglay,
[cuap. III.
place, and upon i. 1. that the peiceiiel care of this church
was committed to him: and that this is the import of the
word apostle here. This being the note of the same Theo-
doret, that formerly, rode viv kadouptvove imoxdrove, d&ro-
ardédove wvduatov, they who are now called bishops were
styled apostles ; and Hilary the deacon saying here, ‘ erat
enim eorum apostolus, ab apostolo factus,” he was con-
stituted their apostle, i.e. bishop, by St. Paul, who therefore
commands them to receive him in the Lord, ver. 28. i. e:
for the sake of the Lord Christ, whose minister he was.: -
[°] Ver. 27.] Note, that here we find Epaphroditus was
not recovered by the gift of healing, then frequent in the
church, that gift being not exercised by them to whom it was
imparted at their own pleasure; but as God was pleased,
by a special instinct, and a strong faith, to incite them to
the exercise of it: these gifts being therefore given’ for
the sake of unbelievers, to convince them of the truth of
the Christian faith, God thought not fit that it should be
ordinarily exercised upon believers, lestit should be looked
upon not as a gift, but as the effect of art or skill, or a
thing done among them by confederacy. © | es
["*] Ver. 30. TlapaBovAcvodpevoc, Not regarding his life ;]
Or, as others read, rapaBoAeveduevoc, Or tapaBoAncduevoc,
hazarding his life ; that is, say the Greek commentators,
ele kivdvvov tppubev éavrov, he brought himself in danger of
death; not by venturing on the emperor's displeasure, but
by labouring so as to contract a dangerous disease (which’
he did, saith the apostle, to supply your lack of service
towards me), which is not so to be understood, as. if he:
charged them with any want of service or affection to him;
(see iv. 10.) but thus, that Epaphroditus did this, being
present with him, to supply that service, which they, being |
absent, were not in a capacity to perform. Note also,
that zapaPovdAcvoduevog is the reading of all the Greek scho-,
lia, Photius and Cod. Alexand. and,'say Hesychius and
Phavorinus, is in sense the same with zapaBoAcvaduevoc,)
and so it is not certain that there was ever any other read-
ing. -And therefore Theodoret on the place saith, the apo-
stle speaks thus, ovK émeddv Kal rode dkovrac PiaZerar, GAN
bre rpoSvptav ciplocwy ab—a tabrnv Oa tie xaprroc, not as if
God constrained the unwilling, but because, where he —
a readiness of mind, he increaseth tt by his grace. ‘
CHAP. ITI.
1 F INALLY (7d Aourdv, henceforth), my brethren; re-
joice in the Lord. To write the same things (which I have
delivered ) to you (by word of mouth), to me is not erlevone,
but to (for) you ["] itis safe. .
2..(1 therefore exhort you again, to) beware of [] dogs,
beware of [*] evil-workers, beware of the [*] concision..-
3. For we are the (true and spiritual) circumcision,
which worship God in the spirit (of our mind, Eph. ivy. 23.)
and rejoice in Christ Jesus and have [°] no confidence in
the (circumcision of the) flesh (as if this would commend
us to God).
A. Though (were this any proper ground of confidence)
I might also have confidence in the flesh (as well as they
who boast of this: for) if any other man think that he hath
whereof he might trust in the flesh, I (have) more (reason
so to do:
5. For I was) [°] alishuiotatd the eighth day, ( the very
ee ee
CHAP. I11.]
day prescribed by the law, Gen. xvii. 12.) of the stock of
Israel (my parents and ancestors being all of Israel), of
the tribe of Benjamin, (that tribe which cleaved to Judah,
and revolted not with Jeroboam to the worship of the calves,
1 Kings xii. 21.) a Hebrew of the Hebrews; (both by na-
tion and language, 2 Cor. xi. 22. Acts xxi. 40.) as touching
(the observance of ) the law, a pharisee 3 Cone of the strictest
sects of our religion, Acts xxvi. 5.)
6. Concerning zeal (for the Jewish religion, I have
showed that above others, in.) persecuting the church (of
Christ, Acts xxii. 3, 4. xxvi. 11.) touching the righteous-
ness which is in (and by ) the law “eo Ihave lived ) blameless
(as to that, Acts xxiii. 1.)
7. But what.things (of this nature im were (then reputed )
gain to me, those I (have) accounted (as ) loss for sis (’s
sake.)
8. Yea doubtless; and I count all things (of this ein )
but loss [*] for the excellency of the knowledge of Christ
Jesus my Lord: for whom I have suffered the loss of all
things, and do count them but dung, that I may win Christ
(i. e. obtain an interest in him, and the blessings purchased
by him ).
» 9. And be found in yey ‘tot having my own righteous-
ness, which is of the law, (which cannot justify me, but
leave me still under the curse of it, Rom. iii. 20. Gal. iii.
10.) but that which is through the faith of Christ, (viz. )
[®] the. righteousness which is (approved ) of God (i.e. the
righteousness which is) by faith (in Christ):
10. That I may know him (to be the Messiah, and the
Saviour of the world, which knowledge is necessary to life
eternal, John xvii. 3. 1 Cor. ii. 2.) and the [9] power of his
resurrection, and the [1°] fellowship of his sufferings, being
made conformable to his death ;
11. If by (these, or) any (other) means, I might attain
to the resurrection of the dead, (promised by him to all his
faithful servants and sufferers.
12. [") For I can) not (look upon myself) as though I
had already attained, (or caught hold of the prize of my
high calling, ver. 14. the resurrection of the dead, ver. 11.)
or were already perfect (i. e. crowned with it); but I follow
after (or pursue it ), if that Imay apprehend (or reach) that
(prize) for (the obtaining of) which also I. am appre-
hended of Christ Jesus. (For when I fled from him, he
caught hold on me, converted me to the faith, that believing
in him I might obtain life everlasting, 1'Tim. i. 15,16. ci xai,
if that, or that also: see note on 1 Tim. v. 10.) ;
13. Brethren, I count not myself to have apprehended
(i. e. caught hold of the prize): but this one thing I do, for-
getting (not looking after) those things which are behind,
and reaching forth to those things which are before,
14. I press towards the mark (the goal ) for the (obtain-
ing the) prize of the high calling of God in Christ Jesus.
16. Let us therefore, as many as be ["*] perfect (or tho-
roughly instructed in our Christian duty) be thus minded
(as I have told you I am, i. e. so as to believe the circumci-
sion of the spirit, not that of the flesh, and the righteousness .
which is of God by faith, are the things especially to be re-
garded for the obtaining of this prize ): and if in any thing
ye be otherwise minded (imagining the Judaical perform-
ances may also commend you to God), God shall (in due
time ) reveal even this unto you (i i.e. he will convince you
of the no necessity of these things in order to his favour ).
THE EPISTLE TO THE PHILIPPIANS.
205
16. Nevertheless (in the meantime), whereto we have al-
ready attained (i.e. as far as we have attained to the know-
ledge of tt), let us walk by the same rule, (viz.that circum-
cision availeth nothing, but a new creature, Gal. vi. 15,16.)
let us mind the same thing.
17. Brethren, be (ye) followers together of me (in this
matter, who have renounced all.my Jewish privileges ), and
mark them (for. your patierns) who walk so,‘ as ye have
us for an example (of the spiritual circumcision, and of
minding the prize of our high calling).
18. For many (zealots for the law so) walk, of whom I
have told you often, and now tell you even weeping, that
they are the enemies of the cross of Christ:
19. [4°] Whose end.is destruction, whose god is lives
belly, and whose glory is in their shame, who mind earthly
things.
20. (Imitate us, I say, ) for [**] our conversation (or our
city) is inheaven, from whence also we look for the :Sa-
viour, the Lord Jesus Christ:
21. Who shall change ['*] our vile body (now subject to
corruption, passions, and sorrows ), that it may.be fashioned
like unto his glorious body, according to. the working where-
by he is able even to subdue all things unto himself.
ANNOTATIONS ON CHAP. Id
[‘] Ver. 1. “AS@AAE'S, It is safe.] viz. Because things
only delivered by word of mouth may slip out. of memory,
Litera scripta manet. Here is St. Paul’s judgment against
oral tradition.
[?] Ver.:2. Tode xéivac, Dogs.] It is the observation of
the fathers,* that the name of dogs was anciently given to
the gentiles, as being without:the covenant, according to
those words of Christ, It is not meet to take the children’s
bread, and give it to dogs: but with the things the names
are now changed, they being now without the covenant, ~
and the believing gentiles admitted to it; and therefore
they are called the children, but the Jews dogs. And it
is well noted by Dr. Lightfoot,; that our Lord used this
language, Matt. xv. 26. Not to express his own sentiments
of the gentiles, but in compliance with the common. language
of the Jews, who proverbially said, The gentiles are likened
to dogs, whereas we are God's peculiar people, even his sons
and daughters. Where also is observed by the same wor-
thy person, that even the Talmudists say of the generation
in which the Messiah, or the Son of David, should come,
that the synagogues should become stews, and the faces of
that generation shall be as dogs.
[°] Evil-workers.|] For they labour only to pull down
God’s building, and to destroy the church of Christ, Else-
where. he styles them deceitful workers, 2 Cor. xi. 13. not
speaking of the gnostics, as some imagine, but of the Jews;
for so it follows: Are they Hebrews? Are they Israelites?
so am I, ver. 22.
[*] Tiv xararoujv, The concision.] For circumcision be-
ing no longer a rite of entering into covenant with God, it
is no better than a cutting off the flesh; and they, who still
* Totiro mranras raw ESvav Tv Sven, ox Bors yee, queiv & Kupsoc, xaAdv AaBely rev aerov
ran rénvon nat dotvar rots xvvaglorey dAAd periBn para ply tiv mpaypadiron xal ra iviare,
ual wd jedv ESM viol, “Lovdaiol ye mpozayopedovras xivéc. Theod. Chrysost. GEcum, Theo-
phylact. ;
+ Harm, p. 136.
206
insisted on it as a thing necessary to justification and sal-
vation, cut themselves off from Christ. (Gal. v. 2,3:)
[°] Ver. 3. No confidence in the flesh.) That the Jews hada
great confidence in the merit of circumcision, see note on
Rom. ii. 13.
(°] Ver.5. Mepcrou:) dxrahuspoc, Circumcised the eighth day.]
The Jews themselves say, that circumcision before that
time was no circumcision, and after that time it was of
lesser value: (see Buxtorf. Synag. Jud. cap. 4. p. 109.)
and Origen* informs us, that the Jews held, that the circum-
cision performed on the eighth day, was that which. was
chiefly intended, and that the performing it on any other
day was only allowed in case of sickness. Hence they
thought it necessary to circumcise a child on the sabbath-
day, though all manner. of work was forbidden on that day,
rather than defer circumcision a day beyond the time, (John
vii. 22.) and made ita rule, that + the rest of the sabbath
gives place to circumcision. And this opinion, as it agrees
with the text, Gen. xvii. 12. so it seems to have obtained
long before our Saviour’s time; for the Septuagint and the
Samaritan version read thus, The uncircumcised male, who
is not circumcised, rp iitoa tH dy8dy, the eighth day, shall
be cut off, he hath broken my covenant, Gen. xvii. 14.
["] Ver. 8. Aca rd trepéxov tiie yvioewo Xpiotov Inoov, For
the excellency of the knowledge of Christ Jesus.] There
hath been a sharp contention about the import of these
plain words; some contending, that the apostle here in-
.tends the knowledge of the person of our Lord, and of his
offices, and of the benefits which he hath purchased for us
in his person, and doth convey to us by his offices: and
others pleading, that it is the knowledge of the gospel of
Christ which is here intended, and the excellency of. it
which is here commended; whereas I think there is no
real difference betwixt these two. opinions: for we know
nothing of the person and of the offices of Christ, or of
the benefits which he hath purchased for us, and conveys
to us by them, but by the revelation of the gospel, and so
the excellency of his person and offices, and of that gospel
which reveals them to us, must be in effect the same; nor
would the knowledge of the gospel be so excellent, were it
not for the revelation of the dignity of his person and of his
offices, and of the benefits we receive from them.
[®] Ver. 9. Tiv & Osod Succcoobunv, The righteousness of
God.| That the righteousness of God, in St. Paul’s style,
doth always signify the righteousness by faith in Christ
Jesus dying for us, see note on Rom. i. 17. And hence
it is evident, that the apostle cannot here speak of the
righteousness of Christ imputed to.us: for, (1,) he does not
oppose to his own righteousness, which is of the law, the
righteousness of Christ: imputed to him, but his own faith
in Christ imputed unto him for righteousness, Rom. iv. 5.
(2.) He speaks of his faith in Christ dying and shedding
his blood for him; and therefore not of his active obedi-
ence, constituting us righteous as Christ. was, but of his
passive obedience, procuring for us justification, or the
remission of sins.
[2] Ver.10. Kai rv Sévanw, &c. The power of his resur-
rection.| i. e. The power exercised in his resurrection, by
which we aye begotten to a lively hope of an inheritance in-
* Alyoues 82 of “loudaios viv judy Gnrahspoy meceroaty elias viv wgomyoupstray, Thy 98 yh
anairny ix wegerdcewg. Contra Celsum, lib. v. p. 263.
+ Buxt, cap. 16. p. 366,
A PARAPHRASE WITH ANNOTATIONS ON*
[oHAP. III,
corruptible, (1 Pet. i. 3, 4.) and are assured of our own
resurrection, (2 Cor. iv. 14, Colos, ii. 12.) this. being that
knowledge he so earnestly requests for his Ephesians,
(i. 19, 20.) and also the power of it, to assure us.of our
justification through faith in him, (Rom, iv, 24, 25.) and of
our freedom from condemnation, (Rom, viii. 34.)
[*°] Tiw xowwrtav, &e. The fellowship of his, sufferings.)
By being conformed to his death: (1.) spiritually, by dy-
ing unto sin; as knowing that if we be thus conformed to
him in the likeness of his.death, we shall be like unto him in
his resurrection, and shall live with him. (Rom. vi. 5, 8.)
And (2.) by suffering and taking up the cross for his sake;
as knowing that if we thus suffer with him, we shall be also
glorified with him. (Rom, viii. 17. 2 Tim. ii. 11, 12. 1 Pet.
iv. 13.)
[4] Ver. 12—14. ‘Qe int Soduewe ra wavra Aéye.] He in
these verses makes a continual allusion to the race run in the
Olympian games, where he that ran was still jumpooSev éx-
tewvduevoc, upon the stretch, and pressing forwards, without
looking back to those whom he had left behind; and pur-
suing the goal, that first coming to it; he might catch hald of
the prize, and so be crowned with it. And two things are
here noted by the fathers, worthy of our observation: -
(1.) That if this. great apostle who had suffered so many
things, and was in deaths often, and who had laboured so
abundantly; ovrw appa wept tie avacracewe exelunc, was
not yet confident of a blessed resurrection, but only striving,
if so be he might attain unto it; such as we must haye less
ground of confidence.
(2.) What:continual diligence and labour this pursuit re-
quires; for you know, saith Chrysostom, with what great
stretch the pursuer runs; he looks upon no man, he throws
out of the way every thing that might hinder him; he em-
ploys his body, eye, strength, soul, and mind, upon the
work, mpdc¢ trepov piv ovdiv dpwv, mped¢ 8 7d BoaPeiov pdvov,
looking to nothing else, but only to the prize.
[‘*] Ver. 15. TéAco, Perfect.] That to be perfect, is to
be-sufficiently instructed in the true grounds and principles
of Christian faith, hath been shewed, note on 1 Cor. ii. 6,
and on Matt. xix. 21. and by comparing this passage with
the discourse of the same apostle in his fifth and sixth chap-
ters to the Galatians, we may-learn what it is, rd airg
arorxeiv Kavovi, to walk, by the same rule; for as there he
sharply inveighs against the Galatians, for hearkening to
the teachers of the necessity of circumcision; so here he
warns his Philippians to beware of them, and their doc-
trine, from ver. 2. to 7. as there he opposeth to circumci-
sion the cross of Christ, in which alone he gloried, Gal. vi.
14. so here he opposeth to it, the fellowship of his- suffer-
ings, ver. 8, 9. as. there he says, he is persuaded of his
Galatians, that obd%v d\Ao Ppovhcovew, they will be no
otherwise minded, Gal. v. 10. so here he exhorts his Phi-
lippians, rotro ¢poveiv, to mind the same thing, ver. 16.
as there he teaches them by his own example, not to yield
to those who urged on them circumcision, Gal, ii. 14. 20.
so here he exhorts the Philippians fo walk in this case, as
they had him for an example, ver. 17. which example he
had laid before them, ver. 4.9. and as there he promised
mercy and peace, rp Kavdév robrw ororxhoovcw, to them
that walked by the rule, or canon, he had laid them down,
Gal. vi. 15, 16. so here he admonisheth the Philippians, rq
avr orovyeiy kavdve, to walk by the same rule: this rule must
THE EPISTLE TO
therefore be that which he there lays down, that in Christ
Jesus neither circumcision availeth any thing, nor uncircum-
cision, but a new creature. Those who are fully persuaded
of this, he styles the perfect, requiring of them a life ex-
actly conformed to this rule, from others only as far as
they had attained to the knowledge of it, informing them
that the time was at hand, when God, by destroying the
Jewish temple, and dissolving the Jewish church and eco-
nomy, would farther reveal this truth to them, and convince
them of the vanity of these Judaical performances.
[9] Ver. 19. “Quy rd réloc, Whose end is destruction.] That
the description here given of these men, agrees well with
the manners of the gnostics, cannot be denied; but yet
that the apostle speaketh not of them, but of the Jews,
most ancient and modern commentators do assert: and
there seems reason to prefer this latter exposition, (1.) be-
cause he saith, he had told his Philippians often of these
men: now, ver.‘1. he informs them, that he then writ to
them of the same things which he had before spoken ‘to
them by word of mouth, viz. that they should beware of those
Jews whom he there styles dogs, evil-workers, the concision.
(2.) He opposes his own example, who had renounced
all his Jewish privileges, and the example of those who
worship God in the Spirit, and rejoiced in Christ Jesus, and
had no confidence in the flesh, ver. 3. 17. to the example of
these men. And, (3.) the description he gives of them is
agreeable to what he elsewhere saith of the sameJews. For,
First, They were enemies to the cross of Christ ; that.
being not only a stumbling-block to the unbelieving Jews,
(1 Cor. i. 23.) but being also overthrown by them who
preached up the necessity of circumcision and of legal ob-
servations to salvation: from hence, saith the apostle, it
follows, that Christ is dead in vain, Gal. ii. 21. and that
then the scandal of the cross is ceased, Gal. vy. 10. and that
Christ would profit them nothing, who. were upon this account
circumcised, Gal. v. 2. and that they were fallen Srom grace,
ver. 4. And from the apostle’s discourse in the beginning
of this chapter, it appears, saith Esthius, that he here
speaketh of these men.
Secondly, That their end was to be destruction, the apo-
stle teacheth in these words, Such are false apostles, deceit-
ful workers, whose end shall be according to their works,
2 Cor. xi. 13.15. And this he speaks of them who were
Hebrews and Israelites, ver. 22. as also here, ver. 4.
Thirdly, That their god was their belly, 7. e. that they
chiefly had regard to that, as we learn from the same
apostle, saying, These serve not the Lord, but their own
bellies ; which, saith Theodoret, he speaks of the evil de-
fenders of the law; (see note on Rom. xvi. 18.) and that
they were yacrpipyapyor, slow bellies, or luxurious people
(Tit. i. 12. see note there); and that they devoured those
they perverted. (2 Cor. xi. 20.) Their glory was in their
shame ; that is, say the ancient fathers, in the circumcision
of the shameful member: say others, in those evil works,
(ver. 2.) which ought to be the matter of their shame, they
being such as blasphemed the name of God among the gen-
tiles, Rom. ii. 24. they minded earthly be te counting gain
godliness, Tim. vi. 5, Tit. i. 11.
[*] Ver. 20. “Hysiv yap rb roAlrevpa tv oipavoic, Our con-
versation is in heaven.| So Philo* represents God’s priests
GHAP. III.]
* Lib. de Gigant. p. 2¢7. E.
THE PHILIPPIANS. 207
“and prophets; for having said of men, oi piv yije, of &
ovpavov, some are of the earth, some of heaven; he adds, that
of the latter sort are priests and prophets, who transcending
all sensual things would not be called xocporoXira, citi-
zens of the world ; but translating themselves into the in-
tellectual world, dwell there, zyypapévrec apSaprwv downdrwv
ide@v woXireta, being enrolled in the policy of incorporeal
and incorruptible beings. They, saith the apostle, mind
earthly things, and so are xooporoXirar, men who have this
world for their city ; * nos autem civitatem calum ha-
bemus ;” but we have heaven for our city (as Budzeus ren-
ders the words), as living in expectation of a city whose
builder and maker is God, Heb. xi. 10.
» [°] Ver. 21. Td cdma rije rareveoewe iypwv, Our vile body.]
The body of our humiliation ; that is, saith Methodius, our
body which rarevotra ard opaduaroc, is humbled by the
fall, and become mortal.— That body (saith Irenzeus*) which
is humbled by falling into the earth, and which shall be
transformed from a mortal and corruptible, into an im-
mortal and incorruptible body.
Note here, (1.) what a value is put upon the resurrection
and redemption of the body from corruption, as if it were
the chief thing which Christians waited for, and expected
from our Saviour at his coming. : (Rom. viii. 23.)
(2.) Note, the Divine power is Christ, to whom is here
ascribed that resurrection, which is frequently made an
indication of the Godhead, it being God who raiseth from
the dead, (Rom. iv. 17. Acts xxvi. 6.) and which is as-
cribed to the exceeding greatness and to the energy of
his mighty power, (Eph. i. 19.) and yet is here ascribed to
the energy of Christ. And,
(3.) Note the pious observation of the fathers, that thieir
folly can never be sufficiently lamented, who deprive them-
selves of such a glorious resurrection. ’So GEicumenius and
Theophylact.
Note, (4.) that Philo} and the Platonists so call these
bodies, we raretvwow imayovra tH Yvxp, because these
earthly tabernacles do humble and depress the soul. See
also the reading of the text defended, Examen Milli, ibid.
CHAP. IV.
1. "THererore, my brethren dearly beloved and
longed for, my joy and crown, so stand fast in the Lord,
my dearly beloved, (as those who do expect his coming to
confer these blessings on you, 1 Cor. xv. 58. or, so stand fast
in the liberty wherewith Christ hath made you free, as I
have taught you, Gal. y. 1.)
2. I beseech Euodias, and beseech Syntyche, that they
be of the same mind [*] in (the concerns of ) the Lord.
8. And I entreat thee also, true [*] yoke-fellow, help
‘those women who laboured with me in the (promotion of
the) gospel, with Clemens also, and others my fellow-
labourers, [°] whose names are written in the book of life.
4. Rejoice in the Lord alway : and again I say, Rejoice.
5. Let [*] your moderation be known unto all men: (for )
the [°] Lord is at hand.
6. Be careful (anxiously solicitous) for nothing; but in
* « Quid est humilitatis corpus manifestam est, quod est corpus, quod est caro,
quod et humiliatur cadens in terram; transfigaratio autem ejus, quoniam cum sit
mortalis et corruptibilis, immortalis sit et incorruptibilis.” Lib. v. cap. 15.
+ Quis Rerum Divinarum Heres. p. 405. C.
208
every thing by prayer and supplication (Gr. deprecation),
with thanksgiving, let your requests be made known (i. é.
presented) unto God.
7. And [°] the peaée of God which passeth all under-
standing, shall keep your hearts and minds (steadfast) in
Christ Jesus.
8. ["] Finally, brethren, whatsoever things are true, what-
soever things are honest, whatsoever things are just, what-
soever things are pure, whatsoever things are lovely, what-
soever things are of good report; if there be any virtue,
if there be any (thing) praise-(worthy ), think on these
things (to do them).
9. Those things, which you have both learned, and re-
ceived, and heard (from me), and seen in me, do: and
the God of peace (the giver of internal peace) shall be
with you.
10. But [*] I rejoiced (2xdonv 8, for this cause I rejoiced )
in the Lord greatly, that now at the last your care of me
(i. e. to supply my wants ) hath flourished again ; [9] wherein
you were also careful, but you lacked opportunity.
11. Not that I speak (this) in respect of (any desire i in
me, that you, or others, should supply my) wants: for I
learned in whatsoever state I am, therewith to be content.
12. I know both how to be abased, and. I know how to
abound: every where, and in all things, I am instructed
both to be full and to be hungry, both to abound and to
suffer need.
- 13. [°] 1 can do all (these, and other ) things ( Fee by
Christianity ) through Christ that strengthens me,
14, ( But ) notwithstanding (this my proficiency ) ye have
well done, that ye did (thus) communicate with (me in) my
affliction.
15. Now, ye Philippians, know also (for your honour ),
that in the beginning of (my preaching ) the gospel, when I
departed from Macedonia, no church communicated with
me, as concerning giving and receiving, but you only, (7. e.
I have received supplies from no other church but yours.
16. You indeed kindly did it ;) for even (when I was)
in Thessalonica ye sent once and again to (supply) my
necessities.
17. (And of this I remind you) not that I desire a (far-
ther) gift (for my own benefit ) ; but (because) I desire fruit
that may abound to your account (in the day of the Lord,
who will not then forget your labour of love, in ministering
to his saints, Heb. vi. 10.
18. I say, not that I desire more:) for I have (received )
all (that can be needful for me), and abound: I am full,
having received of Epaphroditus the things which were sent
from you, (which are) an odour of a sweet smell, [’] a sa-
crifice acceptable, well-pleasing to God.
19. But (and) my God shall supply all your need, ac-
cording to his riches in glory, (i. e. his glorious riches) by
Christ Jesus (7. e. he shall return you a supply of your spi-
ritual wants, for your charity to me in temporals ).
20. Now unto God and (i. e. who is) our Father be
glory for ever and ever. Amen.
21. Salute every saint in Christ Jesus.
which are with me greet you.
22. All the saints salute you, chiefly they that are of
Ceesar’s household.
23. The grace of our Lord Jesus Christ be with you all.
Amen. :
The brethren
A PARAPHRASE WITH ANNOTATIONS ON«
[cHAP. Ly.
ANNOTATIONS ON CHAP. IV.
[*] Ver. 2. TO aird gpoveiv, To mind the same thing,]
Here, is not to be of the same judgment in all things ; for no
man can become of the same judgment with another by en-
treaty, but only by conviction: the exhortation therefore
is, (1.) to have the same love to one another, (ii. 2.) with
the same ‘soul and spirit to promote the gospel of Christ,
(i. 27.) to walk by the ‘same rule, as far as they have at-
tained to the knowledge of it, (iii. 16, 17.)
[*] Ver. 3. BbZuye, Yoke-fellow.] That this yoke-fellow
cannot be St. Paul’s wife, is certain; because. he declares.
himself an unmarried man, 1 Cor. vii. 7. i. e. either a virgin
or a widower. Secondly, Because a woman cannot be
styled yviote, but yvnola obfvye it is unlikely he should
mean Epaphroditus, he being not then at Philippi, but with
him at Rome: (ver. 11.) it may be therefore one of, the
rulers of the church, whom he saluted in the front of. ths
Epistle.
[8] Ev BiBAy Zwinc, Whose names are writien in the book
of life.) This is a Judaical phrase, viz. they are written for
life, Isa. iv. 3. (see the Targum there:) and they shall not
be written in the book of eternal life, which is written for
the just of the house of Israel, Targum in Ezek. xiii. 9. and
it doth not signify the absolute election of any to eternal
life, but only their present right to that inheritance, by
virtue of the obedience of faith. (Rev. xx.15. xxi. 7.) For
(1.) the apostle declares of all the Jews to whom he writ;
that they were come to the general assembly of the first-
born, who were written in heaven, Heb. xii, 23. and yet he
in the following verse saith to them, See that ye refuse not
him that speaketh. (2.) Christ threateneth to some, that
he would blot their names out of the book of life, Rey.
xxii. 19. and promiseth to him that overcometh, that he
would not blot his name out of the book of life, Rev. iii. 5,
And God himself saith to Moses, Whosoever hath sinned
against me, him will I blot out of the book which I have
written, Exod. xxxii. 32, 33. that is, owt of the book of the
just; saith the Targum of Jonathan.
The Apostolical Constitutions BAYS we come to be
written in this book, 77 *jeréoq edvola ai orovdy, by our good
affection and industry. St. Basil,} that as men are written
in this book, when they are converted from vice to virtue ; so
may they be blotted out of it, when they backslide from vir-
tue to vice, according to the saying of the Psalmist, Psal.
Ixix. 28. Let them be blotted. out of the book of the living,
and not written with the righteous ; that is, saith Ains-
worth, Let them be cut off from being any longer thy people,
or registered in the writing of the house of Israel. And,
saith St. Jerome, They were written in the book of God,
who in the days of Antiochus Epiphanes, “‘legem fortissimé
defenderant,” firmly continued in the law, and they were
blotted out of it, “ qui legis preevaricatores extiterant,” who
were deserters of it.
{*] Ver. 5. Td émetce, Your moderation. ] Your meekness
and patience under all your trials: Be ye patient (saith St.
James), for the coming of the Lord is at hand, v. 8. (See
Heb. x. 36, 37.) This is almost the constant sense of the
Greek word in the Septuagint, where it answers to ]1),
* Lib, yili, cap. 1. tIn Isa. iv. 5, tom, ii, p. 123, ¢ On Dan, xii. 5.
CHAP. Ly.]
and mp, and signifies to be gracious and propitious, 1 Sam.
xii. 22, Ezra ix. 4. Psal, Ixxxy. 4, ’Erotnoag cig tac xara
nacav imtksdav cov, Thou hast dwelt with us according to
all thy goodness, and thy great mercy. So Cant. pueror.
ver, 18. Let us torture the just man, that we may know,
riv émulkerav adrov, his meekness, Wisd. ii, 19. Thou judgest,
iv druenwela, with mildness, xii. 18. He will yield to your
desires, tmenic cat giravOpdrwc, favourably and kindly,
2 Macc. ix. 2%, So the Syriac and Arabic, who render it
mansuetudo vestra. So Phavorinus, ?riecic, reac, Tapa TO
slxewv, rd broxwoeiv ; and yet that rd mete is well rendered
moderation, is certain; for, irtkea is rendered by Phavo-
rinus, perpidrne, moderation, iro by Suidas.and Phavo-
rinuS, peTolwe jrot cuupérowe, moderately, or in measure ;
truce and rede by Hesychius and Suidas, pérpwe, that
is, moderate ; and in the same Suidas, imei ShoeoSa, is
to live moderately, that is temperately ; and émeuxwe yeyoag-
Sa, is to be written moderately, without bitterness or
passion. wa
Now because this moderation is much talked of, but
neither rightly understood, nor duly practised, I shall en-
deavour to shew what is the proper import of the word,
and what are the proper objects of it. And,
First, Moderation is not derived from the word medium,
but from modus; and that is from the Hebrew, madad, he
measured; or middah, a rule, or measure; and in the Greek
is styled, perpidrnc, from pérpov, a measure; whence it is
evident, that moderation, properly so called, and in the
moral sense of the word, belongs only to things, in which
we are subject to a vicious excess; or to act beyond that
rule or measure, which Scripture or religion doth pre-
scribe for the due regulation of our actions and passions ;
and it respects, first and principally, the government
of our passions ; whence the due government of them, is
by philosophers styled perpioraSeia, the moderation of our
passions. Now they are either our concupiscible passions,
that is, pasSions of desire, and then the moderation re-
quired of us must consist in such a government or re-
straint of our affections and desires, that in our love,
desire of, or our delight in, any thing, we never do exceed
the worth or excellency of the object, or of the end we do
pursue ; or,
Secondly, Our angry passions, which render us averse
from things or persons, or displeased with them, and then
we moderate these passions, when,
(1.) We have no aversion from, or hatred to, or dis-
pleasure against, those things, which have no real evil
in them, and so can be no proper objects of our aversa-
tion, or displeasure: or, (2.) when we are not more dis-
pleased at, or grieved for, any thing, than reason, or the
laws of Christianity permit us so to be; for then we can
never exceed the measure of that aversation and displea-
sure, which reason and Christianity allow, and so we,
never should offend in the exertion of our angry passions.
And with respect to this, the wise man saith, He that is
slow to anger, is better than the mighty ; and he that ruleth
his spirit, than he that taketh a city. (3.) This modera-
tion must be extended to the effects of these passions;
(1.) in the tongue, by evil speeches; whence the good
man is said to moderate his words with discretion, Psal.
cxii. 5. (2.) In his actions proceeding from those appe-
tites, as ip our pursuit of temporal good things; and in
VOL. VI,
[THE EPISTLE TO THE PHILIPPIANS.
209
our strife and contentions about them. And, (3.) in the
effects of our angry passions, that is, in our deportment to,
and our punishment of, offenders. -Now, hence it follows,
_ First, That moderation can have only place in things
which are not always evil in themselves, but become so
by exceeding that rule and measure which is prescribed
for the due management of them. ‘This word must there-
fore be abused, and falsely used, when it is applied to
things which are always evil in themselves, in what degree
soever they are done. They therefore abuse this word,
who talk of whoring moderately, or being moderately
wicked ; for what we neither ought to be, or do at all, can
never be done moderately, or without exceeding the rule
we ought to walk by.
Secondly, Hence it is demonstratively evident, that mo-
deration is always a virtue, it being always virtuous to re-
strain the excesses of our passions and appetites, and the
exorbitances of our angry passions, and to regulate our
words and actions, according to the rule and measure by
which we ought to act.
Thirdly, Hence observe, that they who render the word
émeixeca, here used, meekness and patience, mildness or
gentleness, mean the same thing as they who render it
moderation ; for meckness, gentleness, mildness, is only
the due moderation of our angry passions, in respect to
those injuries and provocations which we meet with in
this world. And patience is that virtue which teacheth us
to suffer any worldly evil without murmuring, discontent,
or discomposing our spirits, and results evidently from a
due moderation of our affections to these things ; and this
seems Clearly to be the import of the word in this text: for,
saith the apostle, ver. 4. though you are sufferers with me
for the sake of Christ, yet rejoice always; and, ver. 6. 1}
pepysvare, be not anxious about any temporal concerns, or
events ; let not either your care for them, or fear of losing
them, distract your spirits, but let your moderation, as to
these things, be known unto all men, ver. 5. for the Lord is
at hand, to protect, preserve, support you, and to reward
your patience and resignation, as to these affairs.
Fourthly, And whereas, by a late author, this modera-
tion of the passions, and of our concerns about things suit-
ably to their nature, is commended highly ; but, saith he,
the moderation pleaded for by many, hath no affinity with
this virtue: in this he is exceedingly mistaken, for all the
moderation that hath, or can be pleaded for by men of
sense and reason, is only this, that men would be concerned
for things suitably to their natures; that as for things indif-
ferent and mutable, they would be indifferent in their con-
cerns about them; neither quarrelling with the church
established, nor refusing communion with her, because she
doth enjoin them ; nor being so stiff in the retaining of them,
as not to suffer mutable things to be changed by the same
power by which they were at first appointed, when the
wisdom of our governors shall think this fit for the good of
the church, which is the moderation of the church of Eng-
land ;* and that men would set such a true value upon
peace, union, and charity, which are great Christian vir-
tues, and very beneficial to the church, as to let indifferent
and circumstantial rites give place to those more neces-
sary things, when these governors, the proper judges in
* Rubr. of Cer-m,
2E
210
that case, think there is ground of hope, that they may be
promoted by a little yielding in those things which do not
commend us to God, or by a change of some doubtful, and
even innocent expressions, into expressions which remove
the doubt, and minister no occasion of offence to the weak.
This I conceive is the true import of the word modera-
tion, when it refers to actions and passions, words and
censures, subject to a vicious excess.
Sometimes the adjective moderate, or adverb moderately,
hath respect to measures either of things dry, or liquid;
and then it is not a measure of things moral, or as they are
capable of being good or evil; but as they are more or
less, great or small, high or low, long or short, or of a mid-
dle nature betwixt both; and in this sense, a man is said to
be moderately learned, wise, or rich ; and hence you may
perceive the fallacy they put upon us, who say moderation
is not always a virtue, because it is no virtue to be mode-
rately learned, or wise; this being that which logicians
call perabecre cig &AXO yévos, or a transition from one mean-
ing of the word to another, which always makes the syllo-
gism to consist of four terms, and therefore the conclusion
false : for whensoever moderation is required, or commend-
able, there the excess is always vicious and blameworthy ;
whereas it is rather commendable, and an ornament of the
mind, to be more than moderately wise and learned, and
no disparagement to be more than moderately rich.
[5]‘O Képuog tyyde, The Lord is at hand.] So the apostle
thought, saith Grotius upon the place; tacitly insinuating,
that they were mistaken in this matter : but this exposition
reflecting very injuriously upon the authority of the apo-
stles, and the Spirit by which they spake ; and that of the
fathers, 7 xplote ij8y taéorn, the day of judgment is at hand,
being found by experience false, we of necessity must have
recourse to some other exposition of their words, when
they so often tell the Christians to whom they write, that
the Lord is at hand.; that he stands even at the door,
James v. 9. that the coming of the Lord draweth nigh,
ver. 8. that the end of all things is at hand, 1 Pet. iv. 7. that
the day of the Lord is near, Heb. x. 25. that it is but a little
while, and é ioxyépevoc, he that is coming will come, and will
not tarry: I say, we must of necessity, for exposition of
these places, have recourse to some other advent of our
Lord: for it is by no means to be granted, that the apo-
stles were mistaken in their apprehensions of this matter,
and that they confidently asserted, that the great day of
judgment was then at hand; when after sixteen hundred
years it is yet far off, the destruction of antichrist, the call-
ing of the Jews, and the millenium, succeeding these great
epochas, being to precede that day. For this bold conjec-
ture shakes the foundations of the Christian faith ; it im-
putes not only fallibility, but actual falsehood,to the writers
of these Epistles, and makes them guilty of falsehood in
the promises of the New Testament, and in the motives
which they used, to encourage believers to a Christian
patience under the pressures they endured, and renders
them deceivers of theirhopes. Let it be therefore noted,
First, That these expressions are chiefly used in the
catholic epistles, and the Epistle to the Hebrews ; that is,
in the epistles directed to the Jewish churches, who were no
strangers to these phrases, and who were well acquainted
with a tremendous adyent of the Lord to punish the rebel-
_ lions and infidelity of that,nation: so, for instance, Joel
A PARAPHRASE WITH ANNOTATIONS ON®™
[cHAP. Iv.
ii. 1. All the inhabitants of the land (of Judah) shall be
confounded, dior. rapeotw iypépa Kuptov br tyyde, because
the day of the Lord is at hand, a day of darkness and gloomi-
ness ; a day of clouds and of thick darkness. And, ver. 11.
The day. of the Lord is great and very terrible, who can abide
it? And, ver. 31. The sun shall be turned into darkness, and
the moon into blood, before the great and terrible day of the
Lord come ; Zech. xiv. 1, 2. Behold, the day of the Lord
cometh, and I will gather all nations against Jerusalem
to battle ; Mal. iii. 2. Who may abide in the day of his
coming, and who shall stand when he appeareth? And, iv. 1.
Behold, the day cometh that shall burn as an oven.
Secondly, There is also frequent mention of this tina
and day in the New Testament, when the Lord would come
to destroy the unbelieving Jews, and also of the nearness
of that time; for the Baptist calls them to repentance from
this very motive, that the axe was then laid to the root of
the tree, Matt. iii. 10. that one was coming whose fan was in
his hand, ver. 12. Our Saviour spends a whole chapter in
speaking, wept iyuépac rabrne, of that day, Matt. xxiv. 36.
and of the coming of the Son of man to the destruction of
that nation, ver. 27. 37. of the coming of the Lord, ver. 42.
of the age in which he would thus come, ver. 34. of the signs
when his coming was, tyyve, near at hand, ai 2m Sipace, at
the door (which are the very words, both of St. Paul and
St. James); when there would be a ré\oc, an end of all
things belonging to the Jewish temple and constitution,
ver. 14. Now to this coming of the Lord, foretold by his
own self in the very expressions of the prophets, and in
the words used here by the apostles, in their writings to
the Jewish converts, we may very well refer the words
forecited, and if there be any other of like nature.
And the fitness of these exhortations to meekness and
patience, on the account of the nearness of this day, and the
advent of the Lord to punish the unbelieving Jews, will be
apparent from this consideration, that they ‘were the chief
persecutors of those of their own nation who embraced the
Christian faith, (Rom. xv. 31. 1 Thess. ii. 14.) and they
also sent out their messengers to other nations, to represent
the Christians to them as the worst of men, and to excite
them to join with them in the persecution of them, as Justin
Martyr doth inform us; and therefore it must be very ac-
ceptable to the poor persecuted Christian Jews, to hear
that these enemies of the cross of Christ, these instigators
of the heathen to persecute them, should, by the coming
of the Lord to destroy their church and nation, be disabled
from doing them any farther mischief; and also, that those
deceitful workers of the same nation, who troubled the
churches with preaching the necessity of circumcision, and
the observation of the law of Moses, should not be able
long to instil those doctrines, their church and temple being
to be shortly ruined, and they themselves being no longer
able to observe the law.
[°] Ver. 7. Eipfivn Ocov, The peace of God.] As aydarn Ocov
and xdpic Ocov, do generally signify the love and favour of
God to us, so dphvn Ocod, the peace of God, most naturally
imports the peace and reconciliation which we have with |
God through faith in Christ; for being justified by faith, we
have peace with God: hence i is the gospel, which proclaims
this pardon and justification to believers, styled the gospel
of peace, Eph. vi. 15. the preaching peace by Jesus Christ,
Acts x. 30. Eph. ii. 17. who is our peace, ver. 14. and in
THE EPISTLE TO THE COLOSSIANS.
the preface to all.the Epistles, the apostle wisheth to the |
Christians, yéow xat ephvnv, grace and peace through God
the Father, and our Lord Jesus Christ: and this peace is
styled, siohun Wuxiic, the peace of the soul, Hag.ii.9. So
that the sense of these words seemeth to be this; The sense
and experience of the Divine favour, and the inward peace
_ and security which arise from it, shall be sufficient. to
keep you steadfast in the faith of Christ. He promiseth not
deliverance calamities, but inward peace and tran-
quillity of mind under them, and that as the effect of con-
stant prayer, and a sense of the Divine favour to them.
["] Ver. 8.] Hence two things may be noted: 1. That
there are things naturally honest, just, lovely, and praise-
worthy. 2. That there is no virtue, nothing praiseworthy,
but what falls under the compass of this general precept.
_ [8] Ver. 10. I rejoiced in the Lord.) i. e. In your liberality,
not as a thing tending only to supply my wants, but as a
thing highly acceptable to the Lord, (ver. 8.) and as a fruit
of your affection to him, which he will reward, (ver. 17.)
[9] "Ev @ éppoveire jixaipeiode 82, Of which thing you were
still mindful, but you wanted ability.] Oiw sixere tv xepolv,
211
ove: év apSovig tire, you had it not in your hands, you were
not in a condition to help me ; so Theodoret, Chrysostom,
Theophilus, though G2cumenius and Phavorinus render it,
with our translation, kaipov ov« elxere, you lacked oppor-
tunity.
[*°] Ver. 13.] Hence the fathers observe three things: (1.)
That the art of contentment requires much learning, exer-
cise, and meditation. (2.) That it is as difficult to learn
how to be full, as to be hungry ; abundance having destroyed
more than penury, and exposed them to more pernicious
lusts. (3.) That our proiicience in this, or any other virtue,
is to be ascribed not to ourselves, but to the Divine as-
‘sistance.
["] Ver. 18. ’Oomijv ciwdiac, A sacrifice acceptable.| There
were two altars, saith Dr. Hammond, in the temple of the
Jews, the altar of incense within the temple, and that of
sacrifice without in the court: on these two were offered
all things that were offered to God, and under these two
heads, an odour of incense and a sacrifice, are works of
charity here represented, ‘as being the prime things now
under the gospel to obtain God’s favour and acceptation.
THE
EPISTLE TO THE COLOSSIANS.
WITH ANNOTATIONS.
ities <cemeeane
PREFACE.
———
Trar St. Paul writ this Epistle to the Colossians when
he had not yet seen them, is the opinion of most of the
ancient scholiasts: this is confessed even by Theodoret,
though he saith this doth not follow from the words cited
to confirm this opinion, but the contrary. ‘The words are
these: I would have you know what great solicitude I have
for you, and for them of Laodicea, and for as many as have
not seen my face in the flesh, Colos. ii. 1. which he renders
thus; Not for you only, and for them of Laodicea, but also
for them that have not seen my face in the flesh: but the
connective particle being not adda, or aAAa kat, but also,
but only xat, and, seems to favour our translation; and the
opinion of the ancients.* He adds, that the apostle went
from Phrygia, of which Colosse was the metropolis; whence
he collects he must have preached there: but this will not
follow ; since the first time he only went through Phrygia
en passant, Acts xvi. 6. and the second time, xviii. 23. he
only stayed to confirm the brethren already converted; but
that he came to Colosse, is not said. The arguments offered
to prove he had not seen them, seem stronger, as appears
* Chrysost. (Boum. Theoph. Ody tuganisg padv abroie, his quos in carne minimé
vidit, Ambros,
not only from the words now cited, but from other ex-
pressions in the same Epistle; for he intimates, i. 4. that
he had only heard of their faith in Christ ; and, ver. 7.
that they had learned the faith not from him, but Epa-
phras, whom he styles, to them a faithful minister of Jesus
Christ.
Note also, that this Epistle was writ at the same time
with that to the Philippians, and so A. D. 62.
As for the occasion of it, Theodoret* informs us, that
if was writ against those Jewish Christians who endea-
voured to impose the observation of the law upon the gen-
tile converts, as is apparent from his caution to them, to
beware of them who spoiled them. after the rudiments of
the world, ii, 8. and that because they were circumcised in
Christ, ver. 11. and he had blotted out the hand-writing of
ordinances which was against them, ver. 14..and from the
inference thence made, Let no man judge you therefore in
meat, or in drink, or in respect of a holiday, or of the new
moons, or of the sabbath-days; which are a shadow, ver.
16,17. The rest say, that it was written against them who
sowed among them Jewish and heathenish doctrines;} and
in particular against them who endeavoured to bring in the
* "1 28 briBerig this imioronic torw airis swig tiv "lovdalay meairrevntron EEnmarncay,
woh wrapernslacay roUrous puAar re Tou vonou TA WEeLTTd.
t Magarnghesss elyov arodrac, nat “ovdaindc, ual “EAAnnnds. Chrys. Tods Kodoocasic
EPotrovrd vives drrartioat coplop.aci “EAAnuxcig ward vig slo Xgirrdy arloremc, nat geph
rriiv by vipa Rewpadron, nar eprroatic. Cicum.
2E2
212
worship of angels;* of the gnostics, here mentioned by
Esthius, they have not one word to say.
CHAP. I.
1. Paut, an apostle of Jesus Christ by the will of God,
and Timotheus our brother,
2. ['] To the saints and faithful brethren in Christ which
are at Colosse (writeth thus): Grace be unto you, and
peace, from God our Father and the Lord Jesus Christ.
3. We give thanks to God [*] and (who is) the Father
of our Lord Jesus Christ, praying always for you,
4. Since [°] we heard of your faith in Christ Jesus, and
of the love which ye have to all the saints; (which love is
still the fruit of a true faith, 1 Cor. xiii. 2. Gal. v. 6.
5. We give thanks, I say,) for the hope (of an eternal
inheritance, 1 Pet. i. 3.) which is laid up for you in heaven,
whereof ye heard before (from Epaphras) in the word of
the truth of the gospel (preached by him) ;
6. Which (gospel) is come to you, as it is (also heard
of) [*] in all the world; and bringeth forth fruit (in them),
as it doth also in you, since the day ye (first) heard of it,
and knew (iréyvwre, acknowledged ) the grace (and favour.)
of God (to you) in truth (and sincerity):
_ 7. As ye (have) also learned of Epaphras our dear fel-
low-servant, who is for you a faithful minister of Christ;
8. Who also declared to us your love (to me) in the
Spirit (your, spiritual and affectionate love to me, wrought
in you by that Spirit whose fruit is love ).
9. For this cause we also, since the day we heard of it
(i. e. this your affection to us), do not cease to pray for
you, and to desire (of God) that ye might be filled with
the knowledge of his will (advancing ) [°] in all (the gifts _
of) wisdom and spiritual understanding.
10. That (having thus attained to the knowledge of the
things of God) ye might walk worthy [°] of the Lord unto
all pleasing (i. e. so as to please him in all things), being
fruitful in every good work, and increasing (still more) in
the knowledge of God;
11. (That knowing the hope of your calling, and the
riches of the glory of the inheritance of the saints, Eph. i.
19. Rom. xv. 13. ye may be) strengthened with all might,
according to his glorious power, unto all patience and
long-suffering with joyfulness; (Eph. iii. 16. 7. e. that through
the Spirit of glory and power, 1 Pet. iv. 14. 2 Tim. i. 7.
given to you, you may be enabled constantly to suffer all
afflictions you endure for the sake of Christ, and of the glory
he hath promised, with patience and joy.)
12. Giving thanks to the Father, ["] who hath (thus pre-
pared and ) made us meet to be partakers of the inheritance
of the saints in light (for which we suffer, 2 Thess. i. 5.)
13. Who hath delivered us from the [*] power of dark-
ness, and hath translated us into the kingdom of his dear
Son (or the Son of his love):
14. [9] In whom we have redemption through his blood,
even the forgiveness of (our) sins: (see note on Eph. i. 7.)
15. [°] Who is the image (and representation to us) of
the invisible God, ["] the first-born (or Lord) of every
creature?
* Tlomely 71 Soypua'abroig Evemorurevero’ Wovre yh, ov 8% rod ulod, BAAR BV dyytrwy meoe-
ax Divas + Ose, drowoy olérerog tiv vi rod @e0d Ey Erydroig Raspoig pavivat, Sorov ye by
7h mara wayra d dyyihaviyiywre. 'Pheoph,
A. PARAPHRASE WITH ANNOTATIONS ON®*
[cHAP. I.
16. For ["] by him (who is the first-born of every crea-
ture) were all things created, that are in heaven, and that
are in earth, visible (the sun, moon, and stars, ) and invisible
(the whole host of angels ), whether they be (named ) thrones,
or dominions, principalities, or powers: all things were
created by him (as the cause), and for him (as the end of
their creation ):
17. And he is before all things (as to his being ), and by
him all things consist.
18. And he is the head of the body, the church (Gr. of
the church, as to government and gracious influences ): who
is the beginning (of the Christian church), the first-born
['’] from the dead; that in all things he might have the
pre-eminence.
19. ["*] For it pleased the Father, that in him should all
fulness (of Divine power) dwell (all fulness of power to
create, redeem, preserve, and raise the church, which is his
body); ;
20. And, having made peace through the blood of his
cross, by him to ["] reconcile all things to himself (Gr. and
by him to make all things friendly in him, making peace be-
twixt them by the blood of his cross); by him, I say (did
he thus reconcile all things), whether they be things in
earth, or things in heaven. :
21. And you (gentiles ), that were sometimes alienated
(from the life of God, Eph. iv. 18.) and enemies in your
mind (to him) by wicked works, yet now hath he reconciled
(to the Father) —
22. In the body of his flesh through death, to present
you (to the Father) holy, and unblamable, and unre-
provable, in his sight ; (Eph. i. 4. v. 7.
23. [9] As you will be,) if you continue in the faith
grounded and settled (in it), and be not moved away (by
the floods of affliction, or by the blasts of persecution, which
may come upon you, Matt. vii. 24, 25.) from the hope of the
gospel, (i. e. the hope laid up for you in heaven, ver. 5.)
which you have heard (of from Epaphras, viz. the hope)
which was preached to every creature under heaven (i. €.
gentile as well as Jew); whereof I Paul am made a minister.
24. Who now rejoice in my sufferings for you, and fill
up that which is behind of the ['"] afflictions of Christ in
my flesh for his body’s sake, which is the church:
25. Whereof I am made a minister, according to the
dispensation of God which is given to me for you (gen-
tiles), to fulfil (wAnpiou, fully to preach) the word of
God;
26. Everi the mystery (of the calling of the gentiles to the
same hopes and privileges with the believing Jews, Eph. iii.
3—6.) which hath been hid from (past) ages and from
(former ) generations, (ver. 5.) but now is made manifest
(by the apostles and prophets ) to his saints:
27. To whom God would make known what is the riches
of the glory of this mystery among the gentiles ; (Eph. iii.
8, 9.) which is Christ (preached to, and received ) in (i. e.
among ) you, (as) the hope of glory:
28. Whom we preach, warning every man, and teaching
every man in all (spiritual) wisdom; that (so) we may
present every man perfect (i. e. fully instructed, see note
on Eph. iv. 13.) in Christ Jesus :
29. Whereunto (cic 4, for which thing) I also labour,
(earnestly ) striving according to his working, who worketh
in me mightily, (i. e. according to the mighty power of God
CHAP. I.]
assisting me to confirm the doctrine of Christ, by signs, and
miracles, and mighty deeds, Rom. xv. 19.)
- ANNOTATIONS ON CHAP. I.
[4] Ver. 2. TO the saints.] See note on 1 Cor.i,1. Note
also, that the Holy Ghost is mentioned in these places,
because he is the fountain of this grace, and by him God
the Father and the Son dwell in us; (John xiv. 23.) so that
praying for this grace is praying for the communion of the
Holy Ghost.
[2] Ver. 3. Eyaptorotpev, We give thanks.] From this
and the ninth verse note, that the good shepherd should
not only feed his flock, but pray continually for them,
and give thanks for the spiritual blessings conferred on
them..
Kai.] As the Hebrew 4 hath oft the import of id est in
the Old Testament; (see Noldius, p. 280. 27.) so Matt.
xxiii. 5. the King cometh, sitting upon an ass, xa 7@dov,
i. e. a colt, the foal of an ass: (see Matt. xi. 2.7. Luke xix.
30. 35. John xii. 14, 15.) and frequently it signifies nempe,
to wit: so that mountain, pa5m, to wit, Lebanon, Deut. iii.
25. so. Judg. vi. 25, 2 Sam. xx. 14. Jer. xxi. 7. So John
xii, 23. we stone thee for blasphemy, xai dr, to wit, because
thou, being a man, makest thyself God ; Rom. xv. 6. that
with one mouth ye may glorify God, xat rarépa, who is the
Father of our Lord Jesus Christ ; so Gal. i. 4. Phil. iv. 20.
Colos. ii. 2. James vii. 3.9. As therefore God, who is the
God of Israel, was the characteristic of the true God to
the Jewish nation; so God, who is the Father of our Lord
Jesus Christ, is the characteristic of the same God to the
Christians, who worship him under that title, as being the
Father of our Lord Jesus Christ, and in him, our Father,
we being the sons of God through faith in him, and de-
riving all our blessings from the Father through him.
[*] Ver. 4. ’Axotcavrec, Hearing.] From this verse, and
from ii. 1. it is evident, that St. Paul did not in person
preach to the Colossians, and indeed that he never had
seen them, they being converted by Epaphras, (i. 7. 23.)
and perhaps also by the means of Timothy, who therefore
is mentioned in the beginning of this Epistle, as saluting
them together with Paul.
[*] Ver. 6. °Ev wavri ro xéouy, In all the world.] And
which is preached to every creature under heaven, ver. 23.
This, by a usual hyperbole, is to be understood of the
most noted parts of the world, from which the rest might
hear of it. In which sense Cyrus saith, that God had given
him all the kingdoms of the earth, Ezra i. 2. and God, saith
Jeremiah, will call for a sword upon all the inhabitants of
the earth, xxv. 29. i. e. of the whole kingdom of Babylon;
and the slain of the Lord shall be from one end of the earth
to the other, over all the kingdoms of the world, ver. 26. and
the Romans, Asiatics, Egyptians, &c. are styled, devout
men of every nation under heaven, Acts ii. 5.
[°] Ver. 9. "Ev waoy copig, In all wisdom.] Among the
Spiritual gifts youchsafed for the edification of the church,
are reckoned the word of wisdom and of knowledge, 1 Cor.
xii. 8. whereby they were enabled, through the Spirit, to
know the things which are given them of God, 1 Cor. ii. 12.
and to compare spiritual things with spiritual, ver.13, For
the abundance of these gifts youchsafed to the churches, he
sometimes gives thanks, as, 1 Cor. i. 4, 5. 7. Eph. i. 3. and
) THE EPISTLE TO-
THE COLOSSIANS. 213
- for thé increase of them he sometimes prays, as here, and
Eph: i. 17.
» [9] Ver. 10. Mepurarijca: ipac akiwe rov Kuptov, &c. That
you may walk worthy of the Lord, to all well-pleasing.]
Note here the end of all our Christian knowledge, viz. a
conversation fruitful in good works, and a life acceptable
and well-pleasing to God.
[*] Ver. 12. ‘Ikavécavre jac tic Tiv pepida tov KAfpou tev
aylwy tv puri, Who has made us meet to be partakers of the
inheritance of the saints in light.].The other reading, viz.
kaXécavtt, who hath called you, for ixaviscavrt, who hath
made you meet, is contrary to all the old versions, the Sy-
riac, Arabic, and Vulgar, and all the Greek scholiasts;
and therefore not to be admitted as a various lection, but
only as the mistake of some copyist. Note also, . that
here is an allusion to the inheritance of the Jews in Canaan,
styled the land of their inheritance ; for it was divided into
so many pepidec, or places measured out by. line, to be pos-
sessed by the several tribes, excepting that of Levi, and
then by lot assigned to every respective tribe, (Josh. xiii.)
according to God’s commandment, Numb, xxvi.55. xxxiii.
54. and that division which thus came to any of them by
lot, was his pepic kAfjpou, the portion which by lot befel him;
but, saith the apostle, We are made meet, not, for an
earthly inheritance, as that was in Canaan, but for. that
heavenly portion God hath allotted us in heaven; the re-
gion of light and happiness, we being already translated
into the kingdom of his son Christ, become his subjects,
and so under his care and conduct and protection, ruled by
his word, which is the word of life; and by his Spirit, the
earnest of this inheritance, and shall hereafter be advanced
by him into his heavenly kingdom.
[®] Ver. 13. Ex rig Bovstac rov cxdrove, The power of dark-
ness.| That darkness signifies the state of heathen igno-
rance, see note on Rom. xii. 2, The power. of it, is that
power which Satan, the prince of darkness, had. over the
heathen world, to keep them in idolatry and brutish lusts:
(Eph. ii. 2.) hence the apostle saith, he was sent unto the
gentiles, fo turn them from darkness to light, and from the
power. of Satan unto God, Acts xxvi. 17. (See Luke
xxii. 53.)
[9] Ver. 14. Tijv arodtrewow 8a Tov aiarog abrov.] That
these words do indeed belong to the text is evident, not
only from Theodoret, Gicumenius, Iren. lib. v. cap. 2. p-
395. and the Arabic, but from St. Paul himself, Eph. i. 7.
[°] Ver. 15. Eixay rov Ocov, The image of the invisible
God.] The Socinians contend, that Christ is here. styled
the image of the invisible God, because he, by. his gospel,
hath made known the will. of God unto us: in this sense,
say they, he is styled the image of God, 2 Cor. iv. 3. and in
this sense he saith to Philip, He that hath seen me, hath seen
the Father. Schlictingius notes, that he is called the image
of God, now that he is in heaven, and so not according to
any thing appertaining to him which is invisible, but. ac-
cording to something by which he may be seen and known,
i. e. saith he, as he hath made himself known to us in the
gospel.
But the more natural import of the phrase seems to, be
this, that Christ is the image of God, as making him, who
is invisible in his essence, conspicuous to us by the Divine
works he wrought, they being such as plainly shewed, that
in him dwelt the fulness of the Godhead bodily ; for an invi-
214
sible God can only be seen by his effects of power, wisdom,
and goodness, by which, saith the apostle, from the crea-
tion of the world, the invisible things of God, to wit, his
power and Godhead, have been made known by the things
that are made, Rom. i. 20. He therefore, who in the works
both of the old and new creation, hath given us such clear
declarations of the Divine power, wisdom, and goodness,
is upon this account as much an image of God as any
thing can be. To this sense the image of God here seems
necessarily restrained by the connective particle dr, He
is the image of God, for by him all things were created.
Moreover, that this place is parallel to that in the Epistle
to the Hebrews, the words sufficiently declare: here he is
the image of God, there the brightness of his glory, and the
express image of his person: here he is the first-born, or
Lord of every creature; there, the heir of all things: here
it is said, that all things were created by him ; there, that he
made the world: here, that by him all things do consist ;
and there, that he supporteth all things by the word of his
power: now that there he is styled, the image of God’s
glory, and the character of his person, by reason of that
Divine power, wisdom, and majesty, which shined forth in
hi§ actions, Schlictingius is forced to confess. It is not
therefore to be doubted, that he is here styled the image of
God in the same sense; and it is highly probable, that he
is called the image of the invisible God, as appearing to the
patriarchs, and representing to them that God, who lives
in light inaccessible, to which no mortal eye can approach,
according to these frequent descants of the Ante-Nicene
fathers,* that God the Father being invisible, one whom no
man hath seen, or can see, he appeareth to the patriarchs by
his Son: and that in this sense Christ saith to Philip, He
that hath seen me, hath seen the Father, he himself inti-
mates, by adding, that the Father abiding in him, did the
works he performed, John xiv. 9—11. and that they ought
to believe he was in the Father, and the Father in him, for
the works’ sake. And inthe Epistle to the Corinthians, he
is plainly styled, the image of God, for the like reason, viz,
because that God, who at first created light out of dark-
ness, had shined upon the gentiles, to make known to them
the glory of God, in the person of Jesus Christ. Now this
glory of God is, chap. iii. those miraculous gifts of the
Holy Ghost, by which the gospel was confirmed, and, iv.
7. % tmepBori ric Suvauewe rod Ocov, the excellency of the
power of God.
["] Hpwréroxoce méonce xricewc, The first-born of every
creature.| Since, say the Socinians, the first-born is of the
order and number of those things of which he is the first-
born; Christ therefore being here styled the first-born of
every creature, must be in the order and of the number of
creatures. But this inference is neither consistent with
their own principles, nor with the words of the apostle.
Not with their own ‘principles: for, in what rank of crea-
tures will they place Christ? if among the old, then they
must allow him an existence before the beginning of the
world, which yet they peremptorily deny; if among the
new, they must confess he had a nature, which wanted to
be renewed, changed, and reformed; that in him, as well as
in us, though in him before us, all old things passed away,
* Iren. lib. iy. cap. 37. p- 372. Vide cap. 26. Tertull. adv. Prax. cap. 16, No-
vatian. cap. 26. Euseb, demonst. Evangel, lib. i. cap. 5. p.11. D,
A PARAPHRASE WITH ANNOTATIONS ON®
[cHAP. I.
and all things became new ; since otherwise he cannot be
of the order and number of them, who underwent this
change.
Secondly, This opinion cannot consist with the words of
pci apostle, who styles Christ the first-born of every crea-
e, because by him all things were created, b¢ tort mawrd-
ToKo¢ Téone kticewe, Sri tv aire ixrtoOn ra mévra, Now he,
who is therefore the first-born of the whole creation, be-
cause he created all things, cannot himself be any part of
the creation, either in heaven or earth, or be numbered
amongst his creatures; but only be so called, because he
was mpd wdvrwy, before all things: so ‘yo “IN hani mi-
mecka, is tpwréroxog ty } ov, 2 Sam. xix. 43. I am be-
fore thee. 2. ‘Christ, saith our excellent primate, is here
styled 6 wowréroxoc, the first-bom, as being the Lord of all
things. For, first, it is reasonable to conceive, that 6 mpw-
téroKoe Taone krioewe, the first-born of every creature, should
be the same in sense with that of the same apostle in the
parallel place, where he is styled, 6 KAnpovdpoc advTwr,
heir of all things. Now thus it will signify in this sense,
according to that of Justinian, to act as an heir is to act as
lord ; for the ancients used the word heir for a lord. ‘ Pro
heerede se gerere, est pro Domino gerere; veteres enim
heeredes pro Dominis appellabant.” (Instit. lib. ii. Tit.
19. §. 6.)
In this sense also is the word primogenitus used in the
Scriptures; for because the dominion and principality
anciently followed the primogeniture, according to: those
words, He gave the dominion to Joram, br ovroc 6 rpwrd-
roxoc, because he was the first-born, 2 Chron. xxi. 5. it came
in common use to signify that dominion. So of David,
saith God, I will give him to be beckor, mpwréroxev, the
Jirst-born, high above the kings of the earth ; I will give him
tov Bacrtwy dravrwv tiv Kovotav, power over all kings,
saith Aquilas ;* I will set him avérarov rév Baoiéwy tiie
vic, the supreme over the kings of the earth; so Symma-
chus. No, saith Mr. Clerc, this doth not signify a lord
over other kings, but a most excellent and glorious king.
But for this we shall not acquiesce in his bare word against
the opinion of all the ancient commentators on the place,
seeing the foregoing words, ver. 26. Iwill set his hand in the
sea, and his right hand in the river, are equivalent to these ;
I will give him power over the kings of the Philistines, on
the oné hand, (see 2 Sam. viii. 12.) and over the Syrians on
the other; (ver. 6.) He shall have (saith the Chaldee), Sulta-
nuhi, his empire over the kings of the earth; I will elevate
him over them, saith the Syriac; and so accordingly we
find he did; exalting him over the Syrians, who were tri-
butaries to him, (2 Sam. viii. 6.) and over all the kings, which
were servants to Hadareser; (2 Sam.-x. 19.) and this was
necessary to be done, to render him a fit type of that Son
of David, who was to be King of kings, and Lord of lords.
And thus he is also towréroxoe ix rév vexpov, the first-born
from the dead, (ver.18.) as being Lord over the dead, since
for this cause he died, and rose again, iva xupieboy, that he
might be Lord over the dead, and over the living, (Rom. xvi.
9.) and so might be ty wacw rowrebwv, “ primas tenens,
imperium habens in omnibus,” pre-eminent in all things.
Since then the first-born is naturally the heir, and so the
lord of the family, and therefore the word heir amongst the
* Vide Theodor. in locum,
THE EPISTLE TO
ancients did signify lord; seeing St. Paul, who here styles
him the first-born, doth in a place parallel to this, style
him the heir of all things, why may we not conceive the
person of whom David was a type, may be also here styled
the first-born, as being Prince over, and high above, all
creatures, they being all the work of his hands? for so the
reason follows.
[2] Ver. 16. ’Ev aire xricSn ta ravra 2v roi¢ ovpavoic,
kat ra xi rie vis All things were created by him, that are
in heaven, and that are in the earth.| The gloss of Grotius,*
and the Socinians,+ runs thus: That to Christ is here
ascribed, not the creation of the old world and all things
that are in it, but only the creation, that is, the renovation
of all things under the gospel-state, or the reformation of
mankind by Jesus Christ, and the gospel preached to them,
and the reconciliation of angels to men. But this interpre-
tation is so forced and remote from the most usual sense
of the words, and it is ‘so flat and mean'to say, that Jesus
Christ was before every new creature ; that is to say, before
the renovation made by himself, or rather by his apostles
after his exaltation; and to prove this by that very renova-
tion, that even Mr. Clerc is forced to reject it as evidently
false, which it will certainly appear to be from these con-
siderations;
First, That the apostle speaks here of the creation of
such things as are not capable of this moral creation, viz.
the creation ravrwv tov dparav int tic vic, of all things
visible upon earth. Now the ra dpara, Rom. i. 20. and ra
Prewrdpeva, Heb. xi. 31. i. e. the things which are made and
seen, comprise the whole visible creation, all things with-
out life, metals, stones, elements, all vegetables, and all
beasts ; and did the gospel come to make a moral renova-
tion among these? did Christ and his apostles preach to
stones and trees? 2. Under all things in heaven, and all
things innisible, must be comprised ‘all the good angels,
which are therefore elsewhere styled xvpidérnrec, apxai, Kar
oveta, Eph. i. 21. iii. 10. 1 Pet. iii. 22. Now they can-
not be proper subjects of this new creation, or moral
renovation ; for of this new creation the Scripture never
speaks, but in relation to an old, which was to be abolished,
changed, and done away by it; for in them who are made
Katv7) Kriotc, a new creation, all old things are passed away,
and all things are become new in them, 2 Cor. v.17. They
put off the old man, and put on the new, which is created
after God in righteousness and holiness, Eph. iv. 22. 24.
Colos.iii.9,10. Now it is manifest that nothing of all this
can agree to the good angels, and much less to the evil
angels, who are still creatures, and therefore not to be ex-
cluded from expressions so general as these are.
Secondly, The words in this sense were far from being
true when the apostle spake them; for a very small rem-
nant of the Jews were then converted to the Christian
faith, and of the gentiles few, in comparison of those mul-
titudes which afterward embraced the faith; and yet the
apostle plainly speaks of a creation wholly past already,
using the aorist in these words, év aira) terloSn ra wévra, by
CHAP. 1.]_
* “Rectias est ixriz$ninterpretari, ordinata sunt, novuin quendam statum sunt
cron angeli hominibus, homines inter se reconciliati sunt sub Chiisto.”
rotins.
t “ Quia ex Christi exaltatione, et divino quod aceepit imperio, consecuta est
hee angelorum hominumque reformatio, ac renovatio, per illum, et in illo facta esse
dicituc, seu illi creati, id est, renoyati dicuntur.” Crell. in loc, ous
THE COLOSSIANS.
him have all things been created ; and the perfect tense in
these words, & abrot wavra teriora, by him all things were
created. te
Thirdly, Though the Socinians may be able to produce
some few instances where the words xrfove and xriZew are
to be taken in a moral sense, yet cannot they shew one
instance, where the creation of all things in heaven and in
earth, visible and invisible, is ever used in a moral sense,
or concerning any other creation than that of which Moses
speaks, saying, Thus the heavens and the earth were made,
and all the host of them, Gen. i. 2.
Fourthly, The apostle afterward begins his discourse of
this moral creation or reconciliation of the world to God
by Christ, and the renovation of his church, in these words,
ver. 18—20. And he is the head of the body of the church,
&e. Forit pleased the Father——by him to reconcile alt.
things to himself, whether they be things in earth, or things
in heaven, ver. 21. And you that were sometimes alienated,
and enemies in your minds by wicked works, yet now hath
he reconciled in. the body of his flesh by death, to present you
holy and unblamable, and unreprovable in his sight. Now
these things being thus connected bythe particle kat, to
what he had before said of the creation of all things by
Christ, demonstratively shew that he was not then speaking
of that renovation which he begins to speak of in the
following words.
Fifthly, This exposition of this place touching a true and
proper creation of all things by Jesus Christ, is by the
Father,* from the beginning, laid down as a rule, to which
the orthodox keeping close, might easily shew that the he-
retics, who held the world was created by angels, deviated
Srom the truth. Now this was the heresy of Simon Magus +
and Cerinthus, as [renzeus there informs us.
[3] Ver. 18. Tpwrdérokog tk rev vecoov, The first-born
Srom the dead.| Eig yap aSavaréy re cat apPaprov Juv otrw
yéyové rwog 1 avdoracic, rARv Tov Swrijoog “Insod Xpiorod,
Sor none besides our Saviour ever yet rose to an immortal
and incorruptible life. (Author. quest. resp. ad Orthod.
qu. 85.) See the following note.
[?*] Ver. 19.] For explication of these words it is to be
noted, That the great end of our Saviour’s sufferings was
to rescue our bodies, condemned for sin unto death, from
that mortality, and to bestow on all, whom God shall give
him, eternal life, by raising of their bodies to a state of
incorruption; for, because the children were partakers of
flesh and blood, and thereby subject to mortality, he also
took part of the same, that through death he might destroy
him that had the power of death, that is, the devil; and
might deliver them who, through the fear of death, were all
their lifetime subject to bondage. (Heb. ii. 14, 15.)
That therefore the church, which is his body, is repre-
sented as the church of the first-born, enrolled in the
heavens, Heb. xii. 23. a church against which the gates of
215
* « Cim teneamus autem nos regulam veritatis, id est, quia sit unus Deus omni-
potens, qui didit per verbum suum, nam omnia per ipsum facta sunt, et
sine ipso factum est nihil, ex omnibus autem nihil subtractum est, sed omnia per ip-
sum fecit pater, sive visibilia, sive invisibilia, sive sensibilia, sive intelligibilia, sive
propter quandam dispositionem, sive wterna, et ea omnia non per angelos
——-sed per verbum et spiritam suum omnia faciens, et disponens, et gubernans, et
omnibus esse prvestans——hanc ergo tenentes regulam, licet valde varia et multa di-
cant, facilé eos 4 yeritate devidsse arguimus.” Iren. lib, i. cap. 19. ©
+ A quibus et mundum hunc factum dicjt.” Cap. 20. de Cerinth. cap. 25, V.
lib, ii, cap. 9,
4; li.
4
216
hades, or of death, shall not prevail to binder their enjoy-
ment of this resurrection to a life of happiness; they are
the sons of God, and therefore children of the resurrec-
tion, Luke xxi. 36. therefore heirs of God, joint-heirs with
Christ, who shall be glorified with him, Rom. viii. 17, shall
be delivered from the bondage of corruption, into the glo-
rious liberty of the sons of God, ver. 21. shall have the
adoption, to wit, the redemption of the body, ver. 23, and
they are also represented as persons foreordained to be
conformed to the image of Christ, by having thei vile
bodies changed into the likeness of Christ’s glorious body,
ver.” 29,
Note, secondly, that to this end was Christ raised, that
he, the first-born from the dead, might raise up his whole
body from the dead, he being raised from the dead as the
Jirst-fruits of them that slept, 1 Cor. xv. 20. for to this end
Christ both died and rose again, that he might be Lord both
of the dead and of the living, Rom. xiv. 9. and God hath
therefore exalted him, that at the name (i. e. the power)
of Jesus, every knee should bow, of things in heaven, in the
earth, and under the earth, Phil. ii. 10. that is, the bodies
of the dead; for by this argument, and from these very
words, the apostle proves the resurrection, and a future
judgment, Rom. xiv. 10—12, He is therefore so the first-
born of the dead, as to be the Lord of them, according to
our former interpretation of the word first-born, and as
to have power fo raise them up who sleep in him, and bring
them with him, 1 Thess. iy. 14: to give eternal life unto
them, and raise them up at the last day, John v. 28, 29.
xvii. 2. And thus hath he the pre-eminence in all things,
being Lord of all creatures dead and living, and giving both
their first and their new being to them, and rendering his
members conformable to his glorious image, that so they
may be joint-heirs with him in glory: and this is the con-
stant doctrine of Irenzeus,* who informs us, that Christ
died, that he might be the first-born from the dead, and the
prince of life. That the death of this just man gave him
the principality of things under the earth, he having before
the principality in heavenly things; that they who denied
ihe resurrection of the flesh, contradicted the salvation of
that for which the whole dispensation of the Son of God
was designed; that he died, that exiled man might be de-
livered from condemnation, and might return without fear
to his inheritance. +
[5] Ver. 20. ’Amoxara\AaEa, To reconcile.| This word,
say Hesychius, Suidas, and Phavorinus, signifies ¢Ao-
roujoat, to make friends, or to reduce persons to their former
amity: This by the fathers, is thus explained, That
whilst man continued in his obedience to God, angels and
men were in a perfect friendship; but when men became
* * Usque ad mortem pervenit ut sit primogenitus ex mortuis, ipse primatam
tevens in omnibus, princeps vite, prior ium, et p d omnes,” Lib. ii.
eap. 39.
t “ Verbum caro factam est, ut qaemadmodum in celis principatum habuit ver-
bum Dei, sic et in terra haberet principatum, quoniam homo justus, qui p
non fecit, principatam autem babeat eoram que sunt sub terra, ipse primogenitus.
mortuoram factus.” Lib. iv. cap. 37. ‘ Qumcunque enim cum gravitate summa
dixerant beretici, in ullimam ad hoc deveniunt, ut blasphement fabricatorem, et
eontradicant saluti psalmatis Dei, quod quidem est caro, propter quam omnem dispo-
sitionem fecisse filiam Dei multis modis ostendimas.” Lib. iy. prefat. “ Ipse mo-
riens ut exiliatas homo exiret de condemnatione, et reverteretur intrepidé ad suam
heereditatem.” . Ibid. cap. 19.
t’Amerrpigovre yag huts ual viv dyylrwv of Bin Bad 7d LPzllee Sas viv arity Seows-
ony Lert viv dvSpaimev. Theod.
A PARAPHRASE WITH ANNOTATIONS ON*
[CHAP. 1.
disobedient to their sovereign Lord, the angels became
averse to them, because their Lord was dishonoured by
them, But God being reconciled to us by the death of his
Son, they also became friends and ministering spirits to
us, and we became of the same church and body with them,
under the same head Christ Jesus. (Heb. xii. 22.) And so
all things in heaven and earth were gathered into one Christ,
Eph. i. 10. ies’
['°] Ver. 23.] Note, hence it follows, that they who have
true faith, and just ground of hope, may fall away from
them.
['7] Ver. 24. Tév SXtbewy rov. Xovorov, The afflictions of
Christ.] Christ haying told us, that what was done to his
members is done to him, Matt. xxv. 40. 45. the afilictions
of his members are styled the persecutions and afflictions
of Christ, Acts ix. 4,5. Now the Jews speak much of the
afflictions of Christ and his disciples, comprehending both
under the name. of wth an, * the afflictions of the Mes-
siah, dividing them into three parts, of which, say they, the
fathers and the preceding generation suffered one part;
another part was suffered by the generation of destruction,
or the Jews destroyed by Titus; and a third by the genera-
tion of the Messiah, or by his disciples. Of these.afflic-
tions of Christ, I, saith the apostle, have already hada
share, and I go on to fill up the residue of these my suf-
ferings in the flesh, which I am to bear in the discharge of
my ministry, for the benefit of his church. And suitable
to this interpretation is that of Lyranus on the place, Pas-
siones Christi dupliciter accipiuntur, uno modo pro illis quas
sustinuit in corpore proprio, et sic nihil ibi restat ad im-
plendum ; alio modo quas in finem usque seculi patietur in
corpore mystico, et sic restant multarum passionum reliquie
adimplende,
CHAP. II.
1. CL SAy, 1 iabour, s-yusZéuevoc, striving to makeanery
man perfect in Christ Jesus:) for I would that ye knew
what great conflict (jAixov ayava, what contention in prayer,
iv. 2.) Ihave for you, and for them at Laodicea, and for
as many as have not seen my face in the flesh ;
2. (Praying ) that their hearts might be comforted, being
knit together in (mutual) love, and (that they may ad-
vance) unto all riches of full assurance of understanding,
[*] to the acknowledgment of the [*] mystery of God, and
(i.e.) of the Father, and of Christ ;
3. [5] In whom are hid all the treasures of wisdom and
knowledge.
4. And this I say, lest any man should beguile you with
enticing words. (See note on ver. 8.)
5. For though I be absent (from you) in the flesh, yet
am I (present) with you in the spirit (by which I discern
your affairs, as Elisha did his servant, 2 Kings vy. 26. see
1 Cor. v. 3.) joying and beholding (beholding with joy)
[*] your order, and the steadfastness of your faith in Christ.
6. As ye have therefore received Christ Jesus the Lord
(by the teaching of Epaphras, i. 7.) so walk ye (steadfastly )
in him:
7. Rooted and built up in him, and established in the
* Midrash Tehbillim, in Psal. ii- 7. et Sanhedrin, cap. 10, Vide Buxtorf. Lex.
Talm. p. 700.
THE EPISTLE TO
‘Yaith, as ye have been taught, abounding therein with
‘thanksgiving (to him who called you to it).
8. Beware lest any man spoil you (or make a prey of
you) through (heathen) [*] philosophy and vain deceit,
(leading you) after the traditions of men, (or) after the
rudiments Sof the world, (the Jewish rudiments and tradi-
tions, Gal. iv.3.) and not after (the doctrine of) Christ. —
9. (Of which philosophy you can have no need ; ) for in
him dwelleth (all the fulness of the Godhead bodily.
10, And ye are complete i in him (as to all saving know-
ledge and virtue, 1 Cor. i. 30.) who is [7] the head of all
principality and power. (Eph. i. 20.)
11. In whom also ye are circumcised with the circum-
cision made without hands (as that of the Jews is, but con-
sisting ) in [®] putting off the body of the sins of the flesh
(which is done) by the (spiritual) circumcision of Christ,
(and so ye need not any legal rites, to make you complete
Christians.
12. We being ) buried with him in baptism, (the outward
symbol of our spiritual circumcision, and so dead unto sin,
Rom. vi. 2—4.) wherein also you are risen with him (to
newness of life, Rom. vi. 4. and to the expectation of a
future life through him, ver. 8.) through the faith of the ope-
ration of God, who raised. him from the dead, (by which
Saith we believe that he will raise us also from the dead,
Eph. i. 19, 20. 1 Thess. iv. 14. 1 Pet. i. 3.)
13. And you (gentiles ), being dead (before ) in your sins
and (by reason of) the [9] uncircumcision of your flesh,
hath he ( God, ver. 12.) quickened together with him (by
his Spirit ), having forgiven you ( through faith) all (your
former ) trespasses ;
14. (And) blotting out the ["°] hand-writing of (legal)
ordinances that was against us, which was contrary to us,
and (doing this so that he) took it out of the way, nailing
it to his cross;
15. And having spoiled [""] principalities and powers, he
_ made a show of them openly (thus despoiled of their autho-
“rity ), triumphing over them [**] in it (i. e. by virtue of the
same cross ).
16. Let no man therefore judge (or condemn) you in
(not observing a distinction in) meat, or in drink, or in re-
spect of (your neglect of ) a (Jewish) holiday, or of the
new moons, or of the sabbath-days (observed by them):
17. Which are (all only )[**] a shadow of things to come;
but the body (and substance of those shadows) is of Christ
(and exhibited by him).
18. [**] Let no man beguile you of (damnify you as to)
your reward [**] in a voluntary humility (Gr. pleasing him-
self in, or affecting humility ), and (upon that account ) wor-
shipping of angels, ["] intruding (or searching ) into those
things ( by the strength of his natural reason.) which he hath
not seen, (being ) vainly puffed up by his fleshly mind (as if
he were able by it to know the nature and the offices of angels ).
19. And (so) [7] not holding the head ( Christ ), from
which all the body ["*] by joints and bands having nourish-
mént ministered, and (being ) knit together, increaseth with
the increase of God.
20. Wherefore if ye (by your profession) be dead with
Christ from the [*9] rudiments of the world, (which he hath
nailed to his cross, and took out of the way, ver. 4.) why,
as though living (yet) in (conformity to) the world, [*] are
ye subject to (the) ordinances (and decrees of men?
VOL. VI.
CHAP. II.]
THE COLOSSIANS,
217
21. Such as these are, ) [*'] Touch not (what is offered
an idol ; or, touch not a woman, 1 Cor. vii. 1.) [%"] taste not
(forbidden meats ), [**] handle not (an unclean thing ),
22. [**] Which all are to perish with the using (or tend to
corruption by the using or abusing them), after the doc-
trines and commandments of men.
23. Which (are) [*] things that have indeed a show of
wisdom in will-worship, and humility, (ver. 8.) and neg-
lecting the body; (ver. 21.) (and) not in (giving) any
honour (¢o it) to the satisfying of the flesh.
ANNOTATIONS ON CHAP. II.
[{] Ver. 2. E’1S imtyywow, for z év emlyvwoet, th the know-
ledge.] See note on i. 20.
[*] Tot pvaernpiov rod Ocod, The mystery of God, even the
Father, and of Christ.] i.e. The dispensation of the Divine
grace of God, in offering salvation to the gentiles by Christ,
and conferring on them, equally with the Jews, the bless-
ings of the gospel. This is the mystery which, saith he,
in the former ages was hid, but now is manifested to the
saints, to whom God would make known what was the riches
of the glory of this mystery among the gentiles, which is
Christ (preached) among you (as) the hope of glory, ver.
26, 27. This (saith he) is the mystery, which from the be-,
ginning hath been hid in God, Eph. iii. 9. the mystery of God
and of Christ, ver. 3—5. That. the gentiles should be fel-
low-heirs (with the believing Jews) and of the same body,
and partakers (with them) of his promises in Christ by the
gospel, ver. 6. (See also Rom. xvi. 25, 26. Colos. iv. 3.)
And that the gentiles might have a perfect knowledge of
this mystery, and of the riches of Divine grace, and love to
them in it, is the apostle’s prayer, Eph. iii. 16—19. But
whereas Crellius and Schlictingius here note, that the par-
ticle kat, and, added to the word Christ, distinguishes him
as well from God-as from the Father: it doth no such
matter, but only distinguisheth the mystery of the Father,
sending his Son into the world to be a Saviour to the gen-
tiles, from the mystery of Christ, procuring this salvation —
for them by his blood. The ecclesiastical tradition (saith
Trenzeus*) teaches us to believe in God the Father Omnipo-
tent, who made heaven and earth, and in one Jesus Christ
the Son of God, incarnate for our salvation, our Lord, God,
Saviour, and King. And so these words may be construed,
the mystery of both the Father and Christ. (See note on
i. 3.)
[*] Ver. 3. Ev @, In whom.] Some make these words re-
late to the mystery mentioned in-the foregoing verse: but
it seems rather to respect the person of Christ as Mediator,
the knowledge of whom, saith the apostle, hath an excel-
lency beyond all other knowledge. (Phil. iii. 8.) For tv @
meplerununre, in whom ye are circumcised, ver. 11. of this
chapter, and év ,.in whom ye are risen again, ver. 12,
plainly relate to Christ’s person and his performances as
Mediator; and the whole following chapter speaketh of
him, and of the benefits we have received, év avr, by hini.
The apostle also doth apply this to him, by saying, ver. 8.
As you have received the Lord Jesus Christ, so walk in him:
and by warning us against the deceit of vain philosophy,
* Thy elo Eva Oeiv waripa mavrongdroga wiotiv, nat Ele Eva Xgioriv “Incoiv, ry uldy ro
Ord iy caupuwOlvra, ime thie tystrigas cwrngiag—lva Xgiors ‘Ineo 7a Kugly, nad Ocal
iyadiv, nak Baciasi—may yor udp. Lib. i, cap. 2+
2F
P 4
218
because in him dwelleth all the fulness of the Godhead. But
yet seeing these hid treasures of Christ’s wisdom are re-
vealed to us by his gospel only, and thence alone we obtain
all our knowledge of him as Mediator, and of all the offices
he sustains as such, there seemeth to be no great difference
betwixt referring this to his person, and referring it to his
doctrine.
[*] Ver. 5. Thy raEw iuev, Your order.) As, to walk dis-
orderly, in the apostle’s style, is not to walk according
to the traditions they had received from the apostles, or
preachers of the gospel, (2 Thess. iii. 6.) so their order may
import their compliance with them in manners, discipline,
and union. q
[*] Ver. 8. Aca pAocoptac, By philosophy, &c.] What is
the mSavodoyia, the enticing speech, ver. 4, and the philoso-
phy and vain deceit, which the apostle warns them against,
is not so easy to determine. Some good interpreters refer
what follows in this chapter to the heresy of Simon Magus,
and the gnostics, to which many passages in this chapter
may be well applied. Others refer them to the Jewish doc-
tors, who had then mixed the philosophy of the heathens
with their ceremonial worship, and had thence learned to
allegorize it; and others divide the matter betwixt Jew and
gentile. And that the Jewish doctors are very much con-
cerned in this chapter, we learn from ver. 14. to 16. and
the rudiments of the world, relate to the legal observations,
as being common to them with the gentile world. (See
note on Gal. iv. 8.) The commandments of men, or their
traditions, may also have respect to them, who were the
zealous assertors of them. (Matt. xv. Acts xxi. 21.) And
indeed this verse seems to be the key to, or the foundation
of, all that follows in this chapter, ranking the discourse of
the apostle under these two heads, viz. cautions against
the seductions of the Jews, zealous for the observation of
their rites and ceremonies ; and against the seductions of
heathens by their vain philosophy, dressed up by them
anew, both as to its doctrines and morals, and set off with
the most specious pretences, styled here w:9avoAoyla, en-
licing speech. ;
[°] Ver. 9. [lav rd rAfpwua tiie Seérntoc, All the fulness
of the Godhead.| This fulness, according to the gnostics,
was made up of their thirty ones. The heathens, be-
sides the Supreme God, owned many other local gods,
presiding over nations, and somade up the plenitude of the
Godhead of them all, as of so many partial deities. Against
such opinions the apostle here asserts, that the whole ful-
ness of the Godhead dwelt in Christ, and that bodily, i. e.
in his body, as its temple: and, say the fathers, as the soul
dwelleth in the body; say others, bodily, that is, essen-
tially. The apostle doth not roundly say that Christ is God,
but expresses his Divine nature thus, partly to represent
to the Jews the divinity of Christ, with allusion to the God
of Israel dwelling in the temple; partly to oppose him to
the wAfjpwpa of the gnostics, and to the partial deities of
the heathens. Here therefore it is to be observed,
- First, That the apostle doth not here say, that the Divi-
nity is assistant to Christ, but that the fulness of it doth
xaromety, reside in him ; which is never said in Scripture
of any other person, but of him alone, who having styled
his body a temple, John ii. 19. 21. the fulness of the Deity
may be-properly said to dwell in him bodily, as it dwelt
symbolically in the ark.
A PARAPHRASE WITH ANNOTATIONS ON”
[CHAP, It.
Note, secondly, that Christ is not here said to be filled
with the fulness of God, as the church is, by reason of the
gifts with which she was replenished, and the doctrine she
had received from God, Eph. i. 23. but the whole ful-
ness of the Godhead is here said to'reside in him. Now
Sadrn¢ and rd Seiov do never signify the gifts of God, or
the doctrine of the gospel, but the Divine nature only; nor
can the will or revelation of God be said to dwell bodily
in any person. I conclude, therefore,that * the body born
of the Virgin, receiving the whole fulness of the Godhead
bodily, was immutably united to the Divinity, and deified ;
which made the same person, Jesus Christ, both God and
man. '
[7] Ver. 10. Kepada réone apyiic cat Eovetac, The head of
all principality and power.| Epiphanius informs us,+ that
Simon Magus devised some names of principalities and
powers, saying, that none could be saved, who learned not
the sacred discipline, and how to offer his sacrifice to the
Father of all things, by these principalities and powers.
In opposition to these things, say some, the apostle asserts
that Christ created all these principalities and powers,
(i. 15.) and was the Head and Lord of them, and so in him,
without their assistance, the Colossians were complete,
and fully instructed to salvation. ;
Or else these things may be referred to Cerinthus and
his followers. For, . ;
First, he lived in the apostle’s times, and was a great op-
poser of the truth of the gospel, and particularly an enemy
to St. Paul,{ because he contended it was not necessary for
the Jews, nor lawful for the gentiles, to observe the law of
Moses, for which Cerinthus was a zealot. And he, saith
the same Epiphanius, § reproved St. Peter for going into the
uncircumcised, and raised the tumult in Antioch about cir-
cumcision.
Secondly, He lived long in Egypt, || and was instructed
in philosophical sciences, and from thence went and set up
his sect in Asia the less, and Syria, say Theodoret and
Epiphanius.{ Being therefore skilled in philosophy, and
setting up his heresy in Asia Minor, where Colosse was, he
may well be here reflected on by St. Paul, especially if we
consider how much his opinions agreed with those which
are here censured by him. For,
Thirdly, He was zealous for circumcision, and other ob-
servances of the law of Moses, and so concerned in what is
here said, ver. 11. 14—17. (2.) He said,** the world was
* Td lx sig wapSivey caus xwgiicay way 73 wripapa vig Sebrnres comearinaic, oH Ost
ann arekarrang Hyoras, nad reOeomoleras, ob ap 6 abric sig xal dySemmos. ‘Inrvie Xgioréc,
Cone. Antioch, ad Paul. Samos. tom. i. p. 848,“ Porro legant capcarixiie Patres
Greci omnes, et de Latinis Hilarius, August. pluresque alii.” Grab, in Iren. p. 18.
t Oveara df viva 6 abric bmrorlSeras dpyaiv ve xal Lovevav——pah drravg 08 Bar Sar
cbterSal viva, et ah thay udSo radeon chy puscayorylay, nal a6 reiaiirag buclas rw
mwarph Trav Cho a viv dex Sy robTar nab ELoverdiv wgorpégeiy. Heer. xxi. §. 4. p- 58.
$ Tov 38 Mataoy aSeroic: 82 73 oh relSerbas +H weguroeh. Heer. xxviii. §. 4, 5. 8.
§ OSro¢ 34 Eorw Ele vay Et iv dmorrénan civ ragarhy Eeyacapetvouy, Gre of mregh ‘TanoBer
yeyedpac tls viv Avriogslay Emiorronive ores magenives aegh roi) Méxpou dvenSévreg ele “legou-
cardpe ta wn Tay Ex mregeroatic, Abywr at eletiaSe ele axpoCuerlay Exovrac. Her,
xxviii, Ixii. §. 2. : a
|] OSr0¢ ty Alydarrw arrsiorey diarelLac xeéver, nal TRg Sirorspoue maidevdele Emirrnude
Uoregey ele viv’ Aciay tpixero. Her. Fab. lib. ii. cap. 3. é , :
| ‘Eyévere Y oro § KigwSoc by +H "Acta BiarplBaw, xdxtice rod xngdyparos viv dpriv
oremroinjetvos, Heer. xxviii. :
.*® << Cerinthiani a Cerintho mundum ab angelis factum esse dicentes, et carne cir-
cumcidi oportere, atque alia hujusmodi legis praecepta observare.” August. de
Her. cap. 8. Epiph. Her. xxviii. §. 1.
"ANAK al Khpivbog 6 80 Arroxadidean tog ind darorrénou patyarou yeypapepatvan TMgaTodo~
CHAP. II.] THE EPISTLE TO
made by angels, or inferior virtues, and not by the supreme
God ; and that he himself received his doctrine by the revela-
tion of angels. (3.) He held Jesus to be born of Joseph and |
Mary, as other men, and Christ to have descended upon
him; and at his passion to have returned to his pleroma.
And St. John refuted him, saith Irenzeus, by establishing
the principle of one God omnipotent, who made all things
visible and invisible by his word ; which is the very thing
the apostle in this chapter doth assert.
f°) Ver. 11. Tyarexddca, &c. The putting off the body of the
sins of the flesh.| Thus Philo informs us,* that circumcision
imports the cutting off our sinful pleasures and passions, and
our impious opinions. (See Rom. ii. 28, 29. and the reading
of the text defended, Examen Millii.)
The apostle here plainly discourseth against those here-
tics, or false apostles, who laboured to introduce the neces-
sity of circumcision. Now that Cerinthus was one who
pleaded for the necessity of it, Epiphanius, St. Austin, and
others, do inform us; but that Simon Magus did so, I find not
in church-history. ‘The Apostolical Constitutions} speak
of some false apostles, who held it necessary wsoiréuvecbar
vouitine, to circumcise men according to the law; but then
they are distinguished from the impure heresy of Simon
Magus, who was so far from contending for the observation
of the law and prophets, that he taught his followers, t véuw
Kal roophratc, 1) xpacOa, not to regard them ;§ pnd’ ppirreav,
not to fear the threats of the law, as heing not the law of
God, GAN apiorcpac Suvapewc, but of some evil power, saith
Theodoret; and declaring, saith Epiphanius,|| that whoso-
ever believed the Old Testament, incurred death. Note,
Secondly, That the apostle speaking here of the circum-
cision made without hands, and of the circumcision made
in baptism, and consisting in the putting off the sins of the
flesh, cannot, by the circumcision of Christ, mean his own
personal circumcision which was made with hands, but that
which he hath instituted in the room of it, viz. baptism.
Note,» '
Thirdly, That baptism therefore is a rite of initiation to
Christians, as circumcision was to the Jews; for by virtue
of our spiritual circumcision in baptism, he proves we have
no néed of the outward circumcision to be a type of the
purity obtained by baptism.
Fourthly, Hence I infer, that baptism is Christ’s ordi-
nance for infants of believing parents, as circumcision was
of old for the infants of the Jews; for if it had been other-
wise, and infants under Christianity had not been received
by: any federal rite into covenant with God, the objection
of the necessity of circumcision as to them would have
still held, they entering into covenant by no other rite, and
so remaining strangers from the church, and as much aliens
from the adoption, the covenant, and promises, as the gen-
yas tiv, og We dyyiro aid dederypivas, ever tmeicdyss. Caius apud Euseb.
Hist. Eccl. lib. iii. cap. 22.
“Mili dieant alterum quidem fabricatorem mundi, alium autem patrem Domini, et
aliam quidem fabricatoris filium, alterum vero de superioribus Christum, quem et
impassibilem perseverasse descendentem in Jesam filium fabricatoris, et iterum re-
yolisse in suum pleroma, et eam conditionem qn est secundum nos non a primo
Deo factam, sed 4 virtute aliqua valdé deorsum subjecti et absciss’ ab eorum com-
municatione, quz sunt invistbilia et iunominabilia.” Tren. lib. i. cap. 25, lib. iii, cap.
11, p. 257. ,
*“on 7 Moris, nab maSan wévron ixeouiy, nat BEng dvalgeow doePod
iupaives. De Migrat. Abr. p. 315. A. B. de A age 626. oer ee ”
+ Lib. vi. cap. 10. + Ibid.
aaaiaians lib. i, cap. 1, || Heer. xxi. §. 4.
THE COLOSSIANS. 219
tiles were; which sure the Jews would have objected, if
truly they could have done it, to the reproach of Christianity.
That institution therefore must, for the comfort and satis-
faction of their parents, afford some way of sanctifying these
infants, or of admitting them among the number of God’s
children, which being confessedly no other than that of bap-
tism, it must be supposed to allow that to them, that by it,
in the phrase of Irenzeus,* “ infantes et parvuli renas-
cantur in Deum,” infants and little children may be rege-
nerated.
[9] Ver. 13. Kat 7 axpoBveria tig capxde, And the uncir-
cumcision of the flesh.| By the defect of circumcision, they
being, ‘saith the parallel place, on that account without
Christ, being aliens from the commonwealth of Israel, and
strangers from the covenant of promise, Eph. ii. 11, 12.
[9] Ver. 14. Xeipdypagpov roic Séypacw, The hand-writing
of ordinances.| Adéypa is a rescript or ordinance concern-
ing any thing, a royal or imperial decree. (Dan, ii. 13. iii.
10. 12. 29. vi. 8.10. 13. 15. 26. Luke ii. 1. Acts xvii. 7.)
Hence ritual prescriptions are called déypara, Ezek, xx. 26.
The hand-writing of ordinances, in the parallel Epistle,
Eph. ii. 15. is the law of commandments,-tv déypiacr, in ri-
tual ordinances, or the ceremonial Jaw; and it is said here
to be against and contrary to the gentiles, as being a mid-
dle-wall of partition, hindering them from coming to God,
and putting an enmity betwixt them and God’s people,
(ver. 14, 15.) which Christ hath taken away by abolishing
and dissolving the obligation of it, and admitting the gen-
tiles fellow-heirs of the same promises and blessings with the
Jews without it; or it is contrary to us, as being the minis-
tration of death and condemnation. (2 Cor, iii. 7. 9.)
[4] Ver. 15. Tac apyae nat Eovetac.] The principalities
and powers here mentioned, are the powers of wickedness,
the spirits of Satan, who is styled 1% Sovoia rov oxdrove, the
power of darkness, Luke xxii. 53. and of the air, Eph. ii. 2.
6 dpywv, the prince of the world, John xii. 31, xiv. 30.
whose emissaries are the principalities and powers, the
rulers of the darkness of this world, the spiritual wicked-
nesses in high places, against which we wrestle, Eph. vi. 12.
These powers Christ destroyed by his cross, because, as
the apostle saith, Through death he destroyed him that had
the power of death, that is, the devil; and delivered them,
who, through the fear of death, were all their lives subject to
bondage, Heb. ii. 14,15. Moreover, the heathens lay un-
der two great infelicities; (1.) that they were aliens from
the commonwealth of Israel, and strangers from the cove-
nant of promise, and without God inthe world. The remedy
which Divine wisdom found out, and our Lord’s salutary
passion effected, with respect to this, is discoursed of in
the preceding verse.. (2.) That they were subject to the
power and delusions of evil and apostate spirits, walking
according to the prince of the power of the air, the spirit that
now worketh in the children of disobedience. 'These prin-
cipalities and powers Christ despoiled on the cross, by the
name of a crucified Jesus, and by the very sign of the cross,
casting out the prince of the world from his dominions,
temples, and oracles, and from those human bodies he pos-
sessed; and so openly convincing the heathens, that the
deities they so long had worshipped, were evil spirits, and,
by the miracles wrought in his name, drawing them from -
* Lib. ii, cap. 39.
2F2
220
their heathen worship to him. And this exposition is con-
firmed from these words, He made a show of them openly,
which plainly seemeth to refer to this conquest over them.
Moreover, it may be noted, that Simon and Cerinthus held,
slva tov ava amd apywv robrwy Kai Eovowy rig Kaxlac Kareo-
xsvaoptvov, that the world was made by these evil spirits,
and men were subject to the power of them ; and were “ per
eum et Helenam suam ex illis Angelicis potestatibus libe-
randos,”* to be delivered by Simon and his Helen from them.
This, saith the apostle, our Lord hath fally done upon the
‘cross, and so we need no assistance of Simon or Cerinthus
to perform this work ; and much less need we the assistance
of those demons which the heathens worshipped as good
angels, who had the government of the inferior world com-
mitted to them, Christ having triumphed over them, and
wholly spoiled them of that power. And from these hea-
then deities he passes on again to the rudiments of the
Jews, making that inference from what had been discoursed
from ver. 11. to the 14th, which we see in the following
verses.
["*] ‘Ev aire, In it.] It is certain that Origent and others
of the ancients read, tv E6Aw, on the wood ; so did the Arabic
version; others read, év iaurq, in himself ;. but seeing that
reading, as St. Jerome testifies, is only in the Latin copies,
and since Chrysostom, Theodoret, Gicumenius, Theophy-
lact, read as we and most copies do, without taking notice
of any other reading, we may rely securely on it.
[*] Ver. 17. Skia rév pedAdvtwv, A shadow of things to
come.] Dr. Spencer well observes, that there is no necessity
from these words, of asserting that these, and all the ritual
constitutions of the law of Moses, shadowed forth some
Christian mystery; but only that they!were but as mere
shadows, compared to that solid and substantial truth
Christ by his gospel hath discovered to us, as Josephus;
speaking of Archelaus, who exercised the kingly power
without the title of it, saith, jKe: rapa rod Acomérov oxiav
‘aitnodpevoc BacrXslac, Tig ipmacey iavt@ 7d cwpa, he came to
request of Cesar the shadow of that kingdom, the body of
which he had usurped or snatched to himself before. (De
Bello Jud. lib. ii. cap. 4. p. 777.)
Note, secondly, that é& péps éoprijg, is well rendered in
respect, or on account of a feast; as when the apostle saith,
That which was made glorious was not glorious, tv pépe
rotrw, in this respect, 2 Cor. iii..10. and, I have sent the
brethren, lest our boasting of you should be found vain,
rotry pte, in this respect, ix. 3. and when St. Peter saith,
If any man suffer as a Christian, let him glorify God,
tv rotrw ton, on this account. So 2 Macc. xv. 18. The
care they took for their wives and children; was iv frrovt
péoa, of no account with them, their chief care being for the
temple. Now hence, to make out the argument against the
Sabbatarians, note,
First, That the hand-writing of ordinances here men-
tioned respecteth ceremonial ordinances ; for of them only
it can be truly said, they were against us; and were con-
trary to us; they were blotted out, and nailed to the cross
of Christ, and were shadows of, or in respect of things to
come.
Secondly, That when it is said, Let no man judge you
* Iren. lib. i. cap. 20. Tert.de an. cap. 54. Theod. Har, Fab, lib, i, oap. 1.
t Hom, in Matt. p. 282. 288, 289.in Joh. p. 144,
A PARAPHRASE WITH ANNOTATIONS ON®
{cHap. 11.
in respect of those things, the meaning is, Let no man cen-
sure or condemn the Christian for not observing these new
moons, feasts, or sabbaths.
Thirdly, That the apostle here by sabbaths does not
mean the first and last days of the great Jewish feasts,
which were by them observed as sabbaths; or the sabbath
of the seventh year, or of the year of jubilee: but only, or
chiefly, the weekly sabbaths of the Jews.
First, Because the apostle having said before, Let no man
condemn you for not observing the Jewish festivals, or any
part of them, cannot rationally be supposed in the words
following to condemn only the same thing.
Secondly, In the New Testament the word sabbath, or
sabbaths, is used above sixty times, and in fifty-six of those
places it doth unquestionably signify the Jewish weekly
sabbaths, and in the other the whole week. Since then the
sabbath in the New Testament is never used for the first
or last days of the Jewish feasts, but is there ordinarily
used for their weekly sabbath, we ought in reason to con-
clade, it here imports that seventh-day sabbath which it
doth usually import in other places; and not those solemn
days of the Jewish feasts, those jubilees, or seven years’
sabbaths, which it doth never elsewhere signify in the New
Testament.
Thirdly, Wherever the word sabbath is mentioned in the
Old Testament, in conjunction with new moons, or Jewish
feasts, it doth import the seventh-day sabbath distinctly from
all others; as will appear from the perusal of all the places
where these things are jointly mentioned, as 2 Kings iv. 23.
Isa. i. 13. Lxvi. 23. Lam. ii. 6. Ezek. xlv. 17. xlvi. 1. Hos.
ii. 2. Amos viii. 4. Being then here mentioned with new
moons and Jewish feasts, it is reasonable to conceive it
signifies the seventh-day sabbath.
Fourthly, The sabbath-day in the Old Testament is often
contradistinguished to all other solemn feasts, and more par-
ticularly to new moons and anniversary feasts; and there-
fore being here mentioned with them, we may presume it can-
not signify them, or any portion of them, but rather that it
doth import that Jewish sabbath, which in other places is
put in opposition to.them, as 1 Chron. xxiii. 31. 2 Chron.
ii. 4. xxxi. 3. Neh. x. 32,33. Seeing then the word sab-
bath, wherever it is used in conjunction with new moons
or feasts, in Scripture, still signifies the Jewish weekly
sabbath, we cannot doubt, but, in conjunction with ‘them
here, it signifies the same thing. Seeing the word is often
put in opposition to new moons and solemn feasts, indefi-
nitely taken, what reason have we to conceive, that in this
place it should be taken for any part or portion of them?
Hence then I argue thus:
No man ought to condemn the Christian for not. ob-
serving the Jewish sabbath, because Christ hath blotted out
the hand-writing of ceremonial ordinances which was against
them; wherefore the Jewish sabbath being a ceremonial
ordinance, therefore it is blotted out; therefore the Christ-
ian is not obliged to observe it. Again, that which is
joined with meats and drinks, and with new moons, which
are things confessedly ceremonial, no difference at all
being observed by the apostle, as to their being named
hand-writings, things cancelled, shadows, and the like,
that must be ceremonial. Lastly, That which is a shadow
of, or in respect of things to come, of which Christ by his
advent exhibited the body, that must be ceremonial, that
CHAP. 11.] |
must be cancelled and abolished by Christ,.and then the
~ Jewish sabbath must be so.
['4] Ver. 18. KaraBpaPevérw, Let no man beguile you of
your reward,] So Suidas, wapadoyiZérw, let no man put a
cheat upon you. So Phavorinus, érngcaZérw, let no man
damage you. (Chrysostom and Theophylact.)
KarafspaBebav.] This word signifies to give the prize to_
one, when the victory was obtained by the other; so Chry-
sostom, Theod@ret, Theophylact; accordingly Suidas *
saith, This is the thing which the apostle means by the
_ word, and because, by this unjust sentence, the person to
whom it is due is deprived of his reward, hence it comes
to bear that sense; and so the whole is by Stephanus ren-
dered, nemo vos debito brabio fraudet, which, as it justifies
our translation, so it shews the damage Christians will sus-
tain by thus worshipping angels, even the loss of that
crown of glory, which Christ hath purchased for his faithful
servants. :
[4] Cfiwv ey rarevoppoctyy, Pleasing himself in his hu-
mility.] Or, affecting it, and so not addressing to God im-
mediately, but by angels; for so the word Sé\«v answers
to the Hebrew chaphetz, which imports pleasing or de-
lighting ourselves in any thing. So 1 Sam. xviii. 12. O«
zy gol 6 Bacredc, The king is pleased with thee ; 2 Sam. xv.
26. If he say, ovx t3éyoa tv ool; I am not pleased with thee ;
Matt. xx. 26, 27. d¢ av SéAy tv dyiv; Who among you affects
to be great or first? and, xxvii. 43. Let him deliver him,
a pd airy, if he delighteth in him. As for the persons
here referred to, note,
First, That the Greek commentators affirm generally,
that the apostle doth through this whole Epistle oppose
himself to some false Christians, who held deiv cvvéyecSa
ayag mpog tov Larépa dua tHv aylwy ayyéfAwv, that we ought
to address to the Father by the holy angels. But then some
of them add, that the pretence of humility was this,} That
it was too much for us to come to God immediately by Christ,
this being above our infirmity. But this, though it agrees
well with the humility here mentioned, it seems not to ac-
cord either with the principles of Simon Magus, who held
himself to be both the Father and the Son; or of Cerinthus,
who held Christ was only a man, born after the common
way of generation, and so could not exalt himself thus
above the angels; and much less doth it accord with the
sentiments of the heathens. Cicumenius saith, the apostle
speaketh here of them who did, ra¢ vouixdc raparnofoac rH
ebayyeAiy txywyviev, mix legal observances with the gospel ;
and Theophylact, that he speaks wept rav “lovdaZopuévwv, of
the Judaizers, And Theodoret{ explains this more fully
thus: They who were zealous for the law, persuaded men
to worship angels, because, say they, the law was given by
them: this they advised men to do, pretending humility, and
saying, that the God of all things was invisible, and inac-
cessible, and incomprehensible, and that it was fit we should
procure the Divine favour by means of angels. Now if this be
so, this passage cannot well agree to Simon Magus and his
pe 3%
© * Ted Brrov AyamLoutvov viv dnrov erepavoiic Sas Akyes 6 dmberonog naraReabederBas.
» Pry wong ob Neyovres ob Bat hatte Bd voli Xpiorsd eaxpordysc as (@eB) ard BA iw
ay yun, tive yig wilh tor 4 tyatg. Chrysost. Photius, Gicum. Theopb. in locum.
$ Ol rw vopw curmyrgcivres nat robs dyytrous ot Bew abtots elonyogotvro, Bia robroug Af-
yorres UedicSas ry vou, vireo vol ovneBobreuey Exstvas ylverSas rameivopeortm BASEY
xaypnyatyor, ual Abyorres, hig Abgaros 5 raw Shaw Otis, avigierig vt, nal dvanaracnarres,
mpariines Bia raw deyytnow rin Selay sipcvsiay mpayaariverda:, Inlocum.
THE EPISTLE TO THE. COLOSSIANS.
221
followers; for though they worshipped angels, as Ireneeus,*
Tertullian, Epiphanius,} Theodoret§ note, and held that
their proarche or propator, was so inaccessible and incom-
prehensible ; yet did they not. seem to worship God by
angels, but rather to perform their magical operations by
‘invoking them. . He also, and his followers, as hath been
shewn, were great enemies to the law, and 'so could not in-
troduce the worship of good angels upon this account, that
the law was given by them:
But then as for Cerinthus, and other false apostles of the
Jews, they owned Christ Jesus.as the Messiah, and yet
were stiff assertors of the obligation of, the law; and they
by their philosophy had introduced the worship of angels,
after the heathen manner. For Epiphanius informs us of
Cerinthus, that he said,|| The law and the prophets came
Srom the angels ; and that he who gave the law was one of
the angels that made the world. They had imbibed the
philosophy of Plato,§ which saith, The demons are of a
middle nature betwixt gods and mortals ; that they brought
our prayers and offerings to them, and their commands to
us, and were to be worshipped and invoked upon that ac-
count: that God had no immediate commerce with men,
but all his converse with us was by the mediation of these
demons. And suitably to this philosophy we find the angel,
Tobit xii. 12. 15. saying, that he was one of the seven
angels, oi mpocavapépover td¢ mpocevyadc THv aylwy, who of-
Jered up the prayers of the saints: and that when Tobit and
Sara prayed, he brought the memorial of their prayer be-
fore the Holy One. And Philo,** in several places declares,
that as the philosophers said of their demons and heroes,
so Moses introduces the angels, rpecBevoutvac, doing the
office of ambassadors, xat Suyyed\XAvvcag rare Tapa ov tyyE-
pdvoeg rote imnxdoe ayasa, Kat ry Baorki dy slow bmhxoor
xoslac, and being messengers of good things from God to his
subjects, and carrying back to God their needs. In his
book of the Giants ++ he styles them ambassadors of good
communications of men to God; and of God again to-men.
And in his book de Somniis,{{ he represents them as the
ears and eyes of the great King, seeing and hearing all things,
for (saith he) they bring the commands of the Father to his
children, and the needs of the children to the Father: not
that God needs their ministry, but that it is very needful
and beneficial for us frail men to have such mediators, as
being unable, not only to receive God's chastisements, but
even his very benefits, should he immediately confer them on
us by himself. If Cerinthus had imbibed this philosophy,
which had then obtained among the Jews, and was so well
* «« Simonianw discipline magia angelis inserviens.” ‘Tertull. de Prescript; cap.
33. p. 214.
t Iren. lib. i. cap. 25, lib. ii. cap, 57. ¢ Epiphan. Heer. xxi. §. 4.
§ Theodoret, Heer. Fab. lib. i. cap. 5. p. 12. "Aywdgnroe, dvefixviarros, auardanar-
oz. Iren, lib. i. p. 10, 12. 14. ?
|] Odes 82 odrog rv vopcov nal meopiiras md dyytroy SedécSar, nad roy dedoxdra vepnoy
tv elvan raw dyytroy viv xdcproy wemonxsrav. Heer. xxviii. §. 1. p. 110.
(| May yag +3 dardviov meraty tors rod Ox0od re nad Oynro Egeanvetion xab 9
paov bsots +2 mag’ aySpabmray, nal dvSedmoag 7% mapa Sediv, vay piv rds dshoeig nat Ovelac,
wan Bi vag tmivrdgers, Conviv. p. 1194. A.B. @83¢ 38 xat dvOgmarog ob pelywras, arArd
Bid rovroy ward tow duiria, nal h duarenrog Oscic mgic dvOpaimrovc. Ibid. Aatcovac rig
Eppanvelag alti siryaic ridy mara xeedy yap Tig eixpipcou Siamopslag. Epin. p. 1010,
1011,
** Lib. de Plant. No. p.168. Vide insignem hac de re locum in Platonis Sym-
posio, apud Stob. Eclog. Phys. p. 24, 25,
tt P. 222. F.
t} Kal ya rag rol margie Eminersioeis roig Extras, nal rag Tain Exyivor xpelac 2a maret
Yayyiarnues, P. 455, 456,
o
222 - A PARAPHRASE WITH’ ANNOTATIONS ON”
known in the world, that one so much instructed in it, as
Theodoret saith he was, could not well be ignorant of it,
here is a sufficient foundation for his introducing the wor-
ship of those angels which gave the law, under pretence of
humility; Philo* declaring, that when the law was first
given, the people desired it might be so, and requested of
God these mediators ; saying, Speak thou to us, and let not
God speak to us, lest we die.
[5]°A pu} Edpaxev tuBareiwv, Intruding into those things he
hath not seen.] So read all the Greek and Latin copies now
extant; Esthius. Now this did the philosophers, and those
Christians which embraced their sentiments, in all their
inducements to worship these ye bie and inferior spirits ;
as, v. g.
First, In their pretence that} the Divine nature could not
immediately be conversed with, but that all the intercourse
betwixt God and men, was by the intermediation of these
demons ; it being a debasing of the Divine nature, to think
we could converse with him, without their intervention.
Secondly, In saying that they were to be worshipped,
Xaow Tic evphuov Staropetac, for their laudable intercession ;
and, da rite evepyeotac, for the benefits of common life we
receive from them.
Thirdly, As having from the supreme Deity their power
and authority, and presiding over us, xara ra&w 7 Exao-
roc traxSn, according to the order appointed to them ; and
being therefore worshipped, Seiy véuq kat Seiq Povdfjoe,
by the Divine law and counsel; and only, saith Celsus, as
he will have them to be honoured. (Plato in Phedro,
p. 264. Hierocles in Carm. Pythag. p. 9.18. Celsus apud
Orig. lib. viii. p. 381.)
Fourthly, Because, by worshipping these ministers of
his, we do a thing, ¢fAov éxelvy, grateful to him, saith Cel-
sus.§ Now in all these things they did manifestly iufa-
revav, intrude into things of which they neither had, nor
could have, any knowledge from the light of nature. And
so do also the Romanists, in saying, that saints and angels
see all things, or perceive our prayers, by seeing him who
seeth all things; that they are worshipped by the Divine
law and counsel; and that by invoking them, we do a thing
grateful to him: it being certain that nothing of this nature
can be proved from Scripture, or from primitive tradition.
Moreover, Theodoret and Gicumenius here observe, that
this worship of angels continued long in Pisidia, Phrygia,
and Laodicea, near to Colosse, where they had|| cixrfeca
rov aytov MrxanA, oratories of St. Michael, the captain of the
Lord’s host, as he is called, Josh. v. 14. which leads us to
the very rise of this worship both among Jews and Christ-
ians. For the Jews generally held, that he who is styled the
captain of the Lord’s host, was the angel Michael. (See note
on Heb. ii. 5.) And his office, saith Origen, is, “< morta-
lium preces, supplicationésque curare,” to present the
prayers of men; and in the book of the Pastor we read,
saith he, that Christians, dua 73 morebev imd row MuyaiA Y{-
* OF xdBorres Evvoray Ech Supaéy work rhvog vai putcon Abyorrec, NAAncov Hyalv, mal or ha-
asiror argic hyatic 6 Otic, por darcBdveysey. Ibid.
t Tiv Os abriv naraparyris dvDemmlvaic xpelass ob qpeideras ric ceavdenrog, obdE rnpel 7
Abiopa ard vig aperic, Plutarch. de Orac. Defect. p.414. Of datpdvow ykvog pd
darorslmovres dvemlunra re va Sea nal dvOgdmav wowtcs, xa douvddranra viv Eepanvev-
rindy we Taran Ersyey, xal axoniniy dvasgoorreg qucw. P. 416. E.
+ Euseb. Prep. Evang. lib. y. cap. 3. p. 128. D.
§ Ibid, p. 381, 382. || Gécam. apud Heeschel. = 9 in Orig. p. 233.
| Meh dexaw, lib. i. cap. 8. in Matt. ed. Huet. p, 361.
[cHap. rr
vovrat, as soon as they believe, are under the government of
Michael.—The good messenger (saith Hermas*) being Mi-
chael, “qui populi hujus habet potestatem, et gubernat
eos,” who hath the government over his people. Whence by
Nicephorus,+} he is styled, 6 rii¢ Xpvoriavev wlorewe Epopoe,
the president or overseer of the Christian faith. ‘
[7] Ver. 19. Kat od xpardy rv Kepadiy, And not holding
the head.) Hence it appeareth, first, that the apostle here
speaks of such persons as had embraced Christianity, own-
ing Christ Jesus to be the head of the church, and being
by profession dead with Christ from the reer the
world, ver. 20.
Secondly, That the fault they were guilty of, was not the
worshipping angels, as mediators of redemption, but of in-
tercession only; %. e. as mediators to bring us to God, and
to present our prayers to him, as appears from the fore-
going note.
Thirdly, That Jesus Christ is represented in the Holy
Scripture as he by whom we have, zpocaywyiv mpd¢ tov
Oxdv, access to God in prayer with confidence; (Eph. ii. 18:
iii. 12. Heb. x. 19—22.) and so having access to him by
prayer, through any other mediator of intercession, must be
intrenching on the office of the head of the church, and so
not holding the head: and that the practice of the church
of Rome, in praying to angels, is here condemned, I have
fully proved in a discourse of the scenes of the church “4
Rome, chap. xi.
[18] "Extxoonyotpevoy, By joints and bands napbeirnnienls
ment ministered.] i.e. From which head communicating the
gifts of the Spirit to his mystical, as the head doth its spi-
rits to the natural body, the whole body of Christians (duly
compacted together, by the assistance which every part of
it gives to the whole; some sustaining the office of inferior
heads, some of an eye, some of a hand or foot, 1 Cor. xii.
15—17.) increaseth in that love which proceedeth from the
God of love, which he requires and approves, and which
tends to his glory, and is therefore styled the increase of
God; as that righteousness which he approves, and ac-
cepts of, is styled the righteousness of God, Rom. i. 17.
2 Cor. v. 21. Phil. iii. 9. Jami. 20. (See the note on Eph.
iv. 15, 16.)
[29] Ver. 20. ’Azd rév ororyeiwy tov Kéapov, From the rudi-
ments of the world.] That these rudiments signify the Mo-
saical institutions, as being, for matter, mostly the same
with the rites used by the heathens, is proved by the note
on Gal. iv.3. And this is also evident from the argument
here used, to restrain the Colossians from being ‘still in
bondage to them, viz. that they are blotted out, cancelled,
and done away by the death of Christ, to which we profess
to be conformed, (ver. 14.) To live in the world, is to live
after the prescripts of the men of me world, by whom these
rites were used.
[?] Aoyparileobe; ; Are ye subject to ordinances?] bry ice
ZeaOa, is to make rules and constitutions concerning these
things. Thus of the feast of dedication of the temple purged
from defilement, oyparicay pera xowov rpocrayparoc, they
ordained by a common statute and decree, that every year
those days should be kept. (2 Macc. x. 8.) So when Judas
had slain Nicanor, oypéricav wavrec pera cowed Ynplopa+
roc, they ordained all with a common decree, in no case to
* Lib. iii. sim. 8. §. 3. t Hist. libe vii. cap. 50,
OHAP. 11.]
let that day pass without solemnity, (xv. 36. see Esth. iii. 9.
3 Esdr. vi. 34.) And so that may be rendered here, Why
as living yet in conformity to the world, are ye subject to
the decrees and constitutions about them? Such as are,
- [#] Ver. 21. Mi} afy, Touch not.| This may refer either
to what is mentioned by St. Paul, as the aphorism of some
philosophers or heretics, It is good for a man, wi amrecSat,
not to touch a woman: or it may be referred to things
suffocated, or dead of themselves, or offered to idols;
which, as Clemens of Alexandria saith,* the Jews were not
allowed to touch.
© [¥] Mn& yebon, Taste not.] This, doubtless, refers to
meats and drinks, either flesh and wine, which some of the
philosophers, particularly the Pythagoreans, would not
taste of. And some false apostles, mentioned by the Apos-
tolical Constitutions,} forbade marriage, and required men
to abstain from flesh and wine ; representing marriage, and
the procreation of children, and the eating of flesh, as things
abominable.
~ [*] Mn8? Stync,. Handle not] Any thing which may pol-
lute you by touching it, or being offered to idols.
[#4] Ver. 22. “A tort wévra sic p0opav ri aroxphon, All
which things perish in the using.]'The word $0¢6pa is used often
by St. Peter speaking of such men, not fora natural, but a
moral corruption, as when he saith, they were partakers of
the Divine nature, who have escaped riv $Sopav, the pollu-
tion which is in the world through lust, 2 Pet. i. 4. and that
they, as natural brute beasts, made to be taken and destroyed,
speak evil of the things they understand not, and shall perish,
tv ri p00pa aire, in their own corruption, 2 Pet. ii. 12.
and ver. 19. whilst they promise them liberty, they them-
selves are the servants, ric pYopac, of corruption. And so
the meaning of these words may be, That when these things
are observed in compliance with the commands and doc-
trines of men, as things necessary, they corrupt men who
use them thus. But I prefer the other sense, which saith,
that these meats perish in the using, according to that apho-
rism of the civil law,{ We use those things which remain after
the use of them ; “ his vero abutimur, que nobis utentibus
pereunt.”
[9] Ver. 23. "Aria tort Xéyov piv xovra tiie coptac, Which
things have a show of wisdom.] These words plainly refer
to the former verses; 2eoPpnoxeta, will-worship, to the Sé-
Awy tv Sonoxela rov ayyéAwv, pleasing themselves in the wor-
shipping of angels; and so it must be as bad as that; the
show of humility, to the doing this from a pretence of hu-
mility, ver. 18. the neglecting of the body, and making no
provisions for it, to the satisfying of the flesh, to the absti-
nence from flesh, wine, and women, and from things offered
to idols.
It remains only to consider who were the persons here
intended, That they were not the gnostics, or followers of
Simon Magus, is evident: For they (saith Irenceus§) were
men who indulged to the flesh, and who privily corrupted
"Oy yg toiiney tevec Sas, manu wendiruas rodemy vd Omoipaia, rhve eldwrtbvra,
hime ecememneypiva, oi2 yg robren ase Siig. Predag. lib, ii. cap, 1. ps 149.
t Kal oh piv advan dyaulav Ud4onover, ual ngean amoxiy, nah olvou, Bdehunrd Abyovres
tlyat, nat waldon yerecw, nai Coayedron uerdrndir. Const. Apol. lib. vi, cap. 10,
$ Cicero Pop. o. 8. Pandeet. lib. vii. tit. 5.
§ Taig wis cupids onais xamanbyve Baursbarrsc, ual 40g. rig Bidarnopebvas im’ abrion
yuiainag YaeBelovee, Tren. lib. i. cap, 1. p, 28, A. Aid wayrig agbmov delv abroie
ash 73 7g cutvylag wereray pverheo. Ibid. Tatrag dar avdpay dmormarayres Wag
yaperas hytoavrs, Thid.
THE EPISTLE TO THE COLOSSIANS.
223
the women whom they taught ; they were carefully to medi-
tate upon the mystery of wedlock, and upon that account
enticed other men’s wives to themselves. And Epiphanius
adds,* that they. participated of all manner of flesh: that
they indulged to drunkenness and venery, execrating them
who were used to fastings. They therefore could not be the
men who neglected the body, by abstaining from meats,
and made no provision for the flesh. They therefore seem
to me to have been partly the Essenes, and partly the Py-
thagorean philosophers. For, ;
First, Of the Essenes, Josephus saith, that ovr? yayerde
cioayovra, &c.+ they neither would have wives nor servants ;
as thinking servitude an injury to our common nature, or
tending to injustice; and marriage, to sedition. And again,
Tapov piv, drovia rap’ abroic,t They contemn marriage, not
because they would have marriage taken away, or the suc-
cession of mankind to cease; but to avoid the intemperance
of women, and because they think none of them can keep
their faith to one. Philo says,§ They have women with
them, but they are only such as are ynomat, old women, or
raptévot tiv ayvelav, virgins as to their chastity, not out of
necessity, but, dua ZiAov Kat 7éS0v coptac, from their zeal to,
and desire of, wisdom. He adds, Strovvra 82 rodvredte ov-
tv, aAAa prov edredij Kat dor adic, Kc. || They eat nothing
that is delicate, having only mean bread, and salt for their
meat ; and if they be delicate, hyssop for their sauce, and
river-water for their drink. They use no wine in their
Seasts, oivoc piv yap appocbync pappaxov, for wine (say they)
is the incentive to madness. He goes on, rpameZa xaSapa rv
évatuwy, their table is pure from all things that have blood in
them, or from the flesh of living creatures ; for such things
(say they) irritate concupiscence. And of this abstinence
from certain meats they are so tenacious, saith Josephus,**
that they will rather endure all sorts of torments, } ¢aywot
TiT@v aovvinswr, than eat any thing they were not accustomed
to eat. Moreover, there were some things they must not
touch, as oil ;}++ for knAlOa brroAauPavovowrd traov, they look
on oil as a defilement ; so that if any of them be unwillingly
anointed with it, he must wash it off from his body. The
younger amongst them must not touch the elders,tt dare sé
Pabcaav adriv txelvovg amodobeoSa, KaSamep GAAopbAW coupe
pépovrac, and if they touched them, the elders washed them-
selves as if they had touched an alien. They were such strict
observers of the sabbath, that they would provide no meat
for themselves, nor go to stool on that day. They had
also§§ rd rv ayyéAwy dvduara, certain names of angels which
they held in veneration; and also proper déypara, opinions
or decrees, which they swore never to deliver to others, other-
wise than as they had received them. And thus they dog-
matized. And, lastly, all this was the effect, rij¢ rept or
Aosoptac dpunc, of their passion for philosophy, of which
Philo|||| so often speaks in his description of them. So great
reason is there to conceive they may be concerned in this
chapter.
Secondly, These things being introduced as the rudi-
* Kal mavroy petarapeRavours xeeaiv.——mat rai atOase cxordlovres, nal naragavres
aw morsiovra. Epiph. Her. xxvi. §. 4, 5. 9.
+ Antiq. lib. xviii. cap. 2. p. 618. A. B.
t De Bell. Jud. lib. ii. cap. 12. p. 785, § De Vita Contemp. p. 695. F.
| P. 692. B. q P. 696. D.
** De Bell. Jud. lib. ii. cap. 12. p. 787. F. Ht P. 785. C.
tt P.777. D. §§ P. 786. F.G,
|\l| De Vita Contemp. p. 695. F. 698. D.
224
ments of the world, and living according to these déypara,
prescriptions, being living asin the world, I chiefly incline
to refer these things to the abstinence from touching and
tasting flesh and wine, and handling women, and from all
the objects which gratify the senses, the taste, the eye, the
touch, taught by the followers of Pythagoras and Empe-
docles; and defended with such variety of learning by
Porphyry, the very title of whose book is, ‘* De abstinen-
tia ab esu animalium,” Of abstinence from eating the flesh
of any living creature. This he founds upon this princi-
ple, that rd Ziv card tov vowv,* To live the intellectual
life, and to enjoy the contemplation of the most perfect Be-
ing, it is necessary we should abstract our minds, as much as
is possible, from all sensual objects; from the pleasures
which arise, da yebcewc, from the taste, particularly of
wine; and from the touch: for, saith he, agat, the sensual
objects which we touch, are not only cwparovea tiv Yxiv,
such as transform the soul into the body, but also such as
stir up swarms of lusts and passions in it. Hence he infers,
that all these things are, ra aicyoa, filthy and polluting, and
such as hinder, rij¢ Yuxii¢ xafapay tvépyeiav, the pure opera-
tions of the soul; therefore, he that would liye the intellec-
tual life, must abstain + not only from the use of women, but
from all sensual things, they being such as do defile the soul.
Moreover, what the apostle speaks of the deceit of philo-
sophy, exactly agrees with the sentiments of those men,
Doth he say, that it is cara rw rapddoow avOpdrwv; i.e. ac-
cording to the tradition of men? this abstinence is styled
by Porphyry,t vdoc aypagog kai Ocioc, a Divine, but unwrit-
ten law. Doth he say of them, SoyyariZovra, they make
decrees and ordinances? this opinion is by Porphyry§ styled
ddypa Tadadv Kat Ocoicg pfAov, an ancient decree, and accept-
able to the gods; and,,rd SiopiZduevov, a constitution, or a
thing defined. Doth the apostle style it 20cAoSpnoxeta, will-
worship? it is also by Heraclides Ponticus|| styled, Seo-
8amovia, superstition ; and said, by Porphyry especially, to
be done on the account of wisdom, and the subduing of the
body: so full an agreement is there betwixt this philosophy,
and that which the apostle hath here said concerning it,
CHAP. Il.
i. fr ye then be risen with Christ (through faith, ii. 12.
and by newness of life, Rom. vi. 4, 5.) [*] seek those things
which are above, where Christ (now raised from the dead )
sitteth on the right hand of God.
2. Set your affection on things above, not on things on
the earth.
3. For ye are dead (to sin, Rom. vi. 6—8. and to the
world, Gal. vi. 14. and from the rudiments of it, ii. 20.)
[*] and your (future) life is hid with Christ in God.
4. [°] When Christ, who is (the author and purchaser of )
our life shall appear, then shall ye also appear with him
in glory.
15. [*] Mortify therefore (in order to the enjoyment of this
life with God) your members that are upon the earth (i.e.
* Oin tori Gdrag rusty rod erslou pan meorndwStyra priv, et yeh paves, 7 ObG, dperoo-
Oivra 2 ix cdparos, nal raw Bid robro sig Yoxiis idumaSedy. Lib. i. §. 57.
t Aloyed yap whvra dg argds ye Tiv Mara voY Cwhy, nal wdvrow Epewrtoy, nabieree vay
dppodictar. Lib. i §. 41. Av ual 72 dgeodicna psaives, P.173, 174. et lib. i. p- 44.
§. 5%.
$ Lib. i. §. 28.
§ Lib. i. §. 3. |) Lib, i. § 6.
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. In.
your earthly carnal members ) ; fornication, uncleanness,
inordinate affection, [°] evil concupiscence, and [*] covet-
ousness, which is idolatry :
6. For which things’ sake (done by them) the wrath of
God cometh upon (men, as being ) the children of disobe-
dience (or upon those who obey not the commands of God,
to abstain from them ).
7. ["] In the which you (of Colosse) also walked some-
times, when ye lived in them.
8.,But now also put off all these (following vices ; viz.)
anger, wrath, malice, blasphemy (i. e. evil-speaking ), [®) fil-
thy communication (or reproachful words, which arise from
wrath), out of your mouth.
9. (And) [9] lie not one to another, seeing ye have put
off the old man with his deeds; (see note on Eph. iv. 22.)
10. And have put on the new man, which is renewed in
[] knowledge (or by the acknowledgment of the truth, Eph.
iv. 22.) after the image of him that created him (in righte-
ousness and holiness of truth, Eph. iv. 24.) ;
11. Where (or under which economy) there is neither
( respect had to any man, as being. ) Greek nor Jew (of.
the) circumcision nor uncircumcision, (as being) barba-
rian, Scythian, bond nor free : but (his belonging to) ween
is all, and in all.
12. Put on therefore, as (becometh new creatures, and )
[""] the elect of God (or persons chosen to be his church
and people), holy and beloved (of him), bowels of mercy,
kindness, humbleness of mind, meekness, long-suffering ;
13. Forbearing one another, and forgiving one another,
if any man have (ground of) quarrel against any; even as
Christ (freely) forgave you (the greatest sins out of mere
grace and mercy ), so also do ye (to others).
14, And above all these things put on charity, which is
the bond of perfectness, (i.e. the most perfect bond of
union among Christians, Eph. iv. 15, 16. the end, and the
perfection of the commandments, 1 'Tim.i. 5. that which ful-
fils the rest, Rom. xiii. 8. Gal. v. 14. and that which ren-
ders us perfect, and unblamable in honaete before God,
1 Thess. ii. 12, 13.)
15. And let the peace of God rule (or be the umpire)
in your hearts, to which you are called in one body, (by
being all made members of one body, Eph. iv. 4.) ['*] and be
ye thankful (unto him that hath called you to peace, 1 Cor.
vii. 15.)
16. [5] Let the word of Christ dwell in you richly in
all wisdom, (so that you may be employed in your assem-
blies, by virtue of this gift of wisdom, in) teaching and ad-
monishing one another in psalms, and hymns, and spiritual
songs, [**] singing with grace in your hearts to the Lord.
17. And whatsoever you do in word or deed, do all in
['°] the name of the Lord Jesus, giving thanks to God and
(or, who is) [°°] the Father by him.
18. Wives, submit yourselves (or be subject) to your
own husbands (in the offices belonging to that relation ), as
it is fit (for them to do that are) in the Lord, (that the name
of the Lord may not be blasphemed, by your pretending a
Christian liberty from the observances of the duty of a wife,
Tit. ii. 5. but that by your greater exactness in it, you may
commend Christianity to others, 1 Pet. iii. 5. or, in obedi-
ence to the Lord, requiring this submission, Eph. vi. 6.)
19. Husbands, [!"] love your wives, and be not [**] bitter
against them (in the asperity of words, or the severity of
CHAP. III.]
your actions, to the patiennticte of your affections from
them).
. 20. Children, ow your. a ea in all. ¢ lawyful ) things:
for this is well-pleasing to the Lord (and in all things to
which the power of the parent reaches ; for if he commands
him not to marry, when he cannot contain, or to marry one
he cannot love, he exceeds his paternal authority ).
21. Fathers (whose names speak clemency and kindness Dy
provoke not your children to anger (irritate them not with
sourness and hard usage, immoderate or undeserved stripes ),
lest they be discouraged (i.e. despair of pleasing you ).
22. [] Servants, obey in all (lawful) things (those who
are) your masters according to the flesh; not only (as
those who do business) with eye-service, as (being ).men-
pleasers ; but in singleness of heart, (as persons ) fearing
God. (See the reason of this precept, note on ver. 25.)
23. And whatsoever you do, do it heartily, as unto the
Lord, and not unto men, (having respect to his glory and
his recompence. See the notes on Eph. vi. from ver. 1. to
ver. 9.
eae Knowing that of the Lord you shall receive the
view of the inheritance: for ye serve the Lord Christ.
25. But he (of you ) that doeth wrong (¢o0 his master ) shall
receive (of the Lord punishment) for the wrong which he
hath done: and (ai, for ) there is no [*'] respect of persons
with him.
ANNOTATIONS ON CHAP. III.
[*] Ver. 1, 2. TA’ dvw Znreire, ver. 1. pooveire, ver. 2.] These
phrases seem to import, (1.) that we should put the highest
estimate and value on things above. (2.) That we should
have them fixed on ourspirits, and familiarly occurring to
our thoughts, by fervent meditations and serious reflections
on them. (3.) That we should have our wills inclined to
them, and our affections possessed with frequent love, and
passionate desires of them; for ppoveiv is, saith Phavori-
nus, AoyiZeoSat, cai evOupcioOau, stépyew Kai awodéxeoSa. (4.)
That we should employ our faculties and members in pur-
suit of them with diligence and constancy; for @nreiv is
niti, curare, summo studio querere, as Cnr norjoa in De-
mosthenes, Zyra apedéoSa, nitor auferre, Plutarch, Saath
8 Tohumpayyoveiy, Schol. Aristoph. p- 289.
[*] Ver. 3. ‘H Zan) ipdv tv rg Ocg.] i. e. Your true life,
which consists in fruition of God, and which you shall live
for ever with him, is hid with Christ, who is now removed
from your sight, and placed at the right hand of God; for
it doth not yet appear what we shall be, 1 John iii. 2.
[*] Ver. 4.] Note, hence we learn that Christians are not
to expect to reign with Christ on earth a thousand years,
because they are not to mind or seek, ra imi vic, the things
upon earth, but only those above, where Christ sitteth at the
right hand of God: whereas, were this life on earth a bless-
ing and reward, which God had promised to them for their
sufferings, they might mind it, and set their affection on it:
as also from all those places where the hope, reward, in-
hetitance of Christians, is said to be reserved in the heavens
for them: for, as Gicumenius notes, «i tv odpavoic % xAngo-
voula pwwOGOn¢ i xrvoérne aroKardoracic, if our inheritance
be in heaven, the supposed millenium on earth must be but
a fable. Great is your reward in heaven, saith Christ to
the Christian sufferer, Matt. y. 12, Luke ix. 23. Your hope
is laid up for you in heaven, Colos. i. 5. (See 1 Pet. i, 4,)
/ VOL. VI.
\~THE EPISTLE TO
THE COLOSSIANS. 225
[4] Ver. 5. Nexpicare otv, Mortify therefore your earthly
members.| There being in us naturally the old man, ver. 9.
Eph, iv. 22. and the body of sin; the inordinate affections
and lustings of it are styled the members of that body;
partly, because they exert themselves by the members of the
natural body; and partly, because, as the members of the
body are employed to fulfil and accomplish the desires of
the natural body, so these affections are employed to gratify
the desires of the body of sin: these members are styled
earthly members, because they respect only earthly things,
they fix our hearts upon, and employ our minds about,
them; to mortify them is to resist and to suppress their
motions that we do not obey them, or gratify them in their
inordinate desires and affections, but carefully shun all the
occasions of sin, and use those means which tend to the
subduing of it. And this exhortation being directed to be-
lievers, shews that as they are by profession, and by bap-
tismal obligation, dead to sin, so have they continual need
to proceed in the practice of this duty, that they be not
overcome by the deceitfulness, of sin, by their fleshly lusts,
which tend to fornication and uncleanness, their.desires of
worldly honours .and vain-glory, which are evil concu-
piscences, and by the inordinate love of the world, which
is styled covetousness.
[°] EmOupia xaxh, Evil concupiscence.] If hence it follows,
that all concupiscence is evil, then from eadoyiopor Kkaxol,
mentioned Mark iii. 21. it follows, that all thoughts and
reasonings are evil: and from éAla xaxat, mentioned 1 Cor.
xy. 33. it also follows, that all our conversation with one
another must be evil: so certain is it, that this place doth
not prove that all concupiscence is evil. And to be sure the
very first motions of concupiscence, which arise naturally
in the sensual appetite, and prevent our reason.and de-
liberation, cannot be here intended, because the apostle
reckons this concupiscence among those ‘members of the
body which must be mortified, which the first motions of
the body can never be.
Secondly, Because he adds, That because of these things
cometh the wrath of God upon the children of disobedience :
now these. first motions, if suppressed, and not consented
to when they arise, can never render us children of disobe-
dience, and much less subject to the wrath of God. And
if Satan hath the power to inject such motions, or raise
such ideas in the brain, if they be our sins, though not con-
sented to, it must be in his power to make us sin, whether
we will or no. From all which considerations, it seems
necessary to understand this of deliberate fleshly lustings
indulged to, and not restrained by us.
[°] “Hrie tort cidwAoAarpsta, Covetousness, which is idola-
try.] Because, as heathens place their confidence in idols,
eyen so the avaricious man doth place his confidence in
gold and silver, which are the matter of their idols; he
chiefly doth pursue them, and for their sakes only doth other
matters. And that such actions do partake of the true na-
ture of idolatry, reason as well as Scripture will evince;
for reason shews, that love, hope, trust, obedience, are parts
of that internal worship which we owe to God in the most
excellent degrees, and which he more regards than building
temples, or erecting altars, the bending of the knee or body,
or any act of outward worship; and therefore in those acts
doth more especially consist God’s worship ; ; wherefore he
that confers them upon any creature in that degree, or in
2G
296 A ‘PARAPHRASE ‘WITH ANNOTATIONS (ON
those actions in which they only ought to be ascribed to
God, must be as truly an idolater, as he that payeth to a
creature any outward act of religious and Divine worship;
and as the covetous person, though he doth not indeed be-
lieve his riches or his money to be a god, yet by so loving,
and so trusting in them, as God only ought to be loved and
trusted in, he is as truly guilty of idolatry, as if he so be-
lieved. So, though the Roman catholics do not believe
their saints and angels to be God, yet by addressing to them
even mental prayers,* and giving to them the inward wor-
ship of the soul, which, as St. Austin} well observes, the
catholic church always reserved to God, they are as guilty
of idolatry, as if they did believe them to be gods, since
thereby they ascribe to them the knowledge of the heart,
and of the inward motions of the soul, which only do be-
long to God.
["] Ver. 7.] The Colossians dwelling in Phrygia cele-
brated the sacra of Bacchus,{ and of the mother of the
gods, called therefore Phrygia Mater, and doubtless com-
plied with all the luxury of Asia Minor, of which they
were a part.
[*] Ver. 8. Alcypodoytav, Filthy communication.| This is
usually referred to obscene and impure words; but Hesy-
chius, Phavorinus, and J. Pollux, lib. ii. cap. 4. have in-
formed us, that the word signifies reproachful words, such
as tend to put a man to shame; and to this sense the words
preceding make it most proper to refer it, wrath, anger,
malice, or evil machinations of the heart, being the inward
dispositions which render us disaffected to, and prone to
do evil to others; railing and opprobrious speeches, which
tend to render our brother infamous to others, being the
usual effects of these evil dispositions.
~ [9] Ver. 9.] Hence it appears, that to be addicted to lying
is an evidence that we have not yet put off the old man.
[°°] Ver. 10. Eic irtyvwowv, In knowledge.| The Christian
faith being the knowledge of the truth which is after godli-
ness, Tit. i. 1. it being that by which we escape the pollu-
tions of the world through lust, 2 Pet. ii. 20. and recover out
of the snare of Satan, 2'Tim. ii. 25, 26. that by which we
have all things given us which appertain to life and godli-
ness, 2 Pet. i. 3. and that, saith the apostle here, by which
we are enabled to walk worthy of the Lord unto all well-
pleasing, being fruitful in every good work, and increasing
in them, as we increase, cig triyvwow Tov Ocov, in the know-
ledge of God: the being renewed in this knowledge, may
well import our being renewed in righteousness and true
holiness, as the apostle speaks, Eph. iv. 24. especially if we
consider, that whilst the judgment still continues to ap-
prove the things which are most excellent, the will still
chooses, and the inferior faculties will be employed in
prosecution of them.
~ [4] Ver. 12. ‘Qc eXexrol rod Ocov, As the elect of God.]
That the apostle speaks not here of any absolute election
of some particular persons to eternal life, but of their being
chosen out of the heathen world to be his church and
people, is evident, because he speaks to the church in
“ Qui dicit staltam esse (sanctis) in coelo regnantibus voce vel mente suppli-
care, Anathema sit.” Concil. Trid, sess. 25,
t+ “ Diviné et singulariter in ecclesia catholica traditar, nullam creaturam colen-
dam esse anime (libentiis enim loquor his verbis, qaibus hee mihi insinuata sunt)
sed ipsum tantammodé rerum, que sunt omnium, creatorem.” De Quantit, Anime,
gap. 34.
$ Strabo, lib, x, p. 469—471.
[CHAP. IIL,
general; and yet to these elect he promiseth the
of Christianity, only if they continue in the faith rooted and
grounded, and be not moved away from the hope of the
gospel, i. 23. ii. 2. 4. 18. expressing his care and -fear, lest
they should be deceived, and robbed of their rewards.
[**] Ver. 15. BpaBevérw, Rule.] Meourevérw, iSuvécbw, saith
Phavorinus; i. ¢. let that peaceable disposition which God
requires fom all Christians be the umpire and director to
compose all differences among you, for peace hath God
for its author. He hath called us to it, he hath made us
all one body, and nothing is more unseemly or pernicious,
than that the members’ should be at discord with each
other, In Josephus* it signifies, let him have the chief
place: thus of Jehoshaphat he saith, he did BoaBebev, aract
isoc, excel, as being equal to them all.
[*%] Ver. 16. ‘O Adyoe rot Xpiorod, The word of Chest.)
The word dictated by the Holy Spirit is therefore the word
of Christ, (1 Pet. i. 11.) as proceeding both from the Hatha
andthe Son...
[**] "Ev xapirr, Singing with grace.] That is, say some
interpreters, Xapivrwe, bechen, so as that their hymns may
_be grateful to others, and be received by them with spiritual
delight; which is, say they, the import of the phrase, Eph.
iv. 29. Colos. iv. 6. but this seems rather to depend on
others than ourselves. Say others, he exhorts them to sing
with a grateful mind, full of the sense of Divine goodness,
in which sense Xapic rq Oc is often used: (see 1 Cor. xv.
27. 2 Cor. ii. 14.) but according to the ancients,+ he exhorts
then), drd xaploparoc ade, to sing by the gifts given them by
the Holy Ghost, of which one is the word of wisdom; and
this exposition is confirmed by the parallel place, Eph. v.
18, 19. Be ye filled with the Spirit, speaking to one another
in psalms and hymns and spiritual songs. Now these gifts
being chiefly exercised in their assemblies, where especially
they did YadAuv rq wvebuart, sing in the Spirit, 1-Cor. xiv.
15, 16. and every one had his psalm, and his didax%, doc-
trine, ver. 26. 1 conceive these spiritual songs, in which
they were to teach and to admonish one another, may refer
chiefly to their assemblies, then managed by their prophets,
in which they met together for that end. So Pliny doth
inform us, that the Christians used to meet together on a
certain day, ‘“‘ carmenque Christo quasi Deo dicere secum
invicem,” and sing a hymn to Christ as God, lib. x. ep. 97.
[*] Ver. 17. "Ev évdpuart Kuplov, In the name of the Lord.)
To do all in the name of the Lord, is, first, to have respect
in all things to his will, as knowing we are obliged to live
to him, (2 Cor. v. 14.) to the honour of his name and doc-
trine. Secondly, To be desirous that our actions may be
well-pleasing to. him. (2 Cor. v. 8, 9.) Thirdly, To expect
acceptance of our actions, prayers, (John xiy.13—16.) and
praises, through him, (Heb. xiii. 15.) and a recompence of
them hereafter. (Eph. vi. 8. here, ver. 25.) And, saith Chry-
sostom,} txt ravrwv mpdrepov airy evyduevoc, praying to him
before we begin our work.
[19] Harpt di avrov, To the Father by him.] It is the man-
ner of the Scriptures (saith Bishop Davenant) to refer our
prayers and praises to the person of the Father, because he
is the fountain of the Deity ; add, and because they are, to
ts:
* Arch, lib. ix. cap. 1.
“+ Kal ea Oss 38 xal ware sixagurriay BV abr dvacrtamev, jai 3d, viv ayythoy,
' Pheod. TS %° ule mporéyecbas aire dyOpcimous, nat av ot dyytroy, CEcum. _
¢ In'col. Hom. ix.
a
a
CHAP. I1I.]
find acceptance through the intercession of, and the pre-
senting of them by, the Son. (Rev. viii. 3, 4.) Our prayers
must be offered to the Father in his name, (John xvi. 23.)
and yet the blessing asked is to be given by him; (John
xy. 16.) that the Father may be glorified in the Son. (John
xiv. 13,14.) Our praises must be offered up to the Father
in the name of the Lord Jesus Christ, (Eph. v. 20.) by him
we must offer the sacrifice of praise to God continually;
(Heb. xiii. 15.) these spiritual sacrifices being acceptable to
God through Jesus Christ. (1 Pet. ii. 4.) And yet itis very
frequent in these Epistles to pray as well to our Lord Jesus
Christ as to God the Father; (see note on Rom. x. 13.) and
in the Revelation, to give praise and glory to him: (iv. 9. 11.
¥. 12, 13.) but it is especially to be noted, that all the Greek
interpreters here observe, that this is spoken against the
worship of angels or demons, which the philosophers, and
especially the Platonists, had introduced, as thinking them
the persons who carried up all our prayers and praises to
God, and conveyed down all his blessings to us.
Do all iv dvéuari Kuptov, in the name of the Lord.] It
is well worth the observation, that all the ancient com-
tators on this Epistle do frequently inform us, that it
was written to prevent the worship of angels, and to fix
Christians to the worship of Jesus Christ only. Hilary’s
preface to this Epistle saith, it is an exhortation to the Co-
lossians, ‘‘ né alicui preeter Christum aliquam esse spem
putarent,” to place no hope in any other but in Christ. St.
Chrysostom notes on the first verse of the first chapter, that
the disease of the Colossians being this, that 8” ayyéAwv
postirycoSa wovro rH Oeq, they thought they were to come to
God by angels ; the apostle endeavours to correct this dis-
temper, by telling them, that what he said in this Epistle
to them was according to the will of God: and Gicumenius
brings in the apostle speaking thus; Know, therefore, that
itis according to the will of God: ind vioi ipac tposaycosa,
that you should come to him by his Son ; and then, ric 8?
ayyAwv roocaywyiv evar iwadipare; how is it that you
think you should come to him by angels? And again, This is
the will of the Father, &8¢ viot rpostyecSa airy rove avOpd-
move, Kat wi 8¢ ayyfAwv, that men should have access to him
by the Son, and not by angels. 'The same words he repeats
on ver. 16. and on ii. 3. Chrysostom notes, that by saying,
that all the treasures of wisdom and knowledge are hid in
' him, he teaches wavra &’ abrov airciv, to ask all things by
Christ : CEcumenius, that the mystery of the Father and
the Son is this, 3 mv mpocaywyiv, tiv mode tov martpa
Bad rod viod yiveoSat, nat ob did rév dylwv ayylrwv, that the
introduction to the Father should be by the Son, and not
by the holy angels. 'Theodoret upon this verse saith thus,
ered) yap, exeivor rove wyyédove ofBev ekéXevov, avrdc 7d évav-
tlov rapeyyva ore xa rove Adyouc Kal ra Epya Koopjoa TH
punpy Tov Seorérov Xpuorov, nat ry Oe) 82, kal warpl rv ebya-
ptartay 8¢ avrov avartwrev, because they (who perverted the
Colossians) persuaded them to worship angels, he enjoins
the contrary, that they should adorn their words and deeds
with the commemoration of the Lord Christ, and send up
thanksgiving to God the Father by him, ji) 8¢ ayyfAwv, and
not by angels, St.Chrysostom here having said, that he com-
mands us to do all things according to God, i rove ayyé-
Aove tracayayeiv, and not to introduce the angels, adds,
that the devil envying our honour, rari wyythwv imaohyaye,
hath introduced the worship of angels ; and concludes thus,
THE EPISTLE TO THE COLOSSIANS.
227
Be he an angel, an archangel, or a cherubim, endure it not,
treat ove? adtol of Saluovec KaradéEovrar, GAXA Kal arooeicov-
rat, for neither will they receive, but reject it when they see
their Lord dishonoured ; ty o& triunoa Kat cimay, tu? Kéde Kat
od arpdZec adtdv, Ihave honoured thee, and said, Call upon
me, and thou dishonourest me. sR
[7] Ver. 19. ’Ayarare, Love your wives.] Delighting in
their conversation, (Prov. v. 18, 19.) desiring to promote
their welfare both temporal and eternal; for this is surely
comprehended in loving her as we do ourselves, (Eph. v.
83.) providing for her all things necessary to the happiness
and comfort of her life; for this is loving her as Christ did
love his church, (ver. 25.) This, say the very heathens, is
the property of a * sincere affection in the general, and
therefore much more of that affection which we are to bear
to our own flesh and body, as the wife is to be esteemed.
(Eph. v. 28, 29.)
['8] Kat un rexpatveode rede abrac, And be not bitter against
them.| For, as St. Ambrose saith, Non es Dominus, sed Ma-
ritus; non ancillam sortitus es, sed uxorem ; gubernatorem
voluit te esse Deus sexis inferioris, non tyrannum, Hexam.
v. 7. Hence they who sacrificed to Juno Nuptialis, saith
Plutarch,+ did separate the gall from the sacrifice, and throw
it away, signifying, rd pndérore Seiv ySAnv nde dpynv yauy
mageivat, that there should be no bitterness or wrath betwixt
those that were married.
[19] Ver. 22. Servants obey, &c.] In omnibus ad que jus
Domini quod in servum habet, extenditur, et in quibus Do-
minus carnis Domino spiritts contrarius non est. Hieron.
Kara waévra, and cata odoxa, iv. 2. tv evyapuoria, ver. 3.
rov Adyou, ver. 10. 6 cuvarypadwrd¢ pov, are all defended
from the censure of Dr. Mills, that they are additions te
the text. See Examen Milli.
[*] Ver. 24.] Note, We are (saith Schlictingius, a Soci-
nian) to serve Christ as our heavenly Lord, which (saith het)
comprehends faith in him, obedience to him, and worship
and adoration of him, the giving him the honour which
agrees to him, and invocation of him. Now, saith Christ,
Thou shalt worship the Lord thy God, and him only shalé
thou serve, Matt. iv. 10. and God alone is worthy of reli-
gious invocation from all Christians, as being only omni-
scient, omnipresent, and the searcher of all hearts ; Christ
therefore must be truly God. Moreover, the apostle reckons
it part of the idolatry of the heathens that they served or
paid religious worship fo them which by nature were no
gods, Gal. iv. 8. The Socinians therefore either must con-
fess Christ is by nature, as well as by office, God; or else
acknowledge that they are guilty of idolatry, in giving this
religious worship to him. i
[#] Ver. 25. NpoowrodAnpia, Respect of persons.| Christ,
in judging men at the last day, will have no respect to the
quality or external condition of any man’s person; but
whether he be bond or free, he shall receive recompence
Sor the good that he hath done, in obedience to him; whe-
ther he be master or servant, he shall be punished for the
wrong that he doth in those relations. It being certain
from the second chapter, that the Judaizers were got into
97) qursty Lore Bodner Sak vin & olevas dyad Exslvou Evene, Ard ar aivroli, nar 7d nord
Byapuv weanrindy elves robrav, Arist. Rhetor. lib, ii. cap. 8.
+ Pracepta conjugalia, p. 141,
t “ Quod servitiam et fidem in ipsum, et obedientiam, et cultam, adorationem,
honorem ei convenientem, et inyocationem complectitur.”
2G2
228
the church of Colosse ; and that many of them denied, that
the Jews ought to be.servants to any; and the Essenes
judging all servitude unlawful: (see note on 1 Pet. ii. 15+
1 Tim. vi. 1, 2.) this might be the’ reason why here, and
Titus ii. the apostle is so me in charging this duty rh
servants.
CHAP. IV.
a Masters, give unto your servants that which is
['] just and equal; knowing that you also have a Master in
heaven (who, with what measure you mete to others, will
mete to you again, Matt vii. 2. and deal with you his ser-
vants; as you deal with yours ).
2. Continue (instant ) in prayer, and watch in the same
(yenyopoivrec, being vigilant in it) with thanksgiving (for
the mercies you have already received ) ;
3. Withal [*] praying also for us, that God would open
to us a door of utterance, (by enabling us) to speak (with
freedom ) the mystery of Christ, for which I am also ( now )
in bonds: (see note on Eph. vi. 19, 20.)
4. That I may make it manifest, as I ought to speak (it).
5. Walk in wisdom ( or discretion) towards them that
are without (the church, i. e. the heathens, 1 Thess. iv. 12.)
redeeming the time, (i. e. endeavouring to avoid, as much as
you are able, by careful circumspection and inoffensive car-
riage, the dangers you may be exposed to from them. See
note on Eph. vy. 15.)
- 6. Let your speech be always 0 with grace (mild and
courteous ), seasoned with salt (wise and discreet), that ye
may know how ye ought to answer every man, (so as con-
‘ duceth to the credit of Christianity, 1 Pet. iii: 15. and to
your own safety in these evil times, Eph. v. 16,17.
7. And as for what concerns me,) all my state shall
[*] Tychicus declare to you, who is a beloved brother,
and faithful minister and fellow-servant in the (work of
the) Lord. :
8. Whom I have sent unto you for the same purpose;
that he might know your state, and comfort your heats
(under your pressures ;
9. And ) with (him I have sent) [*] Onesimus, a faithful
and beloved brother, who is one of you (being servant to
Philemon, a chief man in Colosse). They shall make known .
unto you all things that are done here (at Rome ).
10. Aristarchus my fellow-prisoner saluteth you, and
[°] Marcus, sister’s son to Barnabas, concerning whom (i. e.
which Marcus ) you received commands, if he come to you
(to) receive him (kindly ) ;
il. And Jesus, who is called Justus, (Acts xviii. 5—7.)
who are of the circumcision. These [7] only (of the Jews)
are my fellow-workers to (the promotion of) the kingdom
of God, which have been a comfort to me:
12: [°] Epaphras, who is one of you (a citizen of Colosse, .
see ver. 9.) a servant of Christ, saluteth you, always labour-
ing fervently for you in prayers, that ye may stand perfect
and complete in all the will of God.
13. For I bear him record, that he hath a great zeal for
you, and for them that are in Laodicea, and them in Hiera-
polis (two other cities of Phrygia).
14. Luke, the beloved physician, and Demas, greet you. |
15. Salute the brethren which are in Laodicea, and
Nymphas, [°] and the church which is in his house (i. e, his
Christian household ).
A .PARAPHRASE WITH ANNOTATIONS ON
[cHap. Iv.
16. And when this Epistle is read amongst you, cause
that it be read also in the church of the Laodiceans; and
(see) that ye likewise read [?°] the epistle from Laodicea: :
' 17. And say to["] Archippus, Take heed to the ministry
which thou hast received in the Lord, that thou fulfil it.’
18. The salutation (written ) by the hand of me Paul (is
in token that this is my Epistle, 2 Thess. iii. 17.) Remember
my (being in) bonds (so as to pray for my deliverance,
ver. 3. and to prepare for patient suffering, by my example ).
Grace be with you. Amen:
ANNOTATIONS Bas CHAP. IV.
{?] Ver. 1. TO* Sheweonn! Whatis just and equal.| Hence it
is evident, that justice is to be observed towards servants,
and that there be offices of humanity and charity due to
them: as, (1.) that we do not look upon them as vile per-
sons, but as partakers of the same grace and nature with
us, and so not only servants, but as brethren, Philem. 16
(2.) That we do not always punish all their miscarriages,
but sometimes do remit the punishments which in anger we
threatened to inflict, Eph. vi. 9. . (3.) That we do not make
them serve with rigour; od Karareveic abrov tv re wdyxSy, Thou
shalt not oppress, afflict, or wear him out with labour, but
shalt fear the Lord, Lev. xxv. 43. (4.) That we permit
them to plead their cause, and to defend their right; pro-
vided they do it with humility, not contradicting or speak-
ing against the commands of their masters, Tit. ii. 9. Jf I
did. despise the cause of my man-servant, or maid-servart,
when they contended with’ me; what then shall I do when.
God riseth up? and when he visiteth, what shall I answer
him? Job xxxi. 13, 14. (5.) That: to well-deserving ser-
vants we give something even above their wages; and after
a long and profitable service, we do not suffer them to go
empty from us: When thou sendest him out from thee, thou
shalt not let him go away empty ; thou shalt furnish him
liberally out of thy flock, and out of thy floor, and out of thy
wine-press : of that wherewith the Lord thy God hath blessed
thee, thou shalt give unto him, Deut. xv. 13, 14. These
things the Lord commanded under the Old Testament, be-
cause their servants were his servants also, redeemed by
him out of Egypt: (Lev. xxv. 15. Deut. xv. 15.) and there-
fore they seem as strongly to oblige under that economy,
where we are all the servants of Christ, our common Lord,
and redeemed by his precious blood. tian vi. 6. 1 Cor. vii.
22, 23.)
[*] Ver. 3. Toocevyduevor wept tyuov, Praying for us. j
That this apostle who so passionately writes to Christians,
desiring that they would strive together with him in their
prayers to God, Rom. xv. 30,31. that they would always
with all perseverance pray for him; that they would con-
tinue in- prayer, that God would open to him a door of
utterance to speak the mystery of Christ, (Eph. vi. 18, 19.
Colos. iv. 2, 3.) and that he might be delivered from un-
reasonable and wicked men, (1 Thess. v. 25. 2 Thess, iii. 1,
2.) should never pray to the Virgin Mary, and to angels,
or to saints departed, for any of these things, is an evidenaa
that he approved not of those prayers.
’ [5] Ver. 6. "Ev xagur, With grace.) i. e. With sweetness
and courteousness, saith Theodoret, that it may be accept-
able to the hearers; iva airode Kexapirwptvove toyatorro, that
it may render you gracious to and favoured by them; so
‘THE EPISTLE TO
Theophylact. Seasoned with salt; salt is the symbol of
wisdom, and in this-sense the word is used, Matt. y. 13.
CHAP. Iv. |
Mark ix. 15. Have (saith Theodoret) obveow mvevpatixiy, —
spiritual wisdom, that ye may know, &c. -
[*] Ver. 7. Tuvxxdc.] That this Epistle was written at the
same time with that to the Ephesians, i is pleaded from this,
that it was sent by the same person Tychicus, with the very"
same words contained in this and the ralqwine verse,
Eph. vi. 21, 22.%
[°] Ver. 9. Onesimus.] Of whom St. Savio saith, We
read, that of a servant he was made a deacon.* ,
[°] Ver. 10. Mapxoc.] It seems evident hence, that St.
Paul’s displeasure against him, mentioned Acts xv. 38.
lasted not long; for he desires Timothy to bring him with
him, as being profitable to him for the ministry, 2'Tim. iv.
11. and styles him his fellow-labourer, Philem. 24.
[7] Ver. 11. These only are my fellow-workers in the
(promotion of the) kingdom of God which have been a com-
fort to me.] Hence it is evident, that either St. Peter was
not at Rome when St. Paul was, or that he was no comfort
to him, no promoter of the kingdom of God with him:
which sure is no compliment to St. Peter.
(*] Ver.12. "Emapoac.] That Epaphras was about this
time prisoner at Rome, is concluded very probably from
Philem. 23. where he is styled by St. Paul his fellow-
prisoner ; for that the Epistle to Philemon and this were
written at the same time, may be conjectured, by the naming
Timothy at the beginning, and all the same persons, save
only Justus, viz. Epaphras, Marcus, Aristarchus, Demas,
Lucas, at the end of both of them; but that he was bishop
of Colosse, is not said by any of the Greek commentators
on the place: he might have this zeal for them mentioned
in these two verses, either as being one of them, (ver. 12.)
or as being employed in preaching the gospel to them.
[9] Ver. 15. The church which is in his house.] i. e. His
Christian household; for all the brethren are mentioned
before. So Theodoret, Gicumenius, St. Chrysostom, and
Theophylact, note, that, rv olkov ravra morove dyev, bore
kal xxAnotav kadeioSa, he had made his whole family Christ-
ians, so as to be called a church.
[9] Ver. 16. Kat rijy x Aaodixetac, And that from Laodicea.]
Some say, that the epistle here mentioned, as from Lao-
dicea, was the First Epistle of St. Paul to Timothy, because
the postscript saith it was written from Laodicea; but that
subscription is easily confuted, both from this considera-
tion, that the First Epistle to Timothy was written two or
three years after this (see the preface to it); and from this
very Epistle, in which the apostle mentions them of Lao-
* “ Legimus Onesimum inter Pauli renatam vincula, Diaconum esse coepisse &
seryo.” Contra Error, Joh, Hieros.
THE . COLOSSIANS.
229
dicea among those who had not seen his face in the
flesh; ii. 1.. St- Chrysostom, Theodoret, QEcumenius, and
Theophylact, understood by it some epistle writ by them
of Laodicea to St. Paul; but the apostle doth not say,
Read the epistle sent from me to Laodicea; nor doth he
mention one word of such an epistle sent from them to him
here, or elsewhere; nor is it to be doubted but he would
have answered their epistle, had they sent any, as he did
that which the church of Corinth sent to him. Others un-
derstand this of an epistle sent by St. Paul to them which
is now lost; but all the ancients are not only silent in this
matter, but some of them expressly do explode this ima-
gination, observing, that the apostle proposes to their
reading, not rv. mpd¢ Aaodixciac, adda riv & Aaodicelac
yoadeicav, an epistle writ to the Laodiceans, but only from
Laodicea, to be sent to Colosse. 1 therefore acquiesce in
their opinion, who understand this of the Epistle to the
Ephesians, sent, by the admonition of St. Paul, from
Ephesus, the metropolis of Laodicea, subject to it; as the
Epistles to the church of Corinth belonged to all the
churches of Achaia, 2 Cor.i.1. For Tertullian * witness-
eth, that this Epistle to the Ephesians, was, by Marcion,
styled The Epistle to the Laodiceans; and the place which
Marcion cites in Epiphanius, + as from the Epistle to the
Laodiceans, is in the Epistle to the Ephesians, iv. 5, 6.
viz. There is one Lord, one faith, one baptism, one God and
Father of all, who is above all, and through all, and in you
all. Moreover, the Epistle to the Colossians, as I have
shewed, and as Theodoret notes, was writ soon after that
to the Ephesians, and sent to them both by the hands of
Tychicus ; and there is a great resemblance observable
betwixt them, both in the doctrines and exhortations, and
in the very expressions: so that it is not to be wondered,
that the apostle would have that Epistle also read to
the Colossians, to let them see, that he writ the same doc-
trine, and gave the same instructions, to other churches of
the saints.
[**] Ver. 17. *Apxirmy, Archippus.] 'That this Archippus
should be then bishop of Colosse, as St. Jerome, on the
Epistle to Philemon, thinks; and that St. Paul should not
write one word, or send one salutation to him, but send to
the people of Colosse to admonish him of his duty, is not
very credible in itself, nor do the ancients testify that he
bore that character.
* “ Preterea hic de alia epistoli quam nos ad Ephesios prescriptam habemus,
hwretici yerd ad Laodicenos.” | Ady. Marcion. lib. v. cap. 11. p. 476, et cap. 17. p.
481. ‘ Ecclesiz veritate epistolam istam ad Ephesios habemus emissam, sed Marcion
ei tilalam interpolare jussit.”
t TigeetOere 22 by 7a Div Amorroning narourtyy, nad stig xaroupatine mede Aaddingac, sie
| Kugiog, pale artorss, &e. Epiph, Heer. xiii, p, 374, B.
230 A PARAPHRASE WITH ANNOTATIONS ON fear. 2.
. "THE FIRST EPISTLE
TO
THE THESSALONIANS.
WITH ANNOTATIONS.
= nips
PREFACE.
—_>—
Tuart St. Paul laid the foundation of the gospel among
the Thessalonians, * avrAcyévrwv piv “lovdatwv, the Jews
contradicting, and openly contending against it, we learn
from the history of the Acts: and this church consisting, |
as (cumenius + notes, partly of Jews, and partly of gen- |,
tiles, they were persecuted both by the unbelieving Jews
and gentiles; the Jews exciting the gentiles to this per-
secution. (Acts xvii. 5.) The apostle therefore writes, to
confirm them in the faith, and to prevent their being shaken
by these persecutions ; informing them, that it was nothing
strange they should thus suffer from those Jews, who had
killed the Lord Jesus, and had persecuted both the apostles
and their own prophets; or that they should suffer from
their own countrymen, as the Jews in Judea did from
theirs, (ii, 14.)
Moreover, concerning this Epistle, the first note of the
fathers is this; Thessalonica was the metropolis of Ma-
cedonia, whence we may certainly conclude that Philippi
was not so.
This Epistle must be written after the council held at
Jerusalem, A. D. 49. From thence Paul goes to Antioch,
Acts xv. 30. stays there some. considerable time, ver. 35.
from. thence goes through Syria and Cilicia, confirming the
brethren, ver. 41. thence to Derbe and Lystra, xvi. 1.
through Phrygia and Galatia, ver. 6. then to Troas, ver. 8.
to Samothracia and Neapolis, ver. 11. and so to Philippi,
ver. 12. then to Amphipolis and Apollonia, and so to Thes-
salonica, xvii. 1. there planting the gospel: thence they
are expelled by the Jews and gentiles, and go to Berea,
ver. 10, thence to Athens, ver. 15. and from thence to
Corinth, xviii. 1. where Timotheus coming to him, and
giving him a comfortable account of their faith and con-
stancy, he writes this Epistle to them, iii. 6, . Whence it
appears, that it could not be written. in less time than a
year or two after that council; ‘and that the inscription of
it running thus, Paul, and Silence, and Timotheus, to the
church of the Thessalonians, it must be written after their
return to him; and so not from Athens, as the subscription
hath it, but from Corinth, Acts xviii. 1.5. A. D. 51. or 52.
for it was written after he had been separated from them
but a little while, ii, 17.
* Theodoret in Acts xvii. 5.
t "Heavy “EAAnvmal xat “louaixal Exuanolas, in cap. 1. v. 1.
$ Oscoaronnh argwreder judy Tig Maxsdovlag.
CHAP. I.
1. CL) PAwt, (ihe apostle of Fesus Christ), and Silva
nus, and Timotheus, (my fellow-labourers, write )[*] to the
church of the Thessalonians (established ) in ( the knowledge
and worship of ) [*] God the Father and the Lord Jesus
Christ: (wishing ) grace (may) be to you, and peace, from-
_ God our Father, and (from ) the Lord Jesus Christ.
2. (And advertising you, that) we give thanks to God
always for you all, making mention of you in our prayers;
3. [°] Remembering without ceasing your work of faith,-
_ and labonr of love, and patience of hope in our Lord Jesus
Christ, (ver. 10. when we oa ) in the sight of God and
(even) our Father;
4. (And) knowing, brethren beloved (by your profi-
ciency in these Christian virtues ), [*] your election of God.
5. For our gospel came not to you in word only, but also
in (the) power (of miracles ), and in (or with ) the (distri-
butions of) the Holy Ghost, and in much assurance (or
full conviction both to you of the truth of our doctrine, and
tous, that God had chosen you to be his church and people );
as you know what manner of men we were among you for
your sake (or how we were enabled by these things to give
full proof of our ministry ).
6. And ye became followers of us, and of the Lord (in
your sufferings for his sake), having received the word in
much affliction, (Acts xvii. 5. and yet ) [°] with joy of the
Holy Ghost:
7. So that ye were examples (of faith and patience ) to
all that believe in Macedonia and Achaia.
8. For from you sounded out the word of the Lord not
only in Macedonia and Achaia (and so they could not be
ignorant of your good works ), but also in every place (the
fame of ) your faith to God-ward is spread abroad (or hath
gone forth); so that we need not to speak any thing (to
others of the grace of God given us towards you, Eph. iii.
3. Colos. i. 25.)
9. [°] For they themselves shew of us wftint manner of
entering in we had unto you, (i. e. with what power and
assistance of the Holy Ghost we preached the gospel to you, -
ver. 5.) and how (thereupon) ye turned to God from idols
to serve the living and true God,
10. And to wait for (the coming of, y} his Son from heaven
(to be glorified in his saints, 2Thess. i. 10.) whom he (hath
already) raised from the dead, even Jesus, who (by his
death hath) delivered us from the wrath to come.
ANNOTATIONS ON CHAP. I.
[*] Ver. 1. TH™ éxcAnota Ococadovixéwv, To the church of
the Thessalonians.| He names not the presbyters and deacons
' CHAP, I.]}
(saith Grotius), because, the church was newly planted, and
had not received its full form: and yet in his note on those
words, v. 12. I entreat you, brethren, know them that la-
bour among you, and.are over you in the Lord, he saith, oi
xomi@vrec, the labourers are the princes of the assembly,
called bishops ; oi rpoicrauevor, they that are over you, are
the presbyters ; but against this, see the note there.
*Ard Ocod Tlarpdc, From God the Father, ver. 1. and
in the sight of @od and our Father, ver. 3.] The Spirit of
God vouchsafed under the gospel, enables us to cry, Abba,
Father, i.e. to come to God with the assurance of his fa-
therly affection to us, as being now the sons of God through
faith in Jesus Christ; on which account is God our Father,
or the Father of us Christians, (Eph. iii. 15.) so often men-
tioned for their consolation in those times of peril,
[°] Ver. 3. ’Adiareirrwe uvnuovetovrec, Remembering with-
out ceasing.|i.e. As often as we appear before God our
Father, thankfully remembering your faith, fruitful in good
works; your love to the saints making you laborious to
promote their good, and your hope in the Lord Jesus,
(ver. 10.) rendering you patient in all tribulations for his
sake, ver. 17. (See note there.)
Your labour of love and patience.] CEcumenius here
notes, that it is the property of true love, ra wavra irip row
iyyarnpivoy macxev, to suffer all things for the sake of the
beloved
[4] Ver. 4. Tiw d&Aoyiv suey, Your election of God.] The
gospel came to some in word only, é. e. they heard the
sound of if, but did not believe and obey it, and so the
word did not profit them, not being mixed with faith in them
that heard it, Heb. iv. 2. and these were only «Anrot, called,
but not éx\cxrot, chosen, Matt. xxii; 14. To others, the
preaching of the apostles was attended with a greater
power of miracles, and extraordinary effusions of the Holy
Ghost, prevailing on many to embrace it as the word of
God; so that from hence the apostles had a full assur-
ance, that it was the good pleasure of God to gathera
Church of believers, and faithful people there; and these
were called the elect, ixAoy?) Ocov, the election of God, the
election of grace, i.e. men chosen to be partakers of the
blessings of the gospel, and to be God’s peculiar church and
people. For, the apostle doth not here speak of any abso-
lute election of the whole church of the Thessalonians to
eternal life, because he could have no certain knowledge
of it; or if he had, he could not have been under any just
grounds of fear, as we find he was, lest by some means the
tempter should have tempted them, and his labour be in vain
among them, (iii. 5.) Moreover, the reason of his know-
ledge here assigned, viz. the miracles and gifts of the Holy
Ghost, with which his preaching was attended, gaye him
a certain knowledge that God designed to gather there a
church of Christians; but it was no certain indication of
their election to eternal life, seeing the apostle informs us,
that they who had tasted of these powers of the world to
come, and received these gifts of the Holy Ghost, might
~ oh w= as not to be renewed to repentance, (Heb. vi.
6. many of the converted Jews actually did so
afterward. ‘
[*] Ver.6. Mera xapic, &c. With joy of the Holy Ghost.]
In the foregoing verse he lays before them the outward
testimonies of the truth of Christianity from the miracles
wrought, and the gifts of the Holy Ghost exercised among
THE FIRST EPISTLE TO THE THESSALONIANS.
them; here he appeals also to the inward testimonies they
231
had received of it, even a strong spiritual joy wrought in
them by the Holy Ghost, under the sharpest sufferings,
according to those words of St. Peter, If ye suffer for the
sake of righteousness, and be reproached for Christ’s sake,
happy are ye, for the Spirit of glory and of God rests
upon you. (1 Pet. iv. 14.)
[°] Ver. 9.] These words, saith Theodoret,* instruct us
how to expound our Saviour’s words, This is life eternal,
to know thee the only true God, teaching us that he is so
styled, in opposition not to Jesus Christ, but to idols only.
CHAP. Il.
1. C We need not, I say, speak any thing farther of the
effectual working of God with us in our entrance in unto
you:) for yourselves, brethren, know our entrance in unto
you, that it was not [*] in vain: (7%. e. not without demon-
stration of Divine assistance, i. 5.)
2. But (we had such assurance of God’s call to preach to
you, that) even after that we had suffered before, and were
shamefully entreated, as ye know, at Philippi, (Acts xvi.
23.) we were (still) bold in (the strength of ) our God to
speak unto you the gospel of God, (though this we did)
with much coatention (and opposition from the unbeliev-
ing Jews, Acts xvii. 5.)
3. For our exhortation (made to you to embrace the
gospel) was not of deceit, nor of uncleanness, nor in guile
(as are the exhortations of the philosophers among you, and
the deceitful workers of the Jewish nation, who endeavour to
corrupt you):
4. But as we were allowed (Gr. have been approved ) of
God (as persons fit ) to be put in trust with the gospel, even
so we speak (the truth sincerely ); not as pleasing men, but
(as approving ourselves to that) God who trieth our hearts.
(Gal. i. 10.)
5. For neither at any time used we [*] flattering words,
as ye know, nor a cloak of covetousness; God is witness:
(2 Cor. ii. 17.)
6. Nor of men sought we glory (or high estimation ),
neither of you, nor yet of others (provisions), when we
might (not only with a fair pretence, but with just reason )
have been. (thus) [*] burdensome, as (being) the apostles
of Christ.
7. (I say, we sought not high esteem, or rich provisions: )
but we were [*] gentle (meek and unburdensome) among
you, even as a nurse cherisheth her children, (bearing her-
self the burden of them, and giving them her milk, as we dis-
pense to you the sincere milk of the word freely:
8. And) so being affectionately desirous of you-(r
good ), we were willing to have imparted to you, not the
gospel of God only, but also our [°] own souls (7%. e. to
have spent our lives in your service), because ye were dear
unto us.
9. (And of this affection you cannot well be ignorant ;)
[°] for ye remember, brethren, our labour and travail: for
labouring night and day, because we would not be charge-
able to. any of you, we preached to you (freely) the gospel
of God.
* Od pag ra via cvyneliov, GAAD Tolg obn clos Osis, Tov dra Orly, Oxdy Cara, nab
aaniuviv, air weornyipeuces
232
10. Ye are witnesses, and God also, how holily (towards
God) and justly and unblamably we behaved ourselves
(whilst we conversed ) among you that believe:
11. As (and likewise) you know ["] how we exhorted
and comforted and charged every one of you, as a father
doth his children, (Gr. how we {loved every one of you as a
Sather doth his children, exhorting you to the performance
of your duty, comforting you' under your tribulations, and
testifying )
12. That ye would (ought to) walk [®] worthy of God,
who hath called you to his kingdom and glory.
13. For this cause also (or, and for this thing ) thank
we God without ceasing, because when you received the
word of God which you heard from us, ye received it not
as the word of men (speaking from their own human wis-
dom), but as it is in truth, the word of God, [°] which ef-
fectually worketh also in you that believe (the fruits of
Christian patience ).
_14. For ye, brethren, (in this) became followers of the
churches of God which in Judea are in Christ Jesus: for
ye also have suffered (patiently ) like things of your own
countrymen, even as they have of the Jews ( their coun-
trymen):
15. Who both killed the Lord Jesus, and (before him)
their own prophets, and have (since) persecuted us (his
apostles ); and they please not God, and are [?°] contrary to
all men (who are not of their own nation or religion:
_ 16. And this they shew in) forbidding us to speak to the
gentiles that they might be saved (by the preaching of the
gospel ), ["] to fill up their sins always (i. e. which they are
given up to do, to fill up the measure of their sins, which
being thus disposed, and thus deserted by God, they will
do): for (the) wrath (of God) is come upon them to the
uttermost.
17. But we, brethren, being (by their impatient malice )
taken from you for a short time (Acts xviii. 5. 10. and
this ) in presence (only ), not in heart, endeavoured the more
abundantly to see your face (again) with great desire.
18. Wherefore we would have come unto you, even I
Paul, once and again; but [**] Satan (by his ministers still)
hindered us.
19. For what is our hope, or joy, or crown of rejoicing?
are not even ye (Gr. 7 ov? Kal ipeic, will it not among
others be you also when we stand) in the presence of our
Lord Jesus Christ at his coming ?
20. For ye are (even at present) our glory and joy.
ANNOTATIONS ON CHAP. II.
[‘] Ver. 1. O'Y xev}, Not vain.] I grant that the apostle
doth not intend to signify by this phrase, only that his
word was not ineffectual among them, but also to declare
the reason why. it was not so; fo wit, because it wanted not
a demonstration of Divine authority and power to confirm
them in the faith that heard it, and those that preached it in
their expectations of success, and their assurance that the
Thessalonians wereby God designed to receive the faith ;
as it would have been had it come to them in word only,
and not in power, and the Holy Ghost, and much assurance.
For the word vain, when it is applied to God’s message,
signifies the not accomplishing the great ends for which
it was designed; so Isa. lv. 11. The word that goeth out
A PARAPHRASE WITH ANNOTATIONS ON”
[cHar. Ir
of my mouth shall not! return to me in vain, but it. shall
accomplish that which I please, and it shall prosper in the
things whereto I sent it: and, Jer. viii. 8. How do ye say,
We are wise, and the law: of the Lord is with us? Lo,
certainly i in vain made he it; the pen of the scribes is in’
vain: and, Jer. ii. 33. In vain have I smitten your chil-
dren, they have received no correction. Our entrance
therefore to you was not in vain; that is, it was not
without such Divine assistance as was sufficient to work
conviction in you, and to engage you to embrace ‘the
truth to you.
[*] Ver. 5. “Ev Ady KoXaxelac;] Here signifies ¢ in flattering
words, or words that are flattery, as Adyoe axoije, Ver. 13. is
the word heard ; Adyos GAnSetag, the word which is the truth,
2 Cor. vi.'7. Colos. i. 5. and mpdpacic mAcovetiac, is a pre-
tence to gratify their covetousness: for that the apostles never
were under a defamation or accusation. of these things,
neither could the Thessalonians know, nor was it a thing
proper to call God to witness to; but that no such guilt
could truly be charged upon them, the Thessalonians might
know, and that they inwardly designed no such thing God
only could be witness, as dgrind alone the’ searcher of the
heart..
[9] Ver. 6.’ Ev Bape iva, Be burdensome.] This seems not
to refer to the censures of the church, but to the apostles
living atthe charge of their converts; for he saith, ver. 9. that
he and his companions laboured’ night: and day, pd¢ 7d \ui
emiPagiicat, that they might burden none of them. So 2 Cor.
xi. 9. Other churches supplied my wants, so that in all things
I have kept myself, «Baoi, unburdensome to you: and 1 Tim.
v. 16. Ifany man or woman that believeth have widows, let
them relieve them, cat i) Bapeicbw % exxAnola, and let not
the church be burdened with them. >
When we might have been burdensome.| Here Theophy-
lact cries out, BaSat rig tpoSuutag Kad rig drip Tov ju) oxav-
8artoativa orovdiic, O the study and sedulity of the apostle,
not to scandalize any person! And the descant of Esthius
upon the words is this, we accommodated ourselves to you
in all things, “ neque jus nostrum, neque imperium ur-
gentes, ut vestram promoveamus salutem,” forbearing our
own right to promote your happiness! And if the apostles
forbore to exercise their own power, that they might not
be burdensome to the weak Thessalonians, how much
more would they have done it to prevent theirruin?
[*] Ver. 7. "Hmior, Meek.] If the various lection noted by
Theodoret, G@icumenius, and Theophylact, who here read
viyriot, children, were the original, the sense would run
thus: But, we, O children, were among you as a nurse that
cherisheth her children. (See ver. 11.) And that Origen
read so is certain from his commentary on St. a
p- 372. 375.
[*] Ver. 8. Tac éavrov Puxae, Our own souls.] i. e. Our
own lives; as when Christ is said to give riv Wuyi airod,
his life a ransom for many, Matt. xx. 28. To lay down,
tiv Pox abrov, his life for the sheep, John x. 11. 15. 17.
xv. 18. 1 John iii. 16. and when we are bid, fo lay down,,
rac Wxac, our lives for the brethren, 1 John iii. 16. or said
to lose or gain, riw Luxiiv, our life, Luke ix. 24. Sohn xii:
15. (See Acts xx. 10, Rom. xi. 3. xvi. 4. 2 Cor. xii, 1.
Phil. ii. 13. 1 Pet. iv. 19.)
[°] Ver. 9.] It is the opinion of Dr. Hammond, that the
apostle here from the third to the fourth yerse refers to the
cmap. II.]
gnostics, and clears himself from the vile arts they used,
and ill designs they had, in promoting their delusions. But
this Epistle being writ, ‘saith the same reverend person,
about the year 50. and whilst Simon Magus was yet
living, it cannot be proved that these gnostics were then in
being, much less that they ever were at Thessalonica.
We read in Scripture of some teachers of the law, who
gave heed to Sables, 1 Tim. i. 4.7. and who counted gain
iness, vi. 5. of some Jews who were deceitful workers,
2 Cor. xi. 13. 22. 1 Cor. iv. 2..and had their zavovoyia, sub-
tilties, 2 Cor. xi. 8. and who were given to uncleanness,
Rom. ii. 22. and taught unclean doctrines, 1 Cor. iii. 16,
17. vi. 13. 19. 2 Cor. xii. 21. (see the note there:) and
it is likely the apostle might in these words respect those _
deceivers.
Or we may refer these things to the philosophers of
those times, who did ovAaywyeiv, make a prey of men by
philosophy and vain deceit, Colos. ii. 8. who were, saith the
poet in Athenzeus,* pepaxueEarara, deceivers of young men,
and defouaradcopor, desirous of vain-glory, whose business
it was yapiroyAwsativ, to speak to please men,+ who taught
only for stipends, or toyoAaPiac Evexev, as Diodorus Siculus }
saith of the Grecian philosophers ; and rot xara rijv épyoXa-
Play xépdove sroxaZdpevor, philosophized (saith Plato§) out
of love of gain; and who are every where represented as
given to impurity, and exercising the vilest practices with
those they taught their vain philosophy. Whence they
were sometimes banished from the places of their abodes,
saith Atheneeus,{ wo duapBeipovree robe véove, as corrupters
of the youth, and did xuvmd¢ Ziv, lead the lives of cynics.
And Plato** himself confesseth, That one reason why they
were so generally decried, was this, that most of them were
maundvypot, the worst of men.
[7] Ver. 11, 12. Oiare He Eva Exacrov tuov, we warip téxva
éavrov ragaxadovvrec bac, You know how we exhorted, and
comforted, and charged every one of you, as a father does his
children.| Here our translation puts the papruvpobuevor, per-
suading, testifying, or charging, which begins the twelfth
verse before the beginning of the eleventh, which is an un-
usual transposition, and changes the participles into verbs,
which, though it be usual, cannot here be admitted because
of the iuac following rapaxadovvrec’ I think therefore it is
better to own an ellipsis or deficiency of the word éqA\f-
capuev, OF iyyarhoapev, or 2Sadpauev, from ver. 7. of which
ellipsis we find many instances; v. g. there is an ellipsis of
the verb iofa, Rom. viii. 3. of 2AmiZere, Eph. i. 13. (See
1 Cor. iv. 15. Gal. ii. 7. 2 Thess. ii. 7. 1 John ii. 19. Matt.
xx. 23.) And then the words may be thus translated, Ye
know how I loved every one of you, as a father doth his
children, exhorting and comforting you, (ver. 12.) and
charging you.
_ [8] Ver. 12. A&twe rot Ocov, Worthy of God.] i. e. That
you would walk, 1. so as is best pleasing to him: 2. as
becomes them who are called to enjoy a glorious kingdom:
3. as most conduceth to his glory: and, 4. so as to re-
semble his imitable perfections in your conversation.
- [9] Ver. 13. "Oc ivepycira, Which effectually worketh in
you.) For, saith Theodoret, [pognriijg kai avrod yapiroc
* Lib. iv, p. 162. +P. 165.
§ Men. p. 422. Phred. p. 1245, 1246.
q Lib. xiii. p, 610, 611, lib. iy. p. 162,
VOL, VI.
t Hist. lib. ii, p. 115, 116.
|| Plutarch de Lib. Edae. p, 11.
** De Repub. lib. vi. p. 675. B,
THE FIRST EPISTLE TO THE THESSALONIANS.
233
aroXabaavrec, Kal TooEepirevor, kal yAwacac 2déAovY, Kal Saib-
para émeréhouv wepldoga: They partaking of the prophetical
grace, both prophesied, and spake with tongues, and did
great miracles; for to those, who in those times embraced
the gospel, were granted yapiopuara kal éveoyipara, the gifts
and operations of the Holy Ghost, 1 Cor. xii, 6. 10—12.
Eph. iii. 20. So that as Satan was rveipua évepyovr, a spirit
working in the children of disobedience, Eph. ii. 2. and they
that were possessed by him were styled éveoyoupévor; so
they who had the afflatus of the Holy Spirit, found him
effectually working in them. (James vy. 16.) And as the an-
tichrists, or adversaries of the truth, wrought lying wonders,
kar’ évépyaav tod Yatravac, according to the deceitful working
of Satan, in and by them, (2 Thess. ii. 9. 11.) so had the
Christians, from the Holy Spirit, their tvepyfpara duvapyewr,
miraculous operations, by which they were enabled to con-
firm their faith: and these spiritual gifts. were to them
strong confirmations of the faith, the seals, and earnest of
the blessings promised; and that which did enable them not
only to suffer patiently, but also to rejoice in tribulations,
Rom. v.3—5.1 Thess. i, 6. 2 Tim. i. 7, 8.1 Pet. iv. 14.
[2°] Ver. 15. Contrary to all men.] Thus Tacitus* saith
of them, “ Apud ipsos fides obstinata, misericordia in
promptu, sed adversus omnes alios hostile odium:” They
have great fidelity and kindness towards men of their own
nation, but as great hatred to all others. But that which
the apostle chiefly here respects, was their fond imagina-
tion, that God would grant no salvation to the gentiles upon
any other terms than their being circumcised, and obedient
to the law of Moses, (Acts xv. 1.) on which account they
became enemies to the gospel, and the preachers of it; be-
cause they offered salvation to the gentiles, through faith
in Christ, without observation of the law. (Rom. xi, 28.
Gal. iv. 16.) Hence also note, that none are greater ene-
mies to the good of mankind, than they who do obstruct
the preaching and the propagating of the gospel through
the world.
[4] Ver.16. ’AvarAnpioa, To fill up the measure of their
sins.] Our Lord had said to them, Fill ye up the measure of
your fathers, by adding to the murder of the prophets the
murder of me, and of those prophets and wise men I shall
send to you, (Matt. xxiii. 32—35.) that upon you of this
generation may come all the blood shed from Abel to this
present tine. (Luke xi. 49. 51.) This prediction, saith the
apostle, is now fulfilled; and they, by fulfilling it, have
filled up the measure of their sins; and God’s wrath is so
incensed against them, that it will now destroy their church
and nation, «le téAoe, to the uttermost; so that it shall not
be now as formerly, when they were sometimes in bondage,
and again in freedom from their enemies; sometimes were
captives, and then returned again, after seventy years, to
their own land; found God for awhile angry, and anon .
reconciled to them: but this wrath shall now remain upon
them to the uttermost, till the times of the gentiles are come
in, (Luke xxi. 24. see note on Rom. xi. 25.) or, sig réXog,
till they be consumed ; so the phrase is used often in the
Old Testament, as, cic téAo¢g droPdvwyev, shall be consumed
without dying, Numb. xvii. 13. they fell by the sword, sic
réAoc, till they were consumed, Josh. viii. 24. slaying them,
cic réAoe, till they were consumed; and, x. 30. i. e. God’s
* Hist. lib. vy. p. 616.
2H
234
wrath hath begun to fall upon them; and they will still
continue under it till they be consumed by it.
['*] Ver. 18. ‘O Saravac, Satan.] Hence note, that ‘they
who obstract the progress of the gospel, and persecute the
promoters of it, are the ministers of Satan, and therefore
bear his name. (Sec iii. 5. 2 Cor. xi. 15. Rev. ii. 10.)
CHAP. II.
1. Wu EREFORE, when we could no longer forbear,
(unxére ortyovrec, no longer enduring to want the certain
knowledge of your affairs, though we had given command-
ment to Timothy to come quickly to us to Athens, Acts
Xvii. 15. yet, as for me and Silas, ) we thought it good to be
left at Athens alone ; (rather than to continue ignorant of
the state of your faith, ver. 5.)
2. And (therefore ) sent Timotheus, our brother(in Christ,
Philem. 16. Heb. xiii. 23.) and (the) minister of God, and
our fellow-labourer in (advancing ) the gospel of Christ, to
[*] stablish you (in), and to comfort you concerning your
faith:
3. That (so) no man should (might) be moved (from
his steadfastness in the faith) by these afflictions (and not
you especially ): for yourselves know (from us) that we
(Christians) are appointed thereunto; (for hereunto are
we called, 1 Pet. ii. 21.)
4. For verily, when we were with you, we told you be-
fore (it came to pass) that we should suffer tribulation;
even as it (shortly after) came to pass, (Acts xvii. 5—10.)
and ye know (it did so).
5. For this cause, when T could no longer forbear, I sent
(xaye pnxére otéywv txewba, I also, not bearing longer the
uncertainty of your affairs, have sent) to know (the stead-
fastness of ) your faith, lest by some means the [*] tempter
(may ) have tempted you, and (so) our labour (among you
should ) be in vain.
G6. But now when Timotheus came from you to us, and
brought us good tidings of your faith and charity, and (in
particular ) that you have (still) good remembrance of us
always, desiring greatly to see us,as we also (do to see )you;
7. Therefore (e:a rovro, by this), brethren, we were com-
forted over you (2¢’ ipiv, concerning you, or in you, ) in all
our affliction and distress by (reason of) your (constancy
in the) ‘aith:
8. For [*] now we live (joyfully ), if ye stand fast in the
Lord.
9. [*] For what (sufficient) thanks can we render to God
again for you, for all the joy wherewith we joy for your
sakes before our God;
10. Night and day (also) praying exceedingly that we
might see your face, and might perfect that which is (yet)
lacking in your faith (by reason of our very small stay with
you, Acts xvii. 1. 10.)
11. [°] Now God himself and (or, who is) our Father,
and our Lord Jesus Christ, direct our way unto you.
12. [°] And the Lord make you to increase and abound
in love one towards another, and [7] towards all men, even
as we do (abound in love) towards you:
13. [°] To the end he may esiablish your hearts unblame-
able in holiness before God, even our Father (rot Ocod kat
Tlarpd¢ tev, our God and Father ), at the (glorious ) coming
of our Lord Jesus Christ with all his saints.
A PARAPHRASE WITH ANNOTATIONS ON
[cuap, rir.
ANNOTATIONS ON CHAP. III.
[*] Ver. 2. STEPI’ZAI iutc, To establish you] In it, by
consideration of that miraculous power and those gifts of
the Holy Ghost which accompanied our preaching, and
your receiving of it, (1 Thess. i. 5, 6.) and which are still
exercised among you, (v. 19, 20. ) to comfort you concern-
ing it; by consideration of the joys of the Holy Ghost,
which you have found already under your afilictions, (i. 6.)
by the salvation you are to obtain by Christ, the life you
shall for ever live with him in glory, (iv. 17, 18. v. 9—11.)
the eternal rest you shall haye when the Lord Jesus Christ
shall come to be glorified in his saints ; and of which your
constancy in the faith under these sufferings will make you —
to be accounted worthy, 2 Thess. i. 5—7. 10.
[*] Ver. 5. “O wepaZwv.] Here note, first, that the perse-
cutions of the saints are ascribed to Satan the tempter, who
by his ministers endeavours to hinder the progress of the
gospel, (ii. 18.) and by their persecutions to terrify men,
and seduce them from the profession of it. (See Rev. ii. 10.)
Secondly, That wapéZav here doth signify, not barely
to tempt, but to succeed in his temptation; for otherwise
the labour of the apostle could not be rendered vain among
them. (See note on Gal. vi. 1.)
Thirdly, Note, that it is hence evident, that the apostle
did not think them secure (by the election of them, men-
tioned i. 4.) from falling so as that his labour might have
been in vain among them.
Fourthly, Note, from Esthius, that a faithful person,
truly justified, may so fall from the faith as that it shall
become in vain to him.
[*] Ver. 8. Nov Zoucv, Now we wee: ] Ziv, saith Suidas, is
to live, perd rpupig Kat woduredelac, with delight and mag-
nificence ; according to that of Horace, vivendum hodie,
which is the frequent import of the Hebrew word chajah,
as in that wish, Let the king live, 1 Sam. x. 24. 1 Kings i.
25. 2 Kings xi. 12. i.e. let him have a prosperous and.
happy reign: and in the words of the Psalmist, xvi. 11.
Thou wilt shew me the way of life; in thy presence is fulness
of joy: xxxiv. 13, He that would live, i. e. see good days:
so xxii. 26. xxxviii. 19. Eccles. vi. 8. vii. 12. Our masters
teach (saith Maimonides*) that the just are called living,
even in their death ; the wicked, dead while they live: because
the first are happy in their death ; the second, miserable in
their life.
[*] Ver. 9.] Esthius observes from the ninth verse, that
both the apostle’s joy and their faith and constancy were
the gilt of God; nam gratiarum actio non est nisi de benefi-
ciis acceptis. He might also have observed with others, the
excellent pattern the apostle here gives to all the bishops
and pastors of the church, to be continually solicitous to
know of the welfare of their flock, incessantly praying for
it, blessing God daily for it, and looking upon it as the
very felicity of their own lives.
[°] Ver. 11.] Here the note of Schlictingius runs thus:
You see that our Lord Jesus takes care of our affairs and
actions, and therefore we deservedly invoke him in our ne-
cessilies; as the apostle again doth, ver. 12. But since
this invocation of him by all Christians in all places must
* More Nevoch, lib, i. cap. 43.
CHAP. IV.]
suppose him omniscient, omnipresent, and the searcher of
the heart; and these are the properties of God alone; it
also must suppose him to be truly God.
[°] Ver. 12. “Ypac 82°6 Képioe wreovdoa cat mepicosicat.]
These are optative aorists, which signify transitively, p<-
raPariac, say the grammarians; and therefore are well
rendered by our translation, The Lord make you to increase,
and make you to abound. (See note on 2 Cor. ix. 8. Ecclus.
xlv. 5.)
["] And towards all men.) This (saith Theophylact*) is
the character of Divine love, to comprehend all; whereas
human love hath respect to one man, and not to another.
(®] Ver. 13. ’Apéurrouc, That he may stablish your hearts
unblamable in’ holiness.|] Hence note, that a general and
abounding charity to all men, being that by which ‘we. he-
come most like to God, and that which tends to cover our
own sins, (1 Pet. iv. 8.) especially if it be charity to the
souls of men, (James v. 20.) tends to stablish our hearts
unblamable before God in love, and to procure our ac-
ceptance with him at the great day of our accounts. (Matt.
xxv. 35, 36.)
Note also, that to stablish our hearts unblamable at
Christ’s coming, is so to confirm us in holy living, that we
may he found unblamable by him at that day. (See note
on 1 Cor. i. 8. 1 Thess. v. 23. 2 Pet. iii. 14.)
CHAP. IV.
1, Furruermore then, we beseech you, brethren,
and exhort you by the Lord Jesus, that as you have re-
ceived of us (directions) how ye ought to walk and to
please God, so you would abound more and more (in your
care to conform yourselves to them. us
2. In which thing you need no farther instructions: ) for
ye know what (holy) commandments we gave you ["] by
the Lord Jesus.
3. For (we have already told you, that) this is the will
of God, even your sanctification, (and this sanctification
requires ) that ye should abstain from fornication:
_4.[°] (And) that every one of you should know how
(much it is your duty) to possess his (body, which is the)
vessel (of the Holy Spirit), in sanctification and in honour
(i.e. free from those lusts which are wa4%n atiystac, Rom. i.
26. dishonourable passions ) ;
5. Not in the lust of concupiscence, [*] even as the
gentiles (do) which know not God;
6. That [*] no man go beyond (the bounds of matrimony ),
or defraud his brother in any matter (Gr. or exceed towards
his brother in this matter): because the Lord is the aven-
- of all such, as we have also forewarned you, and tes-
ified.
7. (He is, I say, the avenger of all such Christians, as
acting oppositely to their holy calling ;) for God hath not
called us ( Christians ) unto uncleanness, but unto holiness.
8..He therefore that despiseth (this command), de-
Spiseth not man (only), but God, who hath also given
[*] to us his Holy Spirit.
9. (This I thought necessary to say, to warn you against
that uncleanness which so reigneth in the heathen world, and
THE FIRST EPISTLE TO THE THESSALONIANS.
235
to which you so strongly were addicted, whilst you were
without the knowledge of God in the world: but as touch-
ing brotherly love, ye need not that I write (so fully) to
you; for ye yourselves are [°] taught of God to love one
another. ;
10. And indeed ye do it to all the brethren which are in
all Macedonia: but we beseech you, brethren, that ye in-
crease more and more (in this Christian virtue );
‘11. And that ye study to be quiet, and[*] to do your own
business (not meddling with other men’s matters), and to
work with your own hands, as we commanded you;
12. That (so) ye may walk honestly (cioynudvwe, de-
cently, and in good behaviour) towards them that are
withdut, and that ye may have [*] lack of nothing.
13. But (especially) I would not have you to be igno-
rant, brethren, concerning (the state of) them that are
asleep, that ye sorrow not (for them), [9] even as others
(other gentiles do) which have no hope (of a@ resurrection
of the body ). :
14. For if we believe that Jesus died and rose again,
(as the first-fruits of them that slept, 1 Cor. xv. 20.) even
so (are we to believe, that) [*°] them also which sleep in
Jesus, will God bring with him (when he comes to judge the
world, and reward all his faithful servants ).
15. For this we say unto you, (not from ourselves, but)
by the word of the Lord, that [7] we who are (then) alive
and remain unto the coming of the Lord, shall not prevent
them which are asleep (so as to receive our happy change,
before their resurrection ).
16. For the Lord himself shall descend from heaven
with a shout, with the voice of the archangel, [**] and with
the trump of God: and (then) the dead in Christ shall
rise ‘first :
17. Then we which are alive, and remain (on the earth, )
shall be caught up together with them in the clouds, to
meet the Lord in the air: and so shall we ever be [**] with
the Lord.
18. Wherefore comfort one another (concerning your
deceased friends ) with these words.
ANNOTATIONS ON CHAP. IV, |
[‘] Ver. 2. ATA‘ rod Kupiov, By the Lord.] Note hence,
that the instructions and commandments which the apo-
stles gave to the.churches, are to be looked upon as the
commandments of the Lord, and as the will of God; they
being dictated by his Spirit, (ver. 8.) and delivered by his
authority, who said, He that heareth you, heareth me; and
he that heareth me, heareth him that sent me. (Luke x. 16.)
[*] Ver. 4, 5.] Here note, 1. that these instructions were
very necessary for the Thessalonians, ixei yao mAélorn
arakla, cat axaSapota, for there was all manner of disorder
and impurity, saith Socrates.* And Athenzeus+ informs
us, tiv Tobrwy rpvpijv, that their luxury invited the Per-
sians into Greece: that it was their custom in their ban-
quets to bring in their { wenches dancing naked, and after-
ward they enjoyed them at their pleasure.
Secondly, Note also, that having mentioned fornication,
ver. 3. he seems, ver. 4. and 5. to advance to other heathen-
* Toirro yag vig nar Osdy dydorng Troy, rb dvr wenbuactai* bay 20 vip Reto i
ai dtiva D ob, nore” yeoman h giria, sie villas as* bey B2 viv Detve pad,
* Apud Plat. + Lib. xiv. p. 663. vid, eundem, lib. xii. p. 527,
+ Lib. xiii, p. 607. lib. vi. p. 206.
2H2
236
ish lusts, desiring them to keep their vessels in sanctifica-
tion and honour: 1. By preserving their bodies from un-
natural Justs, which are by the apostle styled ré3n arimiac,
dishonourable passions; and their matrimonial bed from
defilement, by the use of other women. (Heb. xiii. 4.)
Accordingly, these things in Scripture are expressed by
ignominy and vileness: in the Septuagint, by ra aoyxnua,
things indecorous and dishonourable ; which word the apo-
stle applies to unnatural lusts, Rom. i. 26. and in the lan-
guage of the Targum and the rabbins, they are styled
ND>P, ignominy and vileness. Thus Sychem is said to have
wrought N29p, saith the Chaldee; rd doxnyov, the Septua-
gint; i.e. ignominy in Israel, by knowing Dinah. This is
the name the Chaldee gives to the adultery committed by
the men of Benjamin upon the Levite’s concubine, Judg.
xix. 24. the incest committed by Amnon on his sister
Tamar, 2 Sam. xiii. 1, 2. and in the rabbinical lan-
guage,* to abuse boys, }\>P2, is to use them to the satisfying
of unnatural lusts.
[?] Ver. 5. Kafémrep ra tun, Evenas the gentiles.] Among
whom these lusts abounded, and by whom they were al-
lowed. For whoredom was esteemed no crime;+ they
taught, ui) wavrwe Tapa 7d KaSijxov tovro yliveoSa. Their
orator{ speaks thus; ‘“ Si quis est qui etiam meretriciis
amoribus interdictum juventuti putet-——abhorret non
modo ab hujus seculi licentia, verum etiam 4 majorum
eonsuetudine atque concessis. Quando enim hoc non fac-
tum est? quando reprehensum? quando non permissum?
quando denique fuit, ut quod licet, non liceret?” Epicte-
tus§ advises them, who cannot abstain, to use it only, we
vouiudv tort, as the laws allowed it. Now that, saith Plato,]||
was trav AcvSéowy yuvakov py tpav, not to meddle with free-
women, but only libertines and servants, and those that sold
themselves to it. And Demosthenes§ declares of all the
Grecians thus: Tdg¢ piv éralpac noviic & veka EXOMED, Tac 88
madXaxag Tig Kad’ jypuépav wahAanelac, Tag 62 yuvaikag rou mai-
SorouioSa yastwe.
The rd rapa pow réAunua, as Plato stylesit, obtained in
Greece without blame, saith Bardesanes ;** amongst the
Grecians and many barbarians, saith Plato ;}-+ amongst the
Cretians and Lacedemonians, saith the same Plato. How
prone the Romans, and other nations were to it, Plautus,
Petronius Arbiter, Aristophanes, and Athenzus{{ sufli-
ciently inform us, as also that it was the sin of the philo-
sophers especially.
[*] Ver. 6. My dmep/Satvery kat mAcoveKreiv, Not to go beyond
or defraud.] It is the opinion of all the Greek scholiasts,
that this verse contains a prohibition of adultery, wAcoveé-
tav évravOa riv poryetay éxddeoe. By the word wAcovetta, he
denotes adultery, say Theodoret and Theophylact. God
hath put bounds to this appetite, say, QGicumenius and
Theophylact, by tying us to one wife, dere 4 apd¢ érépav
pléic, mapaBacte rig Kal wAcovebia toriv, $0 that to be familiar
with one another is excess and covetousness ; and when this
is done to another man’s wife, it is to accede to the injury
t Orig, in rie p. 177.
§ Cap. 47.
* Buxtorf. in voce pp. p- 2035.
¢ Orat. pro Ceelio.
|| Cony. p. 1180. de Leg. lib. viii. p. 914. A. B.
{ Oral. contra Nerwam, apud Athen. p, 573.
** Apud Easeb. Preparat. Evang. lib. vi. cap. 10. p. 276. B.
tt De Leg. lib. viii. p. 913. D. ibid. p, 910. D, E, lib. i, p. 776, E.
tt Athenzus, lib, xiii. p. 605.
A PARAPHRASE WITH ANNOTATIONS ON
[cHaAP. IV.
of his brother. And as St. Jerome* hath observed, the
words preceding, which speak of abstaining from fornica-
tion, and keeping our vessels in sanctification and honour,
and not in the lusts of concupiscence ; and the words follow-
ing, which give this reason of the precept, that God hath
not called us to uncleanness, but to holiness, seem also
plainly to enforce this sense, which the Greek, in the judg-
ment of the forecited fathers, will bear: for,
1. The words trepBatvew and imBaivav, bear this sense
in other authors. Thus Philo,+ speaking of unnatural lusts
committed by men, saith, dvdpec dvreg appeow emiBatvovar.
And Plutarch} saith of the Egyptians, that they call that
land which Nile ascends, mixing and engendering with it, the
body of Isis. And when Nile is thus, irepBadev cat wAcova-
cae, filling and ascending, they call this the joining of Osiris
with Nephthe. So the Hebrew word 8)3 from which 36 and
Baw, and from them Baivw, is derived, hath this significa-
tion, as Josh. xxiii. 12. If you contract affinity with the
heathens, DAA PNNA) and go in unto them; Ei érvyaptac
Toujonte, Kal ovykataueynre avroic, If you marry and mix
with them, saith the Septuagint, the Lord will not drive
them out. And in the Misnah, 17x 5yy2n is, He that
revealeth the nakedness of his sister, and may be rendered
breoBalvwv tiv adeApny adrov.
2. The word wAcove&ia bears the same sense in that verse,
in which Venus promises to him that finds and brings her
Cupid to her, not a bare kiss, but something more, saying,
ov yupvov 7d plana ror Eéve, wat rAéov Fac. And Socrates§
tells Callicles, pleading for those pleasures, That men
ought not to be émSupiag axoAdorove, of unbounded lusts ;
od St wAcovetlav ote Seiv doxeiv, but thou (saith he) thinkest
that a man may exceed in these matters. And in the scho-
liast of Aristophanes,|| these are put as words equivalent,
brepratay, brepPalvev, treovdGav.
And whereas against this interpretation it is objected,
that the words following, viz. in any matter, being general,
will not admit of this restrained sense:
I answer, That in the Greek the words are éy 7@ npdy-
plat, and may be rendered, in this matter, or in the matter,
viz. forementioned; or absolutely, in the matter; for so it
plainly signifies in these words, 2 Cor. vii. 11. You have
approved yourselves clear iv rq wpaypatt, in this matter:
and it being observed by Phavorinus and Suidas,§ thatthe
word zpayua is used by the ancients in an evil sense; and
the Apostolical Constitutions complaining that the younger.
widows marrying again, under pretence that they ** could:
not contain, were engaged in an evil matter ; and by Gicu-
menius being glossed thus, év rg wi I hope I have suf-
ficiently vindicated this interpretation of Dr. Hammond
and the ancients, from the exceptions of Mr. Le Clerc...
"Ev rq todypatt, In this matter.] So it plainly signifies in
* « Diligenter observa, quia ad castitatem nos provocans, et volens uxoribus tan-
tum esse contentos, dixerit, ne quis supergrediatur, et circumscribat negotio fratrem
suum, id est, ne suam conjugem derelinquens, alterius pollaere queat uxgrem.” In
Eph. iv. 19.
+ De Abrahamo. p. 285. B.
t *Ioidog cin piv Exoucs nad vopelQovew ob miicay, adr’ Tig 6 Netrog baiBalves cmregualay
nal pesyrd whew "Oclgdic weig NipSnv xadoiiow. De Isiride et Osir. p.
366. A. B. Ita imal, Aristoph. Bérgax. p. 211.
§ Apud Platon. Gregor. p. 346. C. D. || Exxauc. p. 757.
G Mpdypearos tort ra nasi yeiwras +H Aéges of adaicl. Phav.
** Miqwore mpipaces Tol sah Btnacbas parti tig dxpalic, bent Seuvegoyapiay, InGoeat ey
mpayjaars yévovras by wedypart ampemti cxeSart. Lib. iii. cap, 2.
CHAP. IV.]
those words, 2 Cor. vii. 11. You have approved yourselves
ev tO Tea) in this matter.
renter ggg To us.| To us apostles, to enable
us to give you these commandments ; and to us Christians,
to render us the temples of the Holy Ghost, which temples
we corrupt by our uncleanness. (1 Cor. iii. 15, 16. vi.
15—17. xi. 19. 2 Cor. vi. 16.) :
[9] Ver. 9. Ocodidaxror, Taught of God.] By this new
commandment, that we love one another, 1 John iii. 11. 23.
iv. 21. Matt) xxii. 39. Ocodidaxrox yao jeic iepa bvrws yoau-
para Tapa Tov viod rov Ocod wadebouevor, saith Clemens of
Alexandria,* We are taught by God having the holy Scrip-
tures ; and by the example of that God, who loved us, and
gave his Son for us. (Eph. v. 2.) Hence they who are
taught of God, are said to hear (his commands), and learn
by his example), John vi. 45.
: fy Ver. i. ida, To do your own business.] I follow
here the sense of Dr. Hammond, and other interpreters ;
though the following words, to work with our own hands,
seem to lead to the doing their own business themselves,
and not to leave all to slaves and servants, as the idle and
luxurious of old were wont to do. (See Athenzus, lib. xii.)
[2] Ver. 12. Kat undevdc ypetav Exnre, And that ye may have
lack of nothing.] i. e. From the heathen. So the Greck
scholiasts: for, say they, if Christians, seeing a Christian
beg when he is able to live by his work, are scandalized,
how much more will heathens be so? And indeed, this
was one objection of the heathens against Christians, that
they were} “ infructuosi in negotiis,” useless creatures.
The apostle therefore doth exhort them so to provide for
their necessities by their honest labour, that they may not
need the help of infidels, ahd never may be forced by their
wants to ask it of them.
[9] Ver. 13. KaSdc of Aorwot, As do others.| Though many
heathens believed the immortality of the soul, none of them
had any expectation of the resurrection of the body. This
the philosophers, who styled the body the prison of the soul,
and thought it the great hinderance of knowledge and of vir-
tue, represented as a very despicable thing, | rd opddpa pa
pov, cat ardarvoroy ipa kal adbvarov. So Celsus ; It is vile
(saith he), abominable, and impossible; cxwAhnwv % tAmic, a
hope fitter for worms than men. And he confutes the pos-
sibility of it, not only from the repugnancy of the thing to
nature, but also from the Vileness of it, declaring God there-
fore cannot do it,§ because as he will not do what is against
nature, so he cannot do what isvile. Plotinus saith, that such
a resurrection would only be avacracic cig GAAov trvov, a
resurrection to another sleep. And all the other heathens
held it a thing impossible, and without example, and there-
fore made it a matter of their sport; it being (saith Origen),
pvotipiov yeAopsvov vmd Tov artorwv. (See Justin. M. Apol.
2. p. 57. C. D. Theophilus ad Autol. 1. p. 77. De Minuc.
p- 11. Arnob. lib. ii. p. 51. Lact. lib. vii. cap. 22.)
[®] Ver. 14. Tode comnSéivrac dia rov “Inoov, Those that
sleep in, or through Jesus.) That the martyrs are not here
excluded, is certain; but I see no reason to grant, that this
expression should peculiarly respect them. All the Greek
scholiasts interpret the words generally: Chrysostom and
* Strom. i. p. 318. L. D.
+ Apud Orig. p. 240.
G7 AA’ obth yt TH alo ph 6 Oxig Bivmrak ob92 ra apd piew Rodrerar, Ibid.
t Tertal. Apol. cap. 42.
THE FIRST EPISTLE TO THE THESSALONIANS.
237
Theophylact say, that they who sleep in Jesus are the faith-
ful, in general: GEcumenius, Those that sleep in the faith of
Jesus. The apostle, treating of this subject, calls all the
dead, rode xouunDévrac tv ry Xpiord, those that sleepin Christ,
1 Cor. xv. 18. and the context here requires this sense; for
the apostle speaks, ver. 13. of them that sleep in general:
and of the hope of the resurrection in general. And when
Christ comes to judgment, he will not bring the martyrs
only, but all the faithful with him. See ver. 15, 16. where
the same persons are the dead with Christ.
[*] Ver. 15. ‘Husie of Zévrec, We who are alive.] It is well
observed by the Greek scholiasts, that the apostle speaks
these words, ov« iwi row éavrod mpocdmov, GAN ti tov Kar’
éxcivov Tov Kapdv repidvtwr avOpwrwy, not of himself, but of
the Christians that were to remain alive at the day of judg-
ment: so Chrysostom, Theodoret, Gicumenius, and Theo-
phylact; for he well knew he was not personally to live till
the resurrection; yea, he himself expected a resurrection,
saying to the Corinthians, He that raised up the Lord Jesus,
shall raise up us also by Jesus, and shall present us with you,
2Cor. iv. 14. he laboured that he might attain to the resur-
rection of the dead, Phil. iii.11. Yet there are some divines,
who from this and some other places in the Epistles, conceive
that the apostles sometimes thought and declared to other
Christians, that they themselves might live until the resur-
rection ; and that St. Paul afterward changed this opinion,
and admonished the Thessalonians of it, 2' Thess. ii. This
I conceive to be a dangerous mistake, and highly preju-
dicial to the Christian faith, and the authority of the apo-
stles; for if the churches of Christ had once received this
doctrine from them, and afterward had understood, even from’
their own confession, that it was a mistake; this would have
naturally led them to conceive that they might have been
mistaken also in any other doctrine contained in their Epis- |
tles, and to suspect the certainty and truth of all that was
contained in them. And this the apostle seemeth to insinu-
ate in these words, 2 Thess. ii. 1, 2. I beseech you, bre-
thren, that you be not soon shaken in mind, or troubled, either
by word or letter, as from us, as that the day of Christ is at
hand: for these words seem plainly to import, that in the
apostle’s own judgment, the belief that the apostles had
taught by word or by epistle this doctrine, would tend to
the unsettling of their minds in the faith.
But that St. Paul taught no such doctrine in any of his
Epistles to the Thessalonians, will be exceeding evident,
First, From the following words in that chapter: for
there, saith he, ver. 3. Let no man deceive you by any
means ; declaring them deceivers, who cither taught this
doctrine, or imposed it on them, as spoken or indited by
them: there also having said, in opposition to that vain
imagination, thatday was not to come till there was a falling
away first, and the man of sin was revealed, he adds, re-
member you not that when I was yet with you, I told you
these things? (ver.5.) He therefore had taught them the
contrary, before he had indited either of these Epistles,
and therefore in them cannot rationally be supposed to:
contradict himself. f
Secondly, From the very words used for proof of this
opinion; for they are introduced with this solemnity, This
we say unto you by the word of the Lord, that we that are
alive: in which words he most plainly voucheth the au-
thority of Christ Jesus for the truth of what he saith; and
238
therefore, if he were mistaken, either our Lord himself must
err with him, or the apostle must vouch Christ's word and
his authority when Christ had spoken no such word, and
given him no authority to speak this doctrine in his name ;
both which assertions overthrow the certainty and truth of
all St. Paul’s Epistles. Now hence it follows, that the apo-
stle could not deliver this assertion in any other of his Epis-
tles; for all the learned do agree in this, that these Epistles
to the Thessalonians were the first Epistles St. Paul wrote;
whence it must follow, that he could not deliver in his fol-
lowing writings, to that church or any other churches, that
doctrine which he had so industriously before confuted, and
declared very dangerous, in his Epistle to the church of
Thessalonica.
_ The truth seems therefore to be this: That as our Lord
had told them, it was not for them to know the times and
seasons, (Acts i.7.) so were they left still in the dark, touch-
ing the time of the general judgment; and therefore they
continually speak of it as a day that was to come upon
men, as a thief in the night, ipsis insciis, as here, v. 1.
They, perhaps, did not know when it might happen; and so
they say nothing at any time dogmatically, but only évdoude-
twe, and disjunctly, if we shall be found. clothed, and not
naked ; and here, v.10. whether we sleep or wake. Nor
are these sayings to be taken personally, as meant of the
apostles, but rather as spoken by them in the person of
Christians in the general, some of which would be then
surviving. See a discourse at the end of 2 Thessalonians,
by way of inquiry, whether the apostles, in their writings,
spake as conceiving the day of judgment might be in their
days, &c.
[**] Ver. 16. Kat tv oéAmryy: Ocov, And in the trump of
God.]| Pious here, and fit to be regarded, is the note of
Theodoret, That if the loud sound of the trumpet, when the
law was given from Mount Sinai, was so dreadful to the
Jews, that they said to Moses, Let not the Lord speak to us,
lest we die: how terrible must be the sound of this trumpet,
which calls all men to the final judgment?
[3] Ver. 17. iv Kuply, With the Lord.] From which words
it may be probably collected, that even the souls of the
faithful were not ever with the Lord, or in his celestial
presence, before the resurrection.
CPAP Wy.
1. ri Bor of the (exact) times and (critical) seasons,
brethren (when the coming of the Lord shall happen), you
have no need that I should write unto you.
2. For (you) yourselves know perfectly (from what I
taught when present with you) that the day of the Lord
so cometh as a thief in the night, (of the time of whose com-
ing the master of the house can have no certain knowledge,
Matt. xxiv. 42, 43. xxv. 13. Mark xiii. 33. Luke-xii. 39, 40.
xxi. 36.) ;
3. [*] For when they (they of the Jewish nation then, and
the wicked at the great day of wrath) shall say, Peace and
safety (expecting no such thing as wrath and judgment ),
then sudden destruction cometh upon them, as travail upon
a woman with child; and they shall not escape (it ).
4, But ye, brethren, are not (as formerly ) in (a state of )
darkness, that that day should overtake you as a thief (or
come upon you unexpected, or unprepared for it ).
A PARAPHRASE WITH ANNOTATIONS ON
‘[eHar, v.
5. Ye are all (by virtue of your ‘faith, and knowledge,
and your profession of Christianity, ) the children of light,
(as having the light, and believing in it, John xii. 36. Eph.
y. 8.) and the children of the day (of grace, Rom. xiii. 12,
13. and of salvation, 2 Cor. vi. 2.) we are not of the night,
nor of darkness, (as the Jewish nation at present is, upon
whom the darkness is come, John xii.35. and who are cast
into utter darkness, see note on Matt. viii. 12. and as the
heathen.always were: see note on Rom. xiii. 12.)
6. Therefore let us not sleep, as do others (securely in
their sins, without expecting judgment, or preparing for it,
Matt. xxviii. 38. Luke xvii. 26. 30.) but let us watch and
be sober, (that that day do not come upon us unawares, nor
finding us overcharged with surfeiting and drunkenness, Luke
es 8 34. 36. this being only proper to them who are of the
night.) : ,
7. For they that sleep, sleep in the night; and they that
are drunken [*] are drunken in the night. — V8
8. But let us, who are (children) of the day, be so
(and vigilant, 1 Pet. iv. 7. v. 8.) putting on the [*] breast-
plate of faith and love (that firm assurance of faith, which
will not suffer us to doubt of the Divine assistance, and that
love which casts out fear of any thing we may suffer for the
cause of Christ); and for a helmet. (to your head), the
hope of salvation. i
9. ( Which hope of salvation we Christians have, ) for God
hath not appointed us unto wrath (as he hath done the
heathen world, who are children of wrath, Eph. ii. 3. and
the unbelieving Jews, who are vessels of wrath fitted for de-
struction, Rom. ix. 22. and upon whom wrath is coming to
the end, 1 Thess. ii. 16.) but to obtain salvation by our
Lord Jesus Christ, :
10. Who died for us, that, whether we [°] wake or sleep
(i. e. whether he come in the night, and so finding us taking
our natural rest, or in the day, when we are waking ), we
may live together with him (when: he comes)...
11. Wherefore comfort yourselves together (with this
hope), and [°] edify one another, even as also you do. |
12. And we beseech you, brethren, to know (and re-
verence) them which labour among you, and [*] are over
you in the Lord, and admonish you ;
13. And to esteem them very highly in love for their
work’s sake. And be at peace among yourselves.
14. Now (rapaxadovpev d:, and) we exhort you, bre-
thren, warn them that are unruly (as walking not accord-
ing to the doctrine they have received from us, 2 Thess. iii.
6. 14.) comfort the feeble-minded, (whe are of a wounded
spirit under afflictions, d\vyé{vxo1, Prov. xviii. 14. that are
of a fearful spirit under them, Isa. xxxv. 4. of a grieved
spirit, Isa. liv. 6. whose spirit fails under them, Isa. lvii. 16.
whose hands hang down, and whose knees are feeble, Heb.
xii. 12.) support the weak (in faith, who are soon scan-
dalized, and apt to perish by it, Rom, xiv. 1, 2. 21. 1 Cor.
viii. 7. 9—12.) be patient towards all men. .
15. See that none render evil for evil unto any man, ( what-
ever the provocation may be, Rom. xii. 27.) but ever follow
that which is good, both among yourselves, and to all men,
(even them that hate you, Matt. v. 44.)
16. [*] Rejoice evermore.
17. Pray [°] without ceasing.
18. [*°] In every thing give thanks: for this is the will of
God in Christ Jesus concerning you.
CHAP. V.]
19. ["] Quench not the Spirit.
20. [!*] Despise not prophecyings.
21. [9] Prove all things (by the spirit of discretion which
is in the church, and the consonancy of their pretended pro-
phecies and interpretations, with what we have delivered to
you; and then ) hold tast that which is good.
22. (And ) [**] abstain from all appearance of evil.
23. And the very God of peace sanctify you wholly; and I
pray God (that) your [*] whole spirit, and soul, and body,
be preserved blameless to the coming of our Lord Jesus
Christ.
24. ['°] Faithful is he who calleth you (to this holiness ),
who also will do (his part towards ) it.
25. Brethren, pray for us. (See note on Colos. iv. 4.)
26. Greet all the brethren with a holy kiss.
27. [7] charge you by the Lord that this Epistle be read
to all the holy brethren.
28.The grace of our Lord Jesus Christ be with you. Amen.
ANNOTATIONS ON CHAP. V.
[*] Ver. 1, 2.] THAT all this, to the twelfth verse, doth
evidently bclong only to the destruction of the persecuting
Jews and gnostics, at the time of Christ’s coming to de-
stroy the Jewish church and nation, is confidently asserted
by a reverend and learned commentator on this place; but
is not once hinted by the ancicnts, who all interpret these
words, wepi tii¢ Kowviig ouvreAiac, of Christ's general advent.
Nor do his arguments prove his assertion.
Arg. 1. First, Whereas he saith, ‘Hpéoa Xpusrov, “ The
day of Christ (here mentioned) is, without question, the
same which is so often called, the coming of Christ for the
destroying of the enemies of Christianity :”
Ans. It is certain that this day of Christ, in the Epistles,
doth almost generally signify the day of our Lord’s coming
to the final judgment, as in the following words: He shall
confirm you unto the end, that you may be blameless in the
day of our Lord Jesus Christ, 1 Cor. i. 8. that the Spirit
may be savedin the day of the Lord Jesus Christ, 1 Cor. v. 5.
You are our rejoicing in the day of the Lord Jesus, 2 Cor. i.
14. He that hath begun a good work in you, shall perfect it to
the day of the Lord Jesus, Phil. i. 6. that ye may be sincere
_ and blameless until the day of Jesus Christ, ver. 10. that
I may rejoice in the day of Christ, Phil. ii, 16. (See 2 Tim.
i, 12. 18. iv. 8.)
Arg. 2. Secondly, Whereas he adds, “ That this cannot
belong to the last coming of Christ to judgment, because
the aposile had made that the subject of his former dis-
course, (chap. iv.) and enters upon this as a distinct matter,
with a wepi 02,” &e.
Ans. It is granted, That the time when this judgment
shall be, is a distinct matter from the judgment itself; which
is all that this argument proves.
Arg. 3. Thirdiy, Whereas he argues this, ‘‘ From.the end
of this discourse, which is to comfort the Christians which
are under persecution, and give them patience and con-
stancy; for which this was a fit consideration, That this
judgment of God would come suddenly, and when it was
least expected, and so would surprise them if they were
not watchful; all which belonged peculiarly to this doom
upon the Jews, and not to the general judgment, which
those who then lived were not concerned in :”
THE FIRST EPISTLE TO THE THESSALONIANS.
239
Ans. First, It is certain that the apostle, both in this
Epistle, iv. 18. and in his other Epistle, chap. i. doth com-
fort his Thessalonians under their persecutions, from the
consideration of Christ’s coming to reward them at the day
of judgment.
Secondly, It is also certain, that Christ and his apostles
exhort Christians to be watchful, that they may not be sur-
prised at the day of judgment. So doth Christ, Matt xxv.
13. Luke xii. 35. 40. so doth St. Paul, 2 Cor. v. 9, 10.
so doth St. Peter, 2 Pct. iii. 11, 12.14. as being that which
all men, who must dic, and after that be judged according
to what they have done in the flesh, must be as well con-
cerned to prepare for, by watchfulness, as if it were to come
while they were living; and upon this account it is that the
apostle, in this chapter, ver. 23. and in the forecited places,
prays so oft that Christians may be confirmed, and kept
blameless to the day of the Lord Jesus.
Let it be then observed, that the apostle had spoken,
i. 10. of their waiting for the coming of the Lord from hea-
ven, iii. 13. of his coming with all his saints, iv. 16. of his
coming with the voice of the archangel, and of the trump
of God. He had also hinted, ii. 10. that the unbclieving
Jews were, by their opposition to the gospel preached to
the gentiles, and by their persecutions of them who had
embraced it, filling up the measure of their sins, and-draw-
ing down that day of wrath upon them, which is mentioned
Matt. xxiv. I therefore shall descant on these words, as
relating to both these days of judgment.
[*] Ver. 3.] Josephus* informs us, That when the tumults,
foretold by our Saviour, were begun, the Jews were ex-
pecting onucia eevfepiac, signs from God of their liberty ;
and that after all the clear signs God hath given them of
their approaching ruin, and when it was even accomplished,
they were confidently expecting,+ tiv awd Ocod Bohaav, the
Divine aid: and, which is more remarkable, that the pro-
mise of a Messiah, which their sacred books declared was
to come, kara rov Kxaipdy éxcivov, about that time, wast ro
érapay abrove padiora mpo¢ woAsuov, that which chiefly incited
them to the war.
[*] Ver. 7.] Note, O the sad dissoluteness of the manners
of the Christians of our age, who frequently are guilty of
that drunkenness in the daytime, which heathens only prac-
tised in the night! i
[*] Ver. 8. Ogpaca, The breastplate of the faith, &c.] This
metaphor, relating fo our Christian warfare, is taken from
soldiers, who ancicntly watched or kept centinel in their
armour, having especially their helmet and breastplate on;
for, as Livy notes, “ Scuto pre se erecto stabant galeati,”
They stood with their shield before them, and their helmet
on their heads. Whence he says of Paulus Aumilius, that
*¢ Milites novo more scutum in vigiliam ferre vetuit;” After
anew manner he forbade the soldiers to wear their shield
when they watched. Now the head and heart being the
two chief fountains of life and sensation, the preserving
them safe is, in effect, the preserving of the whole man.
[°] Ver. 10. Eize yonyopapev, ere xaScbdwpev.] That is,
say some, whether we live or die. And true it is that
Christians dying, are said fo fall asleep. So 1 Cor. xi. 30.
koynwvrat ixavot, some are fallen asleep: xv. 51. wavrec
* De Bell. Jud. lib. ii. cap. 22. p. 796,
¢ Cap. 61. p. 961. F,
+ Lib. vii. cap, 30. p, 960,
§ Lib. xliy.
240
ev od KouunSnodueda, we shall not all sleep. So here, iv. 13.
I would not have you ignorant, rept rev Kexoympivwr, COn-
cerning them that are fallen asleep ; and, ver. 14. rode Koyun-
Sévrag, them that sleep in Jesus will God bring with him:
but because in all these Places the Greek word is never
xa%eidw, but always xoydoua, I prefer the exposition of
the paraphrase.
But then, that the hope of salvation, ver. 8. the epi-
rolnate. cwrnolac, the obtainment of salvation by Christ Jesus,
ver. 9. the living with him, ver. 10. should refer chiefly to
the purchase of deliverance from Jewish persecutions, and
the enjoyment of this present life, I can by no means grant ;
for the Christian’s hope is, the hope of the glory of God,
Rom. v. 3. the hope of the redemption of the body from cor-
ruption, viii. 23, 24. the hope which is laid up for us in hea-
ven, Colos. i. 5. the hope of glory, ver. 27. a blessed hope,
Tit. ii. 13. the hope of eternal life, iii. 7.
The salvation purchased for us by Christ's death, is not
deliverance from persecutions ; for all that will live godly
in Christ Jesus must suffer persecutions, 2 Tim. iii. 12. In
these we are to be conformed to his death, Rom, viii. 17.
2 Tim. ii. 12. he having suffered; leaving us an example,
that we should follow his steps, 1 Pet. ii. 21.
And to live with Christ, is to live in a state of glory with
him, and be conformed to his resurrection, Rom. vi. 8.
2 Tim. ii. 12: Colos. iii. 3, 4. 1 Pet. iv. 13. and this is the
comfort which the apostle had given them, iv. 18. and to
which he now proceeds.
{°] Ver. 11. Oixodoucire cic rov tva, Edify yourselves into
one body,| By your mutual love to one another, as being
members of the same body, (Eph. iv. 16.) and by your
strict union, and peaceable conversation with one another,
which is the edification of one of us unto another, com-
manded, Rom. xiy. 9. (see note on Rom, xv. 2.)
[7] Ver. 12. Kat rooicrapévouc tuov.] That the persons
here mentioned as labouring among them, as being over
them, in the plural, should be the bishops of the metro-
polis of Thessalonica, seems very improbable ; there be-
ing scarcely any ordinary fixed officers then placed in the
church, anno Christi 49. or 51. when this Epistle was writ-
ten: and therefore the learned Mr. Dodwell,* notwith-
standing these words, saith, “ Quod nulla sit rectorum
mentio in utravis Epistola ad Thessalonicenses ;” That
there is no mention of any fixed rulers in either of the Epis-
tles to the Thessalonians. And (1.) we find no notice taken
of them in the front of these Epistles, as there is of the
bishops and deacons, Phil.i.1. No salutation of them
in the close of these Epistles, the words of salutation being
only these, Salute all the brethren with a holy kiss. (2.)
We find no directions given to them in particular (but only
to the brethren in general) touching such matters as must
have related to their office only, or chiefly, had they been
settled rulers in the church: The charge in the very next
verse runs thus: We exhort you, brethren, warn them that
are unruly, comfort the feeble-minded, support the weak.
In the Second Epistle, iii. 6. thus: We command you,
brethren, in the name of our Lord Jesus Christ, that ye
withdraw yourselves from every brother that walks disor-
derly, and not according to the tradition which ye received
from us: and, ver. 13, 14, And ye, brethren,——if any man
* Lib. de Jure Laic. Sacerdotali, cap. 5. 18, p. 252.
A PARAPHRASE WITH ANNOTATIONS ON
[cnar. Vv. .
obey not our word by this Epistle, note that man, and
have no company with him, that he may be ashamed ; yet
count him not as an enemy, but admonish him as a brother:
and, lastly, to these brethren the adjuration is here directed,
ver. 27. charging them by the Lord, that this Epistle be read
to all the holy brethren. It is therefore to be noted, that
the apostles, prophets, preachers, evangelists, who were
all extraordinary officers, are reckoned among those whom
God had settled in the church, 1 Cor. xii. 12. and Christ,
ascending up on high, had given for the edification of
his body, Eph. iv. 11,12. Some of these prophets and
teachers were in most churches, as at Antioch, Acts xiii.
1. and officiated in them, ver.3. at Rome, xii. 6,7. at
Corinth, 1 Cor. xiv. at Galatia, see note on vi. 1. some
of them were itinerants, sent by the apostles, or prophets,
to teach other churches, and by the Holy Spirit separated
to that work, Acts xiii, 2—4. exhorting and confirming
the Christians where they came, as being prophets autho-
rized so to do, Acts xvi. 32. and travelling up and down
for the converting and establishing of the gentiles, 3 John
7, 8. (see note on 1 Cor. xii. 28.) Of one of these two
kinds of prophets, and teachers, and spiritual men, the
apostle may here be understood.
Know them who labour among you, and are over you in
the Lord.| Here saith Theophylact, If you honour them
who preside over you in temporal affairs, how much more
should you respect them who do it in spiritual things, who
regenerate you in baptism, pray for you, visit you in sick-
ness, and minister physic to your souls.
idl Ver. 16. [ldvrore yalpere.] Thus, Kev cic Tepagpode,
kav cig Abra turéonre, CEcumenius. Though you fall into
manifold temptations and afflictions, (James i. 2.) and be
brought into a very low condition in this world; yet re-
joice in the Lord always, (Phil. iv. 4.) rejoice in the hope
of the glory of God, (Rom. -v. 3.) and of that great reward
you shall receive for all your sufferings, (Matt. v. 11,12. .
Heb. x. 34.) and in the spiritual fruits they work in you.
(Rom. v. 4. James i. 3.)
[9] Ver. 17. ’AdiaActrrwe, Without ceasing.] 'To give, once
for all, the true sense of those injunctions, so frequent in
the Scripture, fo pray, and give thanks always, and without
ceasing ; observe,
First, ‘That these phrases do, in the mildest sense, im-
port, that these should be the employment of every day,
our morning and evening sacrifice; that so beginning and
ending the day with them, we may be, in the Scripture lan-
guage, said to do them always. Thus St. Luke tells us,
xxiv. 53. that the apostles were continually in the temple,
dtiaravrde, praising God ; that is, they were xa’ jyuépav,
daily in the temple, Acts i ii. 46, 47. resorting thither at the
third hour of the morning, and at the ninth of the evening
sacrifice. (Acts iii. 1.) The sacrifice which was appointed
to be thus offered daily at morning and evening, is, in the
Hebrew, TNH, the continual sacrifice, Dan. viii. 11. and
accordingly is rendered by the Septuagint, 1) Svota diatavrde.
Thus the mincha, which the high-priest offered every day,
half of it in the morning, and half in the evening, is styled
by them, 7 Svofa dtaravrde, the continual sacrifice, Lev. vi.
20. The burnt-offering which was offered, without inter-
mission, twice a day, is, in the Hebrew, TN by; and in
the LXX. ddoxabrwpa rd Staravrde, the continual sacri-
fice, Numb. xxviii. 24, 31, And in allusion to it, the
CHAP. V.]
‘author to the Hebrews saith of our high-priest, By him let
us offer up the sacrifice of praise to God continually. This
therefore is the prime import of the phrase.
Secondly, These phrases do import, that we should b
employed in the performance of these duties, as Providence
doth minister occasion for them. In this sense is the word
always used twice, when our Lord saith, I was always in
the temple, whither the Jews always resort, John xviii. 20.
for neither did the Jews always resort unto the temple, but
only at the hours of prayer; nor did Christ always teach
in it, but oily when he went up to Jerusalem. And thus
the Holy Ghost, in Scripture leads us to expound these
phrases, enjoining us to abound always in every good work,
2 Cor. ix. 8. and elsewhere, to do good, we xaipdv Exouev, as
we have occasion, Gal. vi.10. So, to pray always, Luke
xviii. 1. is to pray év wavri xaipy, in every season, xxi. 36.
And, to pray without ceasing, here, is to pray, éy wavri
xatp@, in every opportunity, Eph. vi.18. So 1 Macc. xii.11.
“Hycic obv év ravti xaipd adiadeiztwe, We at all times, with-
out ceasing, both in our feasts and other convenient days,
do remember you in the sacrifices which we offer ; i.e. we do
it as oft as we have occasion to offer sacrifice.
Thirdly, In reference to our prayers particularly, it im-
_ports, that we should not grow faint and weary, when Pro-
vidence seems for a season to defer the blessing we implore,
(Luke xviii. 1.) but should still rpoouévav, abide in suppli-
cation, 1 Tim. v. 5. and aypurveiv, watch unto it with all
perseverance, Eph. vi. 18.
‘[°] Ver. 18. "Ev ravzt, In every thing.] For sparing and
preventing, for common and extraordinary, general and
special, past and present, temporal and spiritual mercies ;
not only for prosperous and grateful, but also for afflicting
providences, for chastisements, and seasonable corrections,
Ildvrag yap mpd To cuppépov Trou 6 Osdc, Kav jucic ayvoovpmev
avrov ra¢ oixovontac, For God designs them all for our good,
though we at present see not how they tend unto it.
[*] Ver. 19. Quench not the Spirit.] Tovréori xapiopa py
txppaccare kal kwAdere, TY arootpipecSar Kai pr tav AaXkiv,
C&cumen. i. e. Hinder not the gifts of the Spirit, by turning
away from them that have them, and not suffering them to
speak. These gifts were quenched by strife, emulation,
schisms, and contention about them: (1 Cor. iii.1.3.) 2.
By a disorderly use of them, not to the édification of the
church, but to vain ostentation, confusion in the church,
and the scandal of heathens, (1 Cor. xiv.) by a neglect to ex-
ercise them: Forbid not to speak with tongues. (1 Cor.xv.39.)
[*] Ver. 20. Despise not prophecyings.] Upopdca rav
Pevdorpopntay, kal rove aAnSeic Siérrvov, CEcumenius. Some
of these false prophets had crept into the church of Thes-
salonica, as is hinted in those words, Be not troubled by
(them, who pretend a revelation from the) Spirit, as if the
day of Christ were at hand, (2 Thess. ii. 2.) which made
them less regardful of what was delivered by men pretend-
ing to this gift; and made it necessary for St. John to say,
Believe not every spirit, but try the spirits whether they be
of God: for many false prophets are gone out into the world.
(1 John iy. 1.) And to prevent the mischief the Thessalo-
nians might receive from them, the apostle here adds, Try
all things, &c. ver. 21,
["] Ver. 21. AoxmdZere, Try.] Note, That the apostle
doth not here bid the guides of the church try all things,
and the people hold fast that which they delivered to them;
VOL, VI.
‘THE FIRST EPISTLE TO THE THESSALONIANS.
241
but gives an injunction common to all Christians, having
their senses exercised to discern betwixt good and evil; to all
who are obliged to hold fast that which is good, and not to
believe false prophets; which is a strong argument for
the perspicuity and the sufficiency of holy Scripture for
this work, and against the necessity of a living judge: for
he that must try all things, must also try'the doctrine of
this living judge; and therefore till he hath made this trial],
must not admit his doctrine as an article of Christian faith ;
for these words plainly teach that what we must hold fast,
must first be tried. Hearers (saith St. Basil) who are in-
structed in the Scriptures, ought to try the things spoken
by their teachers, xai ra piv ciupwva raic yoapaic SéxeoSat,
Ta 8? adAdrpia edAAav, and receive those doctrines which
are consonant, and reject those which are alien from the
holy Scriptures ; because St. Paulhath said, Try all things ;
hold fast that which is good. See Clem. Alex, Strom. i.
p. 354. Strom. vi. p. 655. Orig. in Joh. tom. xix. ed. Huet.
p- 268. and Hom. 2. in. Ezek. F. 135. G. St. J’erom. in Ep.
ad Eph. lib. iii. cap. 5. p. 101. Cyril of Alex. in Joh. lib.
iy. p. 374. 407. and lib. i. adv. Nestor. p. 2./
[4] Ver. 22. "Ard wavric eidoug rovnood,! From all kinds
or sorts of evil.| So the. Syriac doth rersder these words.
So Chrysostom and Theophylact upon; this place. So
St. Basil and Leontius, cited by Dr. Haimmond, who des-
cant thus upon the words: Fly not from: this or that only,
but from every sin. Or, secondly, if thesapostle here ex-
horts us to abstain from all appearance of ‘ evil ; his mean-
ing cannot be this, that we should abstain if-om what ap-:
pears evil to others: it being, in many cases, limpossible
to know what appears so, and impracticable to act byw such
a rule; because it would destroy our Christian libertjy in
things indifferent, and create in our minds continual pe-r-
plexities, there being scarcely any thing which may not:
appear evil, to some or other of those numerous sects which
swarm among us: he therefore only must enjoin us to ab-
stain from that which, after trial, seems evil to ourselves,
and is judged by us so to be; for the apostle makes these
two things, the holding that which is good, and the abstain-
ing from all appearance of evil, the consequent of trying
all things. Now we try all things, that, after trial, we may
hold that which seemeth to us good, and abstain from that
which seemeth to us evil, not to abstain from that which
seemeth so to others only.
[2°] Ver. 23. ‘OdSKAnpov iuov rd rvedpa, Kad 4) Puy, Kad rd
cwua. Your whole spirit, and soul, and body.] Here the
apostle justifies the ancient and true philosophy, that
man is, as Nemesius styles him, rpiueoije imdoracic, a com-
pound of three differing parts. This was the doctrine of:
the Pythagoreans, as we learn from Jamblichus,* who, hav-
ing told us, that man consists of soul and body, adds, That
the soul consists of two parts ; one endued with reason, and
one without reason. This also was the philosophy of the
Platonists, as we learn from Nemesius,*+ Sallust, and Laer-
tius, who inform us, that there is in man a soul irrational,
which follows the affections of the body ; and a mind, which
useth the body as its instrument, and fights against it. 'This
also was the doctrine of the stoics; whence Antoninus
* wuytic D8, 8 judy Fv Exov Abyor, 79 38 olx Exe. Protrept. p. 34, 35.
t Kal 4 adv droyog rele capnarinois Emerar mabecw* hn 38 Aoyrnh aloSicewe, xal pavra-
clas dpyoura——rod 88 odaarros era Nyou xerapeori® De Diis, &e, cap. 8 D.
Laert. lib, fii. p, 219,
21
~
242
saith, the three constituent parts of man are, copa, yy);
vove, the body, soul, and mind. Ireneeus,* and Clemens}
of Alexandria, and Origen,} say the same. Mr. Le Clere
here is very positive, that this philosophy és false, and that
there is nothing in man but his body, and his reasonable soul.
But he saith nothingto sustain this confidence against those
two excellent philosophers, Gassendus,§ and Dr. Willis,||
who have established this philosophy beyond all reason-
able contradiction. Nor can the conflict betwixt the mind
and spirit, and the flesh, mentioned Rom. viii. from ver. 14.
to the 25th, and Gal. v. 16, 17. be explained ; nor can any
man tell what the rd dpyixdv, or ruling principle in us, is to
govern, without admitting this inferior soul as the fountain
of our sensual appetites, or even tell us what it is to die;
unless i¢ be to make this inferior soul, which consists in the
motion of the animal spirits, and the sensitive appetites
they produce in us, to cease to act, or move, as formerly.
He will have Ww 7 here to signify life, as indeed it doth in
other places; but never where constituent parts of a man
are enumerated, as here they are; and seeing the spirit and
the body areun questionably the constituent parts of a man,
it is reasonable to conceive, that the Yoxn mentioned here
must be so also, especially since it is divided from the
spirit and the bocly by the particle xat. Moreover, by fol-
lowing the motion s of this brutish appetite, is a man styled
Wuxixde, the animé il man, and by being animated and in-
formed by this Wixi, is the body called copa Puxixoy, an
animal body, 1 Wor. xv. 44, 45. and by conveying of this
yuxn, or inferior soul, to his posterity, is the first Adam said
to be made cic Ywyiv Zaéoav, to convey this animal life to
his posterity ; though this at last may be only a strife about
words, the animal spirits being inciuded in the body.
716) Ver. 24. TMiordc 5 kadav imac, Faithfulis he that calleth
*you.] Who therefore will not be wanting in what is requisite
PREFACE TO
on his part towards it; I say his part, for if the fidelity of
God required that he would sanctify and preserve us blame-
less to the end, without our care and industry, or should
work in us absolutely and certainly that care, and the apo-
stle believed this, how could he fear lest the Thessalonians
should be so overcome by Satan’s temptations, as that his
labour with them might have been in vain, (1 Thess. iii. 5.)
this being in effect to fear that God might be unfaithful to
his promise ?
[7] Ver. 27. ‘OpxiZw ipiac, I adjure you by the Lord.|
In judicial oaths the custom among the Jews was, not for
the person who came under the obligation of an oath, to
pronounce the words of swearing with his own mouth, but
an oath was exacted from him by the magistrate or supe-
rior, and so he became bound to answer upon oath, by
hearing the voice of adjuration, wiv dpxicpow, so the Sep-
tuagint, Lev. v. 1. So Gen. 1. 15. The Father, ipxise, made
us swear before he died ; Josh. vi. 26. Hpxicev Incove tvavriov
Kuptov, Joshua adjured them, saying, Cursed is the man be-
fore the Lord, that riseth up and buildeth Jericho ;1 Sam,
xiv. 24, Saul had adjured the people, bpxicag &pxice rov Addy,
saying, Cursed be the man that eateth any food ; that is, he
charged the people with an oath: 1 Kings xxii. 16. Mooa-
kte doxtow oc; How oft shall I adjure thee? So in the New
Testament, the high-priest saith to Christ, dp«iZw ce xara
rov Qcov Zevroc, I adjure thee by the living God. Now hence
two things are evident; 1. That St. Paul did not judge
all judicial oaths unlawful, for then he would not haye laid
this oath upon his Thessalonians. 2. That Christ did
not forbid judicial, but only voluntary oaths, because it
was not in the power of the Jews, to whom he spake, ta
avoid judicial oaths, nor would he then have answered to
the adjuration of the high-priest.
CHR ee a i ee
THE SECOND EPISTLE
TO
THE THESSALONIANS.
WITH ANNOTATIONS.
ee ee
PREFACE.
———
Havine offered a new interpretation of the second
chapter of this Epistle, which treateth of the man of sin,
commonly called antichrist, there mentioned, I shall here
* “ Perfectus homo constat carne, animo et spiritu,” Iren, lib. y. cap. 9. p. 446,
et lib. ii. cap. 62.
t Of pady rpeig capt 32, xa? Yext, xa} mvija. Strom, iii. p. 454.
$'O a:Seumoe curtornnsy ix caipaarog, nal Luxiis, nal avevjaares. Orig. Philoc. p, 8
§ Phys. lib. ix, cap. 11. §, 3. || De Anima Brat, cap. 7,
¥ Ri.
give the reasons why I could not acquiesce in any of the
expositions already given either by protestants or papists,
and answer some objections against the exposition I have
put upon the words of the apostle in that chapter. And,
§, 1. First, Whereas Mr. Obadiah Walker hath taken a
great deal of pains to apply all that the apostle saith to
Mahomet and_his followers, that vain conceit will be de-
monstratively confuted from the following considerations :
1. That the apostle here exhorts the Thessalonians not
to be shaken in mind, or troubled, either by spirit, or by let-
ter, or by word, as from us (the apostles), as if the day of
the Lord were at hand, ver. 2. Now what day doth the
THE SECOND EPISTLE TO THE THESSALONIANS.
apostle mean? Surely that day when the Lord shall con-
sume the wicked one by the breath of his mouth, and by the
brightness of his coming, ver. 8. Now sure it is, that Ma-
homet came not till five hundred and sixty-seven years after
the writing this Epistle, viz. A. D. 608. nor is our Lord yet
come to consume him with the breath of his mouth, nor know
we when he will do so. How therefore could it be, that they,
who were foretold so punctually of the apostacy, which.
should introduce the man of sin, and what yet hindered the
revelation of him in his season, as the Thessalonians were,
(ver. 5, 6.) should think the day of the Lord’s coming to de-
stroy Mahomet and his followers was at hand? Or that they
should be led into this apprehension by any word, epistle,
or revelation, made, spoken, or written, by the apostles or
prophetic men concerning him ; Could they then know from
the mouth of St. Paul, that this man of sin was one Maho-
met, who was not to appear till five hundred and sixty-seven
years after his speaking of him; and when he did appear,
was to centinue above a thousand years before the coming
of our Lord to consume him, and yet by any of his words be
induced to conceive the day of the Lord was at hand?
Moreover, If the coming of our Lord, here mentioned,
was to consume the beast, or Roman antichrist, seeing
this beast was to arise out of the ruins of the Roman em-
pire, and if St. Paul had told them any thing from Daniel
of this matter, he must have let them know that this was
so; and also that this antichrist, when risen out of the ruins
of that empire, was to continue for a time and times, and
half a time, that is, twelve hundred and sixty years before
the coming of our Saviour to destroy him. It is as difficult
to conceive how, after this, the Thessalonians could think
Christ's coming to consume the beast could be then instant
when this Epistle was indited.
§. 2. Arg. 2. I argue, secondly, against this opinion, from
those words, Remember ye not that when I was with you,
I told you of these things? ver.5—7. That is, I told you
of the apostacy that was to precede the man of sin; how
he should exalt himself above all that is called God, &c.
and what it was that hindered his being revealed in his sea-
son: now can any one believe that the apostle, who was
not with the Thessalonians long enough to perfect what
was lacking in their faith, (1 Thess. iii. 10.) should yet em-
ploy his time in telling them a long story of the apostacy
of the Arians and Nestorians, saith Mr. Walker, and of
one Mahomet, who should thus exalt himself, and what
then hindered his being revealed? Could he say that very
mystery of iniquity, this Mahomet was to bring into the
world, then wrought, only because there were some here-
tics, already come, who confessed not that Jesus Christ
was come in the flesh, though Mahomet confessed this very
freely? As well may it be said, that the mystery of quaker-
ism was wrought in the second and third centuries, because
some heretics of those times taught doctrines like those
they now profess.
And since it is equally improbable the apostle, in that
little time, should speak to them of the apostacy of the
church of Rome from the faith, and how the bishop of
Rome should lord it over Christian emperors, and over the |
laws of God and Christ, and wear out the saints of the
Most High for twelve hundred and sixty years; and is still
more, improbable, that he should say all this then to them,
and here again bring the same thing to their remembrance,
243 -
and yet, that-not the least intimation of any thing of this
nature should appear in any Christian writers on this sub-
ject for six following centuries: since, I say, this is so, this
argument must be of equal strength against those who con-
ceive the papal antichrist should primarily and chiefly be
intended here.
§, Arg.3. Thirdly, I argue against this opinion from those
words, and then shall that wicked one be revealed, whom the
Lord shall consume with the breath of his mouth, &c. ver. 8.
For hence it seems plain, this wicked one was to be de-
stroyed by the coming of our Lord soon after the time of
his revelation, and not above a thousand years after; as
both the opinion of those papists, who say that he is Ma-
homet, and of those protestants, who say that he is the
pope and his clergy, must make the interval betwixt his
reyelation and destruction be; for the same thing that hin-
dered his revelation, hindered the coming of our Lord to
destroy him thus revealed; and these two things seem to
be thus connected: “'The day of the Lord will not come,
till there come first an apostacy, and by that a revelation
of the man of sin; when therefore this apostacy, and this
revelation of the man of sin happens, then will Christ come
to consume him.” And otherwise the Christians of after-
ages might have been subject, from the apostle’s words, to
a like mistake to that here mentioned, seeing, to tell them
they had no reason yet to expect this day of the Lord, be-
cause if was-not to come till the man of sin was revealed ;
and to add, when that which hindered the revelation of him
in his season was once taken away, then should he also be
revealed, whom the Lord should consume with the brightness
of his coming ; must fairly lead them to expect this day
soon after his revelation, and not after he had been thus
reyealed above a thousand years.
§. 4. Those arguments are such as equally confute the
opinion of those protestants, who conceive the apostle
primarily to characterize the pope and his clergy, and of
those who apply these words to Mahomet.
Arg. 4. But, fourthly, I argue against them who suppose
Mahomet to be the man here intended, from these words
of the apostle, that the coming of this wicked one shall be
according to the working of Satan in all power, signs, and
lying wonders, ver. 9, for the words duvapec, onucia, répara,
powers, signs, and wonders, are never used in Scripture for
any wonderful things done by God upon men, or any ec-
stasies or conferences of angels with them, but always for
outward signs done by men upon other things or persons:
such as were the healing of the sick and lame, the casting
out of devils, the raising of the dead. (See note on Heb.
ii. 4.) Now Mahomet every where professeth that he came
not with any such miracles, and therefore he could not be
the person here designed: for his opposers demanded of
chim such miracles, saying, “‘ Moses and Jesus, according
to thy own doctrine, wrought miracles to prove their mis-
sion from God; and therefore if thou be a prophet, and
greater than any that were ever sent before thee, as thou
boastest thyself to be, do thou the like miracles to manifest
it to us; do thou make the dead to rise, the dumb to speak,
the deaf to hear, &c. and then we will believe in thy word.”
This objection, saith Dr. Prideaux,* he endeavoured to
evade by several answers: ‘‘ one while he tells them, he
* Life of Mahomet, p. 30—32,
212
244
is only a man sent to preach to them the rewards of Para-
dise, and the punishments of hell: at another time, that
their predecessors contemned the miracles of Salch and
the other prophets, and that for this reason God would
work no more among them: and a while after, that those
whom God had ordained to believe, should believe without
miracles ; and those whom he had not ordained to believe,
should not be convinced, though all these miracles should
‘be wrought in their sight, which they required. But this
not satisfying, as being a plain confession that he wanted
that power of miracles which all other prophets had to
prove their mission, several of those that were his followers
departed from him. Having therefore got the sword into
his hand, and an army to back his cause, his doctrine then
was, that God had sent Moses and Jesus with miracles,
and yet men would not be obedient to their word; and
therefore he had now sent him, in the last place, without
miracles, to force them by the power of the sword to do
his will.
** However (says he) it is not to be denied, that there
are several miracles reckoned up which Mahomet is said
to have wrought; as that he did cleave the moon in two;
that the trees went forth to meet him; and that the stones
saluted him ;” which are the miracles here mentioned by
Mr. Walker. But then he adds, that “they who relate
them are only such as are reckoned among their fabulous
and legendary writers; their learned doctors renounce them
all, as doth Mahomet himself, who in several places of his
Alcoran owns that he wrought no miracles.”
§. 5. Against the opinion of Grotius, that Caius Caligula
was the man of sin, it is superfluous to say much, it being
grounded upon an error in chronology, that St. Paul writ
this Epistle, A. D. 40. when Caius appeared ; whereas it is
certain, from 1 Thess. i. 5. that Paul had been at Thessa-
lonica before this Epistle was writ; for St. Paul went up
to Jerusalem, say the best chronologers, A. D. 49. and it
is evident that then he had not been at Thessalonica, and
so had writ no Epistle to them, it being writ after his en-
trance in to them, ver. 9. after he had spoken to them the
gospel of God, ii. 2. after he had been taken from them a
short time, ver.17. Now that he had not been at Thes-
salonica before his going up to the council at Jerusalem,
appears from the history of the Acts, which saith, that after
this council he went to Antioch, xv. 30. then through Syria
and Cilicia, ver. 41. then to Derbe and Lystra, xvi. 1, 2.
then through Phrygia, Galatia, and Mysia, and so to Troas,
ver. 6—8. then to Samothracia, Neapolis, and Philippi, ver.
11, 12. and having passed through Amphipolis and Apol-
lonia, he came to Thessalonica, xvii. 1. He therefore
coming only thither eight years after the death of Caius,
and not writing this Episfle till after he had left them, could
not then write of Caius as the man of sin to be yet revealed.
§. 6. I pass on to the interpretation of Dr. Hammond,
which is this:
1. «That the man of sin, the son of perdition, was Simon
Magus, together with his followers the gnostics, designed
for destruction. (Paraph. on ver. 3.)
2. “That Simon Magus setting himself at the head of
them, Christ should destroy him by extraordinary means,
as the preaching and the miracles of St. Peter; and the
gnostics that adhered to him, at the destruction of the un-
believing Jews. (Paraph. on yer. 8.)
PREFACE TO
3. “ That the falling away first, myst be a great departure
or defection from the faith to the heresy of the gnostics, or
the Christians breaking off their compliance with the im-
penitent Jews, leaving them as obdurate, and departing
avowedly to the gentiles. (Paraph. on ver. 3.)
4. That which withholdeth, and he that letteth, was
the apostles not giving over preaching to the Jews, as hope-
less and refractory, and going to the gentiles; (Paraph. on
ver. 6.) and the Christians walking warily, and doing no-
thing contrary to the Mosaical law.
5. “ That the mystery already working was this sort of
men already formed into a sect, under their ringleaders
Simon and Carpocrates.” (Paraph. on ver. 7.)
Now against this opinion IT argue,
First, From the day of the Lord here mentioned, ver. 1, 2.
for that indeed doth often signify in Scripture the day of
the Lord’s coming to the destruction of the temple, city,
and nation, of the Jews; which, saith the reverend Dr.
Hammond, is the true import of the phrase here; but it never
signifies his coming to destroy Simon Magus. Moreover,
itis plain from the eighth verse, that this coming of the
Lord is to destroy the man of sin, he being to be destroyed
by the brightness of his coming ; how then can this day be
the time appointed for the destruction of Simon Magus,
who perished some years before Christ’s coming to the
destruction of Jerusalem? for, according to Valesius,* Eu-—
sebius, and Symeon Metaphrastes, Simon perished in the
reign of Claudius ; he coming then to Rome, and St. Peter
then also coming after him, to detect his frauds; whence
he well argues, that it is not probable he should long there
insult over the Christian faith, St. Peter being then present
to oppose him.+ Now if this be true, he perished at the
least sixteen years before the destruction of Jerusalem, and
Christ came to destroy him within four years after the
writing this Epistle. If he perished, as others will have it,
in the fourth of Nero, he must die twelve years before Christ
came to destroy Jerusalem; or, if he continued till the
twelfth of Nero, opposing Christianity twelve years at
Rome, under the very nose of the two chief apostles, which
is not very probable, yet must he die four years before
Christ’s coming to the destruction of Jerusalem, and there-
fore could not be destroyed by the brightness of his coming.
Must we then refer this only to the destruction of his
followers the gnostics?) That they were then in being, I
could never yet see proved, and much less that any of them
perished at the destruction of Jerusalem. I know the doctor
cites Eusebius,{ as saying, that the gnostics, in a moment
were utterly extinct ; whereas it is manifest, Eusebius says
this not of the gnostics, but the Nicolaitans; nor could he
say it of them, who flourished chiefly in the second century;
whence it is styled, seculum gnosticum: moreover, it is a
plain flaw in this, or any like interpretation, to make the
head of any party, with his followers, to be the man of sin
to be consumed by the coming of our Lord; and yet to
* « Eusebium secutus Symeon Metaphrastes Simonis interitam Claadii tempori-
bus accidisse scribit.” Not. in Easeb. lib. ii. cap. 15.
+ “ Ego Eusebii sententiam veriorem esse puto; cum enim constet et Justina
(Apol. ii. p. 69. K. et p. 91. B, et Irenwo, lib. i. cap. 20.) Simonem sub Clau-
dio Romam venisse, et fraudulenta edidisse miracula, cumque etiam constet "etruam
jusdem Claudii temporibus Romam se contulisse, ad Simonis frandes coniatendas,
vésisinile non est Simonem tamdiu, presente et adstante Petro, insull@sse fidei
Christiane.” . -
$ Lib. iii, eap. 29.
THE SECOND EPISTLE TO THE THESSALONIANS.
make the antisignanus perish before his coming, and his
followers only at it.
Add to this, that the whole foundation of this opinion
depends upon the tale of Simon Magus’s* fiying in the air
at Rome, and his falling down and breaking his bones at
the prayer of St. Peter;} which is a thing not only nncer-
tain, but, in the judgment of many learned persons, abso-
lutely false. Cotelerius, a Romanist, is forced, tréyy, to
suspend his judgment about it: first, by reason of the ori- |
ginal of the story, which, saith he, had its rise, “é libris
apocryphis et, . pseudepigraphis,” ¢ from apocryphal and
spurious authors.
- Secondly, By reason of the great discrepancy to be found
among them, in their relations of divers circumstances of
this story: some of them saying, that Simon Magus made
himself wings to fly ;§ some, that he was held up by two
devils ;\| others, that he made himself a chariot, { or as-
cended in a fiery chariot, drawn by four horses; and all
say that he did this by magic.
Again, they differ equally as to the.effects this fall had
upon this magician; some saying that he died by it, and
was seen dead upon the spot,** that it dashed out his
brains, ++ broke his whole body, t{ yea, broke it into four
parts :§§ others, that Peter prayed he might not die, and so
he only broke his thigh, say some ;}|| or his hands and feet,
as others.
. Some tell us, this was done in the reign of Claudius;
and others, that it was done in the reign of Nero; some,
that it was done by Peter {{ only ; others, that it was done
by St. Peter and St. Paul;*** some, that it was done by
prayer;+++ and others, that they added fasting to their
prayer: so little agreement is there amongst them in any
circumstance of this action. And,
_ Thirdly, The story may deserve to be suspected, by rea-
son of the silence of all the ancients of the three first cen-
turies, who speak much of his being at Rome, and of his
being honoured with a statue there; but say nothing of his
flight or fall, by virtue of the prayers of St. Peter, though
they had just occasion to speak of it, had they believed the
| *“ Hee fabula 4 Scriptoribus ecclesiasticis p leatur.” Heraldus ad
Arnob, lib. ii. p. 50.
+ “ Viderant enim currum Simonis Magi et quadrigas igneas, Petri ore difflatas,
et nominato Christo evanuisse: viderant, inquam, fidentem diis falsis, et ab eisdem
metuentibus proditam, pondere preecipitatum suo, cruribus jacuisse perfractis.” Ar-
nob. p. 50. ‘ Tum illustris illa adversus Simonem Petri ac Pauli congressio fuit,
qui cum magicis artibus, ut se Deum probaret, duobus suffaltus d iis evolasset,
orationibus apostolorum fagatis demonibus, delapsus in terram, populo inspectante,
disruptus est.” Salp. lib. ii. cap. 41. ‘ Petrus Simonem alta coeli magico volatu
petentem, dissolata carminam potestate, dejecit et stravit.”
. £ Constit. Apost. lib. vi. cap. 9. Abdias Hist. lib. i, cap. 15. Hegesip. de Bello
Jud. lib. iii. cap. 2, Autor Actorum Petri et Pauli.
" § Hegesippus, Abdias, Patres vi. Syn. Act. 18,
|| MeremgicSele ind Batpetvon Umrao perapoiog ele dépa. Const. Apost. "En dxhua-
0g Basatiorn ine’ décor pecostvov. Cyril. Cat. vi. p. 54. A. Salpitias.
| Arnobius. ‘‘ Magicis artibus volare cwpit.” August. tom. x. Serm. 2. de Petro
et Paulo Apostolis.
_ ** Neugiy ciOic dwidezav. Cyril. Hieros. ibid.
++“ In caput collapsus cerebro viam dispersit.” Nicet. Thess, lib. iv. cap. 1.
$$ ZovresBele Amay 7b Borne céijpra. Metaphrast.
§§ Ticeapa pion yevouerec. Act. Petri et Pauli apud Cotel. Not. in lib. vi. Const,
Apost. p. 269. ’
Wl “Pabavra 88, poh Savariioas, Avra currglar——ourrpiferan 73 loxley, nad vay aro-
di r00g rapeolg. Const. Apost.
{7% Arnobius Constit. Apost. S. Ambros. S. Austin.
*** Sulpitias Sey. Cyrillus Hieros. ‘ Pridie cum ejusdem. urbis ecclesia jejana-
verit.” August. Ep. ad Casul.
ttt Osa vig mgcoeuyfic. Cyril, Hieros, &e,
:
. at Rome.
245:
story. For Justin Martyr,* in his Apology, speaks twice
of this statue; and desires the emperor and senate, that,.
learning the truth, they would abolish that statue; but he.
saith not one word of this illustrious combat, which was
so admirable a conviction of his fraud. Clemens of Alex-
andria + saith, That Simon heard St. Peter preach a little,
while, but addeth not one word of what he suffered. by
St. Peter’s prayers. Tertullian ¢ having noted, that after
the coming of the gospel, magicians were always punished,
speaks only of Simon Magus, as ejected out of the church ;
though he observes, that Elymas was struck blind: and.
that in the Acts of the Apostles, § he received a just sen-
tence, and worthy of himself, from the apostle Peter, but
addeth not one word of what he suffered from St. Peter
Origen || proves, that there was ovdév Stiov, no-
thing divine in Simon, from the nature of his doctrine, which
made idolatry a thing indifferent ; and from the success of
it, it being in his time almost extinct, and that he perished
with his silver; but adds not a hint of his perishing by the
prayers of the apostles, which was the strongest proof
against his pretensions that he was the power of God. {
Eusebius declares, how the devil raised up Simon as_the
great adversary to the apostles, and how the Divine grace,
by their appearance and presence, extinguished that flame ;
and how the providence of God sent Peter after him to
Rome, in the days of Claudius, to set himself against him ;,
and how he prevailed, by causing the light of the gospel to
shine there ; but gives not the least hint of his being thus
overcome, or thrown down, by the prayers of Peter.. The
bishops of Rome, who, saith Cotelerius, “‘sua, tacere non
solent,” use not to be silent in matters relating to themselves,
say nothing of it. Nor is it credible, saith Hornius,**
“scriptores Romanos tam memorabilem rem preeterituros
fuisse ;” that all the Roman writers of those times, Sueto-
nius, Tacitus, Pliny, &c. should pass over so memorable a
thing in silence; especially if Simen was so honoured by,
Claudius, and beloved by Nero, as some authors of this.
story say he was. It seems inconsistent, saith Valesius,
with that other story, of Simon’s being honoured at Rome
as a god, by the emperor, senate, and the people, and the
continuance of his statue there in Justin Martyr’s days ;
which sure it would not have done, had he been so re-
markably defeated, or destroyed, before their eyes. And,
lastly, St. Austin ++ freely owns, that at Rome this story
* ‘Thy ve legay cbynanroy, xal viv Mipnov viv ipebregov covemiyraaovag radrng hea Tig
Bb virews magaraBety alrovpay iy’ ef rig bv role dm’ Exelvou UIdypmacs narexspcevos, 7° ddnOeg
peaban, civ wddony puyeiv duinSii, nal civ averdvra, el RovrecSe, xadasphonre. P. 19. B.C,
+ MeO’ Gy Sizmy, Em’ drlyoy unpbeoovros Tov Mlérgou; darhxoveey. Strom. vii. p. 764. D.
t “ Post evangelium nusquam invenies magos nisi plané punitos. Simon M. jam
fideli maledictus ab apostolis de fide ejectus est: alter Magus qui cam Sergio
Paulo, quoniam iisdem adversatur apostolis, laminum multatus est.” De
Idol, cap. 9.
§ “Ex qnibns est primas S, Magus, qui in Actis Apostoloram, condignam meruit
ab Apostolo Petro justamque sententiam.” De Prescript. adv. Her. cap. 46.
» || Kat h bvégyeia Emagrigneer, bri obdiy Osiev 6 Zinav ty. Lib.i. contra Celsum, p. 45.
ODapod yap rig olnovysting Zynomavel, Lib. vi. p. 282. Ardarep Eluana viv Méyoy ai-
win, dvaryopetovres Sivapesy Oto, Iopaty Lye ri deyuglen aired, ele CreSpov nal darairstav nex wpn-
xévai, Com. in Johan. p. 36. D.
‘Qos ptyay avrioranoy viv Oeomectwv roy carriigog hysaiv denver rixov— Fame
¥ obvi Btia nai inegougdnos ne derg ois adrots evveupoutmn Dianéros, 31 imupaveing airay nat
aragouclag avamroéyn, roo aovnpoli tiv prbya 5 raxe¢ teRiwv, &c, Hist. Eccl. lib..
cap. 2. 14,
** Not. in Sulpitiom, p. 369. .
tt “ Est quidem hee opinio plarimorum, quamvis eam perhibeant esse falsam ple~
rique Romani.” Ey, 86, ad Casulanum, p, 387,
246
was by most people deemed false. And is such a tale fit to
be laid as the foundation of the interpretation of this
chapter?
§.7. Arg. 2. This opinion may also be confuted from
those words, This day shall not come, unless there be an
apostacy first, and the man of sin be revealed. For,
1. It is intolerable to think that act, which was so
necessary for the promotion of the gospel among the
gentiles, viz. the not imposing on them circumcision and
the Jewish yoke, and the ceasing to preach in the syna-
gogues of the Jews, was the apostacy intended by the
apostle in these words. The zealots among the Jews might
say of Paul, Thou teachest apostacy from the law of Moses ;
for afterward * the Ebionites rejected all his Epistles,
aroordrny aroxadovvtec ab’rov rou vépov, calling him.an apos-
tate from the law; but that St. Paul himself, speaking to
the gentiles, should call this his own practice an | spostaeyy
is incredible.
Moreover, What advantage would it do them in this
matter, to tell them of an apostacy, which had happened
before their conversion, (Acts xiii. 46.) Lo, we turn unto
the gentiles, for so hath the Lord commanded us, and hap-
pened again about the time of writing this Epistle; (Acts
xix. 9.) and finally, saith the doctor, was completed when
St. Paul came to Rome, about five or seven years after, at
the most? Might not the coming of the Lord be at hand,
though an apostacy, so near to be completed, were to go
before it? (See James v. 8,9. 1 Pet. iv. 7.)
2. As for the apostacy of a considerable part of Christ-
ians to the abominable impiety of the gnostics, I have all
along, in the interpretation of these Epistles, considered
that, and find no reason to assert it, nor any thing that fa-
- yours it, till we come’ to 2 Pet. ii. 20, 21. It is true, in-
deed, as Justin Martyr + and Eusebius testify, that most
of the Samaritans worshipped Simon as the chief god ; but
éAbyor év GdAore EOveorv, few in other nations (say they) did
it; but that one single person fell off from Christianity to
him, they say not.{ Eusebius is express, that neither
the heresy of Simon Magus, nor of others, had any preva-
lency in the times of the apostles. The great apostacy,
which, after the writing this Epistle, first appeared, and
against which the catholic epistles of St. James, Peter,
and St. John, and especially the Epistle to the Hebrews,
were written, was that of the converted Jews to Judaism
again; and to this Dr. Lightfoot probably refers the apos-
tacy here mentioned; our Lord having foretold, that the
devil, once cast out of them by the gospel, should return to
them with seven more evil spirits than himself ; and con-
cluding that parable with those words, so shall it be with
this present generation, Matt. xii. 43—45. Which opinion
is well consistent with my interpretation of this chapter,
and may be embraced by them who like not my notion of
this apostacy.
Secondly, This man of sin was yet to be revealed, ver. 3.
and there was yet a season to come, in which he was to
be revealed, ver. 6. 8. whereas, by the confession of Dr.
Hammond, Simon Magus was revealed as an opposer of
Christ, and an avriwadoc, or antagonist to the apostles long
* Euseb. Hist. Eccl. lib, iii. cap. 27. t Just. Mart. Ap. ii. p, 69. E.
$ Asd Bi obs Shycanes, ore AAAou Tou Ta Tore ulyroy cuyupirnad 1, Kar alrods Exel
veug dmrorronincds Lartern xpérovg. Hist. Eccl, lib, ii, cap, 14,
PREFACE TO
before : for he saith, that * being denied the power of work-
ing miracles, which he would have bought of the apostles,
soon after he set up, and opposed himself against Christ ; and
accordingly is here called, & avrucciuevoc, the adversary, or
he that opposeth himself. Now the time when he would
have bought of them this power of working of miracles,
was A.D. 35.; that is, fourteen years before St. Paul wrote
this Epistle: if then soon after he set up, and opposed
himself against Christ, he must discover himself soon after
the year 35. and so before the writing this Epistle. He adds
in the same note, that Simon Magus came to Rome in the be-
ginning of Claudius’s reign, and there did such miracles by
the help of the devils, that he was taken for a god, and ac-
cordingly had a statue erected to him, with this inscription,
Simoni Deo Sancto. Eusebius there adds, that the devil
had set him up as the great. and equal antagonist of the
Divine apostles.+ St. Jerome also saith, That in the second
year of Claudius, St. Peter came to Rome to oppose him.
He, therefore, who was then set up as the great adversary
of the apostles, and as such opposed by them, in the second
year of Claudius, that is, A. D. 42. must be discovered then,
that is, nine years before the writing this Epistle. Eusebius
there adds, that the flame he had there raised, by the ap-
pearance and presence of the apostles, i. e. of Peter, as
the words following shew, 9 réxo¢ toPévvu, was soon extin-
guished ; which seems to prove, that Simon Magus’s oppo-
sition to Christ, was not only discovered, but even extin-
guished with his person before the writing this Epistle.
And indeed Irenzeus and almost all the ancients agree in
this, with Dr. Hammond, that Simon Magus, having suf-
fered this repulse from Peter at Samaria, began to search
still more into the depths of magic, that he might be more
able to contend with the apostles ;{ and that by this means
he astonished many, was honoured by Claudius with a
statue, and glorified by many as a god. He soon returned
(saith Theodoret§) to his former arts. Now, can we think
that a man, who designed to be reckoned péyac ric, some
great one, and to seem glorious in the world, should pur-
sue that design, by hiding, and not discovering himself
about fifteen years ?
In a word, it cannot reasonably be thought that almost all
Samaria should worship him; that he should be honoured
in the days of Claudius as a god at Rome, by the emperor,
the senate, and the people; and that the devil should set
him up as the great adversary of the apostles, long before
this time ; and that the season of his being revealed, should
be yet to come.
§. 8. Arg. 3. Thirdly, I argue against this opinion, from
these words, He sitteth in the temple of God, ver. 4. for whe-
ther we interpret this of the temple of Jerusalem, or of the
church of God, which are all the interpretations known to
the ancient fathers, or applied by them to these words, itis
certain that neither Simon Magus, nor his followers, sat in
* Note E.
+ TH Beurégw KAavdiov Ere, ele 7d Exororsuiioas Suave viv pudyo hPa Eploraras,
In Petro.,
+ “ Cupidius int tendere adversus ap , uti et ipse gloriosus videre-
tor esse, et universam magiam adhuc amplius inscratans, ita ut in staporem cogeret
multos hominum, quippe cum esset sub Claudio Cesare, & quo etiam statua honora-
tus esse dicitur propter magiam ; hic igitar 4 multis quasi Deus glorificatusest.” Lib.
i. cap. 20. .
§ EDs Exsivos args viv agortgay EaraviihSe xaxorexyiay, - Heer, Fab. lib, i, cap. 1.
at tol
THE SECOND EPISTLE TO THE THESSALONIANS.
any ofthem. The doctor* therefore is forced to say, this
agrees to Simon, as being worshipped at Samaria, in those
‘places which had been set apart to the worship of the true |
God, they worshipping him there, Sumdyaci kai Suotac, kat
eroveaic, with all sorts of sacrifices. But would St. Paul
style the Samaritan temple, had it been then standing, as
it was not, the temple of God? Would he have done this,
after our Lord’s declaration made against them, that they
worshipped they knew not what? The truth is, that the tem-
ple built upon their holy mountain was long before de-
stroyed by Hyncanus; and that which Herod built them, they
regarded not, as standing not upon that mountain. Where
therefore was the temple in which they offered all kind of
sacrifices to this magician? Indeed, the doctor useth too
much artifice, in thus connecting these things; for that al-
most all the Samaritans did worship Simon Magus as the
first or principal god, Eusebius doth say from Justin Mar-
tyr, Hist. Eccl. ii. 13. but that they then worshipped him
with any kind of sacrifices, he doth not say; but only, that
some of his followers, who pretended to embrace the Christ-
ian religion} (which Simon Magus then professedly op-
posed), fell back to the worship of demons, and had got
images of Simon and Helen, which they thus worshipped with
sacrifices.
_§..9. Arg. 4. Remember you not (saith the apostle) that I
told you of these things? Now is it probable, that in the
short time he stayed with them, he should tell them how
Simon Magus sat in the temple of God, and that Christ’s
coming was to destroy him; and that so soon as St. Paul
should leave off preaching in the Jewish synagogues, Si-
mon Magus and his followers would be revealed? Credat
Judeus Apella. For the mystery of iniquity doth already
work, ver. 7. that is, saith Dr. Hammond, this sort of men
are already formed into a sect, under their ringleaders, Si-
mon and Carpocrates. Wonderful! that Carpocrates, who,
say Clemens of Alexandria,{ Eusebius, and Theodoret, ap-
peared only in the time of Hadrian, that is, A. D. 107. at
the soonest, should be the ringleaders of a sect at the
writing of this Epistle ; that is, at least fifty-six years before
he began his heresy.
It follows, ver. 8. And then shall that wicked one be re-
vealed, whom the Lord shall consume with the spirit of his
mouth, &c. “ that is (saith Dr. Hammond), then immedi-
ately shall ye see the sect of the gnostics shew itself, join
with, and stir up the Jews, and bring heavy persecutions
upon the Christians ; and having this opportunity to calum-
niate them to the Jews, behave themselves as their pro-
fessed opposers. And Simon Magus shall set himself forth
in the head of them,whom, as a professed enemy of Christ,
‘Christ shall destroy, by extraordinary means, by the preach-
ing and miracles of St. Peter; and for all the apostatizing
gnostics that adhere to him, they shall be involved in the
destruction of the unbelieving Jews, with whom they have —
joined against the Christians.” In which long paraphrase
there is nothing certain, and nothing which can be con-
* Note E. and G.
t Xporuavan qirocoplay boronpivdsevos, Tg patv Bokav ararrarrecSar eect v2 eldwra
Surdaynovlac, oBiv Ferrey abSic tmidapRdrovras, naramrlmrorvres bart yeapac, nat elntvas
aired reed Zinaeg, nad rig" EXéeng Supsdpracr rt, nat Suclasg, nal crovdais rovroug Oen-
onetesy imiysigovvres, Ibid.
+ ‘Adgavi Racirsiovres, Theod. Har. Fab. lib. i. cap. 6. Ts) robg ‘Adparc rob
Barinéns xeon. Clem, Strom. vii. p. 764, Euseb. Hist, Eceles. lib. iy. cap. 7.
247
firmed, either from Scripture or antiquity. That there were
then any gnostics in being ; that they ever then did, or were
in a capacity to persecute the Christians ; that any single per-
son of them perished, at the fatal time of the destruction of
the unbelieving Jews, I never yet saw proved. That Simon
Magus should set himself at the head of these gnostics, or
of any other of his followers, who was extinct before they
bore that name, it is not credible. 'That his followers, who
pretended that Simon himself was the chief or principal
god; who worshipped him, and the very images of Simon
and Helena, with all kind of sacrifices ; who held, the law
and prophets were not to be regarded, should ingratiate
themselves, and join with the Jews, is still more incredible.
And, lastly, that Simon Magus perished by the miracles of
St. Peter, I have shewed to be improbable. And this I
think sufficient to be offered against this interpretation.
§. 10. I should proceed to those considerations which
seem to lie against that opinion, which holds, that the apo-
stle primarily intends the papal antichrist; but I have
already done this, both in this preface, and in the following
annotations; and therefore shall at present only add, that
this man of sin is to sit in the temple of God, and probably
to do it then when the apostle writ: for he gives it as a
character, by which the Thessalonians, to whom he writ,
might know him, and then he could be no other than the
Jewish doctors. Moreover, this temple of God must either
be the temple of God, properly so called, which was de-
stroyed by Titus, A. D. 70. and then again, the manof sin,
who was to sit in it, must denote the same persons; or, as
some of the most ancient fathers, Irenzeus,* Hippolytus,+
St. Cyril,{ and St. Ambrose,§ thought, either the ruins of
that temple, or another to be built by antichrist in behalf
of the Jews ; and then, as itis not reasonable to think the
apostle would absolutely style that the temple of God, which
had never been so, and which was only built by one who
magnified himself against, and openly blasphemed the true
God; so is it more unreasonable to think the pope and his
clergy should sit in it. They therefore who think that they
are here especially intended, embrace the sentiments of the
fathers of the fifth and the following centuries, viz. of Chry-
sostom,|| Theedoret, St. Austin, and St. Jerome, that by the
temple of God, we are to understand the Christian church.
But this interpretation is liable to this objection, that it is
not reasonable to conceive the Holy Spirit, without any
mark of distinction, would give that name to the apostate
church, in which the beast and the false prophet did preside,
she being by the same Spirit, when he speaks more unques-
tionably of her, still represented as spiritual Sodom and
Egypt, mystical Babylon, and the mother of fornications
and abominations, Rev. xi. 8. xvii. 5. Hence Bellarmine]
makes this inference from the interpretation of the pro-
testants, that, if it be true, the Roman church, in which the
pope presides, must be the church of God. To this our
* «In templo Dei sedebit, seducens eos qui adorant eum, quasi sit Christus.”
Lib. v. p. 475.
+“ Templum construet Hierosolymis, quod confestim excitatum tradet Judzis,”
P. 27. 33.
} Miciov dpa vaty; roy xararsrujstvoy ra “lovdatay puot, Catech, 15. p. 164, 165.
§ “ Ergo sedebit in templo interiori Judzorum, qui Christam negant.” In Luc, xxi,
|| Nady 32 @e0d rag Exxdrnclac Exdrecev. head. Tae wavraxod éxxdrnciag, Chrys,
“ Hierosolymis ut quidam putant, vel in ecclesia, quod verius arbitramur.”
Hieron. ad Algas. qu. 11.F, 60. D. August. de Civ. Dei, lib, xx. cap. 19.
{ Lib. iii. de R. Pont, cap. 13,
248
writers answer, that this mame was given to the church of
Rome, because she once was so. But when was that? Was
it not before the man of sin sat in her, and exalted himself
above God and Christ ? and can he properly be said to sit
in the church of God, who, whilst he sitteth in it, is not the
man of sin, nor does those things which belong to him ; and
when he is the man of sin, sitteth no longer in the church of
God, but in spiritual Egypt, the oppressor of God's people,
in mystical Babylon, the mother of idolatry, and the great
enemy of the church of God, and in the synagogue of Satan?
But that I may not wholly differ from my brethren in this
matter, I grant these words may, in a secondary sense, be
attributed to the papal antichrist, or man of sin, and may
be signally fulfilled in him, in the destruction of him by the
Spirit 9» Christ’s mouth, he being the successor to the apos-
tate Jewish church, to whom these characters agree, as well
as to her; and therefore in the annotations I have still given
a place to this interpretation also.
§. 11. Lastly, As for the objections which may be raised
against the sense which I have put upon these words, I shall
answer most of them in the annotations, therefore shall
only give a more full answer to these two ; viz.
Obj. 1. That all the fathers and ancient interpreters seem
not only silent as to this import of these words, but gene-
rally seem to refer the rd xaréxov, that which withheld this
revelation of the man of sin; to the Roman empire.
Ans. To this I answer, (1.) That this objection may be
retorted upon all the other opinions with equal strength;
for what is there said by any of the fathers or ecclesiastical
writers for six hundred years, whence it may be concluded
that either Mahomet or the pope of Rome was the man of
sin here mentioned? What hint hath any commentator,
Greek or Latin, in his notes upon this chapter, for a thou-
sand years, given, that the pope and his clergy were the
persons here intended 2?
If it be here replied, that they do consequentially over-
throw this opinion, by making the Roman empire to be the
rd karéxov, that which withheld ; I answer, that they more
fully overthrow the opinion, which saith, the papal govern-
ment is antichrist, or the man of sin.
1. By saying that antichrist* was coming, and at hand,
long before the appearance of the little horn, which sprung
up only from the ruins of the Roman empire, which hap-
pened A. D. 475.
2. By teaching, so generally as they did, that antichrist,
being once revealed, was to continue not twelve hundred
and sixty years, but only three years and a half. (See note
on ver. 8.)
3. That he was to be of the Jewish extract, one + of the
tribe of Dan, who was also to be circumcised. And,
4. That he should be an enemy to { idolatry and image-
* “ Antichristo jam instante.” Tertul. de fuga, &c. “ Antichristi tempus infes-
tum appropinquare nunc ceepit.” Cyprian, Exhort. ad Martyr. “ Scire debetis, et
pro certo tenere, et credere antichristi tempus appropinquasse.” Ep. 58. p. 120.59,
p- 139. Et de Juda Euseb.
“Os xal viv Seudrouyjatny rot dyrixplerov a@rapouctay in rove ardnoidlew sero,
Eccl. lib. vi. cap. 7.
+ “ Hieremias tribum ex qu veniet, manifestavit, dicens ex Dan,” Tren. lib. v.
cap. 30. Hippol.p. 24,25. Ambros.de Benedict. Patriarch. cap. 7. Aug. tom. iv.
qu. 22. in Jos. p. 295. Prosper. ae Temp. cap. 9. Theodor. in Gen. qu. 110.
75.
¢ “Idola quidem seponens.” Iren. lib. v. cap. 25. ‘‘ Idololatriam non admittet.”
Hippolyt. p. 33. MéAre: dnSey 7a eldwra paictiv 4 dyriypieres, p. 164, Chrysost, in
2 Thess. ii. 4, Theod, ibid, et Com. in Dan, xi, 30,
Hist.
PREFACE TO
worship, as Treneeus, Hippolytug, Cyrillus Hieros. St.
Chrysostom, and Theodoret, say.
In a word, they generally held, as I have shewed, note
on ver. 10. that antichrist was to come with signs and won-
ders to deceive the Jews, that they might be punished for
their infidelity. All which things must be manifestly incon-
sistent with the common notion, that the pope’s hierarchy
must be the man of sin here primarily intended by St. Paul.
Thirdly, I answer, that though the fathers do not ex-
pressly say, the Jewish nation was the man of sin, which
the apostle here intended; yet many of them have said
those things on which this our interpretation doth depend ;
as, v. g. that this man of sin was to be of Jewish extract,
that he was fo sit in the temple of Jerusalem, and that he
was to come chiefly to deceive the unbelieving Jews, that so
they might be punished for their infidelity. And,
Lastly, As to the 7d xaréxov, or rather 6 xaréywy, he that
letteth, I only in this differ from them, that whereas they
refer this to the Roman empire, I do refer it toa Roman
emperor; and as some of them held that Nero* was this
antichrist, and man of sin, and others, that he was Do-
mitian;+ so do I hold that Claudius, the predecessor of
that Nero, was the person that withheld.
§. 12. Obj. 2. It farther is objected, That the Jews were
long before revealed to be the great opposers of Christianity,
and the scribes and pharisees had long sat in the temple
of God; wherefore the revelation of the man of sin, being
only to take place for some considerable time after the
writing of this Epistle, the Jewish nation cannot be rea-
sonably deemed the man of sin.
Ans. I shall answer this objection in the paraphrase, by
shewing that these are the descriptions of the man of sin,
by which the Thessalonians and others might then know
him; and that they were all spoken in the present tense,
shewing what he already did, and that he was yet more
fully to be revealed, either by his actual apostacy from the
Roman government, which happened in the twelfth of
Nero, or by the great apostacy of the believers of that
nation from the faith.
Secondly, I add, That the Jewish nation not only had a —
great opinion of their dearness to the God of heaven, but
were also looked upon by their proselytes, and others, as
God’s peculiar and beloved people; and therefore such a
change of providence as made it appear to all men, they
were become the generation of his wrath, must also be a
revelation of them as the greatest of sinners. And since
this came upon them after they had rejected our Messiah,
and crucified the Lord of life, it must be a discovery that
they became sons of perdition upon this account; and in this
sense the removing that, which letted, must make way for
the revelation of that wicked one, whom the Lord would
consume with the breath of his mouth. As then the Roman
church, though she is thought by us to be the antichrist
here spoken of, and the beast mentioned in the Revelation,
is yet, by many other Christian churches in the west, thought
to be the true catholic church of Christ, and her bishop to be
the vicar of Christ, the successor of Peter, and the head of
the universal church, and so will only be revealed to them to
* “ Opinione multorum receptum est ipsum antichristum yventurum.” Sulp,
Hist, S. lib. ii. cap. 10.
+ “ Multi nostrorum putant, ob sevitie ao tarpitudinis magnitudinem, Domitia-
num Neronem antichristum fore.” Hieron. in Dan, xi. F, 267. M.
CHAP. I.]
be what we now deem her, when she shall go into destruc-
tion and be destroyed by the sword of Christ, and by the
breath of his mouth ; so was the church of Jerusalem then
only fully revealed to Jew and gentile, and to the Ju-
Christians, to be not what they did erroneously
think her, but what the apostle here doth represent her,
when our Lord did thus consume her by the breath of his
mouth, and God so signally demonstrated she was a vessel
of his wrath fitted for destruction. See the parallel be-
twixt the Jewish and the papal antichrist, &c. as at large
set forth after the annotations on 2 Thess.
* §.18. This Epistle seems to have been written soon after
the First, and, as Bishop Pearson probably conjectures,
in the same year, Silvanus and Timotheus being still with
him when he writ it, as they were at the writing of the First
Epistle. (2 Thess. i. 1.) Now St. Paul stayed at Corinth only
a year and six months, (Acts xviii. 11.) and there he had
preached a considerable: time every sabbath-day before
they came to him, (Acts xviii. 45.) and so before he writ his
First Epistle, it being written after that Timothy was come
to him, (1 Thess. iii, 6.) and they seem to be gone from
him before he left Corinth to go to Syria, for then he had
only with him Priscilla and Aquila; (Acts xvii. 18.) so
that the interval betwixt these two Epistles could not be
above @ year.
CHAP. I.
1. Paut, and Silvanus, and Timotheus, (write) to the
church of the Thessalonians (established ) in (the kingdom
and worship of) God the Father, and the Lord Jesus
Christ:
' 2. ( Wishing) ["] grace to you, and peace from God our
Father, and the Lord Jesus Christ.
8. We are bound to thank God always for you, brethren,
as it is meet (for us to do ), because that your faith groweth
exceedingly, and the charity of every one of you all to-
— each other aboundeth :
' 4.80 that we ourselves glory in you (or boast of you)
in the charches of God for your patience, and (for your.)
faith (which produceth this patience) in all your perse-
cutions and tribulations which you endure; '
' 5. Which (dispensation of Divine wisdom appointing you
to suffer, 1 Thess. iii. 3. and permitting others thus to per-
secute you ) isa manifest token of the[*] righteous judgment
of God, (these sufferings befalling you) that you may be
accounted worthy of the (celestial) kingdom of God, for
which ye also suffer (and so are in assurance of a day
when God will thus reward you):
- 6.[°] Seeing itis a righteous thing with (that) God (to
whom belongeth recompence, Rom. xii. 19. and who will
avenge his elect, that cry unto him day and night, Luke
xviii. 7.) to recompense tribulation to them that trouble you;
7. And to you who are troubled (as we are) rest with
us, (which rest we both completely shall enjoy) when the
Lord Jesus shall be:revealed from heaven (attended ) with
his mighty angels, (as he shall be at the last day, 1 Thess.
iv. 16. when he will come to give every one according ‘to
his works, Matt. xvi. 27. Mark viii. 38. and gather all
the bee of the world before him, Matt. xxv. 32. Jude
14,15
8. When he shall come, I say, ) in flaming fire, taking ven-
VOL. VI.
THE SECOND EPISTLE TO
THE THESSALONIANS. 249
geance on them (among the heathens) who know not God,
and (of those Jews and gentiles) who (having heard) obey
not the gospel of our Lord Jesus Christ:
9. Who shall be punished with everlasting destruction
from the presence of the Lord, (from whose blissful presence
they shall for ever be excluded, Matt. xxv. 41. 46.) and
(shall find that destruction inflicted on them) [*] by the
glory of his power; (that being the time when God will make
known his power on the vessels of wrath fitted for destruc-
tion, Rom. i. 23.
10. And it is also a sbighabines thing with him, then to
recompense to you eternal rest.) when he shall come to be
glorified in (his dealings with) his saints, and to be admired
(for his great love) in (and by ) all them that believe (and
particularly by you), because our testimony among you was
believed in that day.
11. Wherefore also we pray always for you, that our
God would count you worthy (dEwoy tig KAhoewc, would
make you worthy, ver. 5.) of this calling (to his kingdom
and glory ), and fulfil all the good pleasure of his goodness
in you,), and the work of faith with power:
12. That the name of our Lord Jesus Christ may: be glo-
rified in you (by your continuance in your faith), and ye in
him (or by him), according to the grace of our God, and
the Lord Jesus Christ (by which you are enabled to con-
tinue in the faith, and fulfil the good pleasure of his will).
ANNOTATIONS ON CHAP. I.
. [|] Ver. 2. GRACE and peace from God the Father, «at
Kuptov "Incot Xpiorov, and our Lord Jesus Christ.] Because
he saith not by our Lord, but, and our Lord Jesus Christ :
hence Theodoret pleads for an equality in power, and by |
consequence in essence of the Father and the Son.
[?] Ver. 5. Tic Stxatac xptoewco, Of the righteous judgment
of God, &c.] This place (saith Esthius*) proves against the
heretics, that life eternal is not so to be ascribed to the grace
of God, as not to be attributed: also to the worth and merits
of men, proceeding from the grace of God.
But the true import of these words will be sufficiently
contained in these following particulars:
First, That the justice of God obligeth him to recom-
pense the obedience and sufferings of his faithful servants,
either in this. or in the, world to come; since, were it
otherwise, we could have no sufficient motive to perse-
verance in obedience to him, or suffering for his sake; and
therefore this by the apostle is laid as the foundation of all
the service which we pay unto him, even the firm belief
that God is and that he is a rewarder of them that diligently
seek him, Heb. xi. 6.
Secondly, That since God doth not, and, according to the
nature of the thing, he cannot, recompense, them in this
life, who suffer all calamities and losses they can endure
here, and even death itself for his sake, his justice will
oblige him to do it in the next. Hence the apostle saith
of himself and all his fellow-sufferers, If in this life only
we have hope in Christ, we are of all men the most mise-
rable, 1 Cor. xy. 19. and puts the question thus, If the
* « Monstrat hic locus contra hereticos, vitam #ternam, que in regno Dei intel-
ligitar, non ita gratiee Dei tribuendam esse, ut non etiam dignitati, et merilis homi-
nam a gratid Dei profectis, retribuatar.”
2K
250
dead rise not at all—why stand we in jeopardy every hour?
ver. 29, 30. But,
Thirdly, That this reward should be for kind so excellent,
as is the beatific vision, the being heirs of God, joint-heirs
with Christ, the being like to him in glory, and for duration
should be eternal, can never be on the account of that strict
justice which rendereth to every one his due, seeing there
can be no proportion betwixt a finite action or passion and
an infinite reward; and therefore the same apostles who
saith here, a&wSivae jyuac, we, for these sufferings are ac-
counted worthy of this kingdom, doth elsewhere positively
declare the sufferings of this present life, oix a&la, not worthy
of the glory which shall hereafter be revealed, Rom. viii. 18.
Nor can the grace of God, youchsafed to enable us thus to
perseverance in sufferings, enhance the merit of those suf-
ferings, or make the reward in justice due unto us; since,
of it be of grace that we thus suffer, then it is not of debt
that we are thus rewarded ; God being not in strict justice
obliged to reward his own free gifts and graces he confers
upon us. But,
Fourthly, Even this eternal recompence being promised
to those who suffer for the sake of Christ, by him who hath
said, Be thou faithful to the death, and I will give thee a
crown of life, Rey. ii. 10. and propounded as the chief en-
couragement thus to endure with patience to the end, Matt.
y. 12. it may be said, by virtue of that promise, to be in
justice due to them who do thus suffer for it, it being a part
of justice to perform our promises, and be faithful to our
words. This therefore is a faithful saying, If we suffer with
him, if we endure, we shall live and reign with him, 2 Tim. ii.
11, 12. and we may rest assured, that God the righteous
judge will give this crown of righteousness to us at that
day, 2 Tim. iv. 8. that, being approved, we shall receive that
crown of life, which the Lord hath promised to them that
love him, James i. 12. But then God being not obliged
in strict justice to promise so great a recompence, he
cannot be said to confer it, ‘‘ ex dignitate, merito, aut
eequalitate rei,” by reason of the dignity or worth of
these our sufferings, or because the reward is only equal
to the merit of them, but only, ex justitid pacti, be-
cause his promise ‘hath made it just and equal for him so
to do.
[*] Ver. 6. Etrep Sixaov, Seeing it is a righteous thing.]
Here the Greek scholiasts note eirep is put for éwetrep or éwet-
dfpreo, that is, siquidem for quandoquidem, as itis, Rom. viii.
9. and so the Hebrew im oftentimes signifies: (see Nold.
de Partic. Heb. p. 88.) and therefore, say they, it is not-a
particle augBortac adda PeBardoewe, of doubting, but of
confirmation.
{*] Ver. 9.] This phrase, kai ad ric d6Eune rii¢ icxbog
avrov, and from the glory of his power, is taken from
Isa. ii. 19. 21.
See the appendix to this chapter-at the end of this Epistle.
CHAP. Ti.
L. Now we beseech you, brethren, by (or, concerning)
[‘] the coming of our Lord Jesus Christ, and by our ga-
thering together to him, (mentioned Matt. xxiv. 31.)
2. That ye be not soon shaken in mind (avd rov vodc,
Srom the sentence you formerly received from me), or be
troubled, neither by spirit (i. e. by any pretended revela-
A PARAPHRASE WITH ANNOTATIONS ON
~~ il.
| tion), nor by word (spoken by us...and by others misun-
derstood, 2 Pet. iii. 15, 16,) nor by letter as from us, " i. @
by any thing contained in our former Epistle, iv. 15, y. 2,
or rather in those words, ii. 16, Wrath is come upon them,
te rédo¢, to the uttermost, so) as (to conceive) that the day
of Christ [*] is at hand.
3. Let no man deceive you (by these pretences) by any
means: for that day shall not come, except there come [*] a
falling away first (of the Jews from the Roman empire, or
Srom the faith), and (by that means) the [*] man of sin be
revealed, (who is) the [*] son of perdition ;
4. Who [°] opposeth (himself now to the Christian
church), and {"] exalteth himself above all that is called
God, or that is worshipped (Gr. j.ofBacpa, or, worshipped );
so that he, as God, [*] sitteth in the temple of God, shewing
himself that he is God.
5. Remember ye not, that, when I was yet with you, [9] I
told you (of) these things (viz. of the man of sin to be
revealed, and of these characters of him)?
6. And now ye know ['°] what withholdeth that he might
be revealed [*] in his time.
7. For the [**] mystery of iniquity doth already work
(i. e. the Jews are already making some efforts towards this
apostacy ): only he [*] who now letteth will let (o7, only
there is that withholdeth as yet, and will continue so to do),
[’*] until he (or it) be taken out of the way.
8. And then shall [*] that wicked one be [*°] revealed,
whom the Lord shall ['7] consume with the spirit (or
breath) of his mouth, and shall ['*] destroy with the bright-
ness of \his coming:
9. Even him, whose coming is after the working of
Satan with ["9] all power and signs, and lying wonders,
10. And with all deceivableness of unrighteousness in
them that perish, [*] because they received not the love of
the truth, that they might be saved.
11. And for this cause [*'] God shall send (among ) them
strong delusions, (which will have this effect upon them)
that they should (shail) believe a lie;
12. That they all might be damned (Gr. judged and con-
demned,), who believed not the truth, (the gospel preached
to them, see note on Rom. ii. 8.) but had pleasure in un-
righteousness, (or, falsehood, see note on 1 Cor. xiii. 6.)
13. But we are bound to. give thanks always to Ged for
you, brethren, beloved of the Lord, because, God hath from
the beginning (of our preaching to you, shewed, 1 Thess.
i. 4, 5. that he had) chosen you to salvation through sanc-
tification of the Spirit (which gives the earnest of it, and
makes us meet for it), and belief of the truth ( which pro-
miseth tt):
14, [**] Whereunto Ci i.e. to which faith and anneliied-
tion ). he hath, called you by (the preaching. of).our gospel,
[*] to the obtaining of the glory (Gr. to.the glorious .salva-
tion) of our Lord Jesus Christ.
15. Therefore, brethren, stand fast (in the faith), and
[%] hold the traditions which you have been taught, whe-
ther by word (ver. 5, 6.).or (by this ) our epistle.
16. Now our Lord, Jesus Christ himself, and God, even
our Father (through him), who hath loved us, and hath
given\us everlasting consolation and good:hope. thang
grace,
17. Comfort your hearts, and establish you in every good
word and work. soy
CHAP, I1.]
ANNOTATIONS ON CHAP. IL.
[‘] Ver. 1. ‘YIIE'P ric ragovaiac rov Kupiov, By the coming
of the Lord.] That.irp, with a genitive case, signifies de,
or circa, about, or concerning, cannot be doubted. It is
rendered concerning, Rom. ix. 27. (See 2 Cor. xii. 5. 8.) It
is thrice rendered of, in the same import as 2 Cor. i. 7.
Our hope, inp inav, of. you is certain; viii. 23. Whether
any inquire, into Tirov, of Titus; and, ver. 24. Our boasting,
imo busi, 't. e. concerning you ; Phil. i. 7. It is meet for me
to think thus, Sxtp mdvrwv iuov, of you all. Hence Phavo-
rinus saith it is used, duotwe ri met. (See 2 Cor. vii. 5. ix. 3.)
The coming of Christ, is, by the reverend Dr. Hammond,
referred to Christ’s coming to destroy the unbelieving Jews,
and throw down their temple, and their worship which de-
pended onit. This is the rapovaia row viow rou avOpurov,
the coming of Christ, or of the Son of man, so often men-
tioned in our Lord’s prediction of the destruction of Jeru-
salem, and of the temple, Matt. xxiv. 3. 27.37.39. This
is most certainly the import of the phrase in St. James
twice, when he exhorts the brethren fo be patient, twe rii¢
cs ‘ac rov Kuplov, till the coming of the Lord; adding,
that this rapovota row Kupiov, coming of our Lord was at
hand, and the Judge stood before the door, James vy. 7—9.
As forthe phrase, Our gathering together to him, it seems
_ parallel to the-words of Christ, Matt. xxiv. 31. ZmiovvdEove
rove txAekrode avrov, his angels shall then gather his elect.
And to apply it to the 'Thessalonians, let it be noted, that
they were partly converts of the Jews and proselytes. For
the converts, made by St. Paul’s preaching to them, were
of the believing Jews, and the devout Greeks, Acts xvii. 4.
who, in expectation of our Lord’s prediction, as well as
from their observation of the Jewish festivals, might be in-
clined to go upto Jerusalem. Moreover, till the writing of
this Epistle, if not long after, even till the destruction of
Jerusalem, the Jewish converts kept up their synagogue-
worship ; and many proselytes and other Christians did not
scruple to assemble with them ; the Jewish converts thought
themselves obliged to do it, they being all zealous of the
law, Acts xxi. 20. and many of the gentile Christians com-
plied with it at Corinth, Galatia, and Philippi; but after the
destruction of Jerusalem, there was an end of this syna-
gogue-worship, the day having revealed that God was no
longer pleased with it, and then they met together still as
churches of Christ, and this might be their émicvvaywyi mode
avrov, the gathering together to him, here spoken of.
But yet, considering that this rapovoia, or coming of
Christ, in the former Epistle, is used four times with rela-
tion to Christ's coming at the day of judgment, viz. ii. 19.
iii. 13. iv. 15, v. 23. it may be thought more reasonable to
refer this passage to the same advent, and paraphrase it
thus; I beseech you, brethren, by (the blessing you expect
at) the coming of our Lord Jesus Christ, and at our ga-
thering together to him.
[7] Ver. 2. "Evéornxev, Is, or hath been, instant.] To con-
ceive that signal day of the destruction of their enemies
the Jews, and the deliverance of the Christians, mentioned
Joel ii. 31, 32. Mal. iv. 1, 2. come, and find themselves
deceived in that conception, might cause great trouble to
them, and even shake their steadfastness in the faith.
[J Ver. 3. “Aroorasia rpwrov, A falling away first.] The
rebellion of the Jews against the Chaldeans was always
THE SECOND EPISTLE TO THE THESSALONIANS.
251
styled apostacy, and the Jews, upon that account, apostates.
So Jerusalem is represented as wéduc drooraric, a city that
rebelled against kings ; and in which drocracac ylvovrat,
rebellions were found, Ezra iv. 12. 15.19. Thus, Ezra iii.
2. 18.22. they are styled ’lovdato: droorara, rebellious Jews ;
and, ver. 27. itis said, that they were given to rebellion and
war. (See Nehem. ii. 19. vi. 6. 1 Macc. xiii. 16. 2. Macc.
v.11.) And, in like manner, their revolt from the Roman
government, is by Josephus generally expressed by the
same word :* Coming from Rome (saith he) in the time of
Nero, when Felix was procurator of Judea, I found then the
beginnings of innovations, cat roXXode ext 77 “Pwpatwv dios-
rdost péya poovodvrac, and many much addicted to apostacy
from the Roman government. One Justus + (saith he) pro«
voked the people, cic droaractay, to rebellion ; but John, the
son of Levi, seeing some of them, da ri drocractay riv amd
“‘Pwuatwy péya ppovovvrac, prone to apostacy from the Roman
government, endeavoured to keep them to their duty.
But if any like not this notion of apostacy, they may
understand these words of the great apostacy of the Jews,
foretold by Christ, Matt. xxiv. 11, 12. and which happened
not only in Judea and Palestine, but throughout Asia,
2'Tim. i. 15. and in all other places where they had em-
braced the gospel. Of which apostacy, note,
First, That when the apostle writ this Epistle, it was yet
to come; for though the mystery of iniquity was already
working, in the seductions of the false apostles and deceit-
ful workers of the Jewish nation, endeavouring to corrupt
the minds of the gentile converts, from the simplicity that
was in Christ, (2 Cor, xi. 3.) and to bring them into bondage
to the Jewish law, (Gal. ii. 4.) and so deprive them of that
liberty wherewith Christ had made them free ; yet the greater
defection of the Jewish converts to their old Judaism
seems to have had its rise about ten years after the writing
this Epistle. For it is certain, that, A. D. 63. when the
apostle writ the Epistle to the Hebrews, it was begun
already, and many of the Jewish converts then were in
great danger of falling back unto perdition, as appears
from the vehement admonitions and exhortations of the
apostle to them, to beware lest there should be in any of
them.an evil heart of unbelief in departing from the living
God ; and to exhort one another daily to this steadfastness,
as knowing we are only partakers of Christ, if we hold the
beginning of our confidence firm to the end, iii. 12—14. to
labour to enter into that rest Christ had prepared for them,
lest any man fall, after the same example of unbelief, iv. 11.
Not to forsake the assembling of themselves together, as the
manner of some was, x. 25. nor'to cast away their confi-
dence, ver. 35. To lift wp the hands which hang down, and
the feeble knees, and make straight paths for their feet, lest
that which is lame be turned out of the way, and to look
diligently lest any man fall from the grace of God, xii. 12,
13.15. As also from the representation of the dreadful
state of all who should apostatize after this manner, that
it was impossible to renew them to repentance, vi. 46. that
they were nigh to cursing, and their end was to be burned,
ver. 8. that there was no more sacrifice for their sin, but
a fearful looking-for of destruction, and fiery indignation,
x. 26,27. and vengeance from the living God, ver. 30, 31.
that it would certainly be a falling back to perdition, ver.
+P. 1001. B.
2K2
* De Vita sua, p. 999. E.
a
252
38, 39. that there would be no escaping for them who
turned away from him who spake to them from heaven, xii.
25. The same we learn from the like oxhortations of St.
James, to joy and patience under their afflictions, i. 1—12.
v. 7—12. of St. Peter, 1 Pet. iii. 14, 15. iv. 12—19. v.
8—10. and from St. John’s frequent exhortation, to hold
to that which they had received from the beginning, and to
continue walking in the truth. Now the occasions of this
great apostacy seem to have been these three.
First; Their zeal for the observation of the law, which
they conceived to be of eternal obligation, especially to the
Jews; to whom particularly it was given; and for the co-
venant of circumcision, which they esteemed highly me-
ritorious, (see note on Rom. ii. 13.) that which made them
perfect, gave them life, and delivered them from hell, ac-
cording to these sayings of theirs,* He that is circum-
cised is perfect: he that is circumcised shall’ not goto
Gehinnom: and I said unto thee, in thy blood, Live; Ezek.
xvi. 6. this is the blood of the circumcision. This they en-
deavoured to impose upon the gentile converts: and all the
myriads of Jewish converts were all zealous for the ob-
servation of it by the Jews, and looked upon it as downright
apostacy for them to forsake Moses, and not to circumcise
their children, and walk according to their customs received
from Moses, or from their traditions, awootactay didécxec
a7 Mwstwe, Acts xxi. 21.. And this seems to be the reason
why St. Paul, in the Epistle to the Hebrews, discourseth
so largely of the necessity of the change of the law; viz.
that by establishing that truth, he might put a stop to the
apostacy occasioned by their contrary persuasion. :
Secondly, Their beloved dream of a temporal kingdom
to be erected by their Messiah at his coming, the halcyon
days that were then expected by them, and the dominion
they should then have over the nations, who were not, ac-
cording to their sentiments, to come in to the Messiah,
otherwise than as their slaves or servants. How deeply
this imagination was fixed even in the hearts of Christ's
apostles, we learn, as from many other things, so especially
from their question to him after his resurrection: Lord,
wilt thou at this time restore the kingdom unto Israel? Acts
i.7. And because our Lord gave this answer to it, viz.
It is not for you to know the times and seasons, which the
Father hath put in his own hands; but ye shall receive
power, the Holy Spirit coming upon you, and ye shall be
my witnesses in Jerusalem, and all Judea, and Samaria,
and to the ends of the earth, ver.7, 8. They were prone to |
think, that, at leasf, after the apostles had done this, they
might expect our Lord should come in the clouds of heaven,
to set up this kingdom; they therefore believed in him
rather as a temporal, than a spiritual king; they owned
him rather as a true prophet, to persuade them to be righ-
teous, than as a Sayiour, to procure to them remission of
sins, and a new covenant established in his blood. Hence
Origen, speaking of those words of Christ, If I say the
truth, why do you not believe? which, he conceives, were
spoken to those Jews which believed ; he saith, they might
be said to believe in one sense, and not to believe in another.
So, v. g. They that believe in Jesus Christ crucified in the
days of Pontius Pilate, but believe him not to be born of the
Virgin Mary (i. e. the Ebionites), believe in him, and do
* Targum in Gen. xvii, 18.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. IT,
not believe in him.* And again, Phey who believe in Jesus,
who did in Judea the signs and wonders which were written
of him,+ but believe him not to be the Son of that God who
made heaven and earth, believe in him, and believe not in
him ; and this relateth to others of the Jews. And hence
it seems to be, that the apostle is so large in treating of the
sacerdotal office of our Lord, and. of the new covenant
established in his blood. Moreover, the Jews were gene-
rally possessed with this opinion, that about that time their
Messiah should set up. this temporal kingdom ; {and they
generally expected, not a Messiah to suffer for their sins,
of whom they seem then to have had no notion, John xii.
34. but a great king to subdue their enemies under them.
And this was their great stumbling-block, that § our Jesus
appeared not to be such a one; and this was the great
thing that animated them to the war.. When therefore the
gospel had been preached to the world, and there was no
appearance of Christ's coming in the clouds to be their
king, and their deliverer, but rather to destroy their temple
and their nation, they began to fall off from him, as not
answering their expectation, or the predictions of their
prophets, and to give ear to their false prophets, saying to
them, Lo, here is Christ, and there is Christ, according to
our Lord’s prediction, Matt. xxiv. 22. and promising free-
dom and deliverance, saith Josephus, || to as many as
should follow them. '
And, lastly, the great cause of this apostacy, of which
the Scriptures take a more special notice, was the grievous
persecutions they suffered in all places from their fellow
Jews, and from those heathens they had instigated against
them. This, by St. Paul, is styled a great fight of afflictions,
against which he desires them to arm themselves, by faith
and patience, and the consideration of the coming of their
Lord, and by the example of that cloud of witnesses, which
they had set before them. (Heb. x. 11,12.) By St. Peter
it is styled, the fiery trial, which was come to try them,
1 Pet. iv. 12. and by which they were in heaviness, through
manifold tribulations, 1 Pet. i. 6. and against which St.
James endeavours to strengthen them, by the consideration
of the blessed fruits, and glorious recompence, their pa-
tience under them would produce, chap. i. and of the pre-
‘sence of their Lord; who would shortly come to rescue
them,’and give a happy issue of them, chap. v. By reason
of which persecutions some began to use great compliances
with the Jews, to avoid their rage; others, to fall away
from the Christian faith, hoping perhaps that they might
* Of moredovres paiv el viv Emt lovrlov Tindrov “Incoty Erraugmpstvey bv fi “Toudale, pat
amirreievres 28 slo iv yeyernutvor ix vig Mapiag vig Tapivou, obra ele rly absiy mic-
asiover, ual od mirreiever, Vide Euseb. lib, iii. cap. 24. Orig. contra Celsuin, lib. v-
p- 272. ati .
+ Kal daw of suoredovres pady ele viv watcavra tvrh ‘Ievdaln rd dvayeygajapatve rhea
xal onacia “Incod, jah mioredovres 82 tle viv “Incoin, uid rod movicavrog Tip obgavey, nal hv
viv, to Tov airly miorevoucl, ual ob micrevoves. Tom. ii. in Joh. p. $22. A. B
t Td 38 dordgay abrode pdrirre argig viv ardrspnov hy wenepace, we Mara xeligty éxsivoy dard
aig ysbens Tig adrian debes ciic olxoystene, Joseph. de Bell. Jad. lib. vii. cap. 31,
_ §72 dySemme, abrar tyats ab yeagal, nat raatiras Edofer nal petyay dvapstverrriy evap
rol manasod Tay hyespiiv doe uily dySedbarou maparauRdrvre iv alanioy Racidelay, dvaynd-
Zuew. Tryph. ad Just, p. 249. B. .
*Oray iupavic nal Edotos yivmrar rote yrocbhrerat oo teal gact. P. 336. C.
Oix Exc xptle tyatic dmodoyhoarSas weig 7d Asyésevor dard rol “lovdaleu, B24 patyav, mal
duvderny, xal mdong vig ig, xal wayrov vay ESvav, nal orgaromédor Kugior, pacly of mpopii-
ras elves Tey émidnhoavra, Orig. contra Celsum, lib. ii. p. 78. cage ?
|| Ta cnpsia rig cormplag, nal viv der) rod Oto BorStiay, “De Bell. Jud: lib. vil, cap.
30,"p. 969, et libs ii, cap. 23. . i a
CHAP. I1.]
still obtain salvation in that religion, in which they ex-
pected to find it before they embraced Christianity.
Others, who refer this to the church of Rome, under-
‘stand by this apostacy, a falling away from the doctrine,
and the true worship of God and Christ, by idolatry in the
worship of a consecrated wafer, of angels, saints, images,
and relics ; on which account that church is represented
under the characters of spiritual Egypt, of mystical Baby-
ton, and the mother of fornication, Rev. xi.8. xvii. 5. i?
[4] 0 dvSpwroe rie éuagriac, The man of sin.] If you read
here, ‘O avOpwhoc avoutac, The man of disobedience, who will
not submit to law and government, as do the manuscripts
of Stephanus and Lincoln, nothing can more exactly agree
to the Jewish nation, which, in the times of Josephus,* had
this character, that it was 20vo¢ Svodpxrov Kal duoreibic pice
“pig Tove PaciXéac, a nation naturally averse from subjection
to kings. If we retain the common reading, no nation
under heaven more deserved to be styled the man of sin,
than did the Jewish nation, after the spirit of slumber and
blindness was come upon them, (Rom. xi. 8.) for the rejec-
tion of the promised Messiah. ‘Their own Josephus saith,
It is impossible to recount severally the particulars of their
wickedness ;but in the general it may be said, that never any
city suffered such calamities, phre yevedv 2 aiwvog yeyovévat
«waxlac youiuwrépay, nor was ever any generation, since the me-
mory of man, more fruitful in iniquity. See this more fully
proved, note on Rom. ii. 1. Then therefore more espe-
‘cially was this man of sin revealed to be so. This character
doth also very well agree to the beast mentioned in the Re-
velation, which being spiritual Sodom and Egypt, (Rev.
xi, 8.) the mother of fornications, and the abominations of
the earth, (xvii. 5.) may very well deserve the title of the
man. of sin.
Obj. If it be here objected against the application of this
character to the Jewish nation, that the man of sin seems to
relate to some single person, and therefore cannot be inter-
preted of a whole nation, especially if they act not under
some head or other :
Ans. I answer, That I have for this the authority of the
aes cited here, ver. 8. who saith, He shall smite the
land (Chald. the sinners of the land) with the word of his
mouth, and with the breath of his lips; Jemoth Reshang,
avexre aoc, He shall consume the wicked one ; which wicked
one, whether we understand it with the fathers of anti-
christ, or with the Jews of Armillus, i. e. the: Romans,
or with the protestants of the papal polity, under the
name of one, must comprehend all his associates and fol-
lowers, though they be many nations. Thus also doth
the prophet Isaiah introduce God speaking to all the inha-
bitants of Jerusalem and Judah: And now Josheb, inha-
biter of Jerusalem WS), cai GvOpwro¢ tov lobda, and man of
Judah, v.3. and ver.7. «at dvSpwroc, the man of Judahismy
pleasant plant. . And Jeremiah speaks in the person of the
whole Jewish nation, saying, I am the man that have seen
Offiction, Lam. iii. 1. and so onto ver. 22. So inthe para-
ble, Matt. xxii. 11. our Saviour represents the J ewish na-
tion, from whom the kingdom of God was to be taken
away, and who were to be cast out into outer darkness,
ver.13. by the man who had not on his wedding-garment. So
the two witnesses, Rey. xi.3. and the woman clothed with
* De Bello Jud. lib, ii. cap. 8, p.782. F.
THE SECOND EPISTLE TO THE THESSALONIANS.
253
| the sun, Rev. xii.1. represent the whole body of true Christ-
| ians; and the beast, xiii. 1. the woman arrayed ¢ in purple
and scarlet, xvii. 4, and the great whore, xix. 2. include all
the members of the Roman church. And therefore it is
evident, that this objection of a single person seems equally
to lie against all the other hypotheses. And as they had
their heads in which they were united, so had the Jewish
nation their high-priest and Sanhedrin, their rulers of the
people, their scribes and pharisees, the heads of this man
of sin, as the pope and his clergy are the head of the
beast.
[°] ‘O vide rite arwAslac, The son of endionit This also
perfectly agrees to the Jews, not only because Christ was
to smite them with the breath of his mouth,(see note on ver.
8.) and to smite the land with a curse, Mal. iv. 6. but be-
cause they are set forth as vessels of wrath fitted, cic are-
Aaav, for destruction, Rom. ix. 22. as men appointed to
wrath, 1 Thess. y. 9. to sudden destruction, ver. 4. as men
whose end is a#Aea, destruction, Phil. iii. 19. Note also,
that this agrees exactly to the great whore, who is. to go,
sic aTwAsiav, into destruction, Rev. xvii. 8. 11.
[*] Ver. 4. ‘Oo avtietuevoc, Who opposeth himself. This
word in the Old Testament represents the adversaries of
God and his church. So Isa. Ixvi. 6. The voice of the Lord
rendering recompence, roic avrexsyévorc, to his enemies. And
Esth. ix. 2. They who sought the hurt of the Jews are, oi
avrixeluevor Tore “lovdaforg. And in like manner in the New
Testament 6 dyrietuevoc, is in the general the adversary of
Christ, and of Christianity ; asin those words, Give no occa-
sion, tq dvrixemévy, to the adversary to blaspheme. (1 Tim.
v. 14,) In particular the Jews, as they were oi dvriceluevor
tp Xovory, the adversaries of Christ ; (Luke xiii. 17.) so in
our Lord’s discourse on the destruction of Jerusalem, they
are styled the adversaries of the apostles, in these words, I
will give youa mouth and wisdom, which oi dvrixeipevor duor,
your adversaries shall not be able to resist, or gainsay. (Luke
xxi. 15.) They are the dvriKcefuevor woAXoi, of which St. Paul
speaks, saying, A great door and effectual is opened to me in
Ephesus, and there be many adversaries ; (1 Cor. xvi.9.) as
you may learn from Acts xix. 9. where we find them speak-
ing evil of the way of Christianity before the multitude, and
St. Paul separating from them upon that account ; and in
those words of St. Paul to the Philippians, i. 58. In no-
thing be ye terrified by (the malice and persecution of) your
adversaries, id rev dvrucsisévwv, which malice and persecu-
tion is to them tvdakic amwActac, an evident token of perdi-
tion, but to you of salvation. (See 2 Thess. i. 5.) And with
good reason is this name given to them especially, they
being the men, who killed the Lord Jesus, and persecuted his
apostles ; who pleased not God, and were adversaries to all
men ; forbidding the apostles to preach to the gentiles, that
they might be saved. (2 Thess. ii. 15, 16.) When they began
to preach the word of life, the high-priest, the captain of
the temple, and the sadducees, (Acts iv. 1.) and the whole or-
der of the priesthood, (ver.6.) styled, 74 cvvédprov, the Sanhe-
drin, (ver. 15.) command them, not to speak at allin the name
of Jesus, (ver. 18.) on which account these rulers are said to
be assembled against the Lord, and against his Christ, (ver.
26.) And the answer of the apostles to them is, That God
was rather to be obeyed than man. After this, the high-
priest and all his associates place the apostles, év rw .ovve-
Spl, in the Aerie, (Acts v.17. 27.) calling them to an ac-
254
count for disobeying theit commands ; and having received
this answer from the apostles, That God must be obeyed
rather than man, they beat them in the Sanhedrin, and
again command them not to speak in the name of Jesus,
(ver. 40, 41.) - Soon after we find Stephen brought before
the scribes and elders, ee rd SuvéSprov, into the Sanhedrin,
(vi.12.) and the high-priest ; (vii. 1.) and they who sat iv rq
Buvedply, in the Sanhedrin, having examined him, and the
witnesses against him, they stoned Stephen, (ver. 59.) which
death could only be inflicted on him by. the Sanhedrin.
After this Saul receives letters from the high-priest, (ix. 1.)
‘and from all the elders, (xxii. 5.) to bind all Christians he
could find in any of their synagogues, and bring them to
Jerusalem. (Actsix. 2.14.) Yea, in the second, or, as
Bishop Pearson saith, in the fourth year of Nero, the high-
priest, cal Sov rd Xvvédprov, and the whole Sanhedrin meet,
(Acts xxii. 80.) and Paul is brought before them, (xxiii. 1.)
By all which passages, as we see how they are still shew-
ing themselves adversaries to Christ and his disciples; so
we learn thé falsehood of that Jewish story, that forty
years before the destruction of Jerusalem, the Jewish San-
hedrin removed from thence to Joppa; which, saith Mr.
Selden,* as I have neverread any such thing in the ancients,
so may it be confuted from the life of Josephus. It was
this Sanhedrin that admitted that public prayer against the
Christians called “berachoth haminnim,” the cursing of
the heretics. They therefore called Jesus accursed, 1 Cor.
xii. 2. and so, as Justin Martyr + saith, they dishonoured
Christ as much as they could, xarapépevor ev rate Duvaywyate
duav trode muarebovrac imt Tov Xpiorbv, cursing in their syna-
gogues those that believe in him. Thus did they crucify
afresh the Sonof God, and put him to an open shame ; yea,
saith the same Justin,} divdpac éxXexrode ard lepovoaije eeXe~
Eduevor rére HEemtwpare tle wacav Tiv viv, they sent chosen
men from Jerusalem throughout the whole earth, represent-
ing the Christian faith as an atheistical heresy. Now this
could be done only by the Sanhedrin. It was, lastly, by
the high-priest and his Sanhedrin assembled at Jerusalem,
that§ James the brother of our Lord, with some other Christ-
tans, is condemned to be stoned for blasphemy against the
law. Yea, when the war was begun, affairs seem still to
be ordered by the high-priest and Sanhedrin: for it was
after the flight of Cestius Gallus from Jerusalem, that Jo-
sephus || was made governor of Galilee, and thence he
writes,] rq Zuvedolw rv ‘IepoooAvuerdyv, to the Sanhedrin of
Jerusalem for instruction. And Ananias** the high-priest
acknowledges that they had engaged in the war against the
Romans only for their liberty. So that things seem to have
been managed to that time by the high-priest and Sanhe-
drin, who appearing thus upon all occasions with the ut-
most rage against Christ and Christians, might well be
deemed not only ayrixciuevor, their adversaries, but anti-
christs. But then the Roman antichrist being also to wear
out the saints of the Most High, Dan. vii. 25. and cast down
* Seld. de Syn. lib, ii, cap. 15. p. 629.
p. 745.
+ Dial. cum Tryph. p. 234, et p. 323, C. ¢ P. 254. D.
§°O "Avavog xabifer, Luvdpioy xgerav, xal wrapaymayay tle abre viv adeApy "Ince roll Atyo-
pave Xpiorod, dal rivag Erdgous, the magavoancdyray xarnyoplay gromedsaevoc, mraptdone
rsurSucoatvoig. . Joseph. Antiq. lib, xx. cap. 8. p. 698. B.
{| De Bello Jad. lib. ii. cap. 32. { De Vita sud, p. 1003. B,
Tiva 3 oby tyes mbbpacw, ob Tiv AsvSeglay, De Bell. Jud. lib. iv. cap. 13. p. 874.
“Non ejusmodi quid apud veteres legi,”
A PARAPHRASE WITH ANNOTATIONS ON
[cuae. rr,
some of thé host of heaven, Dan. viii. 10. the beast being to -
slay the witnesses; Rom. xi. 7. to make war with the saints,
and overcome them, xiii: 7. and even to be drunk with the
blood of the saints, and of the martyrs of Jesus, xvii. 6.
xviii. 24. she doubtless must emphatically deserve this
title,
["] ‘Yrepapsuevoe tm wav rd Aeydutvov Oxdv, ji ofPaopa,
Exalted himself above all that is called God, or is wor-
shipped.] The word ieyduevoc, called, shews the apostle
here speaks of magistrates, who are called gods in Serip-
ture, Psal. lxxxii. 6. and particularly of the Roman em-
peror, whose title was eBacrdc, Augustus, and who are
here signified by o¢Bacya, as’ God is by the word Oed¢. And
how the Jews exalted themselves against every thing that
is called God, or the magistracy, we may observe, saith
Dr. Lightfoot, in such as thesé, 2 Pet. ii. 10.
They despise government ; Jude 8. They despise dominion,
and speak evil of dignities: and in their own stories to énd-
less examples. How they stood affected to them, we may
learn from the question they put to our Saviour, Shall we
pay tribute to Cesar or not? Matt. xxii. 17. for had he
answered No, they then thought they should have ground
to represent him as an enemy to Cesar; if Yea, to repre-
sent him to the people as a betrayer of his country’s liberty
and freedom,* riv tririnow ovdty GXo 7) avrexpic SovAsiav
eémupéperv Aéyourec, they looking on this tribute-money as a
sign of slavery: and from their Talmudical saying, We
have no king but God: and from their imagination, that it
was a wicked thing + pera rov Ocdy pépev Ovyrove deorérac,
to own any mortal governor under God. (See note on 1 Pet.
ii. 16.) And that the pope and his church have thus ex-
alted themselves above kings and emperors, church-his-
tory and their own canon law will not suffer us to doubt.
(See Downham de Antichristo, lib. iv. cap. 2, 3.)
[°] “Qore airéy tic tov vadv Ocov we Oxdv Kabioa, So that
he sitteth in the temple of God as God, shewing himself that
he is God.] Only the Jewish Sanhedrin, their priests, high-
priests, and doctors, or expounders of the law, sat in the
temple of God, then properly so called, and there the high-
priest and the Sanhedrin took upon them the power of
judging in capital causes. Thus they stoned Stephen;
thus also they stoned James the brother of our Lord, and
others with him; and St. Paul persecuted the Christians
even to death by their authority; (Acts xxii. 4, 5.) and thus
they sat.in the temple of God as gods. The scribes and
pharisees also shewed themselves as God, by setting up
their traditions above the commandments of God, pretend-
ing to dispense with them, and, by so doing, saith our
Saviour, axvpovy, apuévat, ABerciv, to lay aside, reject, and to
make void, the commandments of God, (Matt. xv. 16.:Mark
vii. 8—10. 13.) to establish their traditions. And, secondly,
by preferring them to, and requiring greater reverence to
be given to their traditions and their doctrines, than to the
written word of God; saying, that the words of the scribes
are more amiable than the words of ‘the law, and more
weighty ; that a prophet was not to be believed without a
sign or a miracle, but they were to be believed without them ;
with other blasphemous sayings, cited by Dr. Lightfoot
on Matt. xv. 2. and by Dr. Pocock, who shews that ‘they
* Joseph. Antiq, lib. xviii, cap. 1.
t De Bello Jud. lib. ii. cap. 12, 32. ¢P. 415,
CHAP. 11.]
held their yows so sacred, that they were obliged to vio-
late the laws of God to keep them, and that in such cases
they could not observe God’s precepts without great sin.
And, thirdly, this they did by taking to themselves the titles
of guide and father, which, in our Saviour’s interpretation,
belonged only to God and Christ, Matt. xxiii. 8—10. (See
the note there.) And, fourthly, as being by their own con-
fession Seduaxot, fighters against God, by their opposition
to the apostles commissionated by God. (Acts v.39. xxiii.
9.) Here then let it be noted,
First, Th are the descriptions of the man of sin,
by which the Thessalonians might then know him, and they
run all in the present tense, shewing what he already did ;
and therefore it is no objection against my interpretation
of these words, that the Sanhedrin, the scribes and phari-
sees, had long sat inthe temple of God, and done the things
here attributed to the man of sin.
- Secondly, Let it be noted, that itis prophesied, Dan. xi.
35, 36. that a king shall do according to his will, and shall
exalt himself, and shall magnify himself above every god ;
and that this, by St. Jerome and Theodoret upon the place,
is interpreted concerning antichrist. And that the pope of
Rome hath manifestly not only thus exalted himself above
all that is called god, by usurping a power over kings and
emperors, as in the former note; but also shewed himself
inthe church as God, by claiming that infallibility which is
the property of God, and by dispensing with his laws, and
also by equalling himself to Christ, who is God: (see
Downham de Antichristo, lib. iv. cap. 5.) and therefore,
according to the sentiments of all those fathers, who by the
temple do understand the church of God, he hath by these
things shewed himself that heis God.
‘Qe Sedv.] I doubt not, saith Dr Mills, that these words
are added to the text, they being wanting in Irenzeus, lib. v.
cap. 25. in Origen, contra Celsum, p. 89. 307. in Cyril
Hieros. p. 161. in the Vulgar, and Cod. Alex. which if true
would be a great advantage to my hypothesis; but they
being owned by all the Greek scholiasts, the Syriac, and
Arabic versions, by Cyril Alex. Glaph. in Gen. p. 178. and
by Theodoret Her. Fab. lib. v. cap. 23. I dare. not depend
upon his confidence.
[2] Ver. 5. Tatra eyov syiv, I told you of these things.]
These are the words which seem to me tosettle my inter-
pretation of this chapter: for of the Jews, and their op-
posing of themselves to the doctrine of Christianity, and
the professors of it, he told them in his First Epistle; (ii.
15, 16.) and when he was with them, the persecutions that
both he and they suffered from them, (Acts xvii. 15, 16.)
gave hima just occasion to speak both of their opposition
to the gospel, and of the deliverance they shortly might ex-
pect from such enraged persecutors; this being hinted for
the encouragement of Christians, in most of his Epistles:
but that he should tell them any thing of Mahomet or of
the papal antichrist, who were not then in being, or to be
known then to the Thessalonians by any of the characters
here mentioned, is not so easy to conceive. Though since -
the characters here referred to are partly to.be found, Dan,
xi. 35, 36. and that place by the ancients* is thought to
relate to antichrist, and to be here referred to by St. Paul,
* « Ab hoc loco Judzi dici de antichristo putant——quod quidem et nos de anti-
christo intelligimus.” Hieron, in locum, et Theodoret.
THE SECOND EPISTLE TO THE THESSALONIANS.
255
this is by some expositors thought to refer to something
the apostle might have taught them from the prophet
Daniel, touching antichrist. (See the Preface, §. 1—3.)
[°] Ver. 6. Kat viv rd xaréyov olSare, And now ye know
what withholdeth.] Or rather, and ye know what now with-
holdeth ; and according to this sense of the words, that
which hindered the full revelation of this man of sin, must
bein being, and actually withholding, when this Epistle was
indited. Some of the fathers* have conjectured, that the
rd xaréxov, or that which hindered, was the gifts of the Holy
Spirit then given to believers, and exercised in the assem-
blies of Christians; but they more generally do refer this
to the Roman empire,} saying, that the apostle here teach-
eth, that, till that be taken away, antichrist shall not come.
This (say they) the apostle here expresseth so covertly and
obscurely, t that he might not incense the Roman emperors
against the Christians; as he must have done, had he
openly and boldly said, antichrist shall not come until the
Roman empire be destroyed. (See note on 1 Pet. v. 13.)
What I conceive to be the rd xaréxov, see note on the verse
following. ©
["] "Ev rq éavrov xaipg, In his season.] i.e. In: the time
prefixed for the false Christs and antichrists to come, Matt.
xxiv. 5. 24. in the last hour of the Jewish church and eco-
nomy, according to these words of St. John, (1 John ii. 18.)
Litile children, it is the last hour, and as ye have heard (from
Christ) that antichrist shall come, so now are there many
antichrists, by which ye may know that this is the last hour.
They, who refer this to the papal antichrist, say that this
season relates to the “ tempus statutum,” the time prefixed;
(Dan. xi. 35.) for antichrist, saith he, shall prosper ¢ill
the indignation be accomplished, or till God’s indignation
against the Jewish nation ceaseth: and to the time, times,
and half a time, mentioned Dan. vii. 25. during which
time the little horn was to wear out the saints of the Most
High; and to the twelve hundred and sixty days in which
the beast should triumph, and the witnesses should be clothed
in sackcloth, Rev. xi. 3. or to the time, times, and half a
time, mentioned Rev. xii. 6. 14,
[**] Ver. 7. Td yap pvorhprov Hn evepysirat avoutac, For the
mystery of iniquity doth already work.| That is, the Jews
have already imbibed their pernicious principles, that it is
not lawful to pay tribute to Cesar, or to be subject to any
other government under God: they have already made
some seditious attempts, not only in Babylon, but in Judea,
under Theudas Gaulonites; § and also have been incited
farther to do so by one Dortus, and his associates, who
persuaded the multitude, iat rj “Pwpyatwy aroordox, to revolt
from the Romans. Josephus also doth inform us,|| that be-
fore that time there were many tumults in Judea, cat ovy-
vove Bacrslav 6 Kaipd¢ avérerSe, and that the time prevailed
with many to usurp the kingdom. ‘This mystery was also
* Tinks 7o xartyoy chy “Poxraindy tvincay Cacirtlar, rivte 38 viv yderv Tov mvedjaaros of
adv rot oyedpearos viv xdpw aor of 98 tiv “Pwpainiy, og Eywye drove riSeuat. Theod.
Chrysost,
+ “ Nisi, inquit, faerit Romanum imperinm ante desolatam, et antichristus pra-
cesserit, Christus non veniet.” Hieron, Ep. ad Algas. Q. 11. F. 60. - ** Post defee-
tum regni Romani apparitarum antichristum” dicit Ambros. inlocum. Ita Chrysost.
(Ecum, Theoph. in locum. Severianus apud Gicum. fren. lib. v. cap. 26.
t “Si enim aperte et audacter dixisset, non veniet antichristus nisi prias Roma-
num deleatur imperiam, justa causa persecutionis in orientem tuno lesiam con-
surgere videbatur.” Hieron. ibid. Chrysost, in locum.
§ Joseph, Antiq. lib. xx. cap. 5. p. 692. || De Bello Jud, lib. ii, cap. 6.
256
working by the false apostles, and deceitful workers of the
Jews, causing some of the gentile Christians to warp from
the simplicity of the faith to the Jewish rites, to mix Ju-.
daism with Christianity, and so to turn from him that called
them to another gospel. ‘The fathers, Theodoret only ex-
cepted, say this mystery of iniquity was already working,
in Nero, the forerunner of antichrist,* and the calamities
he brought upon the Christians; on which account some of
them taught that he was antichrist; and others, that he
was to be raised again to be so: but this is an extrava-
gancy sufficiently confuted from this one observation, that
these words were written in the reign of Claudius, whereas
the persecution of the Christians happened only twelve years
after, in the reign of Nero. Others, who say this mystery
was working in the false prophets then in being, till they
can shew us any false prophets then in being, which were
not of the Jewish nation, do not contradict, but establish
our assertion. And, lastly, others, though they do zealously
contend against Dr. Hammond, that Simon Magus could
not be the man of sin here mentioned, yet say, it is proba-
ble he was the mystery of iniquity then working, and the
forerunner of antichrist, because he did set up himself as
the supreme God, brought in the invocation of angels, and
the worship of images, and taught idolatry to be a thing
indifferent, and was the father, as the beast is styled the
mother of abominations: but thus they seem to me to build
up again what they had so industriously pulled down: for
it is highly reasonable to conceive the mystery of iniquity
then working, should be that very mystery which after was
to be completed by a more full appearance of the man of
sin, as will appear from the connexion of the'words, Re-
member ye not, that when I was with you, I told you these
things? (who was the man of sin to be revealed, and what
were his characters, ver. 3, 4. and what it was that hin-
dered at present the revealing of him:) for the mystery of
iniquity is already working (i. e. ‘he is doing that covertly,
‘which when he is revealed he will do more openly); only
he that hinders (his full appearance) will do so, till he be
taken away; and then shall this wicked one be revealed.
‘Who sees not now, that all those interpretations must be
false, which make the mystery of iniquity to be one person,
or one kind of persons; and the man of sin, or antichrist,
another; as they must do, who make the mystery of ini-
quity to be Simon Magus, or the false prophets or heretics
in being when this Epistle was indited ; and the man of sin,
the pope of Rome, and his clergy? This mystery of iniquity,
saith Dr. Lightfoot, cannot be understood but of the Jewish
nation. And soit is explained, again and again, by St.
John, saying, This is the last hour ; and as you have heard
that antichrist cometh, so now are there many antichrists, by
which we know this is the last hour, 1 J ohn ii. 18. and chap. iv.
Every spirit that confesseth not Jesus Christ, who is come
in the flesh, is not of God; and this is thé spirit of anti-
christ ; this is the deceiver, and the antichrist, Epist. ii. 7.
- ®* Moltis malis——quibus Nero impurissimus Casarum mundum premit, anti-
christi partdritar adventus, et quod ille operatus est postea, in isto ex parte comple-
tar.” Hieron. Ep. ad Algas. ibid. ‘‘ Mysteriam iniquitatis 4 Nerone inceptum est,
qui zelo idolorum apostolos interfecit,” &c. Ambros.
Néipwva, tvratOd qnow, dravel rimoy tyra rol. dyriyelerou. Chrys. Gcum, Theoph.
«* Dignas extitit qui persecationem in Christianos primus inciperet, nescio an et
postremus expleret. Siquidem opini Itorum receptam sit, ipsum antichristam
yentarum,” Sulpitins de Nerone, lib. ii. cap, 40.
A PARAPHRASE WITH ANNOTATIONS ON
, nor.
[cuar. II.
Here therefore is a plain accoung of the working of the
mystery of iniquity in the false Christs and prophets of the
Jewish nation, who also were the great incendiaries to, and .
agents in, the apostacy of that nation from the eenene
government. (See note on ver. 10.)
[“]O xaréywv, He that letteth.| “ Quis nisi Romani
status?” Who but the Roman state? saith Tertullian :* so
many of the fathers, as hath been noted on the foregoing
verse: and whereas it may be objected against this sense,
that it seems plainly from the word 6 xaréywv, that he must
be a person, rather than a state; they who are of this opi-
nion, answer, he is here spoken of as one single person,
though the government consisted of a succession of empe-
rors, because one of them only reigned at a time, and the
government was dissolved, by taking away the last gover-
My conjecture is this, He who now letteth, i: e. the
emperor Claudius, will let till he be taken away ; i.e. he
will hinder the Jews from breaking out into.an open rebel-
lion in his time, they being so signally and particularly
obliged by him, that they: cannot for shame think of re-
volting from his government; for he had made two edicts
in their favour, the one concerning the Alexandrian Jews,
to this effect, + That the just Jews should suffer nothing,
because of ‘the madness of Caius, who would be worshipped
‘asa god, and that they should have liberty to observe their
own laws and ‘customs. And that other edict, in which
he gives them liberty over his whole empire, without moles-
tation, to observe their own laws and customs; declaring,
that -he did it, because he judged them worthy of that
favour for their affection and fidelity to she hom go-
vernment.
After his death, the aifairs of the Jews, saith Josephus,
became worse and worse, not only by reason § yofirwy av-
Sedrwv of tov dxXov iyrérouv, of those magicians: who de-
ceived the people, and of those thieves who stirred them up
to the war against the Romans; || ndtv imaxobew airoig Ne
yourec; persuading them not to be subject to them; but be-
cause Nero, in his third year, sends a letter to Portius
Festus, governor of Judea, by which the Jews are deprived
of their icorodreia, equal share of government in Cesarea;
whence, saith Josephus, was the rise of all our calamities,
the Jews persisting still in sedition, juéype 3) Tov: wéXsuov
eEnnbav, till they broke out into the war. In-the seventh.of
Nero, Albinus succeeds Festus, then dead, who, saith Jo-
sephus, was 6 péAora Avpawdpevoe THY Xdpav,] one who
‘exceedingly wasted the country, and laid the seeds of their
future captivity. In the tenth of Nero, Gessius Florus
succeeds him, who ** o\Adv avérAnoe caxov “lovdatove,
brought many calamities upon the Jews, saith Josephus,
which having tragically represented, he concludes thus,
What shall I say more? tov yap mpd ‘Pwdtove wodrAguov 6
KatavayKdoacg hpac dpasba PrAGpoe, for it was this Florus
who compelled us to the war Ogant: the Romans, which be-
gan in the twelfth of Nero.
* De Resar. Carnis, cap. 24.
t Bovroyeas pandiv 3: rhy Patou mapapgooivay ra Sinaion rai “TouSalov Over ro
wives, gurdevesbas 32 adrote webrepov dinasduara, Eupetvoues roig “loudaleoy Hees, Joseph.
Antiq. lib. xix. cap. 4, p. 678.
$ Kandic oby Exe, nad “loudaloug rode ty mayrt ra id’ hdc xicuw 72 wimps 2n dvemi~
norirog purdereiv——drra ual abrode, darép oy mapexrhOny, d£loug xelvag dad vi mes
“Popsaloug wloriv, nat piriay. Joseph. ibid.
§ Joseph. Antiq, lib. xx. cap. 6. p. 690.
q Ibid, cap. 7. p. 696, 697,
|| Ibid.
** Lib. ii. 98 24,
CHAP. II.]
[4] "Ewe te pécou yévnra, Till he be taken away.] i. e. Say
some, till the Roman government be taken away; as it was
by the exile of Augustulus, A. D. 476. say I, till Claudius
be taken away, as he was by poison, saith Suetonius; for,
as tolli de medio, among the Latins, so in the Greek, é« uécou
yevéeSar, imports, one to be taken away by death, and oft-
times by a violent death; so avadecat tk pésov rij¢ Ta-
penPorje is to destroy them out of the middle of the camp,
till they were consumed: so of Core and his company it
is said, adwéXovro k& péoov Tij¢ cvvaywyic, they were. de-
stroyed fromthe midst of the congregation, Numb. xvi. 33.
Thus of the righteous, saith the prophet, jprat tx pécou, he
is taken away, he rests in his grave, Isa. lvii. 2. so Jere-
miah, ’E€ijpe te pécov, The Lord hath taken away all my
mighty men from the midst of me, Lam. i.15. And so God
saith of the false prophet, Ezek. xiv. 8,9. "E&ap® avrov,
apawd avrdv && pécov rou Aaov pov, I will cut him off from
the midst of my people.
[75] Ver. 8. ’O avonoc, The wicked ;] Who will not be sub-
ject to the laws to which their forefathers, from the time of
Pompey, have submitted.
[9] ’AwoxadupSioera, Shall be revealed ;] Either by his
actual apostacy from the Roman government, or by the
great apostacy of the believers of that nation; of which,
see note on ver. 3.
[7] “Ov 6 Kipioc avadion rq mvedpart tov ordpatog abrov,
Whom the Lord shall consume by the spirit of his mouth.]
That the apostle here refers to Isaiah x. 4. appears by his
using the very words of that prophet, which run thus: He
shall smite the land with the rod of his mouth, and with the
breath of his lips shall he slay the wicked one. Now what
is the land there, is well expounded by Malachi in these
words, (iv. 6.) Lest he smite the earth with a curse. Where
both the Hebrew and the Greek use the same words. Now
in Malachi it is evident, and confessed, that by the earth,
the land of Judea must be meant, as it is usually in the
book of Psalms, Psal. xvi. 3. xxv. 13. xxxvii. 3. 9.11. 22.
‘29.34. seeing to them alone the prophet was then sent to
prophesy: it is therefore reasonable to conceive, that the
same phrase should have the same import in the prophet
Isaiah ; to smite this land with the breath, or spirit, of his
mouth, is, to smite in his wrath and indignation. So, Job
iv. 9. By the blast of God, by the breath of his nostrils, awd
avebtpuaroe dpyiic av’rov, Or, of his anger, are they consumed;
and to consume with his fiery indignation. Thus Tophet is
ordained of old, the pile thereof is fire and much wood ; the
breath of the Lord, Séno¢ Kvpitov, the indignation of the Lord,
like a stream of brimstone, doth kindle it. So Psal. xviii. 8.
A smoke ascended in his anger, and fire out of his mouth de-
voured, And, ver. 15. At thy rebuke, O Lord, at the blast
of the breath of thy nostrils, amd turveboewe wvebpatoe dpyiic
cov, by the breath of the wind of thine anger. This there-
fore again answers to the words of Malachi, iv. 1. Behold,
the day cometh that shall burn as an oven, and all the proud,
and all that do,wickedly, shall be as stubble ; and the day
that cometh shall burn them up: and to that of the Bap-
tist, Matt. iii. 10. And now the axe is laid to the root of the
trees ; every tree therefore that bringeth not forth good fruit,
shall be hewn down, and cast into the fire: which also evi-
dently belongs to the Jewish nation, which said, We have
Abraham for our father, ver. 9. and to whom alone the
Baptist is there speaking: and again, ver. 12. he saith of
VOL, VI.
THE SECOND EPISTLE TO THE THESSALONIANS.
257 —
Christ, his fan is in his hand, and he will thoroughly cleanse
his floor—and burn the chaff with unquenchable fire : plainly
alluding to the words of Malachi, that all the wicked shall
be as chaff, or stubble. This being so, the earth to be smitten
with the rod of his mouth, must be the people, or inhabitants
of the land ; or, as the Chaldee, the sinners of the earth,
the unbelievers and wicked of Judea, to be consumed by
that indignation and fire of the Lord, Mal. iv. 1. So saith
_ Procopius on the place, Doth the Lord threaten to Judea,
émt rH Kar’ abrov mapowia, for her contumely against him,
saying, Thy house is left unto thee desolate ; and 2yxaradep-
Seica rodiuy kat vet Saravara, being left desolate, is con-
sumed by sword and fire.
That these words may have a more full completion in the
destruction of the beast, or mystical Babylon, which is also
to be slain by the sword proceeding from the mouth of
Christ, and destroyed by the fierceness of his wrath, and,
with the false prophets, to be cast alive into the lake of fire
and brimstone, I deny not: but that this should be the -pri-
mary intent of the words of Isaiah, and that he should be
there prophesying of the destruction of the church of Rome,
seems to me a rabbinical gloss, not much to be insisted on,
especially since the apostle, Rom. xv. 12, applies the tenth
verse of this chapter to the first calling of the gentiles.
[°] Kai xarapyhoa tp emipavela tig Tapovotac abrov, And
shall consume with the brightness of his coming.] The day of
the Lord’s coming to destroy Jerusalem, is styled by Joel, ii.
31. iyuépa Kuptov 7 weyaAn cal émiparie, the great and bright
day of the Lord: and, Mal. iv. 5. Behold, I send you Elias
the prophet, (i.e. the Baptist, in the spirit and power of
Elias, Luke i. 17. rptv 2\Ociv rijv iépav tov Kuptov tiv peya-
Ajv Kal éxupavij, before the coming of the great and bright
day of the Lord. And that our Lord’s coming in his day,
after he had suffered, and been rejected of that age, or
generation, in which he suffered, should be as lightning
shining from one end of the heaven to the other, he expressly
tells his disciples, Luke xvii. 24.) And when this émdvaa
kal wapovota, brightness and appearance of the Son of man
was to happen, he sufficiently instructs them in these words,
As the lightning, patvera, shineth from the east to the west,
ovtwe Eorat Kal 4) Tapoucta Tov viov Tov avOpdrov, so shall the
coming of the Son of man be, brov yap, for wheresoever the
carcass is, there shall the eagles be gathered together, Luke
Xvii. 24. 37. which sensibly applies this matter to the de-
struction of the Jews by the Roman army, whose ensign
was the eagle. This therefore is a farther confirmation of
our exposition.
Lastly, Observe the connexion of these verses; there
is a 7d karéxov viv, something, or person, that withholdeth
now ; and, 6 xaréxwv apr, he that now withholdeth, will do
so, until he be taken away, wat rére, and then shall the wicked
one be revealed, whom the Lord shall destroy. Now would
not any one here think, that if the Roman government were
that which withheld, antichrist should presently be re-
vealed, and appear to the world to be so (as all the fathers,*
who were of that opinion, held), soon after the dissolution
of that government, according to those words of St. Je-
rome,} “ Qui tenebat, de medio fit, et non intelligimus anti-
*"Eoyeras 6 dytlyporros Fray arngwbaiow of xaipot ray “Paysalov Bacidelac, Cyril.
Catech. 15. p, 163. Ambros. et Chrysost. in 2 Thess. ii, Hieron. Q. 11, ad.Algas,
August. de Civ. D; lib. xx. cap. 19.
+ Epist. ad Geront, F, 33, L. H.
2L
258
christum appropinquare ; quem Dominus Jesus Christus
interficiet Spiritu oris sui?” He that withheld is taken away ;
and do we not understand that antichrist is at hand? And
again, would not any one hence be prone to think, that the
Lord should be as quick to consume him, when he was
revealed, as all the fathers* thought, allowing but three
years and a half for the whole reign of antichrist, and de-
claring, that they had this not from apocryphal writings,+
but from the holy Scriptures ? and were it otherwise, those
Christians which saw the dissolutiono f the Roman empire,
A. D. 476. might lie under the same doubts as did the
Thessalonians here, touching the man of sin ; for then they
saw no Roman antichrist appearing, nor that mystery of
iniquity yet working; for the pope and clergy of Rome
were then orthodox, free from exalting themselves above all
that is called God, or from wearing out the saints with per-
secution, till some hundred years after. And if, after his
appearing thus, he were to continue twelve hundred and
sixty years before our Saviour’s coming to destroy him, as
he must do, according to that hypothesis; might not the
Christians be tempted, in that long interval, to say, Where
is the promise of his coming ? This therefore seems to lie as
a strong bar against that, as the primary’ sense and mean-
ing of these words.
[°] Ver. 9. Ev méon Suvduet cad onustorc, With all power
and signs.| This our Lord foretold, that before his advent
to destroy Jerusalem, there should appear false prophets,
and false Christs, who should deceive many, Matt. xxiv. 11.
who should shew signs and wonders, to deceive, if it were
possible, the very elect, ver. 24. Now that these false pro-
phets, ver. 11. 24. were the same, we learn from St. Luke,
who sums both up in one, xxi. 8. and from the work of
both, which was to deceive many ; that they were all to ap-
pear in the same age, in which his disciples, to whom he
spake these words, lived, is also evident from Christ’s cau-
tion to them, in respect of both; See to it, lest any man de-
ceive you, Matt. xxiv. 4. See fo it: Behold, Ihave foretold
you all things, Mark xiii. 28. Matt. xxiv. 26. It cannot
then be doubted, but that there were such persons as are
here mentioned, which then arose among the Jews. Such
were the Jews of whom St. Paul speaks, comparing them
to Jannes and J ambres, the celebrated magicians of Egypt,
because of their resistance of the truth of the gospel, as
those magicians resisted Moses, and whom he styles, rovn-
pol avOpwrot kat yénrec, wicked men and jugglers, 2 'Tim.
iii..8. 13. or those who did strange things by the invocation
of devils, as the word imports, say Phavorinus and Suidas;
the magicians were men of the same art and tricks. Now
to these Josephus doth ascribe the beginning of the apos-
tacy from the Roman government, and by them, he informs
us, that it was carried on to the last: the affairs of the
Jews, saith he, became worse daily, by reason { yofrwr
avOodrwv of rbv bxAov iyrarwv, of those impostors who de-
ceived the people, of which he immediately gives an instance
in the Egyptian, who set up for a prophet. He adds, that
* « Usque ad tempus temporum et dimidinm tempus, hoc est triennium el sex
in quibus v reguabit super terram.” Iren. lib. v. cap, 25,“ Dimi-
diam hebdomade, hoe est, tres anos cum dimidio regnabit antichristus super ter-
ram, post anferetur regnum illius et gloria.” Hippol. de Consum. Mundi. p. 56.
+ Bacidevoss 82 6 dyrlypiores agla nat ficy ton pabva, olm BE daroupipaw réyoreey, AAA™
ix 0d Aavlun, Cyril. Hieros. Catech. 15. p. 163. 165. D, Hieron, et Theodoret, in
Dan. cap.7. 25. August. de Civ, lib. xx. 23.
¢ Anliq. xx. eap. 6.
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP, II.
in the beginning of the reign of Nero,* impostors and de-
ceivers, under a pretence of Divine impulse, endeavouring
innovations and changes, made the people mad, and led them
into the wilderness, promising there to them signs of liberty
Srom God: and that + yénrse wodAode dle axdoracw iviyyor,
the impostors prevailed with many to revolt. And even
when their temple was in flames, he saith, there were many
prophets} who encouraged them to expect tiv amd Ocov
Pof Paar, help from God, and that they gave credit to them,
Accordingly of the dragon it is said, that the unclean spi-
rits which went out of his mouth, were the spirits of devils,
working miracles, Rev. xvi. 13, 14. that the false prophet
wrought signs before the beast, Rey. xix. 20. and that the
beast wrought great signs, so as to make fire descend from
heaven, Rev. xiii. 13. and that by these things they did
-travav, deceive the inhabitants of the earth, Rev. xiii. 13.
19, 20. xx. 10. Of which miracles done by the members
of the Roman church, to establish their idolatry and super-
stition, see Downham de Antichristo, lib. vi. cap. 1.
[%] Ver. 10. Tiiv ayarny rig aAnDetag ode éEavr0, They
received not the love of the truth.| From these words some
conceive that antichrist, or the man of sin, must in pro-
fession be a Christian; because he is said not to. receive.
the love of the truth only. But all the fathers,§ and many
others say, not to receive the love of the truth, is, not to re-
ceive the truth which is worthy to be loved, and which
would have taught them charity to those they persecuted,
it being the same with not believing the truth, ver. 12. And
this emphatically belonged to those unbelieving Jews to
whom St. Paul speaks thus, It was necessary that the word.
of God should be first spoken to you: but since you thrust.
it from you, and judge yourselves unworthy of eternal life,
lo, we turn to the gentiles: (Acts xiii. 46.) and to whom he
applieth that of the prophet, Behold, ye despisers, and
perish ; for I will work a work in your days, which ye will.
in no wise believe, ver. 41. (see Acts xxviii. 27. Heb. iv. 2.
12. 1 Pet. ii. 7, 8.) and all the fathers which speak of anti-
christ, and the man of sin, not one. of them excepted, de-.
clare, that this and the two following verses belong to the
unbelieving Jews,|| that he is thus to come with signs and
wonders to deceive them ; and that they who would not receive.
Christ, confirming his doctrine with true miracles, shall be.
deceived by the lying miracles of antichrist. And if this
be so, that these things are intended of the unbelieving
Jews, they can agree in the primary import of them to.
them only.
[2] Ver. 11. Méube 6 Ocde, God shall send.} As he sent a
lying spirit into the mouths of Ahab’s prophets, (1 Kings,
xxii. 21, 22.) by permitting the evil spirit to go ‘onthe for
* TrAdvor aren xal Amartives, wgoryhpart Stiacpacv, sidan’ nal peevaRords
ameayjam " div 73 wniidos dvkeresbor, nal agciiyey cig Epnyelan, dig Exel, red Oxo’
dglkavro¢ abr oma irevOeplac. De Bello Jud. lib. ii, cap. 23.
+ Ibid. p. 797. $ Lib, vii, cap. 50, 31.
§ Tiv dydmny vig GanSelag toy Xgicr’y Aye. Chrysost. Theod. CEcum, Theoph.
Spiritom Dei per Christum. Hieron. Ep. ad Algas. qu. 11.
- || Apud eos omnes signa edet et horrenda miracala——ad seducendos sui simi-
les impios.” Hippol. p. 32. $4. Iren. lib. y. cap. 25, “‘ Facit hwo omnia propter
Judeos, at qui noluerunt caritatem recipere veritatis, ” Hieron. Ep. ad pe es,
11. August. tom, ix. tr 29. p. 246. C.
"tevdaloug voig rly HAEuepetvoy wrgordonsivrag dmarivra,. Cyril. Hieros. Catach. dd: p..
163. B.164.D. “tovdalove wddiora. Theod, Chrys. Gicumen. Theoph. in locum.
« Ad quem fugiet vidaa oblita Dei, i. e. terreua Jerusalem,” Iren, lib. y. cap. 25.
« Cum autem alias yenerit in nomine meo, illum recipietis, alium dicens antichris-
tum.” Ibid.
CHAP, I1.]
that end; or, as he said, to deceive his people; (Jer. iv. 10.)
because he suffered them to be deceived by false prophets.
(Jer. vi. 14.) And as he deceived the false prophets, by
giving them up unto a spirit of delusion, (Ezek. xiv. 9.) this
must be the true interpretation of all such passages as
these: for, ;
First, God cannot secretly inspire into us any evil, or
infuse any evil principle into our hearts ; for evil can never
immediately from him who hath an absolute and
entire freedom from it; were it his offspring, it must cease
to bear that e, his works being all very good, and
wrought in righteousness. Nor,
Secondly, Can he incline, excite, encourage, or entice to
sin: for then he must excite men to perform the abomina-
ble thing which his soul hates, to do that which is infinitely
displeasing to him, and must incline them secretly to that
which he openly deters all persons from; and then he
cannot truly be offended with such persons, he cannot pu-
nish them for their iniquities: or else he must be angry
with them because they do obey his motions, and sentence
them to endless misery because they do comply with his
own inclinations. Nor,
Thirdly, Can he necessitate any man to sin: for then he
must by force compel them to it, and then the action done
by virtue of that force cannot be theirs, but God’s; nor
would our consciences condemn us for sin, were we assured
we could not help it.
[*] Ver. 14. Eic¢ é.] Here Beza notes, that many copies
read cic jv, which agrees with ziorw, ver.13. and that many
Latin copies accord with them. But it is common for this
pronoun to vary in gender from the noun to which it re-
lates; so oxein iXfove odc, Rom. ix. 23, 24. rexvia pov otc,
Gal. iv.19. (See Phil. ii. 15. Colos. ii. 19. Philem. 10.
2 John 1.)
[*] Ei¢ repurotnow dnc, To the glorious life, or salvation.]
That reprrouciv is to save alive, see note on Eph. i. 14. and
meprroinace is MN life, 2 Chron. xiv. 18. they fell down, wore
ja) eivat tv abroig mepirotnow, so that there was no life in
them, Mal. iii. 17. the day which I make ac reperoinow,
LXX.
[*] Ver. 15. Kparcire tag wapaddccc, Hold the traditions
which ye have been taught.| This passage proves notin the
least, that, in the judgment of St. Paul, there were any tra-
ditions wholly extrascriptural ; that is, such as ‘were neither
then committed, nor after to be committed to writing, by
himself or any other inspired person; but only, that he
himself had not writ all things to them by epistle, being
absent, but-had preached many things to them being
present.
Now that the word which St. Paul preached orally was
after written by St. Luke, his amanuensis and cofnpanion,
we learn from the tradition of the church of Christ, re-
corded by Irenzeus * and Eusebius.
Secondly, All that the apostle here exhorts the Thessa-
lonians to do, is to retain the traditions they had immedi-
ately received from the mouth of an apostle, and which he
personally had delivered to them; which traditions, when
we know them to be such, there is no doubt but they ought
* « Lacas a t — . ear
es ied ne eniiolieo
Asuniis b dntrovSeg TMatnov, 73 in’ txelvou of Labnsen- te Bibale want
Euseb. Hist. Eccl. lib. v. cap: 8. ; nd pAtvoy ebayyé v BiBnlo nartSero,
THE SECOND EPISTLE TO THE THESSALONIANS.
259
with all reverence to be received: when therefore the
church of Rome hath proved that the traditions’ she ob-
trudes upon us were immediately received from the mouth
of an apostle, then, and not till then, will this text oblige us
to receive them. ‘ q
Thirdly, This text is so far from being an argument for
receiving doctrinal traditions, no where writ in Scripture,
upon the sole authority of the church of Rome, or even of
the church catholic; that it is rather a demonstration, that
she is no sure preserver of them, she having actually lost
those very traditions touching the man of sin, which are
mentioned in this chapter, and particularly referred to in
this text; I told you these things when I was with you, ver.
8. and now ye know what letteth; wherefore stand fast,
holding the traditions (touching his coming, which when I
was with you I delivered by words, and now hint to you by
epistle), and which, as it appeareth by this Epistle and his
exhortation, were of great moment to be known. Now,
hath this tradition been preserved by the Roman, or by
the catholic church? or must she not confess with An-
selm,* and their own Esthius on the place, Truly the Thes-
salonians knew what letted, but we know it not? So that
the tradition which the church received from the apostles,
touching this matter, is wholly lost; how therefore can she
be relied on as a sure preserver, anda true teacher of
traditions, which hath confessedly lost one of great mo-
ment, deposited with the Thessalonians, and the primitive
church?
CHAP. Il.
1 F INALLY (rd douwdv, furthermore, I entreat you),
brethren, (fo) pray for us (apostles and ministers of the
gospel ), that the word of the Lord (preached by us). may
have free course, (rpéyy, may run to) and be glorified
(among other gentiles), even as (it hath been) with (or
among ) you : !
2. And (pray also) that we may be delivered [*]from
unreasonable and wicked men, (such as the unbelieving
Jews, the great opposers of our preaching to the gentiles,
are, 1 Thess. ii. 15, 16.) [*] for all men have not faith.
3. But (though men may prove unfaithful) the Lord is
(always) faithful (to his promises), who (therefore ) shall
(or, will do all things requisite on his part, to) establish
you, and keep you from evil.
4, And (therefore) we have confidence in the Lord
touching you, that. ye (through his assistance) both do (at
present) and will (still) do the things. which we (by his au-
thority ) command you.
5. And (that we may not be mistaken in this confidence,
we pray that) the Lord (would) direct your hearts into the
love of God, (which will constrain you to this obedience 4
2 Cor. v.14. and from which nothing shall separate v- »®
Rom. viii. 35, 39.) and into the [°] patient waiting frets 8”
Christ, (mentioned 1 Thess. i. 10. 2'Thess. i. ¥ than his
iii. 20.) any wrong or
6. Now we (being thus confident of your | :
mand you, brethren, in the name of the-0d’s truth and faith-
that ye withdraw yourselves from ev4 among mena piece of
aave threatened.
a to better judgments, I con-
* “Nos nescimus quod illi seiebant6pounded which are not exactly
censes, at nos nescimus,” Esth, ;
260
eth disorderly, and not after [*] the tradition which he hath
received of (i. e. from) us.
7. For you yourselves know how you ought to follow
us: for[*] we behaved not ourselves disorderly among you;
8. Neither did we eat any man’s bread for nought; but
wrought with labour and travail (weariness and toil) night
and day, that we might not be chargeable to any of you:
9. Not because we have not power (to live of the gospel,
for the labourer is worthy of his hire, Luke x. 7. and so hath
the Lord appointed, that they that preach the gospel should
live of the gospel, 1 Cor. ix. 14.) but to make ourselves an
ensample unto you to follow us, (in this our industry ; for
if we, who might lawfully live upon other men’s labours,
choose rather to work for our own living, how much more
ought ye to do so?
10. And this we have formerly taught, ) for even when
we were with you, this we commanded you, that if any
(being able) would not work, neither should he eat.
LL. (And of this we have cause to remind you ; ) for[®| we
hear that there are some who walk among you disorderly,
working not at all, but are busy-bodies (meddling with that
which belongs not to them ).
12. Now them that are such we command and exhort
by (the authority and in the name of) the Lord Jesus
‘Christ, that with quietness they work, and (so) eat their
own bread.
13. (Thus I hear it is with them:) but ye, brethren, [7]
be not weary of well-doing (let not their example make you
neglect your industry ).
14. And if any man (among you) obey not our word by
this Epistle (in which we exhort and command them thus
to work ), [®] note that man, and have no company with him,
that he may be ashamed.
15. Yet count him not as an enemy, but admonish him
as a brother.
16. Now the [9] Lord of peace himself give you peace
always by all means. The Lord be with you all.
17. The salutation of (me) Paul with mine own hand,
which is [*°] the token in every epistle (that it comes from
me): so I write. ‘
18. The grace of our Lord Jesr<*
5 a 4
< ; A 2 oS cs
33 SB S BS a
aioe” 3Ae \'s a
ceived th, % a=, 2 2
in the Egyp. Be 2 Pi
: 3 3% 4
* «Usque ad tempus. & 5 5
, in quibus veni <
dium hebdomadee, hoc est, tres 4
ram, post auferetur regnum illias fy.
+ Bacsirsices 28 6 dyringpioreg rela nat Bp
ix v0 Aaviun. Cyril. Hieros. Catech. 15. p.
Dan. cap.7. 25. August. de Ciy, lib. xx. 23. %s
¢ Antiq. xx. eap. 6.
A PARAPHRASE WITH ANNOTATIONS, &c.
[CHAP. III.
us, but of men to obey his call. Whence Christ saith, Luke
ix. 23. If any man will come after me, ov yap avirynn Prd-
erat, GAA yvdunv Enrti, for he compels no man.
[*] Ver. 5. Or, Ei¢ tropoviy rod Xpuorov, Into the patience
of Christ.) i.e. Into an imitation of his patience, in suf-
fering the contradiction of sinners against himself, that ye
may run with patience the race which is set before you, look-
ing unto Jesus, &c. (Heb. xii. 1, 2.)
[*] Ver. 6. Kara tiv rapédoaw.] The tradition here men-
tioned, is, say Chrysostom, Theodoret, G2cumenius, and
Theopbylact, the tradition which he. delivered &a rav
tpywv, by his works, in which he was an example to them
of industry ; and therefore he adds, at ver. 7.,
[°] Ver. 7. Ovx jraxrhoauev; We behaved not ourselves 'dis-
orderly.| That is, saith Theophylact, we were not idle ;
for God having ordered man to labour, and fitted him with
members for that end, he that will not do so, 2eAéAoure viv
raéwv, deserts the order in which God hath placed him ; and
so the apostle expounds himself, ver. 11. De thet
[°] Ver. 11. Mndev épyaZouévoue, ddXAd eptepyaZonévove.]
Not working at all, but’ being busy-bodies, or, but being
employed about vain things; so repupyaZeoOa, mparrew ra
mepisoa, Hesych. Phavorinus. So Ecclus. iii. 23. év roic
mEepiaavic THY Epywv cov My TepiepyaZov, ‘ inanem’ vanamque
operam ne suscipias,” be not employed in vain things.
["] Ver. 13.] Note, The fathers interpret these words thus,
Let not their sloth hinder your charity, in giving them what
is necessary to preserve life: but this exposition suits not
with ver. 10. :
[°] Ver. 14. SnueotcSe.] Most interpreters say, that the
apostle, ver. 6. and ‘here, requires the church-governors
to use the censures of the church upon these disorderly
walkers: but I have shewn it to be highly probable, that
when this Epistle was writ, there were no such governors
settled in this church. (See note on1 Thess. v. 12.).
Secondly, These exhortations plainly are directed to all
the brethren in general ; if therefore they relate to excom-
munication, and such-like censutes, it will hence follow,
that the power of the keys belongs to all the brethren in
general.
Thirdly, The apostle exhorts them still to own them as
Christian brethren, which they at present are not, who by
excommunication are excluded from the church in the so-
ciety of Christians. -
[9] Ver. 16. ‘O Képioc, The Lord.] Both here, and ii. 16.
the apostle prays to the Lord Jesus Christ for peace,
which, in the Hebrew phrase, imports all happiness ; and
for establishment in every good word and work, which is
a strong argument for his Divinity, especially considering
that every good work derives from God. TO
[2°] Ver. 17. “O-zort onuciov tv rion tmiorodg, Which is the
token in every epistle.| Hence Grotius concludes, that this
must be the first of his Epistles: for, had he, saith he,
writ any epistle before, this admonition had been needless.
I should rather think that this supposes he had writ some
epistle before, because he saith not this shall be, but this
is the sign in every epistle. And this is evident, almost
to a, demonstration, from these words, ii. 2. Be not
troubled by epistle as from us, as if the day of the Lord
were at hand (see the note there); and from these words,
iver. 15. Hold the traditions you have (formerly) received,
‘whether by word, or our epistle. To which words Grotius
A DISCOURSE, &c.
hath nothing to aniwer: Add to this the note of the learned
Mr. Dodwell,* cited in the margin.
A DISCOURSE
BY WAY OF APPENDIX TO THE FIRST CHAPTER; ©
SHEWING,
That the endless miseries or torments of the wicked are well consistent
both with the justice and the goodness of God.
———
Tue apostle in this chapter seems plainly to assert,
That wicked persons shall be punished with everlasting de-
struction, and also to resolve this punishment into the dicao-
xptota, or just judgment of God.
Whereas it is pretended, that “ itis contrary to the jus-
tice of God, to punish temporary crimes with eternal punish-
ments, because justice always observes a proportion: be-
tween offences and punishments; but between temporary
sins and eternal punishments there is no proportion. And
if it be hard to reconcile this with Divine justice, it will be
much more so, to shew how it comports with that great
goodness we suppose to be in God.”
They who assert the eternity of future torments inflicted
on the wicked, abiding in a state of misery, attempt by
several ways to answer this objection. I shall begin with
those answers, which to me seem not satisfactory, and
briefly shew the reasons why I think they are not so; and
then return that answer, which I think fully clears the jus-
tice and the goodness of God in this dispensation, from
the strength of this objection. And,
§. I. First, Some make out the proportion thus, That
** because sin is infinite in respect of the object, against
which it is committed ; therefore it deserves an infinite pu-
nishment: now because a finite creature cannot suffer a
punishment, which is infinite as to intention; therefore he
suffers that, which is infinite as to pretension or duration.”
But to this it is replied, That if all sins be for this reason
infinite as to demerit, then the demerit of all sins must ne-
cessarily be equal, and so there must be equal reason for
the pardon of all sins; for the demerit of no sin can be
more than infinite. Secondly, Hence it will follow, that
God cannot render unto every man according as his works
‘shall be ; because, though they commit innumerable sins,
he can only lay upon them the punishment due to one only;
because he cannot lay upon them a punishment which is
more than infinite.
§. IL. Secondly, Others say, That “‘if wicked men lived
for ever in this world, they would sin for ever; and there-
fore they deserve to be punished for ever.”. But,
1. Who can be certain of this, since, whilst we live in
this world, we are in a state of trial, and so may be in a
possibility of repenting and growing better ?
2. God hath expressly declared, that men should be
* . Ex qn0 intelligimns, salatationem in epistolis apostoli propria ejas manu sub-
scribi solitam : eamque notam in omnibus ejus epistolis (excipias forsan eam que ad
Galatas propria manu integra sit scripta, cap. 6. 11.) adhibitam, ut proinde qua illa
nota oarerent, commentiti«: haberentur.” Dissert, Cypr. ii. in Epist, 4.
261
judged hereafter, not according to what they would have
done, had they lived longer, but according to what they ac-
tually have done in this present life, according to their
works done in the body: and so-he hath sufliciently de-
clared, he.doth not punish them for what they would have
done, had they lived longer; but for what they actually
had done whilst they lived.. So that this answer recoils
thus; Wicked men, by God’s declaration, are only to be
punished for what they did whilst they lived here ; now they
did not live here for ever in a state of sin: therefore they
are not to live for ever hereafterin a state of punishment.
§. IIL. Thirdly, Others say, That “ God having set;before
the sinner life and death; and having so expressly fore-
warned him, this would be the certain consequence of his
iniquity ; he cannot charge God with injustice, in allotting
to him the portion, which he.chose, and would incur, after
all admonitions to the contrary.” !
But though this may be sufficient to stop the sinner’s
mouth, it will do little to stop the mouth of infidels; be-
cause it seemeth not to answer the objection arising from’
the disproportion between the fault and the punishment :
for it renders not the fault less finite, or the punishment less
infinite; and so it doth not render it less inconsistent with
Divine equity and goodness to threaten so to punish finite
crimes, and execute that punishment upon the sinner.
§. 4. A very great and learned person hath attempted.a
solution to this objection from these considerations:
. First, That ‘the measure of penalties is not to be taken
from any strict proportion betwixt crimes and punishments,
but from one great end and design of government, which
is, to secure the observation of wholesome and necessary
laws, and consequently whatever penalties are proper and
necessary to this end are not unjust.
Secondly, “‘ That whosoever considers how ineffectual
the threatening, even of eternal torments, is to the greatest
part of sinners, will soon be satisfied that a less penalty
than that of eternal suffering would, to the far greatest part
of mankind, have been, in all probability, of little or no
force; and that if any thing more terrible could have been
threatened to the workers of iniquity, it had not been un-
reasonable; because it would all have been little enough to
deter men effectually from sin.” But then he adds,
Thirdly, ‘‘ That after all, he that threateneth hath still the
power of execution in his own hands: for there is this
remarkable difference betwixt promises and threatenings,
that he who promiseth passeth over a right to another, and
thereby stands obliged to him, in justice and faithfulness,
to make good his promise: but in threatenings it is quite
otherwise ; he that threatens keeps the right of punishing
in his own hand, and is not obliged to execute what he hath
threatened, any farther than the reasons and ends of go-
vernment do require ; and that he may, without any injury
to the party threatened, remit and abate as much as he
pleaseth of the punishment that he hath threatened; and
because in so doing he is not worse, but better than his
word, nobody can find fault or complain of any wrong or
injustice thereby done him.
“ Nor is this any impeachment of God’s truth and faith-
fulness any more that it is esteemed among mena piece of
falsehood, not to do what they have threatened.”
But here, with submission to better judgments, I con-
ceive are many things propounded which are not exactly
262
true, or reach not the objection; since that relates not to
God’s threats of punishment, but to his execution of the
threatened punishment.
And, first, when it is said, that ‘‘ what proportion ought
to be appointed betwixt crimes and penalties, is not so
properly a consideration of justice as of prudence in the
lawgiver;” and thence inferred, that “‘ whatever the dispro-
portion may be between temporary sins and eternal punish-
ments, justice cannot be said to be concerned in it:”
__It is owned, that by the sanctions annexed to his laws,
the lawgiver designs the preservation of his laws from being
violated; which is an effect of prudence, but still. of pru-
dence tempered with equity, not unregardless of it, since it
cannot be prudence to threaten what I know I cannot justly
execute: for this, in human laws, doth null the penalty;
and could it be supposed in Divine, would even frustrate
the end of all God’s threats, since every body would rest
assured that a just God would never execute them.
But, secondly, the execution of the threatened judgment,
which is the only thing against which the objection lies, is
certainly an act. of distributive justice, and is so repre-
sented in the holy Scriptures, when it is said.to be done
according to our works, and according as our works shall
be, Rom. ii. 16. 2 Cor. v. 10. Rey. xxii, 12. Matt. xvi.
27. and when it is declared to be. Siuaoxpioia, the just
judgment of God; and Sixaov rapa rq Oxy, just with God,
to render this vengeance to those who obey not the gospel,
which consists in their everlasting destruction, 2 ‘Thess, i.
6. 8,9... So that though prudence. was properly concerned
in promulging the penalty, because it is. prudence which
directs us to choose the means most proper. to the end we
aim at; yet seeing the primary end of the lawgiver, i. e.
the preventing the transgressing of his law, is wholly lost,
and entirely defeated, before this punishment comes to be
executed, justice alone can be concerned in the execution
of it; and if the continuance of the sinner under.misery for
ever be the execution of the threatened punishment, justice
alone can be concerned in the subjection, of 'the.sinner to
that punishment: so far is. it from being: true, that if pru-
dence be requisite for the proportioning penalties to. crimes,
justice cannot be concerned:in the, disproportion that may
be between, them, and much less that it cannot be con-
cerned in executing a. penalty which bears so great a dis-
proportion to the crime.
. I confess also, that in human governments prudence may
fitly be called in to deliberate, not whether it. be lawful,
but whether it be expedient to execute the threatened pe-
nalty ; as when the governmentis feeble, and the multitude
or power of offenders may render it hazardous to do justice
on them; but nothing of this nature can happen in theo-
cracy, where there can neither be a want of wisdom in ap-
pointing, or equity in proportionating, the penalty to the of-
fences, and much less want of power to execute whatin his
equity and wisdom he saw fit to threaten.
Secondly, When it is said, that “a less penalty than
eternal sufferings would not have been sufficient to deter
men from sin; and therefore it could not be unreasonable,
but rather suitable to Divine prudence, to threaten eternal
miseries :”
I am not willing to admit that God should threaten what
he knows he cannot with consistence to his justice or his
goodness execute; this being, in effect, to threaten.in this
A DISCOURSE ON
wise, “ If you will do to me what you in justice ought not
to do, I will execute upon you what I in justice ought not
to do to you.” Itis also to insinuate that an all-wise God
could not so well provide for human government, or carry
on his great designs, without abusing men’s credulity, and
scaring them with dreadful expectations of what he never
did intend to execute. Lastly, this seemeth even to insi-
nuate, that prudence in God may act without regard to
equity and goodness, and even be separated from them; as
it must be, in appointing, and even proportionating, those
penalties to crimes which it isnot consistent with his equity
or goodness to inflict.
Thirdly, When it is added, that “‘ God is not obliged to
execute what he hath threatened, any farther than the rea-
. sons and the ends of government do require ;” and that “ he
may, without any injury to the party threatened, remit and
abate as much as he pleaseth of the punishment that he
hath threatened, and that without any impeachment of his
truth and faithfulness :”
This I allow of, in the case of temporal punishments in
this world, designed not for excision, but the amendment
of the sinner ; because there may be a just ground for the
remission of such threatened penalties,even the repentance
and reformation of the sinner, by which the primary end of
all God’s threats, in some good measure, is obtained: and
also because these threats, in what expressions soever they
are made, if they be only threats, are still conditional; the
meaning of them being only this,—I will inflict this judg-
ment if you repent not of your evil ways: For at what in-
stant I shall speak (saith God) against a nation, and con-
cerning a kingdom, to pluck up, to pull down, and to destroy
it; if that nation, against which I have pronounced these
things, turn from their evil ways, I will repent me of the evil
which I thought to do unto them. (Jer. xviii. 7,8.) And
again, When I say unto the wicked, O wicked man, thou
shalt surely die; if he do not turn from his way he shall die
in his iniquity. Say therefore to them, As I live, saith the
Lord God, I have no pleasure in the death of him that dieth,
but that the wicked turn from his way and live ; wherefore,
turn yourselves, and live ye. (Ezek. xviii. 82. xxxiii.8,9. 11.)
Thirdly, Because God threateneth judgments, not that he
takes any pleasure in his punishments, but rather to awaken
and reform the sinner: when therefore, by his commina-
tions, he hath wrought this good effect upon him, it is not
to be wondered that he doth not proceed to execute that
judgment which hath already done its work by being
threatened. And all this well comports, not only.with Di-
vine justice, but also with his immutability and truth, be-
cause this reformation and repentance change the subject
of the threat; the change in every instance of this nature
being not in God, but man. Thus, v.g. we cannot charge
God with mutability, because he doth not execute the
threatened judgment on repenting Nineveh; because it was
impenitent, and not repenting Nineveh, he threatened : nor
with injustice, because it was only her impenitence which
rendered her the proper object of vindictive justice.
But then this notion seems to be stretched too far, when
it is extended to God’s threats of future and eternal punish-
ments to be inflicted upon those who die in an impenitent
and unreformed estate. For,
_ First, In all these cases, the evil threatened hath entirely
lost its first and salutary end upon them, and therefore must
THE ENDLESS TORMENTS OF THE WICKED.
be threatened to such persons to no end, or else to shew the
justice of God in: punishing these vessels of his wrath thus
fitted for destruction. Thus, v. g. when Christ saith, Except
ye repent, ye shall all perish ; (Luke xiii. 3. 5.) that in the
day of wrath, and revelation of his righteous judgment, God
will give to every one according to his works ; to them that
obey not the truth, but obey unrighteousness, indignation and
wrath; (Rom. ii. 5—8.) to them that obey not the gospel,
everlasting destruction; these threats are plainly made to
those who die in their impenitence and disobedience, by
that God who will judge every man according to his works ;
declaring, that in the day of the revelation of his wrath and
righteous judgment they shall perish everlastingly; be-
cause, through the hardness and impenitency of their hearts,
they have treasured up wrath against the day of wrath, and
rendered themselves vessels of his wrath fitted for destruc-
tion. Can it be reasonably said then, because God does
them no injury if he do not execute his wrath upon them,
that though they do not repent, they may not perish? that
indignation and wrath may not be the portion of the disobe-
dient? and that this righteous Judge may not give to them
according to their works? May we not rather say unto
them, as doth this very person in another place, * << If thou
continuest impenitent, however he may defer the execution
of temporal evils, his truth and veracity is concerned to in-
flict eternal punishments upon thee?”
Secondly, God’s threats of everlasting miseries have for
their object the impenitent, and therefore do exclude the
supposition of any change in them, which may induce God
to remit or to abate the threatened judgment: if then this
punishment may be remitted to them, either in part or in
whole, it must be either by a change in God, or by a secret
intention in him not to inflict what he thus threateneth.
That there was in God no such secret intention, this
learned person thus declares, by saying, + ‘‘ when God
did threaten, he spake what he did really purpose and in-
tend, if something did not intervene to prevent the judg-
ment threatened.” And indeed, these threats declaring
what the righteous God will do, and what they who are
finally impenitent and disobedient shall suffer, such a secret
will must plainly be repugnant to his revealed will, and
therefore must suppose in God two contrary wills. More--
over, to say that such a secret intention may be in God,
notwithstanding these declarations to the contrary, is in
great measure to enervate even the primary intention of
these threats, viz. the deterring the sinner, by the greatness
and duration of them, from a continuance in his sin; for
this intention, if it may be in God, it follows, that it may
be his will not to inflict what he hath threatened to the sin-
ner: now so much hopes as you give the impenitent sin-
ner, that he may escape eternal punishment, so much en-
couragement you give him to continue still in his impeni-
tence. Now “ the belief of the threatenings of God, in
their utmost extent, is of so great moment to a good life,
and so great a discouragement to sin (saith this reverend
person{), that if men were once set free from the fear and
belief of this, the most powerful restraint from sin would
be taken away.”
That this cannot be expected, by reason of any change
* Sermon on the Truth of God, ¥ol. vi. p. 561,
+ Sermon on the Unchangeableness of God, vol. vi. p- 110, Ibid, p. 4.
263
in God, this excellent person thus declares and evinceth :*
** Let but the sinner consider what God is, and his un-
changeable nature must needs terrify him; he is a holy
God, who therefore hateth all the workers of iniquity; a
just-God, who will by no means clear the guilty; nor let the
sinner go unpunished. He is also omnipotent, and able to
execute. the vengeance threatened against sinners. And,
which gives ‘a sad accent to all this, he that is thus holy,
and just, and powerful, continues ever the same; he will
never. cease to hate iniquity, and to be an implacable enemy
to all impenitent sinners.—Let, then, all obstinate sinners
hear this, and tremble; you cannot be more obstinately
bent to continue in your ways, than God is peremptorily
resolyed to make you miserable ; if you be determined on
a sinful course, God is: also determined how he will deal
with you; that he will not spare, but that his anger and jea-
lousy shall smoke against you; and, that all the curses
which are written in this book, shall light upon you. He
hath sworn in his wrath, that unbelieving and impenitent
sinners shall not enter into his, rest; and for the greater
assurance of the thing, and that we may not think that
there is any condition implied in these threatenings, he
hath confirmed them by an oath, that by this immutable
sign, in which it is impossible for God to lie, sinners might
have strong terrors, and not be able to fly to any hopes
of refuge.”
Thirdly, Either God may in justice inflict upon. the
wicked these punishments which he hath threatened, or
else it is unjust in God to execute upon them the judg-
ment written ; i. e. the punishment which he hath threatened
to them in the word of truth. If it be said, it is unjust in
God to execute them on the sinner dying in his impeni-
tence, either we cannot be obliged to believe that word in
which these threats are contained; or else an obligation
must lie upon us to believe that God will act unjustly. If,
to avoid this, it be said; these threats do not discover cer-
tainly what God will do, but only what the sinner doth de-
serve to suffer, read them once more, and you will find, that
they expressly say of those who shall be at the great day
condemned, that they shall go away into eternal punish-
ment, Matt. xxv. 46. that they shall be punished with eter-
nal destruction from the presence of the Lord, 2'Thess.i. 85
and that they shall be tormented day and night for ever and
ever, Rev. xiv. 10, 11. xx. 10.
Moreover, when our Saviour argues thus, to induce men
to cut off their offending hands, and pluck out their offending
eyes ; it is better to enter into life halt and maimed, than to
be cast into eternal fire, or into hell, where the worm dieth
not, and where the fire is not quenched, Matt. xviii. 8, 9.:
doth he not sufficiently inform us, there is an absolute ne-
cessity of doing the one, or suffering the other? When he
saith, He that blasphemeth ‘against the Holy Ghost, shail
never be forgiven in this, or in the world to come, but shail
be obnoxious to eternal judgment, Matt. xii. 32. Mark iii.
29. doth he not insinuate, that he who never is forgiven,
must be for ever subject to this judgment? It is therefore
certain, that our judge hath expressly taught us, not only
that the impenitent sinner doth deserve, but that he shall
actually suffer, the worm that never dies, the fire that shail
not be quenched.
* Ibid. p. 119—115.
264
If God in justice may inflict upon the wicked these
punishments which he hath threatened, then the objection
cannot need this answer; yea, what can move him not to
inflict what he, by threatening, hath engaged his truth to
do? What, I say, can move him not to do it, but an act
of mercy exercised to them, of whom the Scripture saith,
They shalt have judgment without mercy? Jamesii.13. What,
but remission of that sin, which, saith the Scripture, shall
never be remitted? What, but mercy in the day of wrath
and judgment? What, but remission exercised to the im-
penitent, without any interest in the blood of our redemp-
tion? To which imaginations I conceive the Scripture gives
but little countenance.
Nor are we to conclude, that the nonexecution of these
threats lays no impeachment on God's truth and faithful-
ness; because it is not esteemed, among men, a piece of false-
hood, not to do what they have threatened. For men may
reasonably be moved to remit their threatenings ; because
they oft are made in passion, or may exceed the rules of
justice: but these are things not incident to an all-perfect
God ; or, because the person threatened repents, begs par-
don, anil returns unto his duty, which the damned cannot
be supposed to do.
§. V. It is farther said, in answer to this objection, that
* macula peccati est eterna,” the stain of them who die in
their impenitence will be perpetual ; and he that dies thus
filthy, will be filthy still: now it seems equitable, that “ is
qui nunquam desinit esse malus, nunquam desineret esse
miser,” he who never ceases to be wicked, should never cease
to be miserable. Now this, rightly explained, affords a clear
and satisfactory answer to the objection; as shewing,
that the sinner becomes for ever miserable, not by any
positive act of God inflicting everlasting stripes upon him,
or loading him perpetually with fresh torments, but wholly
from his-own sin, which renders him incapable of the en-
joyment of a holy God, and so perpetually excluded from
his blissful presence ; which, to a soul that is immortal,
and can never die, must be the source of everlasting tor-
ment, and, from the natural workings of its faculties, will
necessarily subject it to the worm that never dies.
I own, and really believe, that positive torments, such
as the schools call pena. sensus, shall be inflicted on the
body; but then I haye insinuated my present notion of
them to be this:
. First, That these positive torments on the body are not
to begin until the raising of the body, when Christ shall
come in flaming fire, to take vengeance on-them who would
not obey his gospel ; the world that now is, being reserved to
_be set on fire, for the day of judgment, and perdition of
ungodly men. At which time, I conceive, the righteous
shall be snatched up into the air, and be for ever with the
Lord, (1 Thess. iv. 17.) and the wicked shall be left to the
devouring flames. See for this, the note on 2 Pet. iii. 7.
Secondly, I also do conjecture, that this fire may be
called efernal; not that the bodies of the wicked shall be
for ever burning in it, and never be consumed by it, since
this cannot be done without a constant miracle; but be-
cause it shall so entirely consume their bodies, as that they
never shall subsist again, but shall perish, and be destroyed
for ever by it. In which sense Sodom and Gomorrah were
set forth for an example, suffering the vengeance of eternal
fire. (See the note on Jude, ver. 7.) And if so, this punish-
A DISCOURSE ON
| ment being only temporary, the objection doth not lie
against it; God being no more obliged, either in justice or
in goodness, to snatch the wicked out of these flames, when
they thus kindle on them, than he was to snatch the wicked
of the old world out of that deluge, which overwhelmed
them. These I call my ‘conjectures, or my private senti-
ments. But then I add,as certain matter of my faith,
First, That the soul, even from the time of its separa-
tion from the body, in its impenitency, shall find itself in
such a dismal state, as shall then fill it with perpetual hor-
ror, and dreadful expectation of the punishment which
God hath threatened to the wicked. And thus it shall be
like those devils which believe and tremble, (James ii. 19.)
as knowing that there is reserved for them a time of tor-
ment. (Matt. viii. 29.)
Secondly, That when the final. sentence shall be passed
upon the wicked, and they shall be for ever separated from
the presence of the Lord, their souls shall be perpetually
subject to the height of misery, or to that worm which never
dies ; and that this misery will be the natural and the per-
petual result of such separation.
To explain this, let it be considered,
1. That there is scarce any thing in which the heathen
moralists so universally accord, as in this fixed rule, py}
‘ xaSapp caSapov imdarecSar ov Sepirdv 7, that an impure soul
can have no commerce with a pure God; and that it is
not congruous to his nature to admit such souls into his
presence. And this assertion is built upon a sure and in-
contestable foundation: for seeing God is absolute in ho-
liness, he cannot but retain the greatest hatred to, and ab-
horrence of, all actions and persons that are unrighteous
and impure; and since his nature is immutable, his holi-
ness unchangeable, he must for ever hate, with a most per-
fect hatred, whatsoever is unholy and impure; and there-
fore, to suppose an interruption of his hatred of evil-doers,
is to imagine he can cease to be a pure and holy God.
Consider,
2. That the soul of a wicked man being immortal must
abide for ever, if it be not annihilated; and that God nei-
ther is obliged to annihilate it, nor hath he any where asi
clared that he will do so.
I say, he is not obliged to annihilate the souls of valid
men, for then it must be so on this account, because he is
obliged to put them out of that misery which they have
brought upon themselves by their own folly and rebellions;
and if so, since this must certainly be an act, not of strict
justice, but of grace and favour, God must be bound to
shew an act of grace and favour towards men, purely be-
cause they have provoked and rebelled against him, #. e.
because they have done that which renders them. the pro-
per objects of his hatred and his indignation; and .be
obliged to save men from that misery, which by their stub-
born disobedience to all his calls and admonitions, his ex-
hortations, and all the gracious methods his providence
had used to preserve them from it, they wilfully have
brought upon themselves. Whereas indeed the riches of his
goodness being designed to lead men to repentance, or to
encourage them in the ways of holiness and piety, hath
only for its proper object such as are capable of being
made the better by it, it cannot therefore be the goodness
and mercy of a God to shew kindness to persons obstinately
and incorrigibly wicked; because it cannot be the good-
THE ENDLESS TORMENTS OF THE WICKED.
ness and mercy of a Being infinitely just and holy. For
seeing all the Divine perfections must agree together, that.
‘cannot be a Divine perfection, which contradicts any other
perfection. ;
The original of our mistakes in matters of this nature
seems to arise from our own imperfection, which naturally
leads us to consider of the Divine attributes apart, and as
it were in separation from each other, and by so doing, to
‘frame such wide and large notions of the one, as to exclude
the other: whereas indeed they ought to be considered as
really they ar®in God himself, i. e. goodness and mercy
joined with infinite holiness and justice; and as it is the
goodness and mercy of a lawgiver, governor, and righteous
judge, which never regularly can be exercised without
some prospect of reclaiming, or doing good unto the object
of it.. And thus it is well consistent with the prayer of
David, Be not thou merciful to them that offend of malicious
wickedness, Psal. lix. 5.
§. 6. I add, that God hath not declared in Scripture that
he will annihilate the souls of wicked men, or that this is
the punishment which he designeth to inflict upon them.
This is generally said to be the doctrine of the Socinians,
‘though Crellius * expressly says, “animas impiorum Deum
post judicium annihilaturum nec Scriptura asserit, nec
ratio evincit;” that neither reason doth evince, nor Scrip-
ture assert, it-sosll Bano: And,
Obj. 1. It is certain that this follows not from any “of
those places of the Old Testament in which the dead are
said to be no more, or not to be: as, v. g. Let the sinners
be consumed out of the earth, and let the wicked be no more,
Psal. civ. 35. Our fathers have sinned, and are not, Lam.
v.7. I have made Esau bare—his seed is spoiled, and he
is not, Ser. xlix. 10. see’x. 20. xxxv. 15.
For (1.) if any of these places speak of annihilation,
they must speak of such a one as was then past already,
and so is inconsistent with the future judgment of those
persons ; because it is not said they shall not be, but they
are not ; they therefore cannot refer to any future annihi-
lation at the day of judgment.
(2.) Then must the righteous be annihilated as well as
the wicked; for of righteous Enoch it is said, He walked
before God, seh idle not, Gen. v.24. of Joseph, One is not,
Gen. xlii. 13. and David prays thus for himself, O spare
me alittle, that I may recover my strength, before I go hence,
and be not, Psal. xxxix.13. It is therefore evident these
places only were intended to import, those persons were
not in the land of the living.
Obj. 2. But it is objected, that the wicked after the re-
surrection shall be punished with the second death: where-
fore they cannot in any proper sense be said to live, and
to subsist, and to have sénse of pain, this being not con-
sistent with a state of death.
Ans. I answer, 1. That this second death cannot consist
in the annihilation of the wicked, or in their exemption
from all sense of punishment, because it is promised, that
he who overcometh shail not be hurt by the second death,
(Rey. ii. 11.) whence it is manifest, that they who die this
second death, shall-be hurt by it ; but were it to the wicked,
condemned to an eternal separation from God, and from
- all hopes of happiness, a conclusion of their being, and of
. Solut. Problem. tom. iy, p. 533,
VOL, VI.
| a life of infelicity and misery,
265
all sense of misery, it would be no more hurtful, but highly
beneficial to them, as being a conclusion of that life which
they must otherwise have spent in endless misery. And
therefore even Hierocles represents this as the choice of
wicked men, by saying in his commentary on the verses
of Pythagoras, p. 164. ob BotAera yap 6 kaxde a0dvarov diva
Thy avrov Wwoyxiy, iva ph) bropévy Tyswpobpevoc, the wicked man
would not have his soul to be immortal, that he might not
abide under punishment. Moreover, those very torments
which the damned suffer, are declared to be the second
death; and wicked men are therefore said to die the second
desing because they do endure eternal torments: for the
fearful and unbelievers, &c. shall have their part in that
lake of fire and brimstone, which is the second death, Rev,
xxi. 8. This death then, when it is threatened as the final
punishment of the wicked, cannot import a state of non-
existence, or insensibility, but only an unhappy miserable
state, a separation of the soul from him, who is the foun-
tain of our life and all our comforts ; an absolute exclusion
from that felicity which only renders life a blessing; and
To make this still more
evident,
Consider, 2. That this is a Jewish phrase used often by
and borrowed from the ancient Hebrews, with whom it doth
import the punishment of damned persons in the life to come.
So, Deut. xxxiii. 6. Let Reuben live, and not die the second
death, saith the Targum of Onkelos; i.e. Let him not die the
death, which the wicked die in theage to come, saith the 'Tar-
gum of B. Uziel: Let him not die the second death, which the
wicked die in the age to come, saith the Jerusalem Targum.
Now that the death of the wicked, in the age to come, did
really subject them to eternal torments, the Jews. still
thought, as is apparent not only from the plain testimony of
J Josepbus,* who saith, the pharisees assigned to the wicked
eloypov aidiov, an eternal prison, in which they were to be
tormented, didi, ryswpta,+ with eternal punishment ; and
from Philo, { who saith, that some conceive death to be the
last of punishments, whereas it scarcely deserveth to be named
the beginning of them, seeing the punishment reserved for
the wicked person is, jv amoOvijckovra ae Kal redmov ‘tiva
Savarov tropévav atérevrov, to live for ever in a dying state,
and suffer such a death as hath no end; but also from the
apocryphal books, which say, kAabcovra tv aicShoa fwe
aidvoc, they shall feel them, and weep for ever, Judith xvi.
17. So again, Isa. xxii. 14. This sin shall not be forgiven
till the second death ; that is, saith Kimchi, t7ll the soul
dieth in the world to.come. And, lv. 5, 6. 15. of the same
persons it is said, God will kill them with the second death ;
and he will deliver them up to the punishment of hell, where
the fire burneth all the day.
Obj. 3. It farther is objected, That eternal life is said to
be peculiar to the saints in bliss, whereas unto, the wicked
it is threatened that they shall not see life, John iii. 36.
Ans. To this I answer, that life, in Scripture, when it
is mentioned at the end of our faith, and the reward of our
obedience, is not intended only to signify our permanence
in being, but to assure us of our advancement to a state of
happiness, and is equivalent to everlasting life. So to the
lawyer asking, What good thing shall Ido that I may in-
* Antiq. lib. xviii. cap. 2.
t De Bell, Jud, lib. ii, cap, 12. p, 788, Fy
¢ De Pram, et Panis, p. 715. D, : b
2M
266
herit eternal life? our Saviour answers, Do this, and thou
shalt live, Luke x. 25.28. So Christ saith, He that eateth
me shall live by me, John vi. 57. i. e. he shall live for ever,
ver. 58. I came that my sheep might have life, John x. 10.
T give unto them life eternal, ver. 28. And that this is the
life denied to the wicked, John iii. 86. is evident from the
preceding words of the same verse, He that believeth on the
Son hath everlasting life, but he that believeth not the Son
shall not see life. 'This is a phrase so known, and this use
of it is so frequent, saith Maimonides, that hence our
masters say, The just are styled living in their death, be-
cause they then are happy. And that the phrase, not fo see
life, cannot import the state of nonexistence, or insensi-
bility, is evident, because it is said of them who do not
see life, that the wrath of God abideth on them ; they there-
fore must abide under a sense of it.
Obj. 4. Lastly, it is objected, that the wicked are in
Scripture said to perish utterly, 2 Pet. ii. 12. and to be
punished with everlasting destruction: now these expres-
sions seem to signify a deprivation of all sense and being.
Ans. But nothing is more common, both in Greek and
Latin, and in other languages, than to say, when we con-
ceive our future life is likely to be miserable, 6A vu, perii,
I am undone, I perish. See the note of Taubman* upon
these words of Plautus, Qui per virtutem periit, is non
interit.
That only in this moral sense the damned are in Scrip-
ture said to perish, viz. by having all their hopes of future
happiness destroyed, and being sentenced to those tor-
ments, which are exceedingly more heavy than the loss of
being, is evident; first, from the Scripture, which informs
us, that to cast the soul and body into hell-fire is to destroy
them; as is apparent from these two expressions, Fear
him who can destroy both soul and body in hell-fire, Matt.
x. 28. who after he hath killed hath power to cast into hell,
saith St. Luke, xii. 5. that is, into that place where the
worm dieth not, and where the fire is not quenched. More-
over, the devils put the question to our Saviour thus, jASe¢
aroéoa typac, Art thou come to destroy us before the time?
Luke iv. 34. and yet that to destroy is only Bacavicat, to
torment them, is evident from the same question recited by
St. Matthew thus, Art thou come to torment us before the
time? viii. 29. And had the devils thought, that at Christ’s
coming they might have been reduced into the state of non-
existence, or insensibility, they could have had no reason
to dread, or deprecate so vehemently that perdition, which
would so long ago have freed them from that horror which
they still endure.
Moreover, this opinion is so far from being contained in
the holy Scriptures, that it is plainly contrary to many
things contained in it: for, (1.) the Scripture plainly in-
timates, some in the other world shall suffer more, some
less; for ié shall be more tolerable for Sodom and Gomorrah
in the day of judgment than for Capernaum, Matt. xi.
21. 25. that some shall be beaten with fewer, some with
many stripes, Luke xii. 47, 48. some shall receive greater
damnation than others, Matt. xxiii.14. Butif annihilation
only be the second death, the punishment and perdition
threatened to sinners in the other world, they must all
suffer equally; because if there be no degrees of annihi-
* Cap. act, iii. s. 3. ver. 52.
A DISCOURSE ON
lation, or not-being, then all will equally not be, or lose
their being, and nothing by annihilation can lose more.
(2.) It is said of the wicked, that they shall be cast into the
place where their worm dieth not ; of them that shall not
see life, that the wrath of God abideth on them; of them
that are cast into utter darkness, that there is weeping and
wailing. Now that of the schools is absolutely true, that
*‘non entis nulle sunt affectiones,” that which is not, can-
not be in misery ; that which abides not, cannot abide under
the wrath of God ; that which so dieth, as to cease to be,
cannot be subject to a worm that dieth not, whatever be
the import of that phrase. Consider,
§. 7. Secondly, That we have two passions of the soul,
| which are still conversant about good present and to come;
viz. desire of the good we want, and joy in that which we ©
at present have. When therefore we are in a state in which
we cannot possibly enjoy the good we above all things
want and naturally desire, we must for ever lie under the
torment of dissatisfaction and despair; and when we fall
into that state in which we can enjoy no comfortable or
real good, we never can have any joy. Again, we have
two other passions, which are employed about a present
or a future evil, fear that.it may befal us, and grief when
it hath actually taken hold upon us. It therefore being
natural to all men to desire to be freed from an afilictive
evil, when they lie under it without all hopes or prospect
of any end of, or deliverance from, the worst of evils, they
must be swallowed up of grief; and when their guilt hath
rendered them still obnoxious to the Divine displeasure,
they must be subject to eternal fears. Consider,
Thirdly, That the proper action of the soul is thought,
and that whilst she continues, she must be conscious to
herself of her own actions; when then the soul hath nothing
comfortable to employ its thoughts upon, but an eternal
scene of misery, to which her wilful sin and folly have evyer-
lastingly confined her, to be the doleful subject of her con-
tinual reflections, when she hath nothing to divert her from
these rueful thoughts, she must become an endless torment
to herself. Now from these three considerations it wiil de-
monstrably follow, that the soul, which in this life hath not
been purged from the dominion or the guilt of sin, and
therefore is excluded from a state of happiness, and from
enjoyment of that God in whom its happiness consists,
must be for ever miserable.
For, it must be perpetually tormented with the thoughts
of its eternal separation from God’s blissful presence, and
its exclusion from the state of happiness which saints made
perfect do enjoy. Now, as a heathen, Plutarch,* puts the
question, “ Must it not be very sad to be deprived of the
hope of everlasting blessings, and to be excluded from the
completest happiness?” Were the damned obnoxious to
no other punishments besides this loss, even this would
beget in them such a worm of conscience, as would per-
petually subject them to the worst of miseries: as will be
evident, if we consider,
First, That the earnest and impetuous desire, which is in
all men, to be happy, is rooted in their very nature, and
therefore must continue as long as they retain that nature;
and yet it is impossible that this desire should in the least
* T1G obx avapey alavlaw dyabay Erxwidos oregeioSar, wal hv ty eevee: eidaspcoviay drro~
Cadsiv; L. non posse suaviter, &c. P, 1006. D.
THE ENDLESS TORMENTS OF THE WICKED.
be gratified, when we are once condemned to an eternal
separation from the place and object of our happiness, |
there being no hope that they should ever see his face, who
at the coming of their Judge shall be punished with everlast-
ing destruction from the presence of the Lord. Now the wise
man tells us, that even hope deferred makes the heart sick.
(Prov. xiii. 12.) Hope therefore irrecovéerably disappoint-
ed must create in itan access of torment. A wicked Cain ac-
counted it an insupportable calamity to be excluded from
God’s gracious presence here onearth; My punishment(saith
he) is greater than I am able to bear : for from thy face shall
I be hid. (Gen. iv. 13,14.) How dreadful therefore must
that sentence be, which doth eternally exclude us from his
blissful presence, and force us to a continual despair of
that which we most ardently desire? For as itis one great
ingredient of our future happiness, that it is that which can
never be lost, so must it be a signal aggravation of our fu-.
ture misery, and loss of happiness, to knowit is irreparable.
Secondly, This loss will be enhanced from the great
change the other world will. make in our condition, The
terrors of an awakened and guilty conscience, even in this
life, are very grievous; but here we may be able to miti-
gate the gripings of it by the society of others, or by the
pleasures of the world; we may deceive it with false opi-
nions, and flatter it with false hopes and promises of refor- |
mation and amendment; but when we are passed hence
into another world, our vain imaginations will be all con-
futed, our hopes of reformation will be at an end, and we
shall be eternally deprived of all those enjoyments in which
we once placed our happiness, and shall have nothing to
divert us from our saddest thoughts: now, what condition
can be more deplorable than this, viz. to be deprived of all
those comforts in which we placed our former happiness,
and find it utterly impossible to purchase the least glimpse
of real happiness, or to divert our thoughts from a conti-
nual remorse for our irreparable loss ?
_ For, thirdly, the sinner’s memory reflecting on this pu-
nishment of loss, will create fresh and never-ceasing tor-
ments to him. It will torment him to remember what an
inestimable blessing he hath lost, in losing the enjoyment
of that God, who is the chiefest good, and of that happi-
ness, which passeth understanding; for the greater still we
apprehend the good to be, the greater will the trouble we
endure be, when we have wholly lost the hopes of its enjoy-
ment. Again, it will add still to the torment of the sinner,
to consider that he hath exchanged this exceeding and eter-
nal weight of glory for things of no intrinsic value and du-
ration; that for the pleasures of a moment, which are now
turned into sadness, he should forego those pleasures which
run at God’s right hand for ever; that for a little fading
earth, which he soon left behind him, he should deprive
himself of an inheritance incorruptible, reserved in the hea-
vens for him. It will also torment him to consider in what
a fair capacity he was once placed of being happy; what
frequent calls and invitations he hath had to be for ever 80;
what importunity the God of heaven used to bring him
thither ; and with what stiffness he resisted all these gra-
cious motions, These, and such-like considerations, will
fill the miserable soul with constant matter of most sad re-
flections. “ Now (saith the heathen orator*) suppose a
t “ Statue aliquem confectum tantis animi corporisque doloribus, quanti in bomi-
267
person subject ‘to the extremest miseries which can be in-
cident to soul and body, without all hope of the alleviation
of this misery, or expectation of any future good, what can
be imagined farther to complete his misery ?”
And now to answer the objection, by removing the foun-
dation of it: hence it is easy to demonstrate, that all these
evils, which the soul suffers after death, may rather be es-
teemed the necessary consequents, as Irenzeus* hath ob-
served, than positive and formal punishments of sin by an
immediate hand. of God. For: being destitute of all good
things, they are (saith Irenzus) in all torment, rod Ocov piv
Toonynrixwe pn KOAGZovTOS; éraxoAovDobonc dz éxelvng Tig KOAG-
awe Oud Td éotepioSa wavtwy tov ayaSev, God not inter-
nally tormenting them, but their torment following upon the
deprivation of all good ; and likewise because the good things
proceeding from God are eternal and without end, therefore
the want of them is an eternal and endless punishment.t+
Mercurius Trismegistus saith in like manner, that ’Ac«Pie¢
yuy7 péver 2x? rig iiag ovotac bp Eavriic KoAaZouévn, the soul
of the wicked man. continues in its proper essence, being tor-
mented from itself.. Apollodorus adds, that ’Adikwy eva
Ta koAasThpia Sia Tov Aoyiopod, Kal Tig wvhung Tov BeBuwpéevwy
rag KoAdoste Exovrwv' The unjust are punished from their
own reasonings, and their punishment results from the re-
membrance of what they had done in this life: and when the
remembrance of these things ceaseth, wat 1, nddaate Tie Yuxnc
wéravrat, the punishment of the soul ceaseth. For instance,
That souls departed are deprived of the love of God, are
objects of his wrath, and are excluded from his presence,
happeneth not merely because they are souls separated
from the body; for pious souls, after their separation, are
entirely exempted from these evils; but this ariseth from
the natural purity and holiness of God, which renders it
incongruous to him to admit such souls into his presence,
and the defilement and impurity which these unhappy souls
lie under, and by which they are rendered unable to con-
verse with the God of holiness. 'The worm of conscience,
the desperation, the direful expectations which follow from
this senSe of loss, and the Divine displeasure, are also the
natural results of the ‘soul’s separation in an impure and
unsanctified condition, and therefore being filthy still.
Moreover, it being natural to all men, say the very hea-
thens, { “‘ to give good things to them they love, and in
whom they delight, and to inflict evil things on those to
whom they stand affected contrariwise ;’ how can it be, but
that the soul, thus conscious of those abominable things
which the Lord hates, and which most justly have incensed
this righteous Judge, should live under most dreadful ex-
pectations of his wrath? Now, true is that of the trage-
dian, Penas dat qui expectat, qui autem meruit expectat ;
he suffers, whose conscience tells him he deserves, and
therefore cannot but expect to suffer. Lastly, That he is
thus to be eternally a torment to himself, ariseth from the
immortality of the soul, which cannot cease to be, without
an immediate dissolution from the hand of God; and whilst
it doth continue, cannot cease to be desirous of that happi-
nem cadere maximi possunt, nulla spe proposita fore levius aliquando, nulla prete-
rita, neo pr ti, neo expectat’ yoluptate, quid eo miserius dici aut fingi potest ?”
Torquat, apud Cic. de finibus, lib. i, n. 33.
* Lib. v. cap. 7. t Apud Stob. Eclog. Phys. 129—131.
t Tdyrsg ye obs paiv By pidsict, ual ole dy yalpwor, rorodrog act +” dyada, mete oi'¢
28 ivavriong Exoves, 72 tvavrla, Pythag. apud Jamblic, cap. 48, p. 89.
2M2
268
hess from which it will for ever be excluded, or cease to be
tormented with the thoughts of that stupendous folly —s
did subject it to this heavy doom.
And now what a poor comfort is it to the sinner, to range
at what is said touching hell-fire, and a lake of brimstone,
as unphilosophical; and say, that these are things impro-
per to torment a spiritual soul, if undeniably it may be
subject to the loss of all that is desirable to make it happy,
to endless grief, to remediless remorse, and dreadful ex-
pectations of the wrath of God, and a perpetual despair of
being ever freed from these tormenting evils, which, as the
heathen hath observed, are wupd¢ Kat o8fpov BeBardrepa,
more violent and insupportable than any punishment by
fire and sword: what if the fire, in which the bodies of the
wicked are to be tormented, should not be kindled till our
Saviour come in flaming fire to take vengeance on them?
What comfort will this yield the sinner, if, fromthe day of
its departure from the body, his soul will be obnoxious
to this greater misery? What, lastly, if that fire of the
damned, in which their bodies are to be tormented, should
only be eternal, in that sense in which St. Jude informs us,
that Sodom and Gomorrah, and the cities round about them,
have been set forth for an example, suffering the vengeance
of eternal fire; if this amazing torment of the soul, which,
in propriety of speech, is only capable of feeling torment,
will be eternal, in the highest and most intensive import “ol
that word?
If it be still objected, That it seems not consistent with
Divine goodness, to have framed man so, as that he should
be miserable from himself; this, at one blow, cuts off both
heaven and hell: for it is to find fault with God, and repre-
sent him as less good, for making any beings capable of
vice and virtue. For all our virtue, in a state of trial, con-
sists in choosing well, when we had freedom, and some temp-
tations to do otherwise; and all our vice, in choosing to do
ill, when we had laws directing us to avoid the evil, and to
choose the good, and had the highest motive so to do: to
say then, a good God could not create a creature capable
of vice and virtue, is in effect to say, it is inconsistent with
Divine goodness to create such creatures as should be sub-
ject unto government; since government supposes laws,
and laws must be attended with the sanctions of rewards
and punishments. Here then again the mistake lies in sepa-
rating the Divine goodness from his holiness and justice;
whereas justice and holiness are as essential to the notion
of a God as goodness: for it is impossible that justice
should belong to the idea of God, if it were irreconcilable
with the Divine goodness to make such creatures as may
deserve well or ill; i.e. to be rewarded or punished. And
seeing the holiness of God renders it necessary for him
to retain the greatest hatred to, and abhorrence of, incorri-
gible sinners, if it be inconsistent with Divine goodness to
make any creature which may deserve to he the object of
his hatred, goodness and holiness cannot both belong to the
idea of God.
If, lastly, it still be inquired, why Divine goodness and
mercy doth not still leave condemned sinners in a capacity
of that repentance and reformation, which might, after a
season, fit them for the enjoyment of himself, and thereby
put a happy end to all their misery ?
I answer, That both the Christians and-heathens do ac-
cord in this, that these eternal punishments shall only be
| and they are come to the time of retribution.
A DISCOURSE, &c.
inflicted,* imi rode xaradauPavonévouc tv rq aviary Kaxla, on
those that are incurably wicked : and they who shall here-
after be found thus confirmed in wickedness are by the
heathens} given up to torments without end. Yea, Cel-
sus ¢ dogmatically says, that they judge rightly who say,
The just shall be happy ; of & ator wépav alwvtore KaKoi¢
ovvéEovrat, but the unjust shall be always subject to eternal
evils. And this was-the opinion of the heathens as well as
of the Christians, and that no man ought ever to depart
from it. Now that which haply may render their state in-
curable may be,
1. That their day of grace is past and turned into a
day of wrath; their time of trial and probation is expired,
For, as the
‘Christians teach, that a man cannot be truly good and holy
without the assistance of the Holy Spirit; so did the hea-
-thens § teach, that there was an absolute need of a Divine
afflatus, or good assisting genius, to preserve them from
‘sin, and to advance them to a virtuous life. Now, why is
it unjust with God to say, his Spirit shall not always strive
with them who have so long resisted all his motions, and
hardened their hearts against him? whom all the riches of
his goodness could not lead to repentance, or preserve
from treasuring up wrath against the day of wrath? Either
the day of grace must never end, or there must be a time
when they that are filthy, will be filthy still.
Moreover, To assert, it is unjust with God, or incon-
sistent with his goodness, to appoint a day in which he will
judge the world in righteousness, and render to men accord-
ing to their works ; as it seems plainly to border on a con-
tradiction in the terms, so it cuts off all future judgment;
it being certain, God neither will nor can do what is incon-
sistent with his goodness to do; and according to this hy-
pothesis, he must never pass the final and decretory sen-
tence upon wicked men.
2. The place and company to which the damned shall
be sentenced, seems to render them incapable of growing
better; for when they are once given up to the tormentor,
and kept in chains of darkness, what expectation can there
be they should grow better under this enemy of God and
goodness? and yet that this is one ingredient of their fu-
ture state, is not the sentiment of Jews and Christians only
from the holy Scripture, but also of the heathens from the
tradition they had received, as is evident both || from their
own words, and from their Adrastia, Nemesis, Alastores,
their furies, hurtful demons, and their evil geniuses.
3. The alteration of their condition and their state,
seems to exclude all place for reformation, and for the ex-
ercise of piety and virtue. For the sentence.of condemna-
tion and exclusion from God’s blissful presence, being
passed upon them, they have no hope of being happy, or
of escaping the misery to which they are exposed; and so
* Orig. contra Cels. p. 403.
"$08 3 hy 78 iexere adixicwct, xa Kd rodire iniara dviare yivovrat, ix rolray
wd magadelypara ylyveras, xa obra aired wiv cixite drivarvrat, ate dwarves tveee, Plat.
Georg. p. 557, 558.
t Apud Orig. lib. viii. p. 409.
§ Odd? yde AAASS Tig Buvneln eede 73 BerdTarey aired, xat xupiirarey rie cbelag dvadga~
pty, &f adh cH raairw Ialuon tykwon xehoarro, Jamb. wporge. p. 11, See the
note on Rom. ii, 15,
|| Tay duagrnparay Orde paty iyaty obm Ebvraw Exrdgerreiy, dalpaoos De xorarrincig cwvamr~
Fyra, Sallust. de Diis, &c. cap. 14. KordQovras 38 rod cduaros HerSoleas bwd Barras
vey TagarTopeevat, ps 18.
AN INQUIRY, WHETHER THE APOSTLES SPAKE, &c.
can have no motive to be better, nor can they be in a ca-
pacity to love that God from whom they can expect no
good: There also seems to be no place for virtue ina
future state; no room for temperance, where there is no
capacity of enjoying meats or drinks, or any pleasures of
the flesh; no place for justice, where there is no meum and
tuum; no possibility to kill or maim, or be cruel to an-
other, when none can be defamed to their prejudice, and
hurt in their concerns: lastly, no place for charity, where
there is either none that can want any thing, or none that
can receive ad¥antage by us.
s
———
ae 2
A DISCOURSE
: BY WAY OF INQUIRY, °
Whether the apostles; in their writings, spake as conceiving the day of
judgment might be in their days; and accordingly suited their phrases
and exhortations, : ,
—p—
jf HAVE shewn in the note upon 1 Thess. iv. 15. and in
an additional note on 2 Cor. v. 1. 9. that the apostles of our
Lord neither did nor could use any expressions importing
“that the day of judgment might happen in their days,” or
in that age in which they lived: but Mr. Whiston, in his
excellent essay on the Revelation of St. John, hath very
largely endeavoured to prove the contrary ; I shall there-
fore impartially consider what he hath offered for the sup-
port of his.two corollaries, and shall endeavour to shew
the weakness of his arguments, and the pernicious conse-
quences of his assertion, and then shall leave the reader to
judge ofthis important point, and where the fatal mistake
lies. Now his first assertion is, that “Our Saviour himself,
‘as man, whilst he was on earth at least, did not know the
duration of the days of the Messiah, nor the time of the
rise and the duration of antichrist, which was included in
it.” Now in this proposition I have no concern, and so
shall not be long either in answering what he alleges for,
or in the confutation of it. I therefore grant that our
‘Saviour, whilst he acted as a prophet, or a revealer of bis
Father’s will, whilst he was here on earth, did not by the
revelation of the Spirit know the day or hour of the day of
judgment; but I deny that hence it follows, that he did
not know the age in which it was to happen, or what great
occurrences or previous mutations were to happen before
thatday. 2. I grant, that he that was the “ Lamb slain,
~was therefore worthy to open the sealed book;” but I deny
that hence it follows, that he was not able to know the con-
tents of it before. 3. I grant that to the question of his
disciples, Wilt thou at this time restore the kingdom unto
Israel? our Saviour answers, It is not for you to know the
times and the. seasons, which the Father hath put in his own
-power ; (Acts i. 6,7.) but I deny that hence it follows, that
‘he in whom were hid all the treasures of wisdom and know-
‘ledge,(Colos.ii.3.) did not know them. When Mr. Whiston
proves all or any of these consequences, he will have
‘something to support his corollary; but till this be done,
it must pass for an assertion which hath no foundation in
the holy Scripture. Let us now see what just ground he
had to own, “that this is a strange assertion,” And surely
269
it must be exceeding strange to any considering person,
that he in whom dwelt the fulness of the Godhead, and in
whom werehid all the treasures of wisdom, should be thought
ignorant, whether his own kingdom, to which he was ad-
vanced, should continue only for a few or for some thou-
sand years; that he should be ignorant of the reign of his
own saints a thousand years, and of the time when all the
prophecies of the Old Testament, concerning the glorious
conversion of the Jews, should happen; that Daniel should
so plainly say, that in the time of the fourth monarchy, the
God of heaven should set up a kingdom which should never be
destroyed, but should consume all other kingdoms, and should
last for ever, (ii. 44.) an everlasting kingdom that should not
pass away; and yet our great Prophet, who was the wis-
dom of the Father, and the very king who was to rule over
this kingdom for ever, should be so ignorant of the import
of these prophecies relating to his own kingdom, as not to
know it was to last one quarter of the duration of some of
the other kingdoms, but might be, for any thing he knew to
the contrary, res unius etatis, only the business of one age.
Lastly, Is it not very strange, that these masters of revela-
tions should be able so punctually to declare to us the
very year of the fall of the Roman empire; the time of the
rise of the little horn, and the period of his duration; and
the true import of the words of that prophet, a time, and
times, and half a time ; and yet our blessed Lord should
be so much an ignoramus as to the true import and extent
of that whole prophecy, as to imagine, that it might be ful-
filled in the very first century; and that what they knew
imports one thousand two hundred and sixty years, he
should imagine might only signify three years and a half ?
And so much for the first corollary. __
Secondly, He positively asserts,* Christ’s apostles seem
to have really imagined, “that the great day of judgment
might not be very long deferred beyond the destruction of
Jerusalem, which was to be in that age, (A. D. 70.) and
accordingly to have suited their phrases and exhortations.”
Now against this corollary I argue as before, that either
these inspired apostles knew and understood the import
and meaning of the prophecy of Daniel, concerning .the
kingdom to be given to the saints, the fall of the Roman em-
pire, the rise of antichrist; or, the little horn, the time,
times, and half a time, of Kis duration, and the millenium
that was to follow; and also of the prophecies of the Old
Testament, concerning the blindness of the Jews, and the
time of their general conversion; or they did not; but were
ignorant of all these things. If they did know these things,
it is certain that either they must think that these things
were to happen after the day of judgment; or that. they
could not think that the day of judgment might happen in
that age, or while they lived. If they knew not these
things, which were spoken for their instruction, by their
own prophets, how came these men to he so positive and
certain of all these things, of which inspired apostles, led
by the Spirit into all truth, should know little or nothing?
That the apostles should be ignorant of that exact time of
the day of judgment, which Divine wisdom still conceals
from all men, and never made the matter either of revela-
tion or prediction, I very heartily believe; but that they
should be so ignorant of all the famous epochas, foretold
* Corol. ii. p.-130.
270 ‘AN INQUIRY, WHETHER
by their own prophets, concerning the state of Christ’s
church, and their own nation; that they should not know
whether the Roman empire was to fall in their own days;
or in the fifth century; whether antichrist was to come in
their days, or only was to arise after that fall; whether be-
ing come he was to continue only three years and a half, or
to last one thousand two hundred and sixty years; or whe-
ther Daniel’s time, times, and half a time, did signify the
one or the other period; whether the mystery of the glori-
ous conversion of the Jews, when deliverance should come
to them out of Sion, and so all Israel shall be saved; and
the new heaven and new earth they expected, according to
God's promise, was to be expected in their days, or about
one thousand seven hundred years after their decease;
whether the kingdom, which was to be given to the people
of the saints of the Most High, and the millenium pro-
mised, was to begin and end in their days, or to commence
andend so long after, according to the time assigned for
these epochas by these more knowing men; these, I con-
fess, are things I cannot easily believe.
In particular, who can imagine, that St. Paul should say
to the first persons to whom he wrote any epistle,* That
the day of judgment should not come till that which letted,
i.e: the Roman empire, was taken away, and that then the
man of sin was to be revealed, and was only to be con-
sumed by the coming of our Lord to judgment ; that he
should endeavour to remove their scruple, touching the
nearness of his coming, by remembering them, that when
hie was with them, he told them these things ; and yet should
tell them the very next year, that this day might happen
whilst he was alive? for if indeed he told them truly when
these things were to happen, it was impossible that he
should tell them the day of judgment might happen in his
days or age; but if he told them, that they might expect,
that all these things should happen in his days or age; that
being, as experience shews, manifestly false, why doth he,
by the direction of the Holy Ghost, conclude that dis-
course thus? Wherefore, brethren, stand fast, and hold the
traditions which ye have received, whether by our word or
our epistle, ver. 15. Again, who-can think that the same apo-
stle should tell the Christians of this time, that the Spirit had
said expressly, that in the latter times some should depart
from the faith, giving heed to deceivers, and to doctrines of
devils ; speaking lies in hypocrisy ; forbidding tomarry, and
commanding to abstain from meats, 1 Tim. iv. &c. i.e. that
he should, as Mr. Mead saith, use these words (the latter
times) as a mark to inform them, to whom he wrote, when
these things should-come to pass ; and, as he adds, that the
Holy Ghost had marked out these times in Daniel, by the
time of the fall of the Roman empire, and the rise and dura-
tion of the little horn; and yet that St. Paul himself, in
express contradiction to this declaration of the Holy
Ghost, should teach that the day of judgment might happen
in his time. Could St. Peter arm the believing Jews against
the scoffers at the promise, or prediction of the day of
judgment, by bidding them remember the words of the holy
prophets, Esaias and Daniel (says Mr. Mead+), who pro-
phesied of things not yet come to pass, and yet tell the
same persons, that God was then ready to judge the quick
and the dead? Could he say dogmatically, in Mr. Whis-
* 2 Thess. ii. t 2 Pet, iii, 2. $1 Pet. iv. 5.
THE APOSTLES SPAKE
ton’s sense, the end of all things i8 at hand ;* and yet soon
after tell the same persons, as Mr. Whiston+ saith he did,
that the day of judgment might, through the long-suffering
of God, be prolonged for a thousand years, without any
impeachment of his veracity ?
And whereas he absolutely denies, “ that the apostles,
who thus conceived of the day of judgment, and accord-
ingly suited their phrases and exhortations, were herein
properly deceived, or that they ever preached or declared,
as from God, that the day of judgment was to be in that
age; or that they were deceived in any part of their doc- —
trine, or that they preached false doctrine ;” 1, on the con-
trary, undertake to prove, that if the places, produced
by Mr. Whiston, bear the sense which he hath put upon
them, all these things must follow with the clearest evi-
dence. And,
First, I say, That on this supposition they must have
preached false doctrine; for if, when St. Paul saith to the
believing Jews, Christ hath appeared in the consummation
of ages, Heb. ix. 26. this signifies his positive assertion,
that he appeared but a little time before the day of judg-
ment, as Mr. Whiston doth interpret his words; if, again,
when he says dogmatically, Yet a little while, and he that
shall come will come, and will not tarry, } he said this of
the day of judgment, must he not preach false doctrine, in
saying so dogmatically, he would come in a little time, and
would not tarry, when in truth he was to tarry nigh two
thousand years, and St. Paul knew nothing to the contrary,
but he might do so? -
Moreover, St. James, Peter, and John, according to this
hypothesis, must have taught false doctrine. For doth
not James say dogmatically, The coming of the Lord draw-
eth nigh, and the Judge standeth at the door ;§ and if he
said these things of the day of judgment, must he not speak
what experience shews to be notoriously false? When he
adds, ver. 5. that God was ready to judge the quick and the
dead; if he meant, as Mr. Whiston saith he did, “ that he
was then ready to begin the fatal judgment,” must he not
speak the plainest falsehood? When St. John saith as dog-
matically, Little children, this is the last hour, and that, by
the coming of the many antichrists, who are now upon the
stage, you may know this is the last hour, || he meant. this is
the time of the last judgment, did he not manifestly teach
false doctrine?
Secondly, They must delude their hearers, and all those
Christians to whom they wrote, and all those Christians
who were obliged to believe their writings, with false hopes,
false. motives, and encouragements to the performance of
their duty. . For instance; when St. Paul exhorts the Ro-
mans to awake out of sleep, cidérec rdov xapdv, knowing the
season, that now is their salvation nearer than when they
believed ; {| when he advises them to put off the works of
darkness, and to put on the armour of light, because the
night was far spent and the day was at hand ; here are not
only two assertions notoriously false, if, according to Mr.
Whiston, these passages relate to the nearness of the day
of judgment, but also two motives to Christian duties, both
grounded on these false assertions. When he exhorts his
Philippians to moderation because the Lord is at hand, ** if
§ James v. 8, 9.
** Phil. iy. 5.
t Heb. x. 57.
Rom. iii, 11, 12.
* 1 Pet. iv. 7. t P. 154.
|] 1 Jobn ii. 18. iv. 3,
OF THE DAY OF JUDGMENT TO BE IN THEIR DAYS?
he meant this of the day of judgment, there is another mo-
tive to a Christian duty grounded upon a false assertion.
When he exhorts the believing Jews to patient suffering,
because after a little while Christ will come, and would not
tarry, he again, according to this supposition, endeavours
to, support them under their afflictions by false hopes,
When St. James, v. 8, 9. saith to the same Jews, Be pa-
tient : stablish your hearts ; for the coming of the Lord draw-
eth nigh. Speak not evil one of another, brethren, that ye be
not condemned ; behold, the Judge standeth at the door: and.
when St. Peterigaith, The end of all things is at hand, be ye
therefore sober, and watch unto prayer: if all these, pas-
sages spake of the day of judgment as near.at hand, and
even at the door, must not all these motives to. patience, to
forbear eyil speaking, to sobriety, to vigilance in prayer,
be built upon false grounds? When St. John exhorts them
not to love the world, because the world passeth away, and
they knew it was the last hour ;* if these words relate to
the day of judgment, he must build his exhortation upon a
manifest falsehood, it being impossible ‘that either he or
they should know what was not true. ¥.
Moreover, they speak of these things as both known to
themselves, and visible to those to whom they write, by
certain tokens, as when St.John saith; Now there are many
antichrists, by which we know this is the last hour; when St.
Paul saith to the Romans, that now is the hour to awake
out of sleep, and to the Jews, exhort.one another, and this
so much the more, dow BXérere éyyiZoveay Tijv juéoav, as you
see the day approaching, Heb. x. 25. Since it is certain
they could not know that to be true which by experience
we know to be false, or see that day was then near, or ap-
proaching, which is not yet come, how impossible is it that
these things should relate to their knowledge of the day of
judgment?
Lastly, The apostle Paul, discoursing of the desire that
the Christians had to be clothed upon with their celestial
bodies, saith expressly, 2 Cor. v. 5. He that hath wrought
in us this very thing is God, who hath also given us the ear-
nest of his Holy Spirit ; and 1 Thess: iv. 15. he speaks thus,
This I say unto you by the word of the Lord, that we who
are alive shall not prevent them that are asleep. Now if
these things relate, as Mr. Whiston thinks they do, to the |
coming of the day of judgment whilst the apostles were
alive, must not the apostle deliver that as a truth taught by
the word of Christ, and a desire erected in them by God
himself, which experience shews to have been a great mis-
take, and manifestly false? and sure these things must be
sufficient to impair the credit of these apostles in other
matters. I therefore heartily wish, that learned, good, and
ingenious men would be more careful to avoid those things
which do so plainly shock the very foundations of Christi-
anify, and strengthen the hands of those who question the
authority of these sacred books.
And haying thus vindicated my.notes upon these two
Places, I have done also that which shews my arguments,
to. prove that the pope and church of Rome could not be
the primary subject of St. Paul’s discourse in 2 Thess, ii.
were not grounded, as Mr. Whiston thinks, on a mistake,
but on those solid grounds, which I believe he never will
be able to evert, and therefore wisely waved.
271
But though he was not pleased to consider my argu-
ments, I can assure him, that in the very place I had con-
sidered and even answered his, before he produced them ;
for indeed. the excellently good man is so intent upon what
he conceiveth to be right, that, as it plainly appears from
this, and the discourse on Matt. xxiv. he is not at leisure to.
consider what is said against him.
He begins with a bare citation of the apostle’s words, and
then adds,* ‘‘ This description is so lively and clear, that I
look upon it so far from needing any large paraphrase itself,
that.it serves well for a paraphrase to all the other pro-
phecies hereto relating, viz. the little horn, and the second
beast ;” where he manifestly begs the question, supposing,
that it manifestly relates to those other prophecies, one of
which was not then in being, and neither of them rightly
understood, saith Mr. Whiston, by the apostle; he thinking
that the day of judgment might happen in his time, that
the fall of the empire might be then, and that the time,
times, and half a time, might only signify three years and a
half; whereas I verily -belieye that St. Paul’s discourse
had no relation atiall to them, unless it be by way of ac-
commodation; and desire him to be so merciful to such
blind creatures as I am, as to let us see by any good proof
that. there is any affinity betwixt them, save in this one
thing, that the man of sin is to be. destroyed with the
Spirit, and the beast with the sword of Christ’s mouth, but
with this difference, that the man of sin, saith Mr. Whiston,
is only to be destroyed by his coming at the day. of judg-
ment, and the beast above a thousand years before; the
millenium of the saints, the conversion of the Jews, the ful-
ness of the gentiles, and the war with the saints, being.all to
precede the day of judgment.
I know that our revelation-men call the apocalyptical
beast, antichrist, but that the Scripture doth, or. ever in-
tended so to do, I find no reason to believe, but, rather
reason to believe the contrary ; for,
First, An antichrist, or a false Christ, in the Scripture
sense, is one who sets up himself for a true Christ, saying
to others, Lo, here is Christ ; he is another, who shall, comein
his own name, and be received by the Jews: (John v. 43.)
the antichrists of St. John were such as denied that Jesus
was the Christ, 1 John ii. 22, or that Christ was come in
the flesh, 1 John iv. 3.2 John ver. 7.: and that the church
of Rome either was St. John’s antichrist, or concerned in
St. John’s description of him, no ancient commentator
ever said.
Secondly, The false Christs and antichrists belonged only
to the first age of Christianity ; the false Christs mentioned
by our Lord, Matt. xxiv. 24. and who should come in his
name, saying, ty ciu, I am Christ, Mark xiii. 6. Luke
xxi. 8. were to come before the destruction of Jerusalem;
and, as St. John saith, they had heard that he was to come
in the last hour, so, saith he, from his being now in the
world, you may know that it is the last hour, 1 John ii. 18.
iv. 3. Let then that be granted which no authority affirms,
and, therefore none of us can know, that this Epistle was
written after the destruction of Jerusalem: why may not
the words of St. Jobn refer to the then present age, and the
false Christs among the Jews and Samaritans, since he
doth not say that the last hour is near, or is yet to come,
* 1 Johu ii. 16. 18.
* P, 453,
272 AN INQUIRY, WHETHER
but that it was already come, and represents this as a thing
known to them by the antichrists that were then in the
world? That he cannot be interpreted of the day of judg-
ment, hath been fully manifested; and of any antichrists
that were yet to come, of which these come already were
the forerunners, he saith not oné word; and so there is
no reason to imagine that any such thing was intended
by him.
Thirdly, The church-history assures us, that Simon Ma-
gus, Dositheus, Barchochebas, and others among the Jews,
were such as answered these descriptions ; but of any anti-
christ that was to be amongst the Christians of the church
of Rome, neither the Scripture nor antiquity for many ages
give us any intimation.
He adds, that* “ I allow the agreement of this description
to the great antichrist mentioned inthe Revelation ;” whereas
indeed I do not allow that any antichrist at all is mentioned
in the Revelation, but only say, that in a secondary sense
this may be attributed, i. e. accommodated, to him who is
commonly called the papal antichrist, and may be signally
fulfilled in him, in the destruction of him by the Spirit of
Christ’s mouth; and this I say, not from any conviction of
the thing, but only that I may not wholly differ from my
brethren in this matter ; giving in my annotations first what
I think is the true sense and intendment of the apostle’s
words, and then the sense which protestants put upon the
words, and introducing it thus, Others, who refer this to the
church of Rome. I proceed to shew that the arguments
brought against my exposition were answered in the ex-
position.
Arg. 1. “‘ What need of all this solicitude of St. Paul to
free himself: from the scandal of having affirmed, that the
destruction of Jerusalem was at hand, when the greatest
part within which our Saviour expressly had asserted that
destruction was to come, was already past?
_ Ans. “St. Paul expressly says, his solicitude was to
prevent the trouble of the Thessalonians on the imagination
that the day of the Lord évéornxe, was, or had been instant,
for which solicitude he had good reason; for, saith the
note there, to conceive that signal day of the destruction
of their enemies the Jews, and the deliverance of the
Christians, mentioned Joel ii. 31, 32. Mal. iv. 1, 2. come,
and find themselves’ deceived in that. conception, might
cause great troubles to them, and even shake the stead-
fastness of their faith.’ To which add,
Secondly, That the Judaizing Christians, who could
hardly think of wrath coming to the uppermost on this once
beloved people, might persuade the Thessalonians that the
slaughter threatened to them was already executed, by the
gteat desolation made of them in Egypt by Flaccus, in the
time of Caius, of which Philo} speaks, and the great
slaughter made of them at the same time in Mesopotamia,
Babylon, Syria, and Seleucia, which, saith Josephus,} was
pdvog toAXd¢ Kal brda0¢ ov« isropobuevog mpdrEpov, a greater
destruction than ever was before recorded of them.
Arg. 2. “ How absurd is it to interpret the wapovoia, or
solemn coming of Christ, in the former Epistle, nay in this
Epistle, and in the first verse of this very chapter, of his
coming to judgment at the last day, and yet in the eighth
verse to interpret it of his coming to destroy the Jews only,
P. 254. +Contr Flac, $ Antiq. lib. xviii. cap. 12.
THE APOSTLES SPAKE
especially when no example can be shewed, that ever St.
Paul uses that word in that acceptation ?”
Ans. To this imputation of absurdity the answer is re-
turned (note on ver. 1.) in these words: “ The coming of
Christ is by the reverend Dr. Hammond referred to Christ’s
coming to destroy the unbelieving Jews; this is the apov-
ata, coming of the Son of man, so often mentioned in our
Lord’s prediction of the destruction of Jerusalem and of
the temple, Matt. xxiv. 3. 27. Luke xvii. 24.”- This is
most certainly theimport of this phrase in St. James twice,
when he exhorts the brethren to be patient, tw¢ rie apov-
atac rov Kupiov, till the coming of the Lord, adding, that this
mapovola, coming, was at hand, v. 7,8. And to his saying,
that “I interpret the first verse of the coming of our Lord to
judgment,” and therefore do absurdly interpret the eighth
verse of his coming to destroy: the wicked Jews, I have
answered in the note on the eighth, by shewing that the
words there are taken from Isaiah xi. 4. and that they ne-
cessarily refer to the smiting of the land of Judea, and
therefore cannot be referred to Christ’s coming to judge all
men at the last day; to which I do not find that any good
interpreter refers these words.
Arg. 3. “ How comes the apostle to inform the Thessa-
lonians, who were almost all gentiles, of the destruction of
Jerusalem in Judea ata thousand miles’ distance, which
was of little more consequence to them than the destruc-
tion of any other church or city in a remote country ?”
Ans. To the ignorance and mistake on which this argu-
ment is wholly founded, he hath had one answer in the note
on ver. 1. in which words let it be noted, “ That the church
of the Thessalonians were partly converts of the Jews and
proselytes ; for the converts made by St. Paul preaching
to them were of the Jews and the devout Greeks, (Acts
xvii. 4.) who, in expectation of our Lord’s prediction, and
their redemption by it drawing nigh, ion ti ii. 28.) might
long for the execution of it.”
Secondly, Had he mentioned the destruction of the
wicked Jews, by the spirit of Christ’s mouth, as the apo-
stle doth, there would have been no appearance of any
strength in that argument, to which a farther answer is
given (note on ver. 5.) in these words: “ Of the Jews, and
their opposing themselves to the doctrine of Christianity,
and the professors of it, the apostle had told them in his
First Epistle, ii. 15, 16. and when he was with them, the
persecutions that both he and they suffered from them,
(Acts xvii. 15, 16.) gave him a just occasion to speak
both of their opposition to the gospel, and of the deliver-
ance they shortly might expect from such enraged perse-
cutors, who not only fell severely on the converted Jews
throughout all their dispersions, but, as Justin Martyr*
assures us, stirred up the heathen governors in all places
where Christians were to do the like, and sent chosen men
from Jerusalem for that very end.” Nor was the slaughter
of them in those days of vengeance confined to Judea, but,
as I have fully proved from Josephus,} they suffered the
like calamities in the remotest places from it. Though
therefore the Thessalonians might be less concerned for
the destruction of the city or temple of Jerusalem, they
might be very much concerned that these men should be
disabled from executing any more their rage upon them,
or against the church of Christ.
* Dial. cum Tryph. p. 234, 235, + Pref. to the Ep. of St. Jamés, §. 5.
OF THE DAY OF JUDGMENT TO BE IN THEIR DAYS?
» Arg: 4. “ Lastly, How comes the church of the Thessa-
lonians to be in such a consternation and disturbance, -
SpoceSa,; at the supposal that Jerusalem should be de-
stroyed, since therein none but the unbelieving Jews and
the enemies of Christ were to perish ?”
__ Ans. How came you to fall into this imagination ? Their
trouble; saith the text, being only this, that they conceived
the apostle- had spoken of the destruction of the wicked
and persecuting Jews as instant, whereas by sad expe-
rience they found that they lay still as much as ever under
such rage and’ cruel persecution of these men, (1 Thess.
ii. 15.) that the apostle was afraid lest these temptations
should have rendered his labour vain among them, (iii. 5.)
Secondly, The opinion having obtained among the Jews
that the destruction of their temple, and the destruction
of the old world, should be contemporary, this might be
among the believing Jews a farther reason of their trouble:
And this should be more considerable to him who ear-
nestly contends that the apostles spake, in all their Epistles,
as men who believed the day of judgment might happen
soon after the destruction of Jerusalem.
In the following words he attempts to answer an ob-
jection thus: “ If it be still wondered at that St. Paul
should here say, that the mystery of iniquity doth already
work: I say it is not strange, that he that knew that the
great man of sin was to corrupt and spoil the purity of the
Christian religion, and turn the mystery of godliness into a
mystery of iniquity, and who found already the beginnings
of such mischiefs creeping into the church, and that in
some of the same points which antichrist was to corrupt,
looks upon such beginning of antichristianism as preludes
and forerunners of that grand corruption to come after-
ward,”
But this evasion is fully confuted, in the note on ver. 7.
by this argument: It is highly reasonable to conceive, that
“* the mystery of iniquity already working should be that
yery mystery which after was to be completed by the more
full appearance of the man of sin, as will be evident from
the connexion of the words, Remember ye not, that when I
was with you, I told you these things? (viz. who was the
man of sin to be revealed, what were the characters of him,
-and what it was that did at present hinder him from a full
revelation of himself, ver. 3, 4.) for the mystery of iniquity
is already working, i. e. he is doing that covertly, which,
when he is revealed, he will do more openly ; only he that
hinders (his full appearance) will do ‘so till he be taken
away, and then shall this wicked one be revealed, whom the
Lord shall destroy with the spirit of his mouth ; whence it
seems clear, that the man of sin, then covertly working his
mystery, and only hindered from appearing openly by some-
thing that then letted, must be that man of sin, who after
was to be revealed, and. then destroyed by the spirit of
Christ's mouth. All those interpretations therefore must
be false which make the mystery of iniquity to be one per-
Son, or one kind of persons, and the man ef sin, or anti-
christ, another, as they must do who make the mystery of
iniquity to belong to Simon Magus, the false prophets, or
heretics, in being when this Epistle was indited, and the
man of sin to be the pope and his clergy.” In a word, dolo-
sus versatur in generalibus; till Mr. Whiston can name
some false prophets, or false apostles, or corrupters of the
gospel, by turning it into a mystery of iniquity, in being
VOL, VI,
273:
when this Epistle was indited, who were not of Jewish ex-
tract, or appeared not then amongst them; and in what
particulars of that pernicious influence they conspired with
the present church of Rome (which neither yet hath been,
nor I think can be done to satisfaction), it is evident he hath
said nothing which hath the least appearance of an answer
to the objection he himself hath started.
A PARALLEL
BETWIXT.
The Jewish and the Papal Antichrist, in their apostacy from, and cor-
ruption of, the doctrine delivered to them.
+ tyme
Havine given my conjecture, that the Jewish church,
with their rulers, were the antichrist mentioned by St. Paul,
I proceed to shew, how their apostacy, when they were
thus deserted by God, resembled and ran parallel to the
apostacy of the Roman church, when she began in like
manner to apostatize from and to corrupt the Christian
faith.
And here it cannot be expected, that I should draw the
parallel betwixt them, in those doctrines which never were
nor could be owned by the unbelieving Jews, viz. in the
doctrines of transubstantiation, the adoration of the host,
the sacrifice of the mass, communion in one kind, and the
number of the Christian sacraments; but yet in most of
their other doctrines, it is very easy to discern it.
First, In the doctrine of infallibility, the mother of incor-
rigible errors. ar
For, first, As Roman catholics assert the infallibility of
councils, which they are pleased to call general councils,
and plead for a living and infallible judge of controversies 3
so the Jews looked upon the judgment of their great San-
hedrin, and the concurring suffrage of their rulers and pha-
risees, as free from error, and not to be gainsaid by any
of the people. Their way of arguing, John vii. 38. seems
plainly to insinuate, that they thought themselves the only
fit and proper judges of the true sense and meaning of the
law; that the people were wholly to be guided by them;
and that they who would not submit to their judgment
were deceived, and would be accursed for their obstinacy
in things in which they neither had, nor could have, any
certain knowledge without their guidance and assistance ;
for thus they speak to those officers whom they had sent
to apprehend our Saviour: Are ye also deceived? Have any
of the rulers, or of the pharisees, believed on him? But. this
people which knoweth not the law (and yet will take upon
them to dissent from their judgment) are accursed ; which
is the very language of the church of Rome in her anathe-
mas. They were the supreme judges, and the keepers of °
oral traditions ; and the fear that, when the Sanhedrin was
dissolved, these traditions might be lost, produced the Mis-
na, or the second law, commonly called by them, thorah
schebal pe, the oral law, or the law given to Moses by
word of mouth, as they gather from Exod. xxxiv. 27. They
| also took upon them to be authentic interpreters of the
written law; and that by virtue of these traditions, given,
say some of them, to this end. , Now this, as the excellent
2N
274
Mr. Chillingworth* observes, is indeed to make men “ apos-
tates from God,-and to dethrone him from his dominion
over ‘men’s: ¢onsciences, and to set up themselves ;” and
why else doth our Saviour charge these men with making
void the commandments of God, not in one only, but in
many casés, by their traditions >| and in opposition to these
teachers of traditions, as received from their forefathers,
require them to call no man Father upon earth, because one
only was their Father in that sense, in which the ‘Jewish
doctors claimed that title, even their Father which was in
heaven: and that he had great reason to speak thus, we
learn from the Jewish canon cited by Dr. Pocock,t} vota
cadere in res mandati, ‘“ that vows reach even to things
commanded, or take place as well in things commanded by
the law, as in things indifferent; and that a man may be so
bound by them, as that he cannot, without great sin, do
what God had by his law required to be done ; so that if he
made a vow which laid him upon a necessity to violate
God's law, that he might observe it, the vow must stand, ;
and the law be,abrogated.”
Secondly, The like.infallibility they ascribe to the words
of their rabbins, wise men,.and scribes. ‘Thus R. Isaac
Abuhaf§ saith,‘ that to all things which their rabbins have
taught in their homilies, the same faith is to be given as
to'the law of Moses.” In the Talmud|| they say, that “ all
their words are the word of the living God ;” and that { “the
righteous nation that keepeth the truth, (mentioned: Isa.
xxvi. 2.) are they who’ receive all their wise men have |
said for undoubted truth, and say Amen to it :”** and that
when two of them differ in their opinions, neither of them
is to be condemned, “ ki ellou veellou dibre Elohim cha-
jim,” for the words of them both are the words of the living
God. That they are}+ “to attend more to the words of
the scribes than'to’ the words of the law; and that they are
more amiable than the words of the prophets ; the prophets
being obliged to work a miracle, that they might be cre-
dited ; whereas they were to be believed without a miracle,
it being said, Deut. xvii: 10. Thou shalt: observe to do ac-
cording to all that they shall teach thee.” (See of this more
in Buxtorf’s Recensio Operis Talmudici, from p. 221. to
228.) Maimonides}{ saith, ‘(If a thousand prophets, who
were equal to Elias and Elisha, bring one interpretation ;
and a thousand and one wise ‘men bring a contrary to it,
they must incline to the most; and be obliged rather to act
according to the sentence of their wise men, than that of
the thousand prophets.” In his explication of the thir-
teenth treatise of the Sanhedrin, he distributes men who
interpreted the sayings of their wise mén into three ranks:
first, those who thought theit sayings were figurative and
tropological.. Secondly, Those who said their words were
to be interpreted according to the letter, as thinking, “ sapi-
entes in omnibus indubitate veritatis in dictis suis,’§§ the
wise men were of undoubted truth in all their sayings.
Thirdly, those who allude the words of the wise men, judg-
ing themselves more wise, and saying, that||\j ‘ they were de-
ceived ;” these he pronounces fools, and accursed, for say-
ing these things of those great men of whose wisdom they
were well assured. Josephus{ says, “‘ that they who were
vet Preface, sect, 10.
+ Mark vii, 9. t Miscell. p. 45,
“axt. Synag || Lib. iii. p. 69. G Ibid. p. 70.
ee P72, tt P.72. +t Pref. in Seder. Zeraim. edit. Pocock, p. 52.
p, git ps 144 |\l] P. 146, 147. { Antiq: lib. xviii. cap. 2.
A PARALLEL BETWIXT THE JEWISH
of the sect of the pharisees, trovrat rj iyycnovta, followed
their guidance, and thought it necessary to observe and
contend for every thing their guide commanded. The sad-
ducees, saith he, held it‘a virtue to contend xpde¢ rode 88ac-
kéAdove sopiac, against the teachers of wisdom, but they
yielded such honour, roi¢ jAuKlac mpofxover, to their ances-
tors, that-they durst not be so bold as to gainsay any thing
that they liad introduced as fit to be observed.” Here we
have; in express words, the teachers, guidés, and fathers
mentioned by our: Lord, Matt..xxiii: 8, 9. and all of them
represented as persons whose doctrines none ought to doubt
of, and whose sayings none should gainsay. ‘This then was
the authority the Jews of: those ‘times lodged in their fa-
thers, teachers, rabbies, their scribes and pharisees, who
sat in Moses’s chair, and gloried in the name of rabbi,
rabbi, Matt. xxiii.7. And this usurped authority ‘is the
very thing our Saviour forbids, ‘as prejudicial to’his office,
in these words, Matt. xxviii. 8. Be not ye called rabbi, for
one is, ipiv 6 SacKxadoe, your teacher, even Christ ; and
ver. 10. Be not ye called xaSnynrat, guides, for one is your
+ guide, even Christ.’ And therefore it is-observable, that
though the apostles had an express commission from Christ
to-teach'all nations all that he had commanded, and-a pro-
mise, that in the execution of this office the Holy Spirit
‘should bring these things to their remembrance, and so were
infallible: revealers of the mind and the: commandments
of Christ, which the church of Rome neither doth, nor can
pretend to, without falling under St. Paul’s anathema for
preaching another gospel} yet none of them pretended or
ever attempted to be’ interpreters of the words of Christ,
or infallible judges of the true sense of what he had already
taught or’ commanded ; which is the thing the Romanists
now challenge to themselves, and which the Jewish doctors
did pretend to be,'with respect to the mind of God, re-
vealed in the Scriptures of the Old Testament. And indeed
this claim of the church of Rome to be the infallible judges,
interpreters of the laws, doctrines, and commands of Christ,
must give them power withont control to alter any of the
laws of Christ, and under pretence of interpreting to over-
throw them; and so to dethrone Christ from his dominion
over men’s consciences, and instead of Christ, set up them-
selves: for he that requires that all the interpretations of
the laws of Christ’ should be obeyed as the true mind of
Christ, seem they to the understandings of many myriads
never so dissonant or discordant from it, requires indeed
that his interpretations should be received as Christ’s laws,
and that all men should obey rather what they think he, than
Christ hath taught them ; and whosoever is firmly prepared
in his mind to believe and obey all such interpretations
without judging them, though to his own judgment they
seem most unreasonable, whatsoever he may pretend, he
makes both the law and the law-maker stales, and obeys
only the interpreter ; for seeing the true sense of the law is
indeed the law, he must be to me the only giver of the law,
who alone gives me the true sense of it. Thus, if any per-
son should pretend he would submit to the laws of the king
of England, but should resolve to obey them only in that
sense, whatsoever it were, which the French king should
put upon them, I presume every understanding man would
say, that he obeyed only the French king, not the king of
England.
§. II. Secondly, Whereas the Trent council, in her fourth
AND THE: PAPAL’ ANTICHRIST.
session, determines that \‘‘ besides-the written word con-
tained in the canon of the New Testament, there were also
oral traditions, concerning both faith aid manners, received
by the apostles from the mouth of Christ, or dictated to
them by the Holy Spirit, and preserved in the church catho-
lic by a continual succession, which therefore they received
pari pietatis affectu, with the same pious affection as the
holy Scriptures of the New Testament:” im all this they }
_ cing an anathema on all who deny them so to be; so did
plainly copied from the apostatizing Jewish church. For,
1. As the Romanists plead, that their traditions are of a
Divine original; as being derived partly from the mouth of
Christ, partly from his inspired apostles; so do the Jews |
expressly teach, that their “‘ oral law came from the mouth
of God,” * and that “God delivered it to Moses on Mount
Sinai with the written law, and that he received it. by
Divine revelation.” +
2. As the Romanists say, that their unwritten traditions
were preserved, and handed down to this present age, by
the “‘ catholic church in a continual succession;” so the
Jews say their traditions were ‘‘ deposited with the whole
congregation, the great. Sanhedrin, and the high-priest;”
and give us the very names of the eminent persons through
whose hands their traditions came down to their days.
(Voisin Proem. Pug. Fid. a p. 10. ad p. 16.)
3. As the Romanists affirm, that the Scriptures are im-
perfect and obscure without their’ traditions, and conse-
quently make their traditions necessary to the expounding
of the Scriptures; so also do the Jéws say, that the§ “ oral
law is the foundation of the written law,” and that “they
cannot come to the knowledge of the Scriptures, unless
they insist al dibre, , on the words of their wise men of
blessed memory, that the written law cannot be expounded
without the oral, that they cannot be established upon the
written law without the oral, which is the explication of it,
that itis rather the oral than the written law, whichis the
foundation of all their religion, there being no demonstra-
tion to be taken from the written law, M2wIDMWw, because
a hye explains the secret of it.” (Cod. Jur. chagiga,
$K 22): mf retoyvil
4. As the Trent council declares concerning the un-
written traditions, “ that they are to be received and ré-
verenced with the same pious affection as the Holy Scrip-
tures;” so must the Jews do in consequence of that opinion,
which makesthem both to proceed ‘immediately from the
same Divine: authority, and both derived to them by the
same means; for,say they, ‘as we have received the written
word, ‘so have we received the oral law, min haaboth, from
the fathers: hence, like good Roman catholics, they are
more exceedingly zealous for the traditions of their fathers,
than for the law itself, Gal. i. 14. They accuse all that walk
not according to the customs of their fathers, as persons who
forsook the law of Moses, Acts'xxi. 21. and it was esteemed
a great crime to do anything against the custom of their
fathers, or the traditions of the elders, Matt. xv. 2. Acts
xxviii. 17. ,
' 5. As the Jews call them “ karaim,” scripturists, and
“minim,” heretics, who reject their oral traditions; so do
the Romanists style us heretics and scriptuarii, for reject-
* Cartw. Mellif. lib. iv. cap. 5. p. 3070.
¢ Bell. de Verbo Dei, lib. iv. cap. 5. §. Nunc ut,
§ Aben Ezra Pref. in Pentatenchum. R. Becha
cap. 5, Baxtorf. Synag. Jud, dap. 3. p- 63,
t+ Buxtorf. Synag. Jud. cap. 3.
et §. 7.
lib. Hakkemah, Altare aureum,
275
ing their supposed apostolical and ecclesiastical traditions.
(Prateolus Elencho, lib. xvii. cap. 16.) And as the karaim
were, saith Manasseh ben Israel,* “exclusi communione
Israelitarum,” excluded from the :communion of Israel; so
do the Romanists exclude us from their communion upon
the same account... y
§. III. Thirdly, As the church of Rome + hath received
many apocryphal books as’ canonical Scripture, pronoun-
her apostatizing sister also receive many such books, as
of equal strength and authority with the Scriptures. As,
1, The Targums of Onkelos and Jonathan; for their
Talmudical doctors declare, that Jonathan received his
Targum, or exposition of the prophets, from the mouth
of Haggai, Zachary,’ and Malachi, three: prophets, and
keepers of the oral traditions belonging: to the consistory
of Ezra’; and so they make them equal to the writings of
these three’ prophets. Moreover; they say, that ‘if any
other person, interpreting any verse of Scripture in the
Chaldaic tongue, add any thing to it, he blasphemes; be-
| cause he may do this contrary to the mind of the author:”
but then-they add, that Onkelos and Jonathan “did not
offend in any of their additions, because, they: did. this
always according to the mind of the author.” (So Buxtorf,
in voce*Targum:) Hence Raymundusf ‘saith, that this
translation of Onkelos, “ tantam inter Judzos autoritatem
obtinet,” és of 80 great authority among the Jews, that none
of them dares presume to contradict: it.
And Paulus Burgensis§ ‘saith, that the Chaldaic trans-
lation among them: “‘ tante: autoritatis est sicut textus,” is
of equal authority with the text. (See N. Lyranus, in Isa.
cap. viii.) Such,
2. Is their Misna, or fardle of traditions, collected by
R. Jehudah Hakkadoh the holy, or R. J. Hannisi the prince,
anno Christi 150. which, saith Buxtorf,|| is publicly received
by all the Jews; both in the Holy Land and in Babylon, as
an authentic body of their law: hence, as we have shewed
before, they call it a “secondary law:received from the
mouth of God;” and prefer it much before the written law,
comparing the text only to water,{] but these traditions to
wine: and the school of Elias used to say, ‘‘ that whosoever
learned the traditions of the Misna might be assured. he
should have eternal life.” :
8. ‘The Talmud, which contains the explications of their
doctors upon the Misna, is of such veneration among
them, that they place the Talmud, or Gemara, which by
way of eminence they call the Talmud, “among the books
given by tradition from the mouth of God;” (see Cart-
wright’s Mellif. lib. iv. cap. 5. p: 30.70.) saying, that ‘‘no-
thing is superior to the most holy Talmud; ‘and that by
reading in the Scriptures they can get little profit, more by
reading in the Misna, but by reading in the Talmud most
of all:” with many other things of a like nature, collected
by Buxtorf, Synag. Jud. cap. 3. Recensio Operis Talmudici,
p. 225, 226. et Lex. Talmud. in voce Talmud. p. 2475.
§. IV. Fourthly, As the church of Rome. pretends to be
the catholic church, out of whose communion there is no
salvation, requiring all men to own her faith, and to receive
her mark, Rev. xiii. 16. so also did the apostatizing church
+ Coneil. Trid. sess. 4, ~
§ In Gen, iv. :
q Ibid. p. 233.
2N2
* Conciliator, p. 177.
$ Pog. Fid, par. ii. cap. 4. §. 2+
. |] Bibl. Rab. p. 230. 232.
276
thought that the salvation promised. by it belonged to them
alone, and therefore forbade the apostles to preach to the
gentiles that they might be saved. (1 Thess. ii.16.) They
also earnestly contended, that unless they who believed in
Jesus would be circumcised and keep the Jaw, and so. re-
ceive the mark of, and become proselytes to, their reli-
gion, they could not be saved. (Acts xv.1. 24.) Even those
Christians who were dispersed into other parts by the
persecution of their fellow Jews, preached the word only
to. the Jews of their own language, (Acts xi. 19.) and to the
Hellenistic Jews, (ver. 20.) and the rest. of them thought it
a great sin in Peter fo go in to the uncircumcised and con-
verse with them, though this was only done to convert them
to the Christian faith, (Acts xi. 3.) and it was matter of
great admiration to them, that God should grant repentance
to salvation to the gentiles, (ver. 18.) So deeply was this
Jewish principle then rooted even in .the first converts of
that nation to the Christian faith.
§. V. Fifthly, As the church of Rome hath intrndiloat
the religious worship of saints and angels; so also did the
apostatizing church of the Jews: for they had imbibed the
philosophy of the Platonists, who: taught,*, “that demons
were of a middle nature betwixt gods and mortals; that
they brought our prayers and offerings to the gods, and
their commands to us, and that it was very fit, ebyaic tyuav,
to honour them: with our prayers upon these, accounts :”
and that “God had.no immediate commerce with men, but
all his converse with them was by the mediation. of those
demons.” And suitably to his philosophy we find the
angel saying, Tobit xii. 12.15. that. he was one of the
seven angels, oi mpoopépover tag mpocevxag tov aylwy, who
offered up the prayers of the saints, and that when Tobit
and Sarah prayed, he brought the memorial of their prayers
before the Holy One. And Philo in several places declares,
that as the philosophers said of their demons and heroes,
so Moses “introduces the angels as messengers of good
things from God to his subjects, and: carrying back their
needs, not that'God needs their ministry, but that it is very
needful and beneficial for us frail men to have such me-
diators.” (See the full proof of this in the note on Colos.
ii.18.) Accordingly Theodoret on that place saith, ‘they
who were zealous for the law persuaded men, rove ayyeAove
ofBeav, to worship angels, because the law, say they, was
given by them. And this they persuaded men to do out of
humility, saying, that the God of all things was invisible,
and inaccessible, and incomprehensible, and that it was fit
we should procure the Divine favour by the means of the
angels.” Hence Clemens Alexandrinus t brings in Peter
forbidding Christians. “to worship God as the Jews did,
because, pretending that they only knew God, they indeed
did not know him, as worshipping angels and:-archangels.”
In their office for the dead, saith Voisin,} ‘ they pray
thus, Ye fathers of the world, who sleep in Hebron, open
to him the gates of the garden of Eden, and say, Let him
come in peace.” And again, “Ye angels of peace, come
forth to meet him, and unlock for him the gates of the gar-
den of Eden, and say, Let him come in peace.” (Theolog.
Judaic. lib. i. cap. 1s p. 80, 81.)
* Plato Epin. 1010, 4011.
t Kal ye ixeivos paévov ‘dears ah Oeiy yrhontiy, obn Emiorayras Aarpeiorres dyytrous
xa dexayyétrous, Strom: ivi, — $P.635. D.
A PARALLEL, &c.
of the Jews: for when the gospel was first preached, they |
~ §. VI. Sixthly, As the church of Rome gives an inferior
kind of veneration to: images, and by some nice distine~
tions eludes the prohibition of the second commandment;
so do the apostate Jews, by the same arts, declaring
_ “that he who worships an idol, taking it for God, is guilty,
but if not, he is free ;” and the gloss there adds, “ that-if
_he adore God in it, it is no crime, for his heart is towards
God.” And again, “‘ if a Jew see a statue, such as useth
to be set up for a king, if he adore it not under the notion
of an idol, but in honour to the king, it is nothing.” _ And
this corrupt nation prevailed upon the Corinthians to eat
freely in the idol’s temple of their sacrifices, as thinking they
did not offend, because they did not own the idol to be Gods
(See for this Dr. Lightfoot on1 Cor. viii. 10.)
§. VIL. Seventhly, The apostatizing Jews: do: so plainly
symbolize with the Romanists in the doctrine of purga-
tory and prayers for the dead, that Bellarmine confirms
| those doctrines from the practice of the Jews recorded, in
» the book of Maccabees, lib. ii. cap. xii. 39. 46. from Tobit
iv. 18. and from their other writings, Bellarm. de Purga-
torio, lib. ii. cap: 3. §. Hine etiam, §. Secundus, et cap. on
§. Tertia- ratio,
. And indeed the parallel is very clear, for as the: pepiats
pray for the souls of the dead, that they may be delivered
from, the pains of purgatory, and go thence to heayen; so
do the Jews .in their liturgy pray “ for the souls of their ,
friends; and kindred, grandfathers, and grandmothers, that
they may be admitted to the rest of the righteous in the
garden of Eden.” (See Dr. Lightfoot, vol. i. p. 1017, 1018.)
As the papists; say; those souls they pray for go to :purga-
tory, “in order to their purgation from some defilements
they have. contracted, in . this world, and afterward to
heayen;” ‘so the Jews say, that ‘‘ Anima gehenne. igne
purgatur, ut pura evadat et candida,” the soul is purged
with hell-fire, that it might be made pure and white, and then
put into the hands of the angel Michael, who offers up the
souls of the just. (Voisin Theolog: Jud. lib.i. cap.1. p. 78.)
As the papists give so much money. to have so many masses
said for the deliverance of souls out of purgatory; so the
Jews vow * to, give alms, that they may be conveyed into
the garden of Eden ;”.,and the priest pronounces a bless-
ing upon him ‘‘ who hath vowed so many alms for the souls
of the dead.” (See these prayers and benedictions in Lightf.
ibid.) And ‘in ‘relation to this opinion, ‘the son of Sirach
seems to say, Vii. 33. A gift hath grace in the sight of every
man living, and for the dead detain it not..
§. VIII. Eighthly, As the papists hope to be helped,
both living and dead, by the merits of the saints, and.
especially of the martyrs; so the Jews pray, that God
would shew kindness to them, “ for the sake of all those
who are slain and massacred for his sake,” and went
through fire and water, for the hallowing of his name.
(Lightf. ibid.) They thought in the time of the Maccabees,
that the death of their good men, or martyrs, might be an
expiation for their sin. This being among them.a received
rule, that orovsaioc rou pabAov Abrpov, the good man is the
redemption of the wicked ;* and hence Josephus + brings
in Eleazer praying thus to God, Be thou gracious to thy
nation, being satisfied with the punishment I suffer for them,
make my blood an expiation for them, «ai. av7i Yoxev airov
* Philo, de Sacr, Cain, p, 118. D. _ tL, de Maccaly, p. 1050, C.
) THE FIRST EPISTLE. TO. TIMOTHY. .
AGBe Thy Suv oxi, accept my life instead of theirs. Hence
have we frequent mention of “ merita patrum,” the merits
of the fathers, in their books, and of the merits of Abraham,
Isaac, and Jacob; from which they did expect great things,
277.
even deliverance from hell, saying, that ‘ hell-fire hath no
_ power over the sinners of Israel; because Abraham, Isaac,
and Jacob, descend:thither to fetch them thence.” Pocock
Miscellan. p. 172. 227. - Th é;
oh pirat ee eee Ibi
- FIRST EPISTLE TO TIMOTHY.
WITH ANNOTATIONS.
PREFACE.
Tat this Epistle was written after St. Paul’s depar-
ture from Ephesus to Macedonia, some gather from these
words, When I went. into Macedonia, I besought thee to |
abide at Ephesus, i.3. And that it was written when he
was in expectation of returning shortly thither, they con-
clude from these words; I write to thee, hoping to come
unto thee quickly, iii. 14. It therefore, say they, must be
writ before he came to Melitus, Acts xx.17. For then he,
sending for the bishops of Ephesus thither, speaks thus to
them: And now I know, that all you, among whom I have
gone preaching the kingdom of God, shall see my face no
more, ver. 25. For then. he must. have laid aside all
thoughts of returning any more to Ephesus. It therefore
must, say they, be written while he was in Macedonia, or
thereabouts; and so, A. D. 55. and the first of Nero. So
Dr. Lightfoot. re athe
Bishop Pearson grants, that it was written after St. Paul
was gone into Macedonia; but then he adds, that it was
writ after his enlargement from his bonds at Rome, A.D. 65.
That it could not be writ at any time of St. Paul’s going to
Macedonia, before his journey to Jerusalem, he proves,
‘because before that time St. Paul could not have exhorted
him to abide at Ephesus ; for the first time he went to Ma-
_cedonia, by the direction of the Holy Ghost, Acts xvi. 9,
10. he had not seen Ephesus, for he came not thither till
a long time after, Acts xix. 1. The second time he came
to Macedonia was after the tumult which forced him to
leave Ephesus, Acts xx. 1. when he could not exhort him
to abide at Ephesus, for he had sent him thence to Mace-
‘donia at that very time when that tumult began, Acts xix.
22, 23. This argument, I confess, is not very strong; it
being plain, from his First Epistle writ to Corinth, while he
was at Ephesus, 1 Cor. xvi. 8.10, 11. that he expected
then his return to him: but then it appears, that Timothy
was with him when he went first from Macedonia to
Achaia, and at Corinth writ his Epistle to the Romans,
xvi. 21. and also when he returned from Achaia to Mace- '
donia, for then he accompanied him from Achaia to Mace- |
donia, and so to Asia, and so he abode not then at Ephe-.
sus, Acts xx.4. Now from thence St. Paul goes to Jeru-.
salem, and from. thence bound to Rome, and so he could
not after go.to Macedonia till he was set at liberty... This
therefore, saith he, was done afterward, in the tenth year
of Nero, A..D. 65. and soon after he writ this Epistle
to him. 9 Oi ae aL ony
And whereas, against this it is objected, that in this
Epistle he speaks twice of his coming to Ephesus, saying,
I write unto thee, hoping to, come to thee shortly, iii. 14.
and till I come, give thy diligence to reading, iv.13. whereas
before his going up to Jerusalem he had expressly, said to
them of Ephesus, I know that.all you shall see my face no
more; whence it is gathered; that this Epistle must be writ
before that time. : : ' FT
To this I answer, that St. Paul saith plainly in this
Epistle, that he proposed to come to him; but he saith not,
that he purposed to come to him to Ephesus. If you re-
ply, that in this Epistle he commands him to stay at Ephe-
sus, and so must be supposed to speak of coming thither
to him, i. 3.: this, I confess, is true, according to our yer-
sion, which adds unto the words, so do: but.if you read
the words thus, As I exhorted thee to abide (some time) at
Ephesus, when I went into Macedonia, (so I did it) that
thou mightest admonish some to teach no other doctrine ; it
will be left uncertain, whether he were at Ephesus at the
inditing this Epistle; for then having done the work for
which he was bid to stay at Ephesus, he might go on to
other places, doing the work of an evangelist, and settling
ordinary church-governors, bishops, presbyters, and dea-
cons, where they were wanting, and doing all the other
things mentioned in this Epistle, as things to be performed
in the church of God. . For, é' : oe
First, It is certain, that when: the. Second Epistle was
writ to Timothy, he was not at Ephesus, as I have there
proved, note on iv, 12. He.therefore might have been gone
thence also. at the. writing of this Epistle, to settle. the
affairs of other churches,
Secondly, It is certain, that this First Epistle was writ
to him, that in St. Paul’s absence he might know how to
deport himself in the church of God, especially in reference
to the prescriptions here laid down, iii. 15. Now there
was little need that he should stay there, to do the great
work prescribed in this Epistle, touching bishops.and dea-
-cons, they being settled among them by St. Paul himself
before he left Ephesus; and they being aiter, in his journey
278
to Jerusalem, summoned to Miletus, and taught how to
demean themselves in the respective provinces committed
to their trust; it is therefore highly probable, that these
directions were given him, in reference to other churches
to which this evangelist was to travel, and in some of
which he might then be. If this conjecture may take
place, the difficulty is fully answered; if not, I must con-
fess myself unable to return any satisfactory answer to it,
and so leave the reader to his choice, whether he will fol-
low the opinion of Dr. Lightfoot or Bishop Pearson, in
this matter. _
But though there be a great difference as to the time of
writing this Epistle, the ancient commentators all agree in
this, “ That St. Timothy* was left at Ephesus, to preserve
that church from the endeavours of the Judaizing Christ-
ians to introduce circumcision, and the observance of the
law, and to amuse them with their Talmudical fables, and
with their genealogies from Abraham and the patriarchs.”
A reverend person saith, “‘ It is evident, the gnostics were
now scattered in Asia, and so characterized by the apostle,
chap. iv. and vi. and there distinctly specified, under the
title of Yevddvupoc yvidaic, science falsely so called, ver. 20.
they being the men who assumed to themselves the names
of gnostics, or knowing men.” And it must be confessed,
that Theodoret} accords with him in this matter, saying,
“That the apostle styles the pretended knowledge of the
gnostics, science falsely so called.” And St. Chrysostom t
saith, “‘ Perhaps this was spoken by reason of some who
were then called gnostics.” And Theophylact§ says, “I
think the apostle speaks this concerning some then called
gnostics.” But yet there lies this strong objection against
this exposition of this phrase, or the ascribing of it to the
gnostics, that, according to all the accounts we receive from
the ancients, these gnostics were not then in being, at
least. under that name; for whether, with Irenzeus, we
derive their original from Valentinus,|| or Carpocrates; or,
with Clemens Alexandrinus, from Epiphanes the author of
the sect of the Carpocratians; or, as St. Jerome saith,
from Basilides ;§ it is, evident, and confessed by all these
authors, that all these, and even Menander, whom Irenzus
sometimes makes the father of the gnostics, were long after
the writing of this Epistle. Whereas the Judaizing Christ-
ians were, saith Theodoret, péya ppovovvrec imi rH yvwoet,
great boasters of their knowledge of the law ; and yet, that
* « Obsecrat episcopus coepiscopum suum, ne pateretur Judzos aliter populam
quam ab apostolo tradebatar docere, ne oblectarentur fabulis quas narrare eonsueti
sunt Jadwi de generatione suarum originum, de Abraham, et de circumcisione, et his
qux postea tradita sunt A Moyse.” Ambros. in locum. “EvratS4 wee Ficay é€ “lov-
Balan Levdasricroros Rourdpeevos warw emt roy yopsov Eanes rode arleroup——rovrd ior
iregesBacxadsiv.. Chrysostom in cap. i. 3.
Ol Ef loudalar wemirreunbres int ci prices ris madaing Uabhang pty deovolwres, Cnrh-
para drra reig if Evan wemierevntor wgoripegoy, EAbyyew iv airods de duuiroug raiy
Stlav Agyiay atigdpatro, purdrrew 33 viv vointy wodureiay wagamelOaw Emryerpoivres.
(cum. et Theoph. proleg. in locum. é
t Tavrny slnérag Levddrupor txdrsce pric. Theod.
$ Taya roves nce ties rivic iavrois ixdrouy tore yruorinods. Chrys.
§ Ofeas RB ratire Ate viv deardorodey wegl ran Tore Atyopatyoy yroorinany,
|| See the note on chap, vi. 20. ‘
| ‘* Mortaus est autem Basilides, 4 quo gnostici, temporibus Hadriani.” Hieron.
in voce Agrippa. Baciasiing algeridpyne ArsLardpede aq” ob of yrworixol. Enseb, Chr.
A.D. 134. “ Valentinus venit Romam sub Hygino, increvit sub Pio, et prorogavil
pus usque ad Anicetum.” Iren. lib. iv. cap. 4. Euseb. Eccl. Hist. lib. iy. cap.
11, et Chron. ad An. Christi 141. de Carpoorate et Epiphane Theodoretus hec ha-
bet, "Adpsaved 32 xal obros Racidsvorrog ras mromede alctcess Exparuvay. Her, Fab. lib. i.
onp. de Menandro. “Vide Dodwel. dis. iy. in Iren, sect. 10. p, 308,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
their pretended knowledge was false knowledge, we learn
from those words of the apostle, that these teachers: of the
law knew not. what they said, or whereof they affirmed;
1 Tim. i. 7. Hence is their doctrine styled jaraoXoyla,
vain-talking, ver. 6. and here xevopwvia, empty babbling ;
as also, 2'Tim. ii. 16. dvora, foolishness, 2 Tim. iii. 9. and
they are said to be paraoXoyol, vain talkers, Tit. i. 10.
Men puffed up, and knowing nothing, but doating about .
questions, and strife of words, 1 Tim. vi. 4. (See the note on
vi. 20.) So that I can see no objection against that opinion
which refers this phrase to those Judaizers whom the apostle
elsewhere styleth false apostles and deceitful workers.
See the preface to the Epistle to Titus.
CHAP. I.
1. Paut, an [*] apostle of Jesus Christ by the [*] com-
mandment (kar’ imrayijv, according to the appointment ) of
God our Saviour, (who called me to this office by his grace,
Gal. i. 15.) and (by the appointment of the) Lord Jesus
Christ, who is our hope (of glory, Colos. i. 27.)
2. Unto Timothy, [*] my own son in the faith, (do I
wish) grace, mercy, and peace, from God our Father and
(from) Jesus Christ our Lord.
3. (Declaring, that) as I besought thee to abide still at
Ephesus, when I went into Macedonia (so I did it to this”
end), that thou mightest charge some (Judaizers there)
that they teach no other doctrine, (than that which is ac-
cording to godliness, vi. 2.)
4. Neither give heed (or incline) to (Jewish) fables and
endless genealogies, which minister questions (or disquisi-
tions into pedigrees ), [*]rather than godly edifying, which
is in faith: so do. hed
5. Now (for) the [°] end of the commandment is charity
out of a pure heart, and of a good conscience, and of faith
unfeigned:
6. From which (commandment) some having swerved
have turned aside unto vain jangling (vain discourses of
Talmudical fables and endless genealogies) ; —
7. [°] Desiring to be teachers of the law; (and yet) un-
derstanding neither what they say (of it), nor whereof they
affirm (i.e. neither the sense, scope, or true meaning of that
law of which they speak, nor having any certainty of the
traditions of which they talk so confidently). -
8. But (though they are thus ignorant) we know that the
law (in itself) is good, ["] if a man use it lawfully; (not as
ameans of justification, but as a restraint from sin, Gal. iii,
19. and as a schoolmaster to bring him to Christ, the end of
the law, Gal. iii. 24. Rom. x. 4.) > one
9. Knowing this, that [*]the law is not made for a righ-
teous man (to condemn, or work wrath to him, Rom. iv. 15.
as failing in the strict observance of it ), but for (restraining
and condemning) [°]the lawless and disobedient, for the
ungodly and for sinners, for unholy and profane, for mur-
derers of fathers and murderers of mothers, for manslayers,
10. For whoremongers, for them that defile themselves
with mankind, for menstealers, for liars, for perjured per-
sons, and if there be any other thing that is contrary to
sound doctrine ;
11. ( That is the doctrine which is ) according to the glo-
rious gospel of the blessed God, which was committed to
my trust. '
CHAP. I.]
iii, 5) 6.) [9] for that he accounted me (one that would be )
faithful (in the discharge of it), putting 1 me (therefore ) into é
| Son, 2'Tim. i. 2.
the ministry ;
_18. (Me, I say,) who was before (this gracious call) a
plasphemer (of Christ, Acts xxvi. 11.) and a persecutor |
(of his servants, Acts viiiy3.) and injurious (to them): but |
I obtained mercy (from him), because [""] I did: it (not
against knowletlge, for I verily thought I ought to. do many
things against the name of Jesus, Acts XXVi- 9. but) ~ ope
rantly in unbelief.
14. And the grace of our Lord was cxkipediniy abuhdant
(in its power to enable meto promote’ the faith; Rom. xv.
19.) with ¢( through : that t) [?] faith ‘and love’ which: is in
Christ Jesus.
15. This ( shovefore i isa faithful amyiny, nif. crt of
all acceptation, that Christ Jesus ¢ame’ into the world
[2°] to'save siriners; of whom ["] I am ( the ) chief (a and so
a great example of the truth).
16” Howbeit for this cause (even ) I (the chief of sinners ) |
obtained mercy; that ‘in mie ‘first Jesus Christ might shew |
forth all long-suffering, for a pattern (of it) to them which
should hereafter believe on him to life everlasting.
. 17. Now to the King eternal, immortal, invisible, the
only wise God, be honour and ‘glory for ever and ever.
Amen. /
18. This charge (of remaining some time at Hphenis; for
the benefit of the churches there, ver. 3.) I commit unto
thee; son Timothy, [*] according to the prophecies that
went before of thee, that thou (encouraged and excited ) by
them {**] mightest war a good warfare; (even that of faith,
vi. 12. Sighting and suffering as a good soldier of Jesus Christ,
2 Tim. ii. 3.) ©
19. Holding faith, and a good conscience; which (last)
some haying put away concerning faith have made ship-
wreck:
20. Of whom is Hymeneus (2 Tim. ii. 17.) and Alex-
ander; (2 Tim. iv. 14.) [*°] whom I have delivered unto
Satan, (for the destruction of the flesh, 1 Cor. v. 5.) that they
(by what they suffer) may learn not to blaspheme (or speak
evil of the faith ).:
ANNOTATIONS ON CHAP. I.
[*] Ver. 1. "ATIO’STOAOS, An apostle, &c.] Thus he
writes to Timothy and Titus, not to assert his apostolical
authority to them who doubted not of it, but for their sakes
over whom they were to preside, that they might not de-
spise what they did and enjoined by so great authority.
[*] Kar’ trirayiy Ge00 cwrijpo¢ joy kat Kupiov, &c.] Some
construe these words thus, According to the commandment
of Jesus Christ, who is God our Saviour ; but the words rije
Anidoc jpav; our hope, must be construed with the words
Jesus Christ: and this sufficiently confutes that version,
which, as none of the ancients followed, so it is not sup-
ported by the word Saviour added to God, that epithet
being twice applied to God the Father in this Epistle, viz.
ii. 3. iv. 10. and twice in the Epistle to Titus, viz-i. 3.
ii. 10. Moreover, some ancient copies read roi Marpoc, of
God our Father.
[°] Ver, 2. Dunoty réicvy tv alora, My own son in the
THE FIRST EPISTLE TO TIMOTHY.
12: And I thank Christ Jesus our Lord, who hath en-'
abled me,' (by thé assistance of the Spirit and power of
wisdom, who of myself was insufficient for this work, 2 Cor.
279
faith.) This phrase’ compared with 1 Cor. iv. 14, 15. seems
plainly to import, that Timothy -was converted “to the
Christian faith by St. Paul; as also ‘he seems to intimate
when he’saith, he served with him in the gospel, as a son
with the father; Phil. ii. 22. and again calls him his beloved
Nor find I any thing in Scripture to the
contrary; for though it is said that he had learned the
Scriptures of the Old'Testament from: his youth, 2 Tim.
iii. 15. yet is that true: ‘also of St. Paul, when yet he was
no convert to’ the Christian faith, but a zealous persecutor
of it. “And though’ he was a disciple when Paul circum-
cised*him,’andtook him with him from Lystra, (Acts xvi.
1.) that hinders not? but that he might be made so by St.
Paul himself. |
' (4) Ver: 4. Madov Fj oixovopiay cov rhv ey lore, Rather
than godly ‘edifying, which is in faith.] ‘Here first the
erammarians note, that comparative particles, and espe-
cially this of naAXov; rather; are often’ in sense Hegative, as
Luke xviii: 14. Hé went to ‘his house justified, #} teivoc, ra-
ther than the other ; te: the publican; and not the pharisce ; 4
1 Pet. iit? 17) Tt ts ‘better to suffer for twell-doing, ‘than for
evil-doing; John iii. 19: Men te piaddov 7d oK6r0e i} Gwe,
darkness rather than light ; 2 "Tim. iii. 4. gidASover padAov
R i GiAdBcor, i. e. lovers of ‘pleasure, and not of ‘God.° (See
John xii. 43, Heb. xi. 25.) The edification in the faith‘here
mentioned, is styled the edification of God, because it hath
God for its object and its: end, as tending to the true know-
ledge and right worship of God ; it is efficiéntly from him
(on which account justification by faith is styled the righ-
teousness of God), and tendeth highly to his glory.
[°] Ver.'5. Td tédo¢ rie mapayyeriac, The scope of thé com-
mandment.] This some refér to the law, which (saith the apo-
stle) is fulfilled by love, Rom. xiii. 10. but ayyedia, 1 John
iii. 11. rapayyeXta, 1 Thess. iv. 2. and ver. 18. of this chapter,
and érayyeAta, being in the Epistles always used of the
gospel, and the latter word spoken of it in opposition to
the law, which saith the apostle was not 2& trayyeXlac, of
promise, (Rom. iv. 13. Gal. iii. 18.) I rather think it here
refers unto the gospel, or to that dispensation, in which no-
thing availeth but faith working by love, (Gal. v. 6.) and
which requires fervent and unfeigned love out of a pure
heart, from all that do obey the truth. (1 Pet. i. 22.)
[°] Ver. 7. Ofdovrec elvar vowodidacxaror, Desiring to. be
teachers of the law.] That those persons were not gnostics,
but 2 "IovSatwv, the Jews, is manifest, say the Greek com-
mentators, from these words: for the gnostics were the
greatest adversaries of the law and the prophets ; and even
rejecters of that God who gave the one and inspired the
other. Simon Magus taught, that the prophets* received
their prophecies only from angels, and tliat therefore they
that believed in him, and his Selene, should not: regard them.
Saturninus, That Christ came to destroy the God of the
Jews ;+ which God Simon himself denied, saith the Pseud.
Ignatius.{ They taught men not to use the law and the pro-
phets,§ nor to fear their threats. Now they who held and
' Prophetas autem @ mundi fabricatoribus angelis inspiratos, dixisse prophe-
tias ; Geant nec ulterius curarent eos hi qui in eum, et in Selenen ejus spem
habeant.” Lib. i. cap. 10.
t “ Advenisse Christum ad destructionem Judzoram Dei.” Cap. 22.
$ "Agritras 82 nly @elv voli vén0v raw mrpopuray.. Ep. ad Philadelph. 5 sect. 6,
§ Nopew ned mpophraig ar xgaeSas. Constit. Apost. lib. vi. cap. 20. Mudiguirrsa
inv vino rag ameihdc, Theodoret, Her, Fab, lib, i. cap. 1,
280 A
taught these things must be the greatest adversaries to, and |
not the teachers of, the law.
Hence it follows, first, that the fables and the genealo-
gies, mentioned ver. 4. and the vain janglings, ver. 6. can-
not relate to the ones of the. gnostics, which seem not
then to be hatched; but that the apostle rather here re-
spects, as Theodoret observes, rv “lovdain)y. punvelay rv
tm’ abrov caovputyny Sevrépwow, the vain traditions, or Tal-
mudical fables, of the Jews, as the apostle explains himself,
when he instructs Titus to teach the Cretians, ji) rpocéxew
"lovdaixote piSorc, not to give heed to the Jewish fables of
men, who turn from the truth, (i. 14.) especially those tra-
ditions and fables they had received of a Messiah ben Jo-
seph that was to suffer, and a Messiah ben David that was
to triumph gloriously and abide for ever, (John xii: 34.) if
that distinction was so ancient; and.of the golden days
they were to have at the coming of this Messiah, of which
‘Trypho. in his dialogue with Justin speaks, p. 249. B.
saying, that their prophets taught them, évdofov kal péyav
avayéveew—rrapadauBavovra tiv aidviov Pacrsiav, to expect
a great and glorious Messiah, who should have an endless
kingdom ; and, p. 306, 307. of the halcyon days they should
enjoy in Jerusalem, rebuilt at his coming. The endless
genealogies are, say the fathers, Teveadoylac rac 2 ABoadu
xat Aafid, their genealogies from Abraham and David,
which they were concerned for, that they might know they
came from the promised seed; or their title to the privi-
leges belonging to the children of Abraham; or that they
might have the preference: for those of the tribe of Judah
and of the family of David were held more honourable than
those of other tribes. (See Campeg. Vitringa, de Syn. Vit.
Jib. iii. cap. 71. p. 871.) They were, saith Dr: Lightfoot,
the long and intricate pedigrees they stood upon to prove
themselves priests and Levites; for; as Josephus* notes,
they thought themselves obliged to be very exact in that
affair, and therefore had genealogies of them preserved two
thousand years. To these we may add the genealogy and
pedigree of their traditions, which they derived from
Joshua in a long line of succession to their times. That
they were genealogies belonging to the ‘Jews, we learn
from Tit. iii. 9. where they are joined with strifes about
the law. ;
[7] Ver. 8. Edy tie airy voufuwe xpira, If a man use it
lawfully.] That is, saith Theodoret, tay t1¢ axoAovSi abrov
rw oxdry, if he complieth with the scope of it, which is to
bring him to Christ. é
[*] Ver. 9. Acaty vépo¢ od xetrat.] i. e. The law was not
made to condemn the just man ; for against such there is no
law condemning them, (Gal. vy. 23.) dyrixera: 2, but ét lies
against the lawless, to condemn them.
_ [2] "Avépnoe, &c.] From this enumeration’ of offenders
against the law, we learn that the apostle is here speaking
of the moral law contained in the ten commandments; for
the sins here mentioned respect them; the ungodly being
sinners against the first commandment ; the auaprwAot, sin-
ners (as that word signifies the idolatrous gentiles, Gal. ii,
15.) the transgressors of the second, the perjured persons
of the third, the unholy and profane of the fourth, the mur-
derer of fathers and mothers of the fifth, the manslayers of
PARAPHRASE WITH ANNOTATIONS’ ON
[cHap: ft.
the sixth, the fornicators and deiilers of themselves with
mankind of the seventh, menstealers of the eighth, liars of _
the ninth; as also from the following words, If there be
ow other ‘thing contrary to the sound doctrine of the gospel.
Note,
Thirdly, That fornication is here reckoned among sins
committed against the law of nature, or the moral law; as
it is also Rom. i. 29. and among the manifest pode of
the flesh, (Gal. y. 19.) yea, among the things for which the
wrath of God comes upon the children of disobedience, or
unbelief, that is, the heathens, (Eph. v. 5, 6.) for which
men are to be excluded from the kingdom of God, (1 Cor.
vi. 10. Rey. xxii. 15.) and to be cast inte the lake of fire
and brimstone ; (Rev. xxi. 8.) whence it is to be wondered
that this sin should be so generally committed by some,
and pleaded for by others, who are called Christians.
[*°] Ver. 12. “Ore morév pe iryhoaro, He accounted me
Saithful.| St. Paul was a vessel of election to bear Christ's
name before the gentiles ; (Acts ix. 15.) in order thereunto
he was by him to be filled with the Holy Ghost, (ver. 17.)
and so enabled to perform this work with the power of
signs and wonders, and of the Spirit of God. (Rom. xv.19.)_
Christ also appeared to him for this very end, zpoxerpi-
ZeoSa, to constitute him first, and set him apart, as it
were, by. laying hands upon him, to make him a minister
and witness of what he had seen and heard, (Acts xxvi. 16.
xxii. 14, 15.) and accordingly he sent him to the gentiles,
(Acts xxvi. 17.) and thus he put him into the ministry.
Christ did this because he accounted him one that would be
faithful in the discharge of his duty; (1 Cor. iy. 2. vii. 25.)
i.e, such a one who, by the consideration of so great a
mercy and abundant grace, vouchsafed to one so unworthy,
would patiently suffer for, (Acts ix. 16.) and labour more
abundantly in propagation of the gospel, when thus as-
sisted by the grace and Spirit of Christ. (1 Cor. xv. 10.)
Whence it is observed by the fathers here, that* there was
not only something of God, but also something of himself,
for which he was chosen to this ministry; and that -he
so magnifies the grace of God, as not to invalidate man’s
Sree-will.
[2] Ver. 13. "Ore dyvowv trotnoa tv aici I did it igno-
rantly ;] Being an unbelieyer, as he might be by reason of
those many prejudices the learned Jews.and zealous as-
sertors of their traditions laboured under. For to this St.
Peter doth ascribe their crucifixion of our Lord, saying, I
know you did it, car’ dyvotav, through ignorance, (Acts iii.
17.) and St. Paul saying they did it, rovrov dyvoncavrec, not
knowing him, (Acts xiii, 27. 1 Cor. ii. 8.) and Christ him-
self when he prays thus, Father, forgive them, they know
not what they do, (Luke xxiii. 34.) giving the same reason
of his prayer for their forgiveness; as St. Paul here doth
of his own actual forgiveness ; so that it is needless to en-
deayour, as some do, to wrest these words to another sense.
[!2] Ver. 14. Mera wlorewe cat ayarne,;Through faith and
love.| Love constraining him to labour more abundantly,
(2 Cor. v. 14.) and his strong faith enabling him to do it
in the power of signs and wonders, and of the Hay'G Ghost.
(Rom. xv. 19.)
* Tiv weg rag dvayeapas toryetrsay. Lib. i. contra App. p..1036. A. Texjshgiov
BB ptyirrov rig dupRelag, ot yap dpxseptic of wap Hypaty amd Noxinlwy bray dopancrel waides
ix mares slow iv dvaypapaig, Ibid. D.
* Ackxyuow Ors det nal rag? iyuan aleweSival rive, ob ye axgirme Otis iminiyeran rends,
CEcum, “Opa arity xat 73 advo riSues, nal 73 rod Oscti, 73 wrtov viwy oh Tov Osod mpo-
vole. 73 88 abrod currtanay, mrt brow pa AyshvarSar ve ainitovely—ieo xo, &e.
Todre red tot, siva wary 7d aired, Urs morly ag hyhoare, Chrysostom. - «
CHAP, I.] >
[2°] Mera rtorewe, With faith.] Or, “ per fidem,” through
faith, or by faith: so Paul and Barnabas declared what
things God had done, yer abrov, by them, Acts xiv. 27.
xy. 4. which is, ver. 12. 8 airav. ;
[*5] Ver. 15. “ApaprwAodc cioa, To save sinners.| Hence
divines have well observed, that if man had not sinned
Christ had not come into the world.
~ [*] Eiuc ¢yé, I am.] He saith not, I was, but I am; be-
cause eyen when sin is pardoned, we ought to have the
prospect of it before our eyes, to keep us humble and
sensible of the grace of God to us.
- Ver. 17. Mévw copy Ocq.] Dr. Mills seems very averse
from the word cog, admitting it neither here nor Jude
25. but see it defended in both places, Examen Millii in
locum.
~ [?] Ver. 18. Kara rd¢ rpoayotcac tt ot mpognretac, Ac-
cording to the foregoing prophecies concerning thee.] So iv.
14. Neglect not, rd yapiopa, the gift of the Holy Ghost which
was given thee, dia rpopnretac, according to the prophecy.
I have shewed (note on 1 Cor. xii. 10.) that among the gifts
of prophecy and discerning of spirits, this was one, to
foretell and choose out persons meet to do God service
in the ministry. Hence St. Paul charges the bishops of
Ephesus to feed the flock, over which the Holy Ghost had
made them overseers, or bishops, Acts xx. 28. And Cle-
mens Romanus saith, the apostles chose bishops and dea-
cons, with full assurance of the Holy Ghost, rpéyvweow tidn-
poree teAciav' |(Ep. ad Cor. §. 42. 44.) having a perfect
knowledge of them, and making trial of them by the Spirit.
So was it in the case of Timothy, say all the Greek scho-
liasts on the place. St. Chrysostom* saith, he was chosen
by prophecy, that is, by the Spirit of God ; Theodoret,+ that
he received imposition of hands, not by man’s calling, but by
Divine revelation ; CEcumenius,{ that by the revelation of
the Spirit, he was both chosen by St. Paul to be a disciple,
and was circumcised, and ordained a bishop ; and 'Theo-
pbylact affirms the same. Being thus designed and notified
by the spirit of prophecy, they were, by prayer and impo-
sition of hands, consecrated to their office. ‘Thus, when
the Spirit in the prophets had said, Separate me Barnabas
and Saul for the work of the ministry to which I have called
them, (Acts xiii. 2—4,) they prayed, and laid their hands
upon them, and sent them away ; and they are said to be
sent forth by the Holy Ghost. And with this imposition of
hands they, who had them not before, received yapicuara,
gifts answerable to their calling. Thus St. Paul charges
Timothy to stir up yéorepa Ocov, the gift of God that was
in him, by the laying on of his hands, 2 Tim. i.6. And
Trenzus saith, lib. iv. cap. 33. that the bishops who suc-
ceeded the apostles, with their succession into their bishop-
ricks, received a certain xaépiopa of truth, according to the
good pleasure of the Father. (See note on 1 Cor. ii. 16.
xii. 10.) Vain therefore are they who, pretending to an
internal call of the Spirit, which they cannot prove to
others, think imposition of hands, and consecration to the
work of the ministry, unnecessary to the performance of
the ministerial office.
* Thtorw ami mpognrulas, am’ mveiparos aylov. Chrysost. in locum.
+ Ob yap avSgumims rerixnnas urhotws, AAA nate Sela drrondrudiv viv yeiorerlay
2dc£w. Theod,
3 Kara yap miedjmaros dmondruliy nat netSn aap ro Mavaov, mal meperpaiOn, nal Egle
nomos tyeiporovhin, CEcum,
VOL. VI.
THE FIRST EPISTLE TO TIMOTHY.
281
[9] "Iva orparety rv kadiy orparetav, That thou mayest war
a good warfare.| i. e. Perform the office of ‘an evangelist
well, (2 Tim. iv. 5.) so as to be a good minister of Jesus
Christ. (1 Tim. iv.6.) Thus in the Old Testament, the Levite
that entered upon the service of the tabernacle of the con-
gregation, is, in the Hebrew, one that enters into the host,
Numb. iv. 3. 23. 30. 35.39. 43. viii. 24. and goes NI¥ Nv,
to war the warfare, i. e. to serve the service, saith the Chal-
dee; and so the following words explain it: and to be
superannuated, and so to cease from the work, is, to re-
turn from the warfare, viii. 25. Thus also in the New
Testament, the Christian minister is a soldier of Jesus
Christ, 2 Tim. ii. 3. orparevduevoc, a warrior, ver. 4. He
hath the weapons of his warfare, 2 Cor. x. 4. and ought to
have his wages, because no man goeth to warfare at his
own charge, 1 Cor. ix. 7.
[*7] Ver. 20. Ode wapiwxa ry arava, Whom I have de-
livered to Satan.] I have shewed, (note on 1 Cor. v. 5.)
that the ancients say, this phrase signified that some disease
was to be inflicted on them by Satan. Thus Theodoret,
Chrysostom, and Cicumenius, here say of these men,*
that, being separated from the church, they were cruelly
chastised by the adversary, falling into diseases and griev-
ous afflictions, and other damages and calamities ; and this,
in the forementioned place, is argued, from the ends of
this delivery to Satan, viz. for the destruction of the flesh ;
that they might learn not to blaspheme that doctrine which
could so severely punish them that did so. Note also, that
Hymenzeus and Alexander made shipwreck of the faith ;
not by renouncing Christianity, for what have I to do (saith
the apostle) to judge them that are without? (1 Cor. y. 12.)
but by maintaining such doctrines as overthrew the faith,
i.e. by denying the resurrection of the body, as Hymenzus
did. (2 Tim. ii. 18.)
CHAP. II.
hi I EXHORT therefore, (in pursuance of the design of
Christ’s coming to save sinners, i. 15. and here, ver. 3, 4.)
that, first of all (Gr. first, that) [*] supplications, prayers,
intercessions, and giving of thanks, be made for all men ;
2. (Particularly ) [(*) for kings, and for all that are in
authority; that we (under their government) may lead a
quiet and peaceable life in all godliness and honesty.
3. For this (prayer for them, and for all men) is good
and acceptable in the sight of God our Saviour;
4, Who will have all men to be saved, and to come
(Gr. who wills that all men should be saved, and come) 'to
the knowledge of the truth.
5. For there is one God, (who is the God of the gentiles,
as well as of the Jews, Rom. ii. 29, 30. the Creator, Eph.
iii. 9. the Father, Matt. ii. 10. the Lord, Acts xvii. 24. the
Saviour of all men, iv. 10,) and [°] one Mediator betwixt
God and man, the man Christ Jesus;
6. Who gave himself (up to death, as) [*] a ransom
[°] for all (men ), to be testified in due time, (Gr. for a tes-
timony in due time of God’s love to all, Tit. iii. 4.)
7. Whereunto (i. e. for the aecomplishment of which will
* Tot yae tnmdnomorined coparog regiodivess, nat vig Sela yderros youvadivres, mi-
Kpods mage Tod Bucpasvods EXExovre Baoriyas, nal vorog xad wadhwac yanremeis mapewlar
rovrec, wad Cnpalase, nat cvpapopais érépaic. Theod. ae
282
of God) I am ordained (appointed of Christ) a preacher,
and an apostle, [°](I speak the truth in Christ, and lie not,)
a teacher of the gentiles in faith and. verity.
8. I will therefore that men pray every where, lifting =p
{*} holy hands, [*] without wrath and [°] doubting.
9. In like manner also, (J will) that ( Christian) women
adorn themselves in modest apparel, with [*°] shamefaced-
ness and sobriety; not (setting out themselves) with broi-
dered hair, or gold, or pearls, or costly array;
10. But (with that ornament) which (best) becometh
women professing godliness, (that is) with good. works.
11. Let the woman learn in silence with all subjection
(to the better sex).
12. But (for) ['} 1 suffer not a woman to teach (pub-
licly), or to usurp the authority over the man, (to whom
she was subjected by God’s precept, Gen. iii. 16.) but (I
command her rather). to be in silence.
13. For Adam was first formed, (and) then Eve, (after
him, and out of shim, to denote subjection to him; and for
him, to shew she was to serve him, 1 Cor. xi. 8.)
14. [*] And Adam was not (immediately) deceived (by
the serpent as Eve was), but the woman being deceived was
(first) in the transgression,
15. Notwithstanding she (i. ¢. the female sex) shall be
saved in [**] child-bearing (:a rexvoyoviac, through child-
bearing ; i. e. they shall go through the sorrow threatened
to her sex for that sin with safety), if they continue in faith
(i. e. trusting in God) and charity (to others, especially in
the like condition, ) and holiness (Gr. in sanctification, i. e.
in chastity of manners, and freedom from uncleanness ),
with. sobriety (tv cwppoctvy, in temperance, or Sreedom
from excess ).
ANNOTATIONS ON CHAP. II.
[*] Ver. 1. AEH’SEIS, zposevyae, tvrettac, Prayers, sup-
plications, intercessions.| Achoac are deprecations for the
pardon of sin, and the averting Divine judgments : Ipocev-
_ xac, prayers for the obtaining of all spiritual and temporal
blessings; and in this we have the suffrage. of the Greek
scholiasts and lexicographers : but as for the .word ivreé-
Eac, they.almost unanimously say, itis a complaint or
accusation made to God, against those who deal injuriously
with them, and a desire that he would avenge their inju-
ries; to which I cannot think the apostle would so pas-
sionately exhort them: Nor is the word capable of this
sense, when the apostle saith, iv. 5. The creature is sanc-
tified to us, dua ivretEewe, by prayer.
I therefore prefer the other import of the word mentioned
in Phavorinus, that it is rapaxAnoi¢g iné two¢e roocayoutyn
Oey Tept cwrnotac irtowv, an address presented to God for the
salvation of others. And by this rule were the devotions
of the church continually directed: for, saith the author of
the book De Vocatione Gentium,* the devotion of all the
* “ Quam legem supplicationis, ita omnium sacerdotam, et omnium fidelium de-
votio concorditer tenet, ut nulla pars mundi sit in qua hujasmodi orationes non ce-
lebrentar A populis Christianis ; supplicat ergo ubique ecclesia Deo, non solum pro
sanctis, et in Christo jam regeneratis, sed etiam pro omnibus infidelibus et inimicis
crucis Christi, pro omnibus idolorum cultoribus, pro omnibus qui Christaum in mem-
bris ipsius prosequuntar, pro Judwis, quorum cecitati lumen evangelii non refulget,
pro hereticis, et schismaticis, qui ab unitate fidei et charitatis alieni sunt.” Lib. i.
cap. 4:
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. II.
priests, and all the faithful, doth so unanimously observe
this rule of prayer, that there is no part of the world in
which the Christian people do not put up such prayers as
these, praying not only for the saints, but for infidels, idol-
aters, the enemies of the cross, and the persecutors of Christ's
members, for Jews, heretics, and schismatics. But then, as
these addresses had a particular respect to men in these
circumstances, so the other must have respect to men in
general; all these addresses being to be made, not only
for ourselves, but for all men.
[*] Ver. 2. ‘Yap Bacwlwy, &c. For kings, and all that
are in authority.] So the Jews prayed, and offered sacri-
fices for the Persian kings,* and the welfare of their go-
vernment, Ezra vi. 10. Thus Jeremiah sends to them in
their captivity, to pray for the peace of the city, whither
God had caused them to be carried captive, xxix. 7. And
the Jews i in. Babylon send to those in Judea, to pray for
the life of Nabuchodonosor king of Babylon, and for the
life of Balthazar his son, that their days may be upon the
earth as the days of heaven, Baruchi.11, When they came
under the government of the kings of Egypt, Eleazer, their
high-priest, writes, to Ptolemy thus:+ We continually offer.
sacrifice for thee, thy sister, thy children, and friends ; and
the people pray for thy happy success in all things, and
for the, peaceable.state of thy kingdom. And so when
they were under the Seleucide. And, lastly, when they
came, under the Roman government, t this was. their con-
stant practice,,till they begun that rebellion, under which
their. city, country, religion, and nation, were destroyed.
This. being, saith J osephus, the cause of the war, that the
seditious did Sustay,rov Kalcapoc dmoppirray, reject the sa-
crifice offered. for. Cesar, though the priests and nobles
earnestly entreated them pu) mapaXelrew 70 Urip TwY HyERdvWY
oc, not to. desert the custom concerning their rulers, which
always had. obtained among them. _.
And ‘that the Christians, following their examples, thus
prayed continually,.from the beginning, for their kings, §
we learn from Polycarp, || Justin Martyr, { Tertullian, **
St. Cyprian,++, Origen,{{ Lactantius,§§ and from all the
ancient liturgies... And this it became them to do, that the
heathen emperors, finding them thus solicitous for the
welfare and prosperity of their government, might permit
them quietly and peaceably to enjoy their religion. _
[°] Ver. 5. Meotrne, Mediator.].That is, saith Suidas,
dpnvorowe, a peace-maker, ‘This, say the Socinians, is not
necessary, that a mediator should appease or reconcile
parties at variance; but only, that he should deliver the
mind of one to the other, and strike a covenant or league
betwixt them, as in the case of Moses, Gal. iii. 9. To this
I answer;
* “varie Euot nad Tegan eixdfeevs 7% Osa. Darius apud Joseph. Antiq. lib. xi.
cap. 4.
+ “aavip cot nat rig adEnG HG eed, nal én rénvecr, nal giran wgornyayosey Ouciag, xal 7d
mrIS0g siyd¢ tmohoaro yevkclal card xard vodv, ual guraxGinal cov aw Cacirtiay iv
eipfim.. Jos. Antiq. lib. xii. Capy 2. p. $92,
Tas buclas Emidslxvvev do imvig rev Bacirtos trsyor wrgorptgew 7a Gew. Ibid. cap. 17.
$ Tepl padv Kaloapos nal rod Siynov rain “Papeala dig rig fyebpag Obey Epacay. Joseph.
de Bell. Jud. lib. ii. cap. 17, &c. 30. per totam.
§ "Ev xargs pavorrnplay patarnras Caritas wonrdnic, xal darlorov Gvreg. CEcumen.
|| ¢ Orate pro regibus et potestatibus et principibus.” Polyc. §, 12.
¢ P. 52. 395. ** Apol. cap. 30—S2. tt Ad Proconsualem.
tt Contra Celsam, lib. viii. p. 427.
§§ In fine Theoph. ad Autol. p. 76. | Dionys. Alexand. apud Euseb, Hist. Eccles,
lib, vii, cap, 11. p, 258. Const. Apost. Jib, ii, cap. 57.
CHAP. II.]
First, That though this be not necessarily contained in
the signification of the word, yet it is evidently implied in
that which is annexed to our Mediator, wherever he is
mentioned in the New Testament, viz. here, and in the
Epistle to the Hebrews; for he is such a mediator as gave
himself a ransom to God for us, ver. 6. and there, he is a
mediator of the new covenant of his blood, the covenant
made by intervention of his death, cig arodtrpwow, for re-
demption of the transgressions of the former covenant, ix.
15. viii. 6. xii,24. i
Secondly, This seemeth to have been the Jewish notion,
both of a mediator in the general, and of our Mediator,
or the Divine Logos, in particular. Thus Philo saith, *
That “‘ the Father of all things hath granted to his most
ancient Word an excellent gift, viz. that, standing in the
confines of both, he should put a difference betwixt the
maker and the thing made, as being an intercessor for
mortal man to the immortal God, and an ambassador from
the king to his subjects; in which gift he rejoiceth, say-
ing, K¢y@ dorfxav ava péoov Kuptov xat ipa, And I stood
betwixt God and you, being neither unbegotien as God,
“ovre yevnrog We tyucic, nor made as we are, but a middle
of the extremes, and a pledge to both; to the Creator, en-
gaging that all mankind shall not corrupt itself, and aposta-
tize, choosing disorder before order; to the creature, that
lhe may have good hope, that the merciful God will not
wholly overlook his own work; for I denounce ra. tipnyeia,
peaceable things to the creature from the God of peace.”
And speaking of-their high-priest, who was a type of Christ,
he saith, + “*’'The law will have him raised above human
nature, and coming near tothe Divine; and, if I may say
the truth, a middle betwixt both, that men may atone to God
by a mediator, and God may reach forth and distribute
his fayours to men by a certain minister.” And -again,}
** It was necessary, that he, who. performs the office of a
priest to the Father of a world, should have for his advo-
cate his Son most perfect in virtue, to obtain the pardon of
sins, and the participation of the greatest blessings.” So
that here it is made the office of a mediator, to procure
peace tothe creature from God, to make atonement to God,
and to be an advocate to obtain the pardon of sins; and if
Christ our mediator and advocate with the Father was, by
virtue of his office, to do this, surely it must be part of his
oflice to appease and reconcile God to us.
~ [4] Ver.6. *Avriurpov ixip-ravrwv, A ransom for all;]
And, Matt.xx. 28. Abrpov avrt rod\AGv, @ ransom in the
stead of many. . Hence then it is evident beyond contra-
diction, that our Lord Jesus suffered in our stead. For
when the Scripture saith, Ov AfpbecSe Abrpa wept Wwxing Tapa
tov povebcavroc, Ye shall admit no satisfaction for the life
of a murderer who is worthy of death, Numb. xxxyv. 31,
* TH 82 dpyayytrw nal apeclurary Nyy twpeay tLalgerov Bamey 67d Sha yewriicas wa-
‘he, Wa parbigiog eras + yevoutvor Siang rod memonntros, 6 Y abri ixkirug pedy bor rol
Swwrcii ungalvorres dad mode Epagrov, mpeoBurig 82 rot iytpedvog mpig rd imhnoov—oi're
ayrrvros tug 6 Otie Gin, obrs vermis tig tyattc, ANAA pakorog vin Anguoy dyaporigars Snpedon,
Lib. quis rerum Divin. Heres. p. 397. G. 398. A.
Tt Botneras yde alvin 6 vopeoe putilovos putroigicSas pbcsog 4 xara dvSpwmov, byyuricen
mypclovra sii¢ Oslag, putBbpior, el Bet 7’ danSig Atyey, duceive Wa Kd pedro aivdg dvOecomos
tir Manovras Osby, Otis D2 he ydgrras dyTechmoig Lmodiandnw wun xpdyasvos iptyn xa
xornvi- Libs ii, de Monarch, p. 369. E.
+" Avaynation vite Ty iv leghnevey 20 xocpacd marrpl, wapaxdiem xpricSas rersorénw viv
agatiy vidi, oeég v8 dyaprnadron, nah yopnylag dpSomriruy ayadiv,. De
Vita Mosis, lib. iii. p, 521. B. et e Ast i
THE FIRST EPISTLE TO TIMOTHY.
283
32. but he shall surely be put to death; for, ov 2€:AaocShoe-
rat i yi ard tov aiparoc, the land cannot be cleansed or
expiated from the blood that is shed therein, but by the
blood of him that shed it: is not this the plain import
of these words,—that no price shall be admitted instead
of his life? Again, when Ahab passed this judgment on
the disguised prophet, ”Eorac 4 Wuxi cov avr ric Yuxiic
avrov, Thy life shall go for his life whom thou hast let
go, 1 Kings xx. 39, 40. and when the. prophet thus re-
turns upon him, Thus saith the Lord, Because thou hast let
go out of thy hand a man whom I have appointed to utter
destruction, at torat Woy cov avti rie Wuxiig avrov, therefore
thy life shall go for his life: and when Jehu saith to the
men appointed to slay the priests of Baal, If any of them
escape, he that letteth him go, 4 Yvxi adrov avri tig Wuyxiic
avrov, his life shall be for his life that escapeth of them,
2 Kings x. 24.: do not all these expressions plainly sig-
nify, Thou shalt die instead of him? When therefore Christ
elsewhere declares, that he would give his flesh for the life
of the world; that he gave his life a ransom for many, a
ransom for all ; must he not signify by these expressions,
that he would give up his life to the death, instead of them
who had deserved death? which sure he could not do, but
he must suffer in their stead. Moreover, by the Jewish
law, the first-born of every beast was to die; or, to rescue
him from it, the owner was to pay, Atrpov dv7? Woyiic, a
price to redeem his life, Numb. xviii. 15. and the pushing
ox, provided the owner did not pay, 7d Atrpov rig Yxiic
avrou, a price or ransom for his life, Exod. xxi. 31. Every
Israelite was also to bring in yearly his half-shekel, Aérpov
tie Woyne abrov 2EiAdoacSa wept roy Yvyov tudor, to be the
ransom of his life, that he die not: (Exod. xxx. 12.15, 16.)
and this money was appointed to buy the daily sacrifice,
which was to expiate or make atonement for their lives.
Moreover, among the Jews it was a received opinion, that
arovdaiog Tov pabAov Abrpov, the good man was the redemp-
tion of the wicked: (Philo de Sacrif. Cain, p. 118. D.) and
hence Josephus* brings in Eleazer praying thus to God,
Be thou gracious to thy nation, being satisfied with the pu-
nishment I suffer for them: make my blood an expiation for
them, cat avr wyxov aitav AaBe riv tujv Woyny, and take my
life instead of theirs. (See the note on Matt. xx, 28.) When
therefore, in allusion to these things, itis said, Christ gave
himself, dvridvrpov, or Abétpov dvtt mo\AGy, a ransom for
many, can we put any other sense upon these words than
this,—that he gave his life instead of ours, to expiate and
atone for those lives which we, by sin, had forfeited,?
[°] ‘Yip wavrwv, For all.) These verses contain several
convincing arguments, that God wills the salvation of all
men in particular, and that Christ thus died for all. For,
First, ‘The apostle here enjoins us to pray for all men,
because God will have all men to be saved. Now itis un-
questionably the Christian’s duty, and was, the constant
practice of the church, to pray for all men in particular ;
and therefore the reason here assigned of this duty must
reach to all men in particular.
Secondly, The apostle reasons thus; God will have all
men to be saved, because he is the God of all, the common
Father, Creator, Governor, and Preserver of all men; now
thus he is the God of all men in particular; and so this
* Lib, de Mace, p. 1090, C.
202
284 A PARAPHRASE WITH ANNOTATIONS ON
argument must shew, he would have all men in particular
be saved. For, as the apostle argues for God’s readiness —
to justify the gentiles by faith, as freely as the Jews, by
asking, Is he the God of the Jews only? Is he not also of the
gentiles? Rom. iii. 29. and answering, that there is no dif-
ference betwixt them, the same God being rich unto all that
call upon him, Rom. x. 12.; so may we argue in this case
by a like inquiry, Is he the God of a small remnant of the
Jews and gentiles only? Is he not the God and Saviour of
them all? (iv. 10.)
Thirdly, He would have all men to be saved (saith the
apostle); for there is one mediator betwixt God and man, the
man Christ Jesus, who gave himself a ransom for all. Now
if the argument from one God, was, as we have proved,
designed to shew he was the God of all men in particular;
the argument from this one Mediator must also prove
Christ the mediator of all men in particular. Hence he is
here emphatically styled the man Christ Jesus ; to intimate
unto us, that having taken upon him the nature common to
us all, to fit him for this office, he must design it for the
good of all who were partakers of that nature; for, as he
was a man, he surely was endued with the best of human
affections, universal charity, which would excite him to pro-
mote the welfare of all: as he was a man he was subject
to the common law of humanity, which obliges us to endea-
vour the common benefit of men. (See the note on iv. 10.)
(°] Ver. 7. "AAfSaav Aéyw, I speak the truth in Christ.]
This oath or vehement affirmation could not be necessary
to confirm Timothy in the belief of this matter. But this
Epistle being sent to Ephesus, or some other place where
there were many Jews, who either denied that salvation
was to be preached to the gentiles, or only on the terms of
being also circumcised, which this apostle did so stoutly
oppose, it might be necessary for their sakes.
["] Ver. 8. ‘Ootove xeipac, Holy hands.) It is certain, that
it was the custom of the heathens to wash sometimes their
heads, sometimes their whole bodies, but generally their
hands, before they came to their temples, to pay their ho-
mage to their gods. And to this purpose they had their
xeovisia, or xepdverrpa, basins, or lavers, placed before the
temples, which they were to use before they sacrificed; it
being thought.so great a crime to come to the gods with
hands unwashed, illotis manibus libare, that it is * prover-
bial with them, to signify, by that phrase, those who come
irreverently and unprepared to their service, say Diogenia-
nus and St. Gregory; and to come reverently to the gods
is, | repippatwauevov, aroppupapevov, drovupdauevov, watwutvov
moootva, to come cleansed and washed; and therefore
holy. As for the Jews, the learned Dr. Pocock saith, that
this isa law among them, that every one must wash his
hands when he arises from his bed, that he may be pure when
he offers up -his prayers to God, not thinking any man 70
(8cv0¢, Prov. xxii. 11.) pure, till he hath washed his hands.
This they were to do, say their rabbins, lest God, seeing his
creature defiled, should be angry ; and because prayer suc-
ceeded to those sacrifices, which were not to be touched
by the priest till he had washed his hands. (Exod. xxx. 27,
28.) This they looked upon as a part of sanctification, and
therefore pray thus, Blessed be thou, O Lord God, \xw3p
wn, who-hast sanctified us by thy precepts, and command-
* Vide Erasm. Adag. Chil. 1, Cent. ix. p. 246. t Pol. lib. i. c, sect. 24,
[CHAP. II.
est us to wash our hands. This washing was to signify
three things:
First, That the hands should be innocent and pure from
all blood and cruelty, injustice and bribery, all filthiness
and impurity, before we come to this sacred Majesty, as
David saith, I will wash my hands in innocency, and so will
I compass thine altar, Psal. xxvi.6. and Philo, of the
Essenes,* that they lifted up pure hands to heaven; that
is, hands, caSapat Anuparwv, kal in’ ovdeuiag mpopdcewe Tov
cig Topispnov juawdpevar, pure from gifis, and stained with no
unjust gain; and so, saith he, must the person who lays
his hand upon his offering be able to say,+ Ai yeipec aira
ovre dwpov én’ ddixoic Eafov, These hands have received no
gift to do injustice, are not polluted with innocent blood ;
they have maimed, wounded, done violence to no man; they
have been employed in no culpable action, but apes minis-
tered to all good and profitable things.
Secondly, That our hearts should much more be purified
from all lusts and filthiness of spirit, pride, hatred, malice,
covetousness, &c. so clean hands and a pure heart, in the
Psalmist, go together, Psal. xxiv. 4. He that offers_sacri-
fices (saith Philo) must be xaSapi¢ odnari kat Yuyi, pure tn
body from whatsoever defileth that; and in soul from all
evil passions and vices: for it is folly to think we may not
come to the temple till we have washed the body, and yet
may pray and offer sacrifice with a spotted and defiled mind.
Thirdly, That we be purified from all worldly and dis-
tracting thoughts, that the mind may be at leisure to attend
purely to heavenly things, that we may bring to God, saith
Philo,§ riv Wuxi rod rHv aicbhcewv kad aicOnriv Bykov mav-
tehai¢ érnougpisSeicav, a soul eased of all the weight of the
senses and sensible objects. These are the things which the
apostle here enjoins, when he commands us to lift up holy
hands; not that we should wash them with water, which
Tertullian || reckons among things vacue observationis, of
vain observation, superstitious, and rather curious and
affected than reasonable devotion, when introduced by
some Christians, from the heathen or the Jewish ar vi
as a preface to prayer.
[°] Xwpte dpyic, Without wrath.] As being contrary to
that charity and forgiveness, and that sedateness of spirit,
we ought to have when we address to God in prayer, and
being the forerunner of that cruelty which defiles the hand.
[9] Kai Siadoyicpov, And doubting.] I find not that the
Greek ever bears the sense of doubting, but always imports,
in the New Testament, either inward reasonings, or tu-
multuating thoughts; Sadoyiepot wovnpot, evil thoughts in
the heart, Matt. xv. 19. Mark vii. 21. James ii. 4. duadoyto-
pot kapdwiv, the thoughts of men’s hearts, Luke ii. 35. ix. 46
Staroyisnot abrov, their thoughts, Luke y. 22. vi. 8. or
their. imaginations, Rom. i. 21. Luke xxiv. 38. or confen-
tion and disceptation among them, Luke ix. 46. or inward
_murmurings, Phil. ii. 14. all which are plainly opposite to
that peace, concord, and sedateness of spirit we should
bring to our devotions, and apt to distract us in them, es-
pecially evil imaginations.
The Scripture itself seems to direct us to the prime sense
of this word; for what is Suadoyiopot, Luke ix. 47. is wvu-
pijoec, inward thoughts and reasonings, Matt. ix. 4. and
* De Vita Contemplat. p. 695.
¢ De Vict. offer. ab Init.
|| De Orat. cap, 12.
t De Vict. p. 649.
§ De Vita Contemplat. p. 691. B.
ee
CHAP, II.]
this sense the word will bear in all places where we render
it either doubting or disputing. So Phil. ii. 14, Do all things
without murmuring, cat Siadoyiouev, and inward reason-
ings, whether you should continue in the faith or not; or
why such commands should be laid upon you; and here,
without inward thoughts, or resentments of the injuries
done to you. Theodoret here interprets it agreeably to the
matter in hand, aug:Borlac xwpic, without hesitation, firmly
believing thou shalt receive what thou askest: and of this,
saith Theophylact, thou mayest be assured, if thou still
askest according to his will; if thou askest, undiv avagiov
rou Baoiréwe, nothing unworthy of God, but all things spi-
ritual, and asketh these things without wrath and hesita-
tion, or a mind wavering betwixt hope and fear.
[] Ver. 9. Mera aidovc cat cwppoctvnc, With shamefaced-
ness, and sobriety, or chastity.] It seems impossible to fix
a certain rule for the attire of women of all states and
conditions, at all times and in all places; but from what
the apostle saith here, and 1 Pet. iii.3. (see the note there),
it seems evident, first, that repimAoKal tov teryov Eraipixal,
all attire which suspected women used, either to provoke
lust in others, or to shew any inclination to it in them-
selves; and all attire which hath any tendency to any thing
of this nature, or fo raise a suspicion of it, must be here
forbidden, as being contrary to the modesty and chaste be-
haviour of\a godly matron: and, secondly, all attire which,
by the richness and costliness of it, shews any pride, or va-
nity of spirit, or an ambition to excel others: and, thirdly,
all great concernment, care, and study to appear in such
attire, as if it were indeed our truest omament, and that
which made us truly to excel, and be more honourable
than others: this vanity and pride, this esteem of and con-
cern for these things, being not well consistent with so-
briety, and much less with the profession of true godliness.
And here it is worthy to be noted by the women, first, that
this precept ought not to be slighted by them, as of little
moment, seeing it is so carefully inculcated by the two
chief apostles of the Jew and gentile, St. Peter and St.
Paal; and the contrary is represented as a practice oppo-
site to godliness. Secondly, Let them especially mark the
character here given of a Christian woman, viz. that she is
one who doth not only profess and declare, that she serves
and worships God, but also doth émayyé\Xav, shew forth
godliness in her life and conversion. And, thirdly, let the
men note hence that of Esthius, That if it be so unbecoming
a Christian woman, to be thus concerned in adorning and |
tricking up her body, it must be much more unbecoming a
Christian man to put on such attire, which makes him truly
to deserve the name of fop. :
["] Ver. 12. Ovd« tmirpémw, &e. I suffer not a woman to
teach. i.e. Publicly, 1 Cor. xiv. 34,35. (See the note there.)
They may privately instruct, as Priscilla did Apollos,
Acts xviii. 26. and as a believing wife may instruct her un-
believing husband, when he requires a reason of her faith;
but then she must not challenge any authority to do this,
this being to usurp an authority not due unto her.
[*] Ver. 14. Ov« iwarhSn, He was not deceived.) i. e. By
the serpent, who never attempted him, but was only seduced
by the woman: she therefore was both guilty of her own
and of her husband’s sins.
(%] Ver. 15. Ata rij¢ rexvoyoviac, In child-bearing.| That
is, some say, by bearing the Messiah, the promised seed ;
THE FIRST EPISTLE TO TIMOTHY.
286.
but there is no instance that can be produced, where this
phrase is used in this sense. Say others, by education of
her children ; but neither is there any instance of this signi-
fication of the word; nor is it fit that her salvation should
depend on the faith, and charity, and holiness, of her chil-
dren, these being things not in her power to produce in
them. And, 3, what then shall become of barren women,
and those that live and die virgins? To establish therefore
the sense given inthe text, let it be noted,
First, That this enallage numeri, or change of the num-
ber, in words that comprehend all of the same kind, is
very common both in the Old and New Testament, and in
profane authors: so Gen. xxxiii. 13. Morientur totus grex.
Gen. xli. 57. Universa terra venerunt ; the whole land came
into Egypt: Psal.cxl. Grant not the desires of the wicked,
further not his wicked devices, lest they exalt themselves:
Proy. ii. 12,18. The evil man—who leave the paths of up-
rightness: (see Numb. x. 3. 1 Kings i, 40. 1-Chron. x. 6.
Ezra x. 12. Psal. xviii. 11. Esd. xxv. 3. xxxiv. 10. Mark iii.
7, 8.) and here, v. 4, yipa—pavSavérwoar, if any widow—
let them learn. Note, :
Secondly, That the preposition &a doth not always sig-
nify a means or a condition, but sometimes a term to be
passed through; as when it is said, da rodAov OrtLbewr,
Through many tribulations we must enter into the kingdom
of God, Acts xiv. 22. He shall be saved d:a rvpidc, as one
passing through the fire, 1 Cor. iii. 15. Let us behave our-
selves as the ministers of God, passing inoffensively, dia d6En¢
kat. dryutac, dua Svopnutag cat evpnutac, through honour and
dishonour, through good and evil report, 2 Cor. vi. 8. in
which sense we are said ambulare per viam, per plateam.
But against the interpretation given in the paraphrase, it
is objected, that the following words, If they continue in the
faith, &c. cannot be mentioned here as a condition of their
safe deliverance in child-bed, since that deliverance is
common to the believer and the pagan, the charitable and
temperate, and the uncharitable and intemperate, the
chaste and the unchaste women.
Ans. Now to this I answer, That this objection seems to
be of no force against the sense here given: for though
health, riches, a good name, and other temporal blessings,
be common to the pagan and believer, to the good and bad,
that hinders not but godliness may have the promise of this
life; as health, riches, a good name, and other outward
blessings, are promised to those that fear God; it being
‘sufficient to make good this promise, that God is pleased
sometimes to vouchsafe'this safe deliverance from the
dangers of child-birth to women, by virtue of their trust in
God, their charity to others, especially in the like condi-
tion, their temperance, sobriety, and chastity, as to the
observation of the matrimonial vow; and that others may
sometimes miscarry through the want or neglect of these
duties. Ina word, seeing it cannot be denied that these
things are likely to engage God’s providence to be. with
them in that needful hour, and the neglect of them may
provoke him to abandon others, they must be deemed fit
matter of a temporal promise.
CHAP. III.
A) Tuts is a true saying, Ifa man desire the office
ofa bishop, he desireth a good work (i.e. a work that is
286
honourable in itself, and so requires such dispositions and
qualifications in the person who desireth it, as may render |
him worthy of that honour ).
2. Abishop then must be [*] blameless (i. e. free from
just ground of blame ), the [*|husband of one wife (7. e. not
guilty of polygamy, or of divorcing one woman and marry-
ing another, as many of the Jews and Greeks then were ),
vigilant (in his functions ), sober ( governing his passions ),
of good behaviour (in words, in habit, or in aspect),
[*] given to hospitality (or the entertainment of strangers ),
apt to teach (not so much for his eloquence, as for his skill
in Divine things, and knowledge of what is fitting to. be
taught. ‘So Theodoret.)
3. Not given to (much) wine, (ver.8.) no striker, nor
greedy of filthy lucre, but [°] patient; not a brawler (or
contentious person ), not [°] covetous ;
4. One that ruleth well (in) his own house, having his
children in (due) subjection, (and behaving himself in it)
with all gravity ;
5. (For if a man know not how to rule (well in) his own
house, how shall he (be able to) take care of the church of
God?) (which is a larger family, and so requires greater
skill in government ; )
6. [7] Nota novice (in religion ), lest, being lifted up with
pride (2k rij¢ mpoedpiac, by reason of his high advancement )
he fall [*] into the condemnation of the devil.
7. Moreover, he must have a good report of them that are
without (i. e. the unbelieving Jew or gentile, with whom he
formerly conversed ) ; lest he fall into reproach (from them )
and (into ) the [°] snare of the devil.
8. Likewise must the deacons be grave, not double-
tongued, (not fraudulent and deceitful, Chrysostom : not
saying one thing to one, another to another, Theodoret:)
not given to much wine, not greedy of filthy lucre (i. e. of
lucre gained by sordid and filthy arts ) ;
9. Holding the mystery of the faith in a pure conscience;
(i.e. ina life so pure that conscience may not smite him ; for
when a good conscience ts once put away, the loss of faith
will follow, i. 19.)
10. [2°] And let these also first be proved (by the ‘aid |
nation of the soundness of their faith, and the purity of their
former lives); and then let them (be admitted to) use the
office of a deacon, being (thus ) found blameless.
11. Even so must their [""] wives be (yuvaikac woatrwe,
the women in like manner must be) grave, not slanderers,
sober, faithful in all things.
12. Let the deacons be the husbands of one wife, (see
yer. 2.) ruling their children and their own houses well.
13. For they that have used the office of a deacon well
(i. e. according to these rules, do by so doing) purchase to
themselves ["*] a good degree (or higher office in'the church ),
and great [**] boldness in (preaching ) the faith (which is)
in Christ Jesus.
14. These things write I (now ) unto thee, hoping to come
to thee shortly, (and furnish thee with other instructions,
iv. 13.)
15. [*] Bat if I tarry long (they will be the more needful ),
that thou mayest know how thou oughtest to behave thy-
self in the house of God, which is the church of the living
God, [**] the pillar and ground of the truth.
16, And without controversy (or, confessedly) great is
the mystery of godliness: (consisting in these articles,)
A PARAPHRASE WITH ANNOTATIONS ON
[cHaP. I.
[9] God was manifest in the flesh, justified in (or by ) the
Spirit, seen of angels, preached to the gentiles, believed on
in the world, received up into glory.
ANNOTATIONS ON CHAP. III.
[*] Ver.1.] NOTE, concerning the import of the word
bishop here, 1 find three different opinions among’ the an-
cients ; viz. that of Theodoret, that the apostle here calls the
presbyter* bishop, which he thus proves; because after the
rules prescribed concerning bishops, he descends to those con-
cerning deacons, omitting presbyters; Because (saith he) an-
ciently the same persons were styled presbyters and bishops,
the name apostles being then given to them who are now
called bishops ; but in process of time, they left the name of
apostles to them who were apostles indeed, and gave this
name of bishop peculiarly to them who anciently were styled
apostles. And though (saith he) these rules are given to the
presbyters by name, it is clear that they more eminently be-
longed to bishops, ére 81 nat peiZovog peradaydvrac rye, as
being of a higher dignity. And this opinion, if true, is a
full confutation of the presbyterian hypothesis; for it de-
clares, that there were three distinct orders from the begin-
ning of the church, apostles or bishops, presbyters, and
deacons; and that the bishops were of a higher dignity
than the presbyters.
Secondly, The second opinion is that of Epiphanius, that+
the apostles could not order all things at one time, there
being then a necessity of presbyters and deacons, by both
which ecclesiastical matters were to be administered ; they
placed no bishops there, where they found no persons worthy
of that office ; in other places, where they found persons wor-
thy of it, but by reason of the paucity of converts found
scarce any fit to be presbyters, they constituted only bishops
and deacons. And this account (saith he) is taken, Paburé-
rac toropiac, from the most ancient histories of the church ;
I suppose from the known passage of Clemens Romanus
to this effect. And this also yields a full confutation of the ’
presbyterian hypothesis; for it declares, that it was the de-
sign of the apostles to institute three several orders in the
church, viz. bishops, presbyters, and deacons; and where
this was not done, it was only through want of persons fit
to complete these orders, and only during that defect; and
this being writ in answer to Aerius’s heresy, that a bishop
differed not from a presbyter, they being both one order,
dignity, and honour,t shews that opinion was then counted
not only false and novel, but heretical.
Thirdly, The third opinion is that of Chrysostom, § Cicu-
menius,|| and Hilary the deacon, on the place,{ that the
© Emicnomoy 33 trravda For arpeoBiorngen eyes pasta yap rode imicnemnods whsvs sobs
woig haxdvos meorhxovrag 7raget, robg spe Burtgons mapameray, tog abrovg yap ixadow
more meecburtgouc, xat Emoxomous rode 38 rev Radovzatvous Eariexdzrous arrorréAous dvdualov"
0% 38 epbvou amposbvros, 73 fad Tig amorroNte Broa role dane darcowénais xaxtXmoy, viv
33 vig Emicxomriig mpoonyoglay reig marar xarcvjatvoig dmrorrbrog ExtSecay. In locum.
# Ob yde wavra eiSie RuriOncay of doricrodos nararrica weecBurigny ye Eyivero
xeria, nal Baxiveoy, Ud yae raw Wo robray 7a Exxdncinerind Sivavras WAngovcOat “Oorov
38 ode evpibn Ele ALi Emionowriic, Ecswvey 6 rézro¢ yonple Emicxberou® Swrou 82 yéyove xetia, Ral
Fray afta Emiornonic, xareeraucar Emloxomot, mrnOoug 22 zh Srroc. ciy sighOeray iv airrois
wcecBirspe xarecraSivas, nal iextcSucay éml re xard rosrov pad Emionomy. “Aveu dt
Siaxbvou Emloxomoy adivaroy elves. Epiphan, Her. Ixxv. $- 5.
$ Ti kori berlonomog meng mpecBuregoy 5 oddiy BiaARarrEs Ov obrrog + robrou" pale phe tors wate
wal pula ret rah, xat fy aflaaa,
§°A wig toncxsmay elere, radra xat sgeeBuripeig Gppbrrer rh yap xercorovia poten Umrse~
BtRinact, nat rolre prdvov Soxciios ardrsovenreiv rove wptesurépous. Chrysost, in locum.
|| ‘Opaolg pie xed airrol lepeicré set, nat Udacxarlay elod orearicrevjetvor, Conmen.
{ ‘ Post episcopum tamen diaconatus ordinationem subjecit; quare? nisi quia
CHAP. III.]
apostle includes presbyters under the name of bishops, be-
cause there is no great difference between them, they being
appointed, as well as bishops, to teach, and to preside over
the church; and being only inferior to the bishops, as to
the power of ordination, which belongs alone to bishops, and
not to presbyters. Now even according to this opinion,
the bishop is above the presbyter, and all ordinations which
are not performed by the bishop are irregular, and per-
formed by them who have no power to ordain.
[*] Ver. 2. ’AwertAnrroc, Blameless.] For the life of a
bishop (saith Chrysostom) should shine so bright, and be so
free from spot, that others may not only behold it, but live
by his example.
[*] Mae yuvaxde avdpa, The husband of one wife For
the Jews and Greeks (saith 'Theodoret*) were wont. to be
married to two or three wives together. 'The apostle, there-
fore, doth not say this to depreciate second marriages; which
he elsewhere allows, (1 Cor. vii. 8.39.) and from which it
may not be ina man’s power to abstain: If then.a man,
tiv moortpav exParav;: érépg.cuveliyn, rejecting his former
wife, be joined to another, he deserveth blame ; but if death
have disjoined him from his former; and nature, urging,
doth necessitate him to take another, it is otherwise. Con-
sidering these and other things, I approve of this interpre-
tation of some of the ancients, which is also mentioned by
St. Jerome,}-and by Chrysostom, declaring, that the apo-
stle doth not here oblige the bishop to be married, but only
corrects the immoderateness of some; because, among’ the
Jews, it was lawful both to marry twice, cat d60 Eyev kara
ravrbv yuvaixac, and to have two wives together ; and it was
more common with them to divorce one, and take another.
And whereas against this interpretation it is objected, that
the apostle requires also, that the widow should be the wife of
one husband ; whereas it never was permitted, among any
but barbarians, for women to have more than one husband
at once; this objection hath some strength against the in-
terpreting that passage of polygamy, but none against that
interpretation which relates to marriage after dismission of
the former husband; the law allowing this in Greece, and
the practice having made it common among the Romans,
and not unusual among the Jews. (See note on v. 9.)
Origent seems plainly to insinuate, that this law, in the
strict sense, seems harsh and unreasonable, since he that
hath a wife might lose her in his youth, and so have need
of a second; and this law allowed the bishop to enjoy his
first wife even to old age, tof dre pndi yupvaldpevov tic ay-
velav, kat cwppocbvynyv, though he never exercised himself to
chastity and continence : and therefore he thinks fit to in-
terpret these words by analogy to the bill of divorce, plainly
declaring against the church of Rome, that neither bishop,
priest, nor deacon, of whom there he speaks, were either by
Scripture, or the laws of the church, restrained from co-
habiting with their wives, after their promotion to those or-
ders. See the confirmation of our exposition in Suicerus,
vocibus dryayta and diyapoc.
[*] ®AdEevov, Given to hospitality.) Not in our common
a keeping a good table, or an open house, for all
episcopi et presbyteri una ordinatio est, uterque enim sacerdos est, sed
THE FIRST EPISTLE TO TIMOTHY.
287
comers; but, robe trodnuovvrag trodexduevov, an entertainer
of strangers, as the fathers say, and the word prdEevog
signifies.
Ver. 3. My) aicxpoxepdy.] These words, saith Dr. Mills,
_ creptinto the text from Tit. i..7. whereas they are found in
Chrysostom, and Gicumenius, Cod. Alex. and St. Basil,
tom. ii. p. 416, 417. and are fully. confirmed from the words
following, dtaxdvove woatrwe pu) aicxpoxepdcic; and from
Tit. i..7. where St. Paul treafs of the same. subject.
[*] Emecn, Patient, or gentle; i. e. Saith Theodoret, in
reference to offences committed against himself; for it is no
part of meekness or patience, when others are injured, to
overlook the injury.
[°] "AgAdpyvpov, Nor covetous, or a lover of .money. |
Theodoret here notes, that the apostle doth not say he must
be axtijyiova, one who possesseth none; for a man may-pos-
sess these things, and yet distribute them as he ought, so as
not to be a-slave to them; but.a lord over them.
["] Ver.6. Mi vedpurov; Not a novice.|' This, say Chrysos-
tom and Theodoret, is not spoken with respect to age; for
Timothy himself, to whom he writes, was'a youth; (iv: 12.)
butin respect to his:knowledge of the faith.
{*] Ete xpipa rod. SiaBdrov.] That the devil fell by pride,
Theodoret here notes: but yet both he and Chrysostom
say; that by condemnation’ here the aposta. means not»his
sin, but his punishment for it.
[9} Ver. 7. Kat raytda SiaBdrov, And the snare of the devil.]
i.e. Saith Theodoret, lest, being tempted by Satan, he re-
lapse into his former sins; or, lest, being reproached’ by
those he is set over; for his former life, Satan. tempt him
to apostacy, v.15.
[9] Ver. 10. Kat obra: SoxipalécoSwoav rpwrov, And let these
be first proved.] These words kat otro: shew, that this trial
belonged also to the higher orders; and so it seems to have
been from the beginning, where the Holy Ghost did not im-
mediately interpose in designation of the person. The em-
peror Severus takes notice of it;* as of a practice observed
both by the Jews and Christians, in order to the ordination
of their priests, and fit to be imitated in choosing a rector,
or procurator of the provinces subject to the Roman govern-
ment. The epistles of St. Cyprian} make frequent mention
of this practice observed in the church, in imitation of the
Jews. This (saith he) was observed in the acts of the apo-
stles ; in the ordination both of bishops, priests, and deacons:
and therefore this (saith he) is derived from a Divine and
apostolical tradition, observed almost throughout all pro-
* “Ubi aliquos voluisset vel rectores provinciis dare, vel procuratores, id est,
rationales ordinare, nomina eorum proponebat, hortans populum, ut si quis quid ha-
beret criminis, probaret manifestis rebus. Dicebatque grave esse quum id Chris-
tiani et Judzi facerent in predicandis sacerdotibus, qui ordinandi sunt, non fieri in
provinciarum rectoribus, quibus et fortune hominum committerentur, et capita.”
Lamprid. in Vita Severi, cap. 45.
+ “* Coram omni synagoga jubet Deus constitui sacerdotem, id est, instruit et
ostendit ordinationes sacerdotales non nisi sub populi assistentis conscieutid fieri
oportere ; ut plebe pr te, vel detegantur malorum crimina, vel bonorum merita
predicentur, et sit ordinatio justa et legitima, que omnium suffragio et judicio fuerit
ordinata——Quod postea, secundum Divina magisteria, observatur in Actis Aposto-
lorum Nec hoc in episcoporum tantum, et sacerdotum ordinibus, observasse
apostolos animadvertimus, de quo et ipso in Actis eorum scriptum est Propter
quod diligenter de traditione divina, et apostolica observatione, servandum est et
dum, qaod apud nos quoque, et fere per provincias universas tenetur, ut ad or-
r ts
primus est.” Hilar. in locum.
* dros ye eléSevray xal “ERAnves, wat “lovdator, nad Bio wal wpict, nat arrslors yuvaitt
vipaw yajrov xark rauriy cvvonely,
+ Com, in Tit, i, + A. in Matt, ed, Huet, tom. i. p. 362, 365,
] dinationes rite celebrandas, ad eam plebem cui prepositus ordinatur, episoopi ejus-
dem provincie proximi quique conveniant, et episcopus delegatur, plebe presente,
que singulorum vitam plenissime novit, et uniuscujusque actum de ejus conversa-
tione perspexit,” Ed, Ox. Ep, 67.§. 2. p. 172.
288
to be placed, should come thither and choose the bishop, the
people being present who were acquainted with his life and
conversation.
[@] Ver. 11, Puvaixace dcabrwc, The women also,] i. e.
That are admitted to be deaconesses, Tit. ii. 3. Tept trav
rd aElwua rig Scaxoviag txobowv Aéya, Chrysostom, Theo-
doret,
[**] Ver. 13. BaSpdv xaddv, A good degree.] It being the
custom to choose presbyters out of the deacons, and bishops
out of the best presbyters ; and therefore, at his ordination,
they prayed, that he, using the office of a deacon unblame-
ably, might * yetZovoc abwSiva BaSpov, be held worthy of
a higher degree.
[°] [lappnotay, Boldness, or freedom. ] The deacons
sometimes preached and converted men to the faith, as
St. Stephen and Philip; and this they could more freely
and more successfully perform, when they lived suitably
to the qualifications of their function, and to the rules of
the gospel they professed and taught.
| [*] Ver. 15. ’Eav & Bpadtvw, But if I tarry long.] Here
Theodoret well notes, that neither the holy prophets, nor
apostles, knew all things, the grace of the Spirit dictating
to them only the things which were expedient; as appears
from these expressions, hoping to come shortly, and, but if
I tarry
[°] Brédoe Kat Bpatwua ric adnSetac, The pillar and the
ground of truth.] Here, say the Romanists, the church is
styled the pillar and the ground of truth, surely from her
teachers being so; they being elsewhere styled pillars,
Gal. ii. 9. and ‘foundations, Eph. ii. 20. Now, say they,
may not all securely rely in their faith on the pillar of
truth? May they not sécurely ground their faith upon the
ground of truth? The church therefore being the pillar and
the ground of truth, we may, without fear of ever erring,
rely upon her.
Ans. 1. Whereas the objection represents it as - certain,
that the church is here styled the pillar and the ground of
truth, in respect of its teachers, the text seems clearly to
intimate the contrary: for whether we supply the sense of
the words thus, rae dei (ce), how thou oughtest; or, with
Theophylact, tH¢ Set rdv tricxorov, how a bishop ought to
behave himself in the house of God, which is the church, it
is evident, that the church,} here mentioned, is put in op-
position to the bishop of it, and is, according to Theodoret
on the place, o6\Xoyoe rHv miorevévrwv, the collection of be-
lievers ; and therefore not the church representative, which
is only ci\Aoyoe réy tmioxérwv, an assembly of bishops, ac-
cording to the doctrine of the church of Rome ; and there-
fore the infallibility of the church representative can never
be concluded from these words, which so expressly do re-
late to the whole system of believers, in distinction from
their bishops.
Ans. 2. The church here is the church of the living God ;
not as it comprehends the major part of her visible mem-
bers, but only as it comprehends the true and living mem-
bers of Christ's body, they being only the church of the
living God ; so that we must first know who they are, before
we can be guided by them. Now, because this is impos-
sible to be known with any assurance, it is impossible that
* Const. Apost, libs viii, cap. 18, t See Const, Apost, lib, iii, cap, 15.
A PARAPHRASE WITH ANNOTATIONS ON
vinces, that the bishops of that province where the bishop is |
[cHAP. rit.
we should be obliged to rely on theit judgment in deciding
what is truth.
Ans. 3. There is nothing more common, in the language
of the writers of the church, than to style any eminent fa-
ther of the church or assertor of her faith, the pillar and the
ground of faith. This title is by St. Basil* given to Muso-
nius bishop of Czsarea, to Athanasius, and to the orthodox
bishops banished for the truth ; by Nazianzen,+ to Basil, to
Athanasius, and to Eusebius bishop of Samosata; by Lan-
franc and Rupertus Tuitiensis, it is given to St. Austin;
and yet sure they were far from thinking, that any of these
single fathers were infallible, Whence it must follow, that,
according to the judgment of the church, this phrase did
not import infallibility.
Ans. 4. The church cannot here be styled the pillar and
the ground of truth, as being the foundation on which truth
is built, and which giveth it authority; truth being, saith
St. Chrysostom,t rij¢ ékkAnolac Kat orbog Kat iSpatwua, the
pillar and the ground of the church, which is, saith the apo-
stle, built on the foundation of the apostles and the prophets;
Eph. ii. 19, 20. She therefore is the church of Christ, be-
cause she holds the truth; as is demonstrative from this,
that purely ceasing to do so, her members cease to be the
members of the church: she therefore cannot, by me, be
known to be the church, until I know she holds the truth,
and doth not cease to make profession of it: and when I
first know this, what need have I of her infallible direction
to find out the truth? She therefore may be rather said to
be the pillar and the ground of truth, because it is essential
to her being, to maintain and teach all necessary truths ;
and because her living members do and will maintain them,
when concealed, denied, or misrepresented by hypocritical
professors; and because she doth preserve and own those
oracles in which the saving truth of Christ is fully and per-
spicuously maintained ; and doth baptize her children into
that symbol, which was always held to be a perfect: sum-
mary of Christian faith.
Lastly, The church of that age might well be said to be
the pillar and the ground of truth, because then the apostles
presided in it, who were the pillars and foundations of the
Christian faith, according to the Scriptures and the ancient
fathers: thus Theodoret§ styles St, Peter and St, John,
rove orbAove tie aAnetac, the pillars of truth; and Gicu-
menius,|| créAove ric rlotewe, 7. e. the pillars of the faith.
Then also did the apostles and evangelists deliver, and the
church receive, those Scriptures, which were to be the
standard of the Christian faith, and which were written, saith
Ireneeus,§ by the will of God, to be hereafter “ columna
et fundamentum fidei nostre,” the pillar and foundation —
of our faith : andwhich are, saith Athanasius,** rij¢e rlorewe
Huwv aykupal Kal épsiopara, the anchors and stabiliments of
our faith. Then did her members confirm the Christian
faith by miracles, which, by St. Hilary}+ upon this place,
are styled, The confirmation of this truth; and by their
sufferings for it: on which account the martyrs are pecu-
liarly styled by the fathers the steady pillars and the grounds
of Christians. Now seeing none of these reasons can be
applied to the present church, it will not follow, that she
can, in like manner, claim this title.
* Epist. 62. 67. 70. 349.
§ Orat. de Provid, tom. iv. p. 441.
** Tom. ii. p. 61.
+ Orat. 19. 21. 23. 29. t In Jocam.
|| In Gal. ii. 9. ¢ Lib. iii. cap. 1.
tt « Firmamentam veritatis hujus sunt signa et prodigia.”
CHAP. III. ]
[2°] Ver. 16. Ode épavepsSn, God was manifested in the
flesh.] Here Grotius saith, ‘‘ Suspectam nobis hanc lecti-
onem faciunt interpretes veteres, Latinus, Syrus, Arabs,
et Ambrosius, qui omnes legunt 6 igaveps3n,” t.e. The Latin,
Syriac, Arabic, versions, and St. Ambrose, all read, the mys-
tery which was revealed in the flesh ; which gives us reason
to suspect the other reading, viz. God manifested in the flesh.
But, 1. this a great mistake as to the Arabic version, for.
that reads thus, Quod Deus, that God was manifested in the
flesh; and so doth the Syriac, according to the version of
Tremellius : in the Polyglot it runs thus, Magnum est arca-
num justitie quod justificatus est carne ; which cannot refer
to mystery, but must refer to God or Christ: and though
the Vulgar Latin, and the commentator under the name of
Ambrose, read, Quod manifestum est in carne ; yet he adds,
agreeably to the opinion of the Latins, that this mystery is
“ Christus in carne,” Christ manifested in the flesh, but con-
cealed in the Spirit, or, as to his Godhead. (See Dr. Pear-
son’s Vindication of this place against Grotius, Creed, p.
128.) Inaword, the reading which our translation follows
is owned by all the Greek scholiasts, Chrysostom, Theo-
doret, Gicumenius, and Theophylact, and is found in all
the manuscripts, excepting that of Clermont and Lincoln
college, and the phrases here used do make it necessary to
expound the words, not of the gospel, but of Christ, the
subject ofit. For,
1. That exposition, which refers these words unto the
gospel, puts such a strained sense on some of these ex-
pressions, of which we meet with no example in the whole
New Testament: for where doth manifestation in the flesh
signify the manifestation of a thing by weak and mortal
men? and where is the gospel said to be manifested in the
flesh? where doth aveA\fjp3n signify the exaltation of the
gospel? or where is it said, that the gospel was received into
glory?
2. It turns many of those expressions into a metapho-
rical sense, which are literally true of Christ; for, accord-
ing to this exposition, flesh signifies weak men ; to be jus-
tified, to be owned and approved ; to be seen, is to he known
or revealed ; to be taken up, is to be exalted in the minds
of men. .
- 3. This strained exposition reduces three of these articles
into one ; it being, in effect, the same, to be believed on in
the world, by reason of those glorious miracles by which it
was confirmed ; and, to be owned and approved, by reason
of the operations of the Holy Spirit, which did assist the
preachers of it; and, by that approbation, gloriously exalted
in the minds of men.
These are the inconveniences which attend that exposi-
tidn; whereas the other interpretation, which refers this
mystery to Christ, affords a very plain and literal expo-
sition of the words, confirmed by parallel expressions fre-
quent in the holy Scripture. For,
1. The Word (saith St. John) was made flesh, and dwelt
among us, John i. 14, and we have seen his glory. "Eave-
pan, He was manifested, 1 Sohn iii. 5. 8. iv. 2. and came
in the flesh, who was the Son of God. He who was in the
form of God, and thought it no robbery to be equal with
God, was found in the likeness of aman, Phil. ii. 6,7. He
that was God blessed for evermore, was also of the seed of
David, according to the flesh, Rom. ix. 5. ,
2. He was justified by the Spirit, as doing those miracles
VOL. VI.
THE FIRST EPISTLE TO TIMOTHY.
289
on earth, by which he justified his mission against all the
accusations of the Jews, by the Spirit of God, Matt. xii.
28. being declared to be the Son of God with power, by the
Spirit of holiness, Rom. i. 3, 4. by sending that Spirit after
his ascension into heaven, Acts ii. 32. which he had pro-
mised to his disciples upon earth, and by which the world
was convinced, zept Sxatoodvne, of his righteousness, John
xvi. 10.
3. He was seen of angels, who at his entrance into the
world did worship him, Heb. i. 6, who celebrated his
birth, and gave notice of it to the world, Luke ii. 9. 13.
who ministered to him in the desert, Matt. iv. 11. and in
his agonies, Luke xxii. 43. xxiv. 4. who were present at
his resurrection, and attended him at his ascension into
heaven, Acts i. 10.
4. The whole history of the gospel shews, that he was
preached to the gentiles, and believed on in the world.
5. And, lastly, He was received up into heaven, dvepépero,
avhpSn, avedhoSn, he was taken, he was carried up into
heaven, and sat at the right hand of Majesty in glory, Matt.
xvi. 19. Luke xxiv. 51. Acts i. 2.11.. And sure so plain,
so full, and literal an exposition of these articles, deserves
to be preferred before the strained and metaphorical inter-
pretations of Grotius, Erasmus, and the Socinians.
CHAP. IV.
1, Now (but though the mystery of godliness be so fully
confirmed ), [*]the Spirit (in the Scripture) speaketh ex-
pressly, that [*] [*]in the latter times [°] [*] some shall
depart from the faith (once embraced by them ), [*][*] giving
heed to seducing spirits, and [*] doctrines of devils;
2. Speaking lies in [*] [*] hypocrisy (Gr. év troxploa
WevdorAdsywv, through the hypocrisy of liars, and of men),
having their consciences seared with a hotiron, (7. e. of cor-
rupt and profligated consciences ;
3. Of men) [°] [*] forbidding (those whom they have se-
duced) to marry, and (commanding them) to [*]abstain
from meats, which God hath created to be received with
thanksgiving of them that believe and know the truth,
(i. e. who are instructed aright in their Christian liberty ;
for though nothing be unclean of itself, yet to him who
through weakness esteemeth any thing unclean, to him it is
unclean, Rom. xiv. 14.)
4. For every creature of God is good (for food), and
nothing (is) to be refused (as polluted), if it be (Gr. be-
ing ) received with thanksgiving.
5. For it is ["] sanctified by the word of God, (giving us
commission to eat of all things, Gen. ix. 2, 3. or by the
gospel, taking off the difference betwixt things clean and un-
clean, Rom. xiv. 14.) and (by) prayer (for a blessing on it,
and thanksgiving for it ).
6. If thou put the brethren in remembrance of these
things (to preserve them from these impostors ), thou shalt
be a good minister of Jesus Christ, nourished up in the
words of faith and of good doctrine, whereunto thou hast
attained (or, which thou hast followed hitherto ).
7. But refuse (avoid) profane and old wives’ fables,
(such as the Jewish doctors tell, i. 4. 6. Tit. i. 14. iii. 9.)
and exercise thyself rather (in those things which tend, not
as they do, to endless questions, and law-strifes, and the per-
version of the faith, but) unto ungodliness. ngs
290
. 8. For ['] bodily exercise profiteth little: but godliness
is profitable to all things, having the promise of the life that
now is, and of that which is to come.
9. This is a faithful saying, and worthy of all accepta-
tion (a truth most worthy to be relied on, viz. that godli-
ness hath the promise of that life which is to come ).
10. For therefore we both labour and suffer reproach,
because we trust in the living God, [*] who is the Saviour
of all men, especially of those that believe.
11. These things command (Gr. exhort) and teach (men
to believe ).
12, Let no man (have occasion to ) despise ['] thy youth,
(or thy function, by reason of it ;) but be thou an example
of (and to) believers, ‘in word (of doctrine), in (gravity
of, ) conversation, in charity (to all), in (fervency of ) spirit,
in faith, in purity (of life).
13. ["] Till I come (to thee), give attendance to reading
(the holy Scriptures, whence thou mayest learn to teach
others), to exhortation (to what they ought to do, and to
avoid), to doctrine (teaching them what to believe).
14. Neglect not (to stir up) the gift that is in thee, (see
note on 2 Tim. i. 6.) which was given thee by prophecy
(according to the foregoing prophecies concerning thee,
see note.on1 Tim.i. 18.) ["] with the laying on of the hands
of the presbytery.
15. Meditate on these things (which thou readest in the
holy Scriptures, and in which thou instructest others, ver.
15.) give thyself wholly to them (to exhortation and doc-
trine, ver. 13.) that (so thou mayest perform them with such
readiness and erqotness, that). thy profiting may appear
unto all.
16. [°] Take heed to thyself (thatthou livest exemplarily,
ver. 12:) and to thy doctrine (that it be sound and edify-
ing, ver. 6.) continue in them (in the exercises. mentioned
ver. 12, 13.) for in doing this thou shalt both save thyself
(by doing Saithfully thy duty), and them that hear thee:
(by engaging them to perform theirs).
; ANNOTATIONS ON CHAP. IV.
- [‘] Ver. 1. TO* Iveipa pnric Aéyx, The Spirit saith ex-
pressly.| Hence Mr. Mede. concludes, That the apostle
must refer to some prophecy of these things recorded in
the Scriptures ; for though the Spirit.in the apostles adver-
tised them of many things, viz. The Spirit said to Peter,
Behold three men seek thee, Acts x.19. The Spirit said,
Separate me Barnabas and Saul, for the work of the minis-
try, Acts xiii..2, (see Acts xvi, 6. xxi. 11.) yet he did this
only, ty dpapuart, in a vision, Acts x. 19. or by secret inspi-
rations (and so not pyrwe, expressly). But to this the fa-
thers answer, That the word. pyre here signifies only
gavepic, capwe, clearly, and perspicuously; to. which it
may be added, that in those times of prophecy, when the
prophets had the government of the churches, and spake
. still in the public assemblies, it might reasonably be said,
The Spirit speaketh expressly, what they taught expressly
in the church. And whereas hence he infers, that this pro-
phecy must be found: somewhere in the Old Testament,
the reverend Dr. Hammond thinks that unnecessary, this
apostacy. being foretold by our Prophet, who had the Spirit
without. measure, saying, Matt. xxiv. 11, 12.. Then many
shall be scandalized, and many. false prophets. shall arise,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Iv.
kat mAavhoove, and shall deceive many ; and because iniquity
shall abound, the love of many shall wax cold. I confess, Mr.
Mede seems to have found this prophecy, Daniel xi. 36—39.
But to omit all other objéctions against his interpretation
of the words, I can by no means think, that Daniel, so well
acquainted with the import of strange gods, both in the law
and the prophets, should give that infamous name, Heloah
Nechar, a strange God, to our blessed Saviour ; or that he
should atthe same time prophesy, that antichrist should ac-
knowledge and increase Christ with honour, and yet divest
Christ of his glory and honour, by setting up Mahuzzims in
opposition to his offices. But considering that this Epistle,
according to Bishop Pearson, was writ in the eleventh of
Nero, A. D. 64. why may we not refer this prediction,
either to the apostacy, pnrw¢, expressly mentioned 2 Thess.
ii. 3. 9. or to the predictions of the apostles mentioned by
St. Jude, ver. 17—19.?
[*] "Ev vorépore xapote, In the latter times.] The Jewish
doctors lay this down as a rule, that wherever we find
this phrase, DY MTN, in the latter days, we are to
understand it of the age and times of the Messiah: so,
Gen. xlix. 1. Gather yourselves together (saith Jacob ‘to
his sons), that I may tell you what will befal you, ix*
toxdrwv tov ipepov, in the last times, i. e. the days when the
Sceptre shall depart from Judah, and Shiloh the Messiah
shall come; Numb. xxiv. 14. Come (saith Balaam), and I
will tell thee what shall befal thy people im’ icyarov tov
jucpov, in the latter days, i. e. when the Star comes, out of
Jacob, and the Sceptre ariseth out of Israel; i.e. when the
Messiah comes, saith the Targum of Onkelos, on ver. 17.
Isa. ii. 2. In the last days the mountain of the Lord shall be
established. on the top of the mountains, and all nations shall
flow into it: in the times of the Messiah, say R. Salomon,
and other Jews, Jer. xxiii. 20. In the latter days ye shall
understand this; in the days of the Messiah, Targum on
ver. 5, Dan. ii. 28. There is a God of heaven who maketh
known to the king what shall come to pass, ix’ icxérwv
ray jyeooyv, from his times, till the kingdom of the Messiah
be set up, ver. 44. see also x. 14. Hosea iii. 5. Afterward
they shall return, and shall seek the Lord, and David their
King ; Targ. Messiah their King, the Son of David, in. the
latter days. Micah iv. 1. In the last days shall the moun-
tain of the Lord be established upon the top of the moun-
tains: where Dr. Pocock saith, “ 'Thatby the last days are
meant, the days or times of the Messiah or Christ, is agreed
on by some Jews and most Christians.” And wherever
we meet with this phrase in the New Testament, it mani-
festly refers to the beginnings of Christianity, and signifies
the last times of the Jewish state or economy, concurring
with the times of the Messiah, and the erecting of his
kingdom, by. calling the gentiles, and settling a Christian
church, to succeed that of the Jews. Thus, when the Holy
Ghost fell down on the apostles,and disciples, This is that
(saith St. Peter) which was spoken of by the prophet Joel,
saying, In the last days I will pour my Spirit upon all flesh,
Acts ii, 17.. So, Heb.i. 1, God; who of old spake to our
fathers by the prophets, i’ zoxarwy rév xpduwy, in these last
days hath, spoken to us by his Son, i, e. by him who, saith
St. Peter, was foreordained from the beginning of the
world, but was manifested, im’ icyarwv tov xedvwv, inithe
last times; where the times of Christ’s manifestation tothe
world, and of his preaching to the Jews, are: manifestly
i
CHAP. Iv.]
styled the last times. So, James v. 3. You have treasured
up your gold and silver, as fire, which shall eat your flesh,
tv éoxdrarc Tyiépate, in the last days: 2 Pet. iii. 3. This know
ye, tn’ toxdrov Trav huepov, in the last times there shall come
mockers, &c. and that they were then come, we learn from
ver. 5. This they are ignorant of ; and Jude, ver.17, 18. Re-
member the words spoken before by the apostles of our Lord
Jesus Christ, that they said unto you, that, iv toxarw xodvy,
in the last time there should be mockers, walking after their
own lusts: and that they were then come, is evident from
the following words, These are they who separate them-
selves, &c. ver. 19. And, 1 John ii. 18. Little children,
iexdrn &pa tort, it is now the last hour, and, as you have
heard, that antichrist shall (then) come, so now are there
many antichrists, whereby you may know, that this is the
last hour: so 2 Tim. iii. 1, 2. This know, that in the last
days, tv ioxérarc iptpace, there shall be perilous times, for
men shall be lovers of themselves ; and that those times, or
days, and persons, were then come, is evident from his
exhortation fo turn away from them, ver. 5. and his cha-
racter of them, ver. 6. & rotrwyv, of these are they that creep
into houses, &c. And that the last times here mentioned
were already come, we learn from his admonition to Timo-
thy, to put the brethren in mind of these things, ver. 4.
Here, then, is another defect in Mr. Mede’s ingenious in-
terpretation of these words, that he hath not made it out,
that the last times are to be extended beyond the first cen-
tury, or the age of the apostles. Mr. Mede saith, “‘ These
words are not a narration of things present, but a predic-
tion of what shall betide the Christian faith in aftertimes.”
Tanswer, They are indeed a narrative of what the Spirit
had foretold should happen in the latter times, by an
apostacy from the faith; but the determination of the time,
when what was thus foretold should be accomplished, de-
pends on the fixed import of the latter times: for these
last times, saith Mr. Mede, being mentioned as the indica-
tion when this apostacy should take place, must therefore
be sufficient to determine the time of this apostacy : and so
they plainly do, according to my interpretation. Butif, with
others, you refer these last times to the whole times of an-
tichrist, they began not till above four hundred years after
the writing of this Epistle; and why then is the apostle
so concerned, that Timothy then should put the brethren
in remembrance of these things? ver. 6. and they contain
twelve hundred and sixty years; and so cannot inform us
in what period, or precise portion of that time, this apos-
tacy should have its rise. (See this note continued on
p- 292.) f
_ P)Aroorfcovral rivec tig tiatewe, Some shall depart from
the faith.| Here seems another defect of Mr. Mede’s hypo-
thesis, that he makes these words to signify only a partial
declining from the faith, and that again only virtual and
consequential, by setting up doctrines opposite to or in-
consistent with it, though not owned to be so by them that
embrace them; whereas apostacy from the faith seems
plainly to import a falling off from it wholly, or at least an
actual and professed renouncing of some essential part of
it. (See this note continued on p. 293.)
{*] Tpostyovrec mvebpacr mrdvorc, cat Si8acKxaXitac Sarpo-
viv, Giving heed to seducing spirits, and to doctrines of
devils.] These words, by all the ancient commentators,
seem to be taken actively for those doctrines which are in-
THE FIRST EPISTLE TO TIMOTHY.
291
troduced by men, led by the suggestions of Satan and of
evil spirits; these doctrines being, saith Theodoret, zxelvwv
kuhpara, the productions of those evil spirits ; and they who
vent them are, saith Chrysostom, of tn’ telvwv evepyobmevot,
men acted by them. 'The false prophets and false apostles,
saith the author of the interpolated Epistle to the Phila-
delphians, had AaorAavov rvedua, -(§. 5.) a spirit that de-
ceived the people; they preached dradrnv kat rAdvav, deceit
and error, and had dwelling in them, rév Sodvoxra Tov azro-
oratnv, the apostate dragon. ‘These false prophets had,
saith St. John, rvevua tiie wAavnc, @ spirit of error ; as the
apostles had wvevua rig dAnSelac, the spirit of truth, 1 John
iv. 1.6. So far itis from being true, that the word spirit
signifies doctrines, and not those deluding spirits which
taught them; yet because the prince of devils, Matt. ix. 34.
- the spirit of the devil, Luke’ iv. 83. Rev. xvi. 14. the sacri-
fice, the table, the cup of devils, 1 Cor. x. 20, 21. the ha-
bitation of devils, Rev. xviii. 2. are phrases where Saydvia,
devils, are still taken objectively, I admit that sense also
here: and then the apostacy, procured by the spirits of
deceit, is that of the Judaizers, relapsing from the pro-
fession of the Christian faith, through those false Christs
and false prophets, of which our Saviour foretold they
should deceive many, Matt. xxiv. 11. 24. whereas they,
who apostatized by falling back to heathenism, are they
who give heed to the doctrines of demons: for ‘‘ dii gen-
tium demonia,” the gods of the heathens are demons. (See
this note continued on p. 293.) /
[°] Ver. 2. "Ev trroxptca Yevdor\eywv, Through the hypo-
crisy of false speakers.] "Ev pro &a, through, is very com-
mon; so év racy arary ddulac, through all decetvableness
of unrighteousness, 2 Thess. ii. 9, 10. (see Mark ix. 29.
Luke i. 17. Acts xvii. 31. Rom. xii. 21. Tit. i. 9. 2 Pet.
iii. 1.) Kexavrnpracpévwv tiv ovvetdnowv, of seared consciences,
i. €. of consciences, which have lost the sense of good or
evil, and no longer do their office: for this expression,
saith Theodoret, signifies, riv toydrnv abrév avadyrolav,
the extreme stupor of their consciences; for the member
seared, verowSete tiv toortoay alaOnow aroParXe, being mor-
tified, hath lost its former sensation. (See this note con-
tinued on p. 293.)
[*] Ver. 3. KwAudvrev yapuciv, aréxeoSac Powpndrwv, For-
bidding to marry, and commanding to abstain from meats. |
It ishere to be noted from Theophylact, that in construing
these words, ov« dpetAEg dd Kowwov AaPeiv TO KwAvdvTwr,
GAN EwSev roooBciva rd cuuPovdcbovrwy dréxecbar Bowpd-
twv, we must not repeat the word forbidding, but add, in
liew of it, counselling to abstain from meats: so all the an-
cients have interpreted these words of Clemens Alexan-
‘drinus,* when he saith, od kwAuréov yapety, odd? piv Kpewpa-
yetv, we must not forbid to marry, nor yet to eat flesh. 'The
apostle, saith Tertullian, notes them who wholly forbade
marriage, and interdicted meats. And Epiphanias saith,{
This of the apostle is fulfilled in the Cataphryge and other
heretics, for most of them, rod yapeiv KwAtovoww, améxesZar
Bpwpdrwv magayytAdovew, forbid marriage, and command
to abstain from meats. This, in effect, is the interpretation
* Strom. lib. iii. p. 462. 4 4 ae :
+t “ Notat apostolas eos qui in totum nubere prohibebant, qui et de cibis interdice-
bant quos Deus condidit.” De Monog. cap, 15.
t Heer, xlviii, p. 410, ‘sect. 8.
2P2
292
of all the ancient commentators on the place, who give us
the same sense of the words as do the fathers cited; and
of all the translations, which, though they do not add the
word commanding, yet they add a copulative, and change
the infinitive into a participle, thus, Prohibentes nubere, et
abstinentes a cibis, Syriac. Prohibentes matrimonium, et
amoventes cibos, Arabic. And Bochart gives us instances
of the like nature from the Old Testament, viz. Gen. xxxi.
40. By the heat of the day was I burnt, and by the frost
of the night (obrigescebam) I waxed stiff with cold; Psal.
exxi. 6. The sun shall not burn thee by day, nor the moon
(refrigerate thee) by night: so Luke xiii. 9. If it bring
forth fruit (it shall stand), if not, thou shalt cut it down.
(See this note continued on p. 293.)
That all these things happened in the apostle’s times, and
many of them were to happen before the destruction of
Jerusalem, is evident; that there was to be a great apos-
tacy before that time, carried on by prophets and false
Christs, our Lord expressly had foretold; and that in great
measure it had obtained, especially among the Jews, we
learn from the Epistle to the Hebrews, writ purposely to
put astop to it; that the great promoters of it were de-
ceitful -workers, false apostles, and that they carried on
that work in hypocrisy, esteeming gain godliness, this apo-
stle doth often inform us; (see 2 Cor. ii. 17. xi. 13—15.)
that they were men whose minds and consciences were de-
filed, see Tit. i. 15. that their doctrine was this, It is
good for a man not to touch a woman, 1 Cor. vii. 1. their
vain philosophy this, taste not (forbidden meats), handle not
(an unclean thing), see Colos. ii. 21. It remains only to
consider, who they should be: that they could not be the
gnostics, the followers of Simon Magus, I have proved
against Dr. Hammond, note on Colos. ii. 21. Moreover,
according to his exposition, they were to appear before
the destruction of Jerusalem ; for he interprets these words,
the Spirit speaketh expressly of our Lord’s prediction, Matt.
xxiv. Now there were no such heretics among the gnos-
tics until the second century. Saturninus, saith Theo-
doret,* was the first who named matrimony the doctrine of
devils, and‘ taught men to abstain from living creatures.
Now this Saturninus was before Basilides,+ who, by St.
Jerome, is often called the father of the gnostics ; whereas
that these men were in the apostles’ times, we learn, saith
Tertullian,§ from the apostles themselves. I have noted
on 1 Cor. vii. 1. and on Colos. ii. 21. conjectured, that
they were the Essenes among the Jews ; and that with them
agreed the magicians and idolaters among the heathens, we
learn from Clemens of Alexandria, who speaking of those
heretics, who said the resurrection had passed on them al-
ready, xai dia rovro aberovar tov yapov, and therefore rejected
matrimony, he saith this was not peculiar to these Menan-
drians,|| but they who worshipped idols did also abstain
from meats and venery ; and the magicians, who worshipped
* Toy 33 yéyaov oUrog mparree TOD BiaBérov Wacnarlay dvieace, vopeoderes 82 al Enlixor
antyerbas, Heer, Fab. lib. i. cap. 3.
+ “ Mortaus est autem Basilides, 4 quo Gnostici in Alexandria, temporibus Hadriani
in Agrippa.” ‘
t Bacircling algerideyng "AdsEavdetis aq’ od of yrwotinel, Euseb, Chr. ad An. 154, 4 quo
Gnostici. Hieron.
§ “Qua sub apostolis faisse ab ipsis apostolis discimus.” De Presor. cap. 33, 34.
|| "AAN’ of xed 7a ear cePbynevr Remdray rt dua-nal apewrician dori ovrar
Gpetrer id peowrideg Err? nad voig udryoig olvov re duct nal kaloxay xal apeodicia dmiyece
Gat, Aarpedouriy dyytrots, nat dalucc. Strom. iii. p. 446. B. C,
A PARAPHRASE WITH ANNOTATIONS ON
[cHap. Iv.
angels and demons, did also carefully abstain from wine,
from living creatures, and from venery.
And if Saturninus, who succeeded Menander, who flou-
-rished in the time of Domitian and Trajan, did in this, as
in most other things, rd aird ro Mevavdpy Pevdodoyiieat,
agree in sentiments with Menander, as Eusebius* saith he
did, the apostle may reasonably be conceived to include -
him: for Epiphanius saith of him, in the very words of
Trenzeus,} that{ he affirmed, that to marry, and beget
children, was from Satan, and that hence many of them
abstained from living creatures; and by this feigned conti-
nence seduced many to their heresy. And this is the more
likely, because it is noted of this Menander, that he pro-
ceeded tic dxpov rij¢ paytac, to the height of that magic,
which was attended with that abstinence, Iren. lib. i. cap.
21. Euseb. H. Eccl. lib. iii. cap. 26. It is no objection
against this interpretation, that the Essenes mentioned by
Philo and Josephus were not Christians, and so could not
depart from the faith: for who can prove that none of them
embraced the faith of Christ, or that they could not do it,
and yet retain their old sentiments concerning meats and
marriage? It may be also true, that the Menandrians were
not yet formed into a sect when this Epistle was indited ;
but that affects not my interpretation, since it is certain
from 1 Cor. viii. 1. Colos. ii. 16. (see the notes there), that
their doctrines obtained before ; and that the persons here
intended must be Judaizers, is fairly gathered from ver. 7.
and from these words, Commanding to abstain from meats,
which God hath created to be received with thanksgiving of
them that believe and know the truth; for those last words
shew, that these persons were such as had no faith, or -
knowledge of that Christian truth, that every creature of
God was good (for food), and nothing was to be refused, as
polluted or unclean, ver. 4. Add to this, that Dr. Light-
foot, note on Acts xv. 20. quotes this passage from Bava
Bathra, fol. 602. viz. That when the temple was destroyed
the second time, the pharisees (i. e. separatists) were greatly
multiplied in Israel, who taught that it was not lawful to eat
flesh, or to drink wine; and a little after say, it is but just
that we should ordain among ourselves not to marry wives,
nor beget children: and if these pharisees then espoused
these tenets, they may be the persons here noted by the
apostle. Thus I have given my own opinion concerning
the true and primary import of these words. Others, I
know, conceive that they refer to the apostacy of the church
of Rome, and therefore descant on them thus:
Ver. 1. But (in opposition to this mystery of godliness
mentioned iii. 15, 16. there is another mystery of iniquity,
of which) the spirit speaketh expressly (Dan. xi. 36—39.
saying), that in the latter times some shall depart from the
faith, giving heed to erroneous spirits and doctrines of
devils.
[*] Ver. 1. "Ev torépoe, In the latter days.] That is, in the
times of antichrist, 1 John ii. 18. Dan. ii. 44. (See Hos.
iii. 5. Micah iv. 1.)
* Hist. Ecol. lib. iv. cap. 7.
+ Nubere et generare & Satand dicant esse, multi autem ex iis sunt qui ab eo et
ab animalibus abstinent, per fictam hujusmodi contiventiam seducentes multos.” Tren.
lib. i. cap, 22. sel
$ Td yapesiy 98 nad v3 yensy—tx vod Savard bordgyer Abyss, Bber nad of wrsious abraw
fariqon Aorbrovras, Strang Bd chic mpormonris MSev worirelag abrav viva Emaydyawrar fie
rw altivdgarny, Her. xxiii. §. 2.
CHAP. 1V.]
» [] ’Awoarheovrat rig isrewe, Some shall depart from the
- faith.] Idolatry being represented in the Old Testament as
apostacy from the law of Moses, and the God of Israel,
the like idolatry in the church of Rome may well be
counted an apostacy from the Christian faith.
[*] Hpostxyovrec rvebuact rAavoic, Giving heed to seducing
spirits.] i.e. Men acted by seducing spirits: for mvebuara
doth often signify the impulses or afflatuses of good or evil
spirits; of good, so 1 Cor. xiv. 12.. You are zealous, wvev-
narwv, of spiritual gifts, or afflatuses, and so throughout the
chapter; of evil spirits, as 1 John iv. 1. Believe not every
spirit, but try the spirits. Accordingly, the coming of the
man of sin is to be car’ évéoyaav rod Sarava, according to
the energy of Satan, with all lying wonders : (2 Thess. ii. 9.)
so was the idolatrous worship of the gentiles promoted,
say Tertullian,* Eusebius,} and St. Chrysostom: so also
was the worship of saints promoted in the church of Rome.
(See Mr. Mede, lib. iii. cap. 3,4.)
[*] Kat &dacxaAtae Saovtwy, And to doctrines of devils ;]
i.e. To the heathen theology concerning demons, or giving
heed to the doctrine concerning the worship of dead men,
or departed saints, brought in by their pretended appa-
ritions and wonders wrought at their tombs after death,
which were indeed, if at all done, wrought by the illusions
of devils.
Ver. 2. "Ev iroxpice, Which apostacy shall be promoted]
By the hypocrisy of liars, which have their conscience
seared.
{*] Through the hypocrisy, &c.] Hence it is argued,
that they, who thus promote and carry on this apostacy,
must not be open deserters, but hypocritical professors
of that faith, from which they by their actions virtually
depart.
_ [f] Ver. 3. Kwdudvrwv yaueiv, Forbidding to marry.)
(And the men I speak of may be discerned by these marks,
that they are) of those who forbid to marry, and command
to abstain from meats, which God hath created to be re-
ceived with thanksgiving of them which believe and know
the truth: as is done in the Roman church to monks and
nuns, (see Mr. Mede, lib. iii. cap. 7.) and to the clergy;
and that, saith pope Siricius, “‘ quoniam qui in carne sunt,
Deo placere non possunt,” because they, that are in the
flesh, cannot please God.
[*] ’AméxeoSar Bowpudrwv, To abstain from meats.] That
this is done in the Roman church, by a law obliging some
orders of monks to abstain from all flesh, see Mr. Mede,
ibid.: and this may well be reckoned as a character of
apostacy from the Christian faith, because it seems to be
a reducing of them back from their Christian liberty, to a
conformity to the legal rites.
[] Ver. 5. ‘AyidZera, It is sanctified.] So the Jews from
these words, Psal. cxxxiv. 2. Lift up your hands (Ko-
desh ad sanctitatem), and bless the Lord, gather, That the
benediction is the sanctification of the meat, and that it is
not lawful to eat of it till it be thus sanctified. (Buxt. Syn.
Jud. cap: 12. p. 241.)
['] Ver. 8. Zwparui) yuuvacta, Bodily exercise.] The
apostle in the former verse exhorted Timothy, yuuvaZay, to
exercise himself unto godliness, as the athletics did, in the
* Apol. eap, 21.
+ Pref, Evang. lib, v. cap. 2,
¢ Orat, contra Judaiz. tom. vi. p- 375.
._THE FIRST EPISTLE TO TIMOTHY.
293
Olympic games, exercise themselves for their combats;
adding here, that their exercises, though they were very
hard and dificult, tended little to profit, they striving for
mastery, only that they. might obtain a corruptible crown,
1 Cor. ix. 25. whereas that piety, in which he did advise
him to exercise himself, was profitable for all things; or,
because Philo makes mention rav cuvexwv révwv, of the
continual labours of the Essenes,* and Josephus,+} of their
tpyactat, or exercises morning and evening, he perhaps may
oppose unto them this exercise of piety. —
[*] Ver. 10. °O¢ tor: Sure ravrwv avOpdérwv, Who is the Sa-
viour of all men.] The author of the book De Vocatione Gen-
tium expounds this very well, telling us, That by saying,
(lib. ii. cap. 31.) He is the Saviour of all men, he confirms the
general goodness of God towards all men ; and by adding,
especially of them that believe, he shews, there is one part
of mankind, which, through the benefit of divinely inspired
Saith, is, by special benefits, advanced to the highest and
eternal felicity. He is the Saviour of all men, 1. Leav-
ing none of them without some testimonies of his good-
ness, (Acts xiv. 17.) sufficient to engage and direct them so
to seek the Lord, that they may find him, (Acts xvii. 27.)
lib. ii. 5. Nulli nationi hominum bonitatis sue dona sub-
traxit, saith the same author. 2. Shewing to them so
much of himself, i. e. of his eternal power and godhead, as
might render them inexcusable, in that they did not glorify
him as God, neither were they thankful; (Rom. i. 20, 21.) and
writing in their hearts the law of nature, which enabled
them by nature to do the things of the law, and made their
consciences accuse them, when they neglected so to do;
(Rom. ii. 14,15.) they knowing so far the righteousness of
God, that they who did those things which were contrary to
the law of nature, were worthy of death: (Rom.i. 32.) for
adhibita est semper universis hominibus quedam. superne
mensura doctrine, que etsi occultioris, parciorisque gratie
Suit, suffecit tamen quibusdam ad remedium, omnibus ad
testimonium. 3. Accepting every where him that worked
righteousness, of what nation soever he might be, (Acts
x. 35.) and accounting him as circumcised who kept the
righteousness of the law: (Rom. ii. 26.) and, lastly, re-
warding the good deeds of all that diligently sought him.
(Heb. xi. 6.) Mr. Clerc understands this salvation, of de-
liverance from temporal dangers, in which sense it is also
true; but that cannot be the entire sense of the apostle,
who had said before, ver. 8. that godliness had the promise
of this life, and that which is to come, i. e. both of temporal
and eternal salvation; and adds, ver. 9. This is a faithful
saying, and worthy of all acceptation ; i. e. that not tem-
poral only but eternal blessings are to be expected from
him, and that therefore they, the apostles, laboured and
suffered reproach, because they trusted in the living God,
who is the Saviour of all men ; whereas, doubtless, they did
this, not only with respect to temporal, but especially to
eternal salvation, (2 Cor. iv. 17.)
('] Ver. 12. Tiv vedrnra, Thy youth.] The presbyters
were generally in those times aged, as their name imports;
but Timothy, because the gift of prophecy had pointed him
out for that work, (ver. 14.) and because the gifts of the
Spirit had rendered him fit, was made an evangelist in his
younger age, and therefore the apostle doth exhort him to
** De Vita Cont. p. 692. B. t De Bello Jud. p. 785, 786.
294 A PARAPHRASE WITH ANNOTATIONS ON
maké up in the excellency of his doctrine, and the gravity |
who, doubtless, when he returned from Patmos to Ephe-
of his conversation, what was wanting in his age.
["] Ver. 13.] Here, first, it is well noted by the fathers,
and by Esthius, that if St. Timothy, whe had spiritual gifts,
was yet, by St. Paul, commanded to be thus diligent in
reading the Scriptures, that in his exhortations he might
profit others, then much more should other bishops and
ministers be so, guos omnes Paulus in Timotheo instruit ;
then also should they not depend upon extemporary effu-
sions, without attendance unto reading.
~» Secondly, That the illumination or gifts of the Holy Spi-
rit, should not hinder our diligence in reading and studying
what we are to exhort others to, and instruct them in: for,
saith Theodoret, it becomes us to bring our labour, xat
olrw auBdvew mv xépw Tov mvebuaroc, and so to receive
the grace of the Spirit.
* [°] Ver. 14. Mera iriSicewe rév yepdv-rpeoPureplov, With
the imposition of the kands of the presbytery.) The xa.
ptoua, or spiritual gift here mentioned, is expressly said
to be given, da rig tSéoewe rHv yepwv pov, by the laying
on of the hands of St. Paul, 2 Tim. i. 6. the giving of the
spiritual gifts, seeming to be peculiar to this or some other
act of an apostle, Acts viii. 17. xix.6. But other seniors,
or presbyters, as Treneus, lib. iv. cap. 43. calls them,
‘* Qui cum episcopatus successione charisma veritatis cer-
tur acceperunt,” Who with their succession received the
certain charisma of truth, might and did lay on their hands
together with him. This ceremony of imposition’of hands
in ordination is confirmed from the practice of the apostles
and apostolical men, thus ordaining deacons, Acts vi. 6.
pastors, or teachers of the word, Acts xiii. 3. elders, whe-
ther bishops or presbyters, in every city, Acts xiv. 23. and
evangelists, here. And this practice they certainly derived
from the Jews, who created governors of criminal causes,
or ruling elders, and masters, doctors, and rabbins, to be
teachers of the law; i. e. to labour in the word and doctrine,
by that imposition of hands which they called DD, as
Moses did to Joshua, ‘Numb. xxvii. 18. Deut. xxxiv. 9.
- and as Maimonides* saith he did, when he assumed the
Seventy to assist him; and as the first-born + laid their
hands upon the Levites, Numb. viii. 10. who were chosen to
serve in their stead, and so consecrated them to God in
their name. And this way of consecration, by imposition
of hands, say they, came down from Joshua,} by a perpe-
tual succession to their rabbins. Though therefore I scarce
find any footsteps of it in the first century, or second, yet
Cyprian, in the third, speaks of it'as that which, “‘ de tra-
ditione Divina et apostolica observatione servandum est et
tenendum,” was to be observed and held from Divine tradi-
tion, and apostolical observation, in the collation of the
episcopal office, and as that which they § practised in the
ordination of Sabinus to that office. Eusebius saith, ||
Origen also was thus advanced to the presbytery. by. the
bishops of Cesarea: and the Apostolical Constitutions
* Sanhed. cap. 4. + See Chaskuni on the place.
¢ Morin. de Sacr. Ordin. par. iii. ex. 7. §. 3.
§ “ Quod et spud vos factum videmus in Sabini.college nostri ordinatione, ut de
univers fraternitatis suffragio, et de episcoporum qui in pr tid convenerant
judicio, episcopatus ei deferretur, et manus ei in locum Basilidis imponeretur.” Ed.
Ox. ep. 67. p. 172.
|| ‘0 ‘Qgryéme apecBursglov yeipoSeciay by Kasragela wets wav ride Emirnémoy dvarapa-
Raves. Hist, Eccl, lib, vi, cap. 25,
{cHap. v.
give us this as an ordinance of St. John the apostle, *
sus, regulating the churches, and constituting bishops, did
it according to the rites of the Jews, and practice of the.
other apostles; whence I conclude, this is no accidental
but a necessary rite of the due ordination of bishops, pres-
byters, and deacons.
{°] Ver. 16. ’Extueve 2v abroic.] See the defence of these
words, Examen Millii.
CHAP. V.
Lf Resvxe not [*] an elder (with severity), but
entreat him as a father; and the younger men as prenaes
(in ees of thy youth, 4 iv. 12.)
2. [*] The elder women as mothers; the younger as sis-
ters, (being careful to converse with them, when necessity
requires it,) with all purity (with gravity in your words
and countenance, observance of your eyes and heart, at times
and places which can minister no suspicion of undue beha-
viour towards them ).
8. [*] Honour widows that are [°] widows indeed.
4. But if any widow have children or nephews, [°] let
them (7%. e. those children or grand-children ) learn first (or
chiefly ) to shew piety at home (i. e. to their own family or
household ), and to requite their parents (who have bred them
up; ver. 10.) for that is good and acceptable before God
(and then, if they be able, extend their charity to others ).
5. Now she that is a widow indeed, and ["] desolate
(being left quite alone, without any children to relieve her ),
[*] trusteth in God, and continueth in supplications and
prayers night and day.
6. But [°] she that liveth in pleasure ( licentiously ) is
dead (to God), whilst she (thus) liveth (and so is not to
be respected as a vital member of the church, or nourished
by her ).
7. And these things give in charge, that reg | (i. e. the
widows) may be blameless.
8. But if any (having ability) provide not for his own
(kindred), and especially for those of his own house, he
hath (in works) denied the faith, and is [°] worse bexsati an
infidel.
9. [4] Let not a widow be taken into the siahatied (of
widows to be maintained by the church), under ['*] three-
score years old, having been the wife [**] of one man (not
one that hath divorced herself from one husband, and mar-
ried again,
10. Being also) well reported of for good works ;- ["*] if
(ci, that) she hath brought up children, if (that) she hath
lodged strangers, if she hath washed the saints’ feet, if she
hath relieved the afilicted, if she hath diligently followed
every good work,
11. But the younger widewl refuse: for when they have
begun to [#°] wax wanton against (or, grow weary of)-
Christ, they will marry ;
12. Having damnation, because they have cast off their
first faith.
13. And withal they learn to be idle, wandering about
* "One pai Emicxbmovs xatacrhowy, Saov 32 Saag Exndrnclas dguécor. Euseb. Hist.
Eccl. lib. vi, cap. 23, p. 92. Meer Rurtgoy xerporovaw, & tarleucme, viv xsign Emt thc
uspaniic émvribes abréc. Const, Apost, lib. viii, cap. 16, Vide De Diaconis, cap. 17.
ee
CHAP. V.]
from house to house} and not only idle, but tattlers and
busy-bodies, speaking things which they ought not.
14. I will therefore that the younger women (rather )
marry, bear children, guide the house, (and so) give none
occasion to the adversary (of Christianity) to speak re-
proachfully (of it. \
15. The necessity of which precept is too great,) for
some (of these young widows ) are already [**] turned aside
after Satan.
16. If any man or woman that believeth have widows
(belonging to their family ), let them relieve them, and let
not the church be charged (with them) ; that (being free
from that charge) itmay (the better be able to) relieve them
that are widows indeed, (that is, are wholly destitute of
help, ver. 5.)
17. Let the elders. that rule well be counted worthy of
[7] double honour, (%. e. of a more liberal maintenance ),
[*Jespecially those who labour in the word and doctrine.
18. [*9] For the Scripture saith, Thou shalt not-muzzle the
ox that freadeth out the corn. And, The labourer is worthy
of his:reward.
19. [°°] Against am elder receive not an accusation, but
before (it, wpon the testimony of ) two or three witnesses.
20. [*] Them that sin rebuke before all, that others also
may fear.
21. Icharge thee before God, and the Lord Jesus Christ
(whom thow servest, and by whose authority thou actest in
this ministry ), and [*] the elect angels (who are inspectors
and observers of what is done in the churches, 1 Cor. xi. 10.)
that thow observe these things without preferring one before
another (out of favour to their persons ), doing nothing by
partiality.
~ 22. [*] Lay hands suddenly on no man, neither be par-
takers of other men’s sins: keep thyself pure (from them).
23. [*] Drink no longer water (only ), but use a little wine
(together with it), for thy stomach’s sake and (for ) thine
often infirmities.
| 24. (And, to preserve thee from mistake, or rash proceed-
ing, either in ordinations, ver. 22. or in rebuking the scan-
dalous offender, consider, that.) some men’s sins are open
(and discernable) beforehand (i.e. before any witnesses are
come in against them); going before to (or, for) judgment
(or, to bring the censures of the church upon them); and (in)
some men they follow after (i. e. their evil dispositions ap-
pear afterward).
25. [*] Likewise also the good works of some are mani-
fest beforehand (and so less examination is needful concern-
ing them) ; and they that (i: e. whose works) are otherwise
cannot be (long) hid (their vices will, by information of
others they converse with, or by temptation, and’ their own
evil inclinations, be at last discovered ).
ANNOTATIONS ON CHAP. V.
_ {*] Ver. 1. MH immdhjEqe, Rebuke not.] The word signi-
fies to. chastise, or rebuke with severity, and sometimes
[*]pcoBuréow, An elder.] In the judgment of Chrysostom,
Theodoret, CEcumenius, and Theophylact, the elder here
signifies, ot Tov ipta, adAa Tov yeynpaxdra, not a priest, but
@ grave ancient man, such being, in all ages and nations,
styled fathers; and this sense the distinction here, of ages
and of sexes, seems to plead for.
THE FIRST EPISTLE TO TIMOTHY.
295
[°] Ver. 2. MpecBurépac, The elder women.] The widows
of the church, saith Dr. Hammond, very improbably;
they being ‘mentioned particularly in the sequel of the
chapter. - - :
[*} Ver... Téza, Honour.] é. e. Yield them reverence and
alimony; for that provision for them is included in this -
honour, is evident from-ver. 4. and the 8th. Thus, notto
give parents what is ‘needful for them, is to transgress the
_ precept which commands us to honour our father and our
mother, Mark vii. 10—12. So Acts xxviii. 10. ToAAai¢ rysatc
| erlunoav ipac, They honoured us with many honours, giving
Us, 7a TpdC THY Xpelav, such things as were necessary. Hence,
in the Jerusalem Targum, * ‘‘ Honorare, est viaticum pro-
videre ;” To honour, is to make provision for any person :
so here; honour widows; that is; saith Theophylact, ra
‘ avaykdia xopiyye, provide them necessaries. (See note on
Mark vii. 10.)
[°] Tac dvrwe yhoac, That are widows indeed.] Answering
that name, by being ynpovea, desolate, and destitute of any
other to relieve them, and being also exemplarily pious,
(ver. 5.) Widows, saith Cotelerius, hath divers significa-
tions ; it signifies, 1. Any woman that survives her hus-
band. 2: Poor women, who, after the death of their hus-
bands, need the alms of the church (as here). 3. Such’
as'consecrated themselves to God, professing perpetual’
widowhood, (ver. 5.) 4. Such as were chose into the ec-
clesiastical ministry, or made deaconesses, (ver. 9.) 'That
there should be any aemwapSévor, or persons that were al-
ways virgins, called, rac tapSévovc, tag Aeyouévac xifipac,
widows ; though the passage of Ignatius, according to Vos-
sius’s reading, seems to make for it; yet, according to the
reading of Bishop Usher (aemapStvove cat xfoac) it makes
against it; and “ virgo vidua,” a virgin widow, that is ad-
mitted to the degree of a deaconess, is, in Tertullian’s lan-
guage,} a miracle or monster in the church. It is certain,
such a one could be none of the apostle’s widows here ; for
he supposeth his widows may have children, ver. 4. and
expressly forbids any to be chosen into the number of
widows, that hath not nourished or brought up children,
ver. 9, 10. and it is not reasonable to conceive the church
of Smyrna should so soon transgress against this rule of the
apostle, or that this famous martyr should approve such a
violation of the apostle’s precept. .
Note also, That the reading of Bishop Usher is con-
firmed from the like words, 4 wap3évoc; kat 4 xijoa, found
in the Apostolical Constitutions, lib. iii. cap. 6.
~ [9] Ver. 4. MavSavérwoav mpdrov riv tWiov oikov ebocPBciv;
Let them learn first to shew piety at home.] ‘The: apostle
here speaks of the care the children should take to nourish
their parents, which are widows, xpwrov, before they suffer
them to be burdensome to the church, as it is evident from
ver. 16. which saith, If any man or woman have widows
(belonging to their families), let them relieve them, and let
not the church be charged with them; and also from the
following words here, and to requite their parents, which
only can belong unto. the children, and was always reck-
oned an act of piety towards. them, { as, after God, the
* In Dent. xv. 14.
t “Ne tale nune miraculum, ne dixerim monstrum, in ecclesia denotaretur virgo
vidua.”’ De Virgin. Veland. cap. 9.
t Xeh oby boryuencicSas cravrolwg aired, Ios alriog Hyuly, ard Osiv, vod elves ytyove, nat
Gre Bid rag boremsrsiag aired, nal cuprmabelag Ergdpnpaty.
296
authors of our being ; whence anciently they were so re-
verenced, saith Simplicius,* as to be called gods.
[7] Ver. 5. Mexovwutvn, Solitary.) So Philo saith, the
widow of the priest, which has no children, must return to
her father’s house, as avdpd¢ cat waldwv tpnuoc, ovdepnlav
Exovoa karagvyiy, having no other refuge, when destitute of
husband and children, but her father: but if she have sons,
or daughters, it is necessary that the mother should be
placed with her children, viot cat Suvyarépeg rij¢ row yevvioav-
to¢ olxlag bvrec,} for sons and daughters, being of the house
of their parents, draw the, mother to it: whence also we
learn, what it is to shew pity to their own house, ver. 4. viz.
to do it to their parents.
[®] “HAwuev txt tov Ocdv, Trusteth in God.] i.e. Hav-
ing no other helper, she reposeth herself.on Him alone,
committing herself to him, by constant prayer, for his help.
This is Cotelerius’s third kind of widows, compared, by the
author of the Apostolical Constitutions, lib. iii. cap. 1. to
the widow of Sarepta, and to Anna the daughter of Pha-
nuel, mentioned Luke ii. 36. who does not.oblige herself,
by vow or promise, so to do, but only remains single, Sopov
Exovea xnpelac, as having the gift of widowhood, So St.
Jerome describes these. widows, in these words, Honora
viduas, que vere vidu@ sunt, hoc est, que omni suorum aux-
tlio destitute sunt, que manibus suis laborare non possunt,
quas paupertas debilitat, etasque conficit, quibus Deus spes
est, et omne opus oratio. (Ep. ad Gerontiam.)
[*] Ver. 6. “H 8 owaradwca, She that liveth in pleasure.)
This word properly signifies to feed deliciously, and drink
choice liquors; rp yaorpt Ziv udvy, to live only for the belly,
saith St. Chrysostom. So Ezek. xvi. 49. This was the sin
of thy sister Sodom, in pride, in fulness of bread, xat év evSn-
via torarédwyv, and in abundance, she and her daughters
rioted; Amos vi. 4. They lie upon beds of ivory, kai xarac-
marakwvrec, and, abounding with superfluities, they eat lambs
out of the flock, and the calves out of the midst of the stall ;
and because such eating and drinking provoke to carnal
pleasures, it is joined with them;.as when the apostle
saith, Ye have lived in pleasure and been wanton, Gr. éova-
ra\qoare, James v.5. Such a woman is dead while she
liveth, according to that of the Jews,} The just in their death
are styled living ; the wicked, whilst they live, are styled
dead. (Maimonides.)
[°°] Ver. 8. *Eorw dzicrov xelowv, He is worse than an in-
fidel.| For they put this among the first and most indisso-
luble principles of nature, requiring us, tpWra Ozode rmagv,
perérara toxhac,§ first to honour the gods and then our
parents ; placing among the things in which they are to be.
honoured, yxpnudrwv xopnylav Kal owparog tmngectav, the
making provision for them, and serving them with our bo-
dies. So Aristotle || saith, We must rather make provision
for them than for ourselves, and yield them, tiysiv KxaSamep
Ocoic, honour, as they do unto the gods. Plutarch { saith,
* OF 32 Ext waralorepa rocoto rove yiviae EckpSucay, doe nal Oeods abrode oguaticas
xadsiv. Simpl, in Epict, cap. 37. p. 178, 179.
+ Lib. ii, de Mon. p. 641. in fine.
§ Hieroc. in hee yerba Pythag, rods re yovtie ria.
{| De Mor. lib, ix. cap. 2.
q Marres Akyoucs you, wg yovtdor Tyatv etTa Otode wparnv nal preylorny Hire gicis, 8 v8
ai goo cilav vbpn0¢ darbdane’ nad obm korriv Irs dvSewaros paiArov xexagicpatvov Otic Beaicry,
i voxevow abriv, nal peptic, waralats bat vias Sarsicbsioas ydprras edyatving nal geobi ame
ixrivovrece ob 2 ad ardasw pasilo koriderteg ABkou ytyove rig avegt yoveig GAsyanglag nai arAnja~
persiag. De Fraterno Amore, p. 479. E. F.
+ More Nev. lib. i. cap, 14.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Y.
That all men, though some may think otherwise, say, that
nature, and the law of nature, require, that parents should
have the highest honour next the gods: that men can do nothing
more acceptable to the gods, than by readily heaping favours
upon their parents, and that nothing is a greater evidence
of atheism or impiety, than to despise them. Some here are
guilty of a great mistake, scraping together great fortunes,
and hoarding them up for their children, with a scandalous
neglect of that charity to their Christian brethren, which
alone can sanctify those enjoyments to them, and enable
them to lay up a good foundation against the time to come ;
pleading these words to justify, or to excuse, their sordid
parsimony, and want of charity, that he that provideth not
Sor his own household, hath denied the faith, and is worse
than an infidel; whereas these words plainly respect the
provision which children should make for their parents,
and not that which parents should make for their children.
See the defence of the text, ver. 16. and 19. Examen
Millii, ibid.
[?] Ver. 9. Xfipa xaradreyéoSw ph, Let not a widow be
taken into the number.] 'The apostle now comes to speak of
such widows as were not only to be maintained by the
church (for they were doubtless to receive her alms, if
really they were poor, without these qualifications), but of
such as were to be admitted into the number of deacon-
esses, whose office it was to instruct the younger women,
to attend the women when sick and in labour, and to assist
at the baptism of the female sex.
[2°] M) fAarrov éEfxovra, Not less than sixty years old.}
It is the mistake of Zonaras, Balsamon, and Blastares, to
think to reconcile this with the fifteenth canon of the
council of Chalcedon, and the fourteenth of Trullo, by
saying, That widows might only be admitted deacon-
esses at sixty, but virgins at forty. This last was done in
after-ages, and after that Apostolical Constitution, which,
agreeably to St. Paul, saith, lib. iii. cap. 1. Xhpac 8 xakio-
rare ph tAarrov trav tEhxovra, Let not the widows be con-
stituted under sixty years ; and they who first began to alter
the time, did at last take away the office.
[5] Teyovvia ivig avdpde yuri}, Being the wife of one hus-
band.] i. e. One who had. not divorced herself from one,
and married another husband; for otherwise, the younger
widows, whom St. Paul bids to marry, could never be ad-
mitted deaconesses, though they had all the other qualifi-
cations. That such divorces were then common on the
wives’ side both among Jews and gentiles, we learn, con-
cerning the Romans, from the complaint of Seneca,* That
none in his time blushed at it, their noble women marrying
that they might divorce themselves, and there being scarce
any marriages without divorces. Cicero+ complains of
many things of this kind, which happened in his time.
Plutarch t mentions it as a thing common, and customarily
done by any women that were jealous; and the law among
* “Desinit esse probri loco commune maledictam, Nunquid jam ulla repudio erubes-
cit, postquam illustres queedam ac nobiles feemine non consulum numero sed mari-
toram annos computant, et exeunt matrimonii caus, nubunt repudii? Tam dia istad
timebatur, quamdiu raram erat; quia verd nulla sine divortio acta sunt, quod sepé
andiebant, id faeere didicerunt.” De Benef. lib. iii. cap. 16,
+ Paula Valeria, soror Triarii, divortium sine causi, quo die vir é provincia
venturus erat, fecit, nuptura est D. Brato. multa in hoe genere inoredibilia, te
absente, acciderunt.” Cic. Epist. Famil. lib. viii. ep. 7.
{ Furi rolyuy 8: Cndorverlay amérsnbiy yedpovea. De Proecept, Conjag. p. 144. A,
\
CHAP. V.]
the Athenians * allowed it: instances we have of it in Jus-
tin Martyr + and Tertullian.{ And that this also was fre-
quent in the practice of the Jews, and allowed by their
rabbins, see note on 1 Cor. vii. 11. I confess that univira,
the wife of one husband, in Livy, lib. x. cap. 23. is one,
que uni viro nupta fuisset, ad quem virgo deducta sit, who
from her virginity had been married only to one man; and
that univira sacerdos bears the same sense in Trebellius
Pollio, c. de Tito, p. 795. and that this monogamy was
counted honourable, even among the heathens; and they
who weré content with it, wore pudicitie coronam, the
crown of chastity; (Val. Max. lib. ii. cap. 1.) whereas they
who proceeded to a second marriage, sacerdotio arceban-
tur, were thought unworthy of the priesthood, as Servius
notes upon those words of Virgil, (Ain. iv. 19.) Huic unt
forsan potui succumbere culpe: and the Flamines, among
the Romans, were to be the husbands of one wife, and the
Flaminice, the wives of one husband. (Rhodig. Lect. Antiq.
lib. xxviii. cap. 22.) That therefore the sacred ministers
in the church of Christ might be nothing inferior to those
of heathens, the apostle may require that, in this sense, the
bishop should be the husband of one wife, and the deaconess
the wife of one husband.
| [4] Ver. 10. Ei érexvorpégnoev, If she hath brought up
children.] That <i signifies that, as wellas if, see note on
Acts xxvi. 23. Ei waSnric 5 Xpioric, ci todtoc, &c. That
Christ hath suffered, and that he was the first that rose from
the dead ; and that so it should be rendered here, the word
-paprupoupévn, testified, seems to require: for a testimony of
the good works of others, is, that they have done such and
such laudable actions.
[] Ver. 11. "Orav xaraorpnyidcwet rot Xpicrov, When they
have waxed wanton against Christ.| That is, say Chrysos-
tom and Cicumenius, drav axxioSwow, when they have cast
off, or fastidiously refused and rejected Christ ; ’rav xara-
PraxevoSiow, when they have contemned, and made light of
him ; when they do Baptwe pépav, kai aroorgv rac jviac,
bear Christ’s yoke grievously, and cast off his reins: so He-
_ 8ychius and Phavorinus. So that this phrase signifies to
cast off Christ and Christianity: and, as the apostle after-
ward explains it, txrpércoOa, to turn from him after Satan,
or to fall off from him to heathenism or Judaism ; and then,
mpwrnv mlorw aSereiv, to violate their first faith, cannot be
to violate the promise made, when chosen into the order of
widows not to marry, but their faith given unto Christ at
baptism ; the other, if any such promise were then made,
being not their first, but second faith. So Chrysostom and
(Ecumenius expound it, from those words of the apostle to
the Corinthians; I have espoused you to one husband, that
I may present you as a chaste virgin unto Christ.
[°] Ver. 15. "E&erparneay éricw rov Sarava, Have turned
aside after Satan.] The converting men to the Christian
faith, being the turning men from the power of Satan unto
God ; (Acts xxvi. 18.) the rescuing men from the snare of
the devil, who were taken captive by him at his will, (2'Tim.
*"EXiro rig Aeonsifens rebuparra napa TH apyors BicSas, uh 80 éxtgav, ddAN’ adriy
mapiicay, ie obv maghy sore mpatoucn xara viv viuov, loquens de axore Alcibiadis.
Plut. de Alcib. p. 195.
' a LLP uae Christiana viro, Td Asypevr rag’ ii femoidioy Yica, exmgloSn.
t i Pies vero in foominis jain et votum est, quasi matrimonii fractus.” Apol.
cap.
VOL, VI,
THE FIRST EPISTLE TO TIMOTHY.
297
ii. 26.) and who walked according to the prince of the
power of the air ; (Eph. ii. 2.) the casting off the faith may
well be styled, the turning aside after Satan.
[27] Ver.17. Acrdne tinic, Double honour.| That is, rig
eXevSepiov rpogiic, of a liberal maintenance out of the public
stock; it signifies, saith Chrysostom, rhv tov dvayxalwy
xopnyiav, provision of things necessary, as is evident from
the reason following, ver. 18. The labourer is worthy of
his hire.
_ 8] Madera of comuvrec tv Adyy Kai Sidacxadiy, Especially
those who labour in the word and doctrine.] Oi rpeoBirepot,
the elders among the Jews were of two sorts: first, such
as governed in the synagogue; and, secondly, such as minis-
tered in reading and expounding their scriptures and tradi-
tions, and from them pronouncing what did bind or loose,
or what was forbidden, and what was lawful to be done :*
for when, partly by their captivity, and partly through
increase and traflic, they were dispersed in considerable:
bodies through divers regions of the world, it was neces-
sary they should have governors or magistrates to keep
them in their duty, and judge of criminal causes; and also
rabbins to teach them the law, and the traditions of their
fathers: the first were ordained, ‘ad judicandum, sed non
ad docendum de licitis et vetitis,” to judge and govern, but
not to teach; the second, “ad docendum, sed non ad judi-
candum,” to teach, but not to judge or govern: and these
the apostle here declares to be the most honourable, and
worthy of the chiefest reward: accordingly the apostle,
reckoning up the offices God had appointed in the church,
places teachers before governments, 1 Cor. xii. 28.
[9] Ver. 18. Aéye yao } yeah, For the Scripture saith.]
The former words, Thou shalt not muzzle the ox that
treadeth out the corn, being expressly found in Deut. xxv.
4. and the latter, expressly in the Gospel of St. Luke, x.7.
and with a little variation, Matt. x. 10. and in no other
place in Scripture (for in Lev. xix. 13. and Deut. xxiv. 14.
there is nothing to this purpose), it follows, that St. Paul
must here reckon the Gospel of St. Luke among the Holy
Scriptures; from which such doctrines, as he is now teach-
ing, may be infallibly confirmed. Note,
Secondly, That the apostle, both here and 1 Cor. ix. 9.
proves this from what was written in the law of Moses, ap-
plying in both places that which primarily must belong to
the Jewish priesthood, to the preachers of the gospel; and
hence allowing us to argue for the maintenance of the latter,
by analogy to what was appointed for the former; as the
apostle himself doth in this very case, in these words, Do
you not know, that they who minister about (legally) holy
things, eat of the things of the temple ; and that they which
wait at the altar, are partakers with the altar? i.e. are fed
and liberally maintained, by the portions God allowed
them of what was offered at his altar; even so hath the
Lord Christ appointed, that they who preach the gospel,
should live of the gospel, 1 Cor. ix. 14... Whence note,
Thirdly, That this is a standing ordinance of Christ, to
continue as long as the preaching of the gospel doth, built
upon reasons of equal obligations atall times ; the labourer
being always worthy of his hire; the shepherd to eat of the
milk of the flock, and he that soweth spirituals, to reap
carnals, 1 Cor. ii. 7.10, 11. Note,
* Morin, de Ordin. par. iii. exer. 7. cap. 4. Buxt. in voce, ;JYID.
2Q
298
Fourthly, From whom-this reward is to be received; from
them amongst whom these pastors labour, to whom they
sow spiritual things, and who are taught by them: for, Le¢
him (saith the apostle) who is taught in the word commu-
nicate to him that teacheth in all good things, Gal. vi. 6.
So that he is to have a supply of all things needful for the
discharge of his function here, double honour, é. e. a liberal -
maintenance, Note,
Fifthly, That as the command of being charitable to the .
poor, gives just occasion to those laws which are madejin
all communities to oblige men, according to their abilities,
to distribute to the necessities of the poor ; because, other-
wise, the general rules of Scripture would not be obeyed, nor
the poor provided for: so the standing ordinance of Christ
and his apostles, concerning the double honour due to them
who labour in the word and doctrine, and the communi-
cating to them in all good things, justifies these laws which
ascertain what shall be communicated to them; since
otherwise, it is much to be feared, the general rules of
Scripture concerning this matter would not be obeyed, nor
the clergy sufficiently provided for.
[*] Ver. 19. Kara rpeoBurépov.] The elder here seems to
relate not to one who was such by age, but by oflice, be-
cause the apostle was before speaking, ver. 17. of elders
which rule well, or laboured in the word and doctrine:
and whereas the law had taken care that no man should be
condemned, but by the mouth of two or three witnesses,
the apostle, knowing how much the church would suffer by
the rash accusations of her governors, bishops, and pres-
byters, seems to rise higher, not suffering an accusation to
be admitted against them, without the like number of
witnesses.
[*]. Ver. 20. Tode auapravovrac, i. e. Them that -sin]
Grievously and scandalously, and are convinced of their
offences before two or three witnesses, were to be rebuked,
saith Theodoret, ravrwv rapdvrwy, in the presence of all ;
such public censures being, according to the custom of the
church, done by the presidents or rulers of the church, id
trAadvwv, before and with the consent of all, as Tertullian *
saith. (See note on 2 Cor, ii. 6.)
[*] Ver. 21. And our Lord Jesus Christ, and the elect an-
gels.] He joins the angels with Jesus Christ, saith Theodoret,
ovx we dpuoriuove, GAN we doddove, not as equal in honour,
but as servants to him, and those who are to attend him at
the great day of judgment,
[*] Ver. 22. Xeipag raxéwe pundevi tiriSe, Lay hands sud-
denly on no man.| This, saith the reverend Dr. Hammond,
belongs to the laying on of the bishop’s hand in absolving
penitents: saith the reverend Bishop of Worcester, to the
laying of hands on bishops, priests, and deacons; 1. Be-
cause St. Paul had not mentioned laying on of hands in
relation to penitents in this Epistle, but he had done it
with respect to ordination, and that in Timothy’s own case,
iv.14, 2. Because the apostle, in this Epistle, gives no
rules concerning the qualifications of penitents, saying no-
thing what penitents were to be reconciled, and after what
time,-and under what conditions they were to have hands
laid on them, in token of reconciliation; nor is there a
* Sammum fatori jadicii prejudicium est, si quis ita deliquerit, ut A communione
orationis, et conyentis, et omnis sancti commercii relegetur; president probati qui-
que seniores,” Tertul. Apol, cap. 39.
A PARAPHRASE WITH ANNOTATIONS ON
[cHap, vy.
concurrent evidence of such a practice so early in the
church; but he had given rules touching bishops and dea-
cons, and their qualification ; and therefore we have more
cause to apply it according to the chief intention and de-
sign of this Epistle. 3. Because the great use of laying
on of hands, in the New Testament, is for the setting per-
sons apart for the discharge of a sacred office ; so it was
in the first institution of deacons, Acts vi. 6. and of Paul
and Barnabas to.a particular charge, Acts xiii. 2,3. This
was an ancient ceremony among the Jews, in the solemn
designation of persons to sacred offices, Numb. xxvii. 18.
23. Deut. xxxiv. 9. either to be rulers or teachers in their
synagogues; and from thence. it was brovght into the
church, in the solemn designation of persons to the mi-
nistry. And, 4. if these words do not relate to ordination,
St. Paul. would have given Timothy no particular direction
about that which was one main part of his office; where-
fore, as he left Titus at Crete, to ordain elders in every
city ; so, doubtless, Timothy had the same commission,
which yet.is no where intimated but in these words. And,
according to this sense, the following words are capable of
a very good meaning, thus: Be not partaker of the sins of
them, who rashly, and without due qualifications, rush upon
sacred offices; for by want of due examination, and trial
of them, thou wilt become partaker of their guilt.
[*] Ver. 23.] So Justin Martyr * saith, that wine is to be
used for the help of the body, and the cure of inward dis-
tempers. And Plato+ saith it was given for the health
and strength of the body. The Essenes abstained wholly
from wine, (see note on Colos. ii. 21.) but the gnostics {
freely used it, when they went to the heathen feasts, and
otherwise.
[*] Ver. 25.] I find three expositions of these words:
the first is that of St. Basil and St. Austin, which refers
them to the judgment of God, thus: The good and evil
works of some men are so manifest, that they may be dis-
cerned of all men before the day of judgment, and so, in
discerning them, thou canst not err; but if they be latent
here, and so escape thy examination and censure, they will
be manifested at the great day of their accounts.
2. Others, referring this to the censures of the church, -
the 2rirysta, mentioned ver. 20. make the sense run thus:
Some men’s sins are so open and notorious, as to bring
them under the censures of the church, by way of precedent
merit; others appear more criminal after the censures
passed upon them, and so less fit to be absolved ; and some
men’s reformation, or good works, are so manifest after
censure, as to evidence they deserve absolution; and if
they continue evil, or do but few good works, that also
will be in time discernible : so that thou mayest know who
are fit to be absolved, who not. But against this exposi--
tion there lies this objection, That no man should incur the
censures of the church, but by way of precedent merit;
and so no man’s evil works, for which he is to be censured,
should follow after that act of discipline: and, secondly, the
last clause of the last verse seems, by the antithesis, to refer
not to evil, but to good works, though done as the works
of charity ought to be, so as not to be observed by men,
* Bondelag xdew Tod cspaaros, nal Bia viv Tay byrds Gegamelar, Ep. ad Zen, p.512. A.
t Swpards de tiynrelac, nal Irxvoc irene, De Leg. p. 800, D.
t Iren, lib. i. p. 26, D. Epiph, Her, xxvi. §. 5.
CHAP. VI.]
3. The ancient Greek expositors, with Grotius, refer
these words to ordination, thus: When I said, Lay hands
suddenly on no man, I spake not of men whose good or
bad works are manifest beforehand; for they, without
farther discussion or examination, may be admitted, or are
to be rejected; but of those whose vices or good works
are latent; for they, after examination and inquiry, cannot
be long hid: and so, if thou be not hasty in laying on of
hands, thou timely mayest discover them ; or if by this
means thou canst not do it, thou wilt not be partaker with
the sinnée. fs having done as much as was in thy power to
discover them.
CHAP. VI.
1: Ler as many servants as are under the yoke (of
bondage to the -heathens) count their own masters worthy
of all (due) honour, that the name of God and his doc-
trine be not blasphemed, (or evil spoken of, as tending to
dissolve those civil obligations, but rather honoured in all
estates of men, as tending to make them better in their several
relations, Tit. ii. 10. and more subject even to hard. and
froward masters, 1 Pet. ii. 18.)
2. And they that have believing masters, let them not
despise them, because they are (advanced to be) brethren
(and so equal to them in Christ); but rather (let them) do
them service, because they are faithful (of the household of
faith), and beloved (of God ), [*] partakers of the benefit.
These things teach and exhort.
3. If any man teach otherwise, and consent not to whole-
some words, [*] even the words of our Lord Jesus Christ,
(Matt. xx. 27. He that would be first among you, let him
be your servant ; or, servant of all, Mark x. 44.) and to the
doctrine which is according to godliness ;
4, He is proud (Gr. puffed up), knowing nothing, but
doating (sick) about questions and strife of words, where-
of cometh envy, strife, railings, evil surmises,
5. Perverse disputings of men of corrupt minds, and
destitute of the truth, supposing that gain is godliness:
[*] from such withdraw thyself.
6. But (whatsoever they esteem so, we know that) god-
liness, with (that) [*] contentment (which attends it ), is
great gain.
7. (1 say, with contentment, which it becometh us to
have ;) for we brought nothing into this world, and it is
certain we can carry nothing out (of it).
8» And having (2yovreg 8, having therefore) food and
raiment, let us be therewith content.
9. But (for) they [*) that will be rich fall into tempta- |
tion and a snare, and into many foolish and hurtful lusts,
which drown men in destruction and perdition.
* 10. For the love of money is the root of all evil: which
while some coveted after, they have erred from the faith,
and pierced themselves through with many sorrows.
- IL. But thou (thou therefore), O man of God, flee these
things ; and follow after righteousness, [*] godliness, faith,
love, patience, meekness.
12, [7) Fight the good fight of faith, (and so) lay hold
of eternal life, whereunto thou art (both) called, and (ac-
cording to that calling) hast professed a good profession
(by enduring persecutions for it ) before many witnesses.
18. I give thee charge in the sight of (that) God, who
THE FIRST EPISTLE TO TIMOTHY.
299
quickeneth all things (and therefore is able to raise them
that suffer for him from the dead ), and before Christ Jesus,
who before Pontius Pilate witnessed a good confession,
(confirming truth to the death, John xviii. 37.)
/14, That thou keep this commandment (given to thee,
ver. 11, 12.) without spot, unrebukable, [*] until the ap-
pearing of our Lord Jesus Christ:
15. Which (appearance) in his times (or, in the proper
season ) he shall’ shew (forth), who is. the blessed and only
(absolute) Potentate, the [9] King of kings, and Lord of
lords (who therefore is more to be feared than all earthly
potentates, and will more assuredly punish those who submit
not to his laws and government ) ; }
16. Who only hath (of himself) immortality (and so
only can confer it upon others, and only lives for ever, to
reward and punish), dwelling in the light which no man
can approach unto (and live, and so, whom no man fully
can enjoy in this life) ; whom no man hath seen, nor can
see :. to whom (be ascribed ) honour and power everlasting.
17. Charge them that are rich in this world, that they be
not high-minded, nor trust in uncertain riches, (the two
diseases of rich men; for the rich man’s wealth is his strong
city, and as a high wall in his own conceit, Prov. x. 15.
xviii. 11. and riches and strength lift up the heart, Ecclus.
x1. 26.) but in the living God, who giveth us richly all
things to enjoy (and in whom therefore we may safely
trust) ;
18. [1°] That they do good, that they be rich in good
| works, ready to distribute, willing to communicate (to
others of their wealth) ;
19. Laying up in store for themselves ["] a good foun-
dation against the time to come, that (when these things
fail) they may lay hold on eternal life. wh
20. O Timothy, keep that (truth) which is committed
to thy trust, avoiding profane and vain babblings, and op-
positions of science falsely .so called:
| 21. Which some professing [**] have erred concerning
the faith. Grace’ be with thee. Amen.
ANNOTATIONS ON CHAP. VI.
[{] Ver. 2. OL rig wepyeotag avriAauBavduevor.] These
words, being not connected to the preceding by kat, and
thé article oi shewing that they relate not to the predicate,
but to the subject, will be best rendered thus ; Because they
who partake of the benefit of the service are faithful and
beloved; and therefore more worthy of their service, the
more they are honoured of God, and of the number of them
whom we stand bound to serve in love.
That the gnostics taught any such doctrine, that Christian
servants were not obliged to obey their heathen or their
Christiah masters, there is not the least hint in any of the
commentators on this’ place, or ‘in any of the fathers, who
have given us the largest account of their doctrines: I find,
in the epistle of Ignatius to Polycarp, these words, * De-
spise'not men and maid-servants, nor let them be puffed up ;
but let them serve the more for the glory of God, that they
may obtain a better liberty ; let them not covet to be free
* Aodroug uct Dotrnag poh Dertenpdver, AAA andi abrol puzioicSacay, drrd elo WEay Osos
mrbov Boureviracay, tye ngelrroves Ereubeplag dard @sot aixwow pai Epdracay dod rod
xowod BrsuSegoteOus, §.4, See Coteler. in locum. ;
2Q2
300
from their masters: but neither doth the martyr, nor any of
his commentators, intimate that this relates to any doctrine
of the gnosties; and considering how much he endeavoured
to imitate St. Paul, we may more probably conjecture it
hath relation to this very place: moreover, though I have
given you the words as Dr. Hammond translates them,
yet I think the true meaning of these words, Mj épdrwoav
dd rov xowvov tAevSepoveba, is this, Let them not be impor-
tunate to be delivered, and made free by the church, or by her
common stock; for rd xowdy signifies the community ; and
S80, Td Kowwdy Tij¢ ixxAnotac, in Eusebius,* is the community,
or body of the church; and also in Lucian,}+ where he
speaks of the Christians; and ra xowa in Aristophanes,
Demosthenes, and Lucian, signifies the common stock:
now it is evident from Justin Martyr and Tertullian, that
the common stock of Christians was employed to buy their
brethren out of bonds and servitude. (See note on 1 Cor.
vii. 23. and Lucian, de Pereg. ed. Gr. p. 594, 595.)
But that many of the Jews were of thts opinion, and
might be apt to mtroduce it into Christianity, we find just
reason to believe ; for they thought themselves privileged,
by their relation to God, from being the servants of men:
some of them, saith Josephus, thought it a wicked thing,
pera Tov Oxdv gépew Ovnrode deorérac, to own, besides God,
any mortal lords or masters. Their rabbins thought it un-
becoming any Jew to be a bond-slave to a heathen or
idolater ; for that was, say they, to be “ servi servorum,”
servants of servants, which the servants of the Lord must
not be. (See Dr. Lightfoot on 1 Cor. vii. 23.)
[*] Ver. 3. Adyote rotc rov Kuptov ijuov, The words of our
Lord Jesus.| This phrase being often used of the very words
which Christ spake, as Matt. xxvi. 75. Acts x. 16. 20. 35.
I thought fit to refer it to those words which might most
likely be aimed at by the apostle; though seeing they also
may refer to the doctrine of Christ, preached by the apo-
stle, this phrase being so used, Acts xix. 10. and the doc-
trine of the Lord very often, 1 Thess. i. 8. 2 Thess. iii. 1. in
this sense it affords this useful observation, That the words
written by St. Paul in these Epistles are the words of the
Lord Jesus.
[*] Ver. 5. ’Agleraco axd tov rowbrwv, From such with-
draw thyself.) From these words it is plain that the apostle
speaketh here of persons then in being: that they were
Jews, seems evident from the foregoing note, shewing, that
they were in this matter, irepodiSdoxao, men that taught
otherwise ; that these vouodwWacxador, were men knowing
nothing, or not knowing what they said, or whereof they
affirmed, see 1 Tim. i. 9. that they did érepodWackaXkiv,
teach otherwise than the doctrine which is after godliness,
ver. 3. that they had their fables which ministered Znrf-
asc, questions, ver. 4, that they had their paraodoytac, vain
wranglings about words, ver. 6. that they had their foolish
questions, which begat strifes and contentions about the
law, see Tit. iii. 9. that they of the circumcision were vain
talkers, teaching things which they ought not for filthy
lucre’s sake, see Tit. i. 10,11. and so accounted gain for
godliness ; that their minds and consciences were defiled and
perverted, see Tit. i. 14. that they turned aside from the
faith to vain janglings, see 1 Tim. i. 6. how they were
* Hist. Ecol. lib, ii. cap. 1. “Yanpeciag tvexa rod nosed.
+ Christiani mittebant peregrinos, ’Agrd rod xoiwot, Lucian.
A PARAPHRASE WITH ANNOTATIONS ON
[cHap. vr.
puffed up, see note on 2 Tim. iii. 4.» See the defence of
these words, Examen Millii in locum.
[*] Ver. 6. Abrépxea, Contentment.) This the apostle well
explains by being satisfied ty ole ci, in the condition we
are in, Phil. iv. 4. and rote rapovew, with the things we have
at present, with food and raiment, ver. 8. i. e. with those
things which are needful for this present life, Matt. vi. 31, 32.
in opposition to anxiety, distrust, or murmuring; and it is
never separable from true piety, but is the natural result of
that love to, and that value the good man hath for God, and
the things of God; that trust he hath in God, and the entire
resignation of his will, in all affairs, to the conduct of his
providence.
[°] Ver. 9. Of BovdAdpevor wAoureiv, They that will be rich,}
i. e. On whom the love of money so prevails, that they are
resolved they will be rich, if by any means they can com-
pass wealth, are in the ready way to yield to any lust which
will gratify their greedy humours; pndevde yonuatioudv ovvte-
Aodvroe alcxpoi pnd aviapod pedspevor, abstaining (saith Plu-
tarch*) from nothing that is base or impious that tends to
enrich them: whence the ancients, agreeably to the apostle
here, ‘‘ avaritiam omnia vitia habere putabant,” thought
covetousness to comprehend all vices: as A. Gellius, lib. xi.
cap. 2. from Cato, and Cicero, N. 45. in his oration, Pro
Roscio Amerino, have observed: it also causeth us to
make shipwreck of faith, and a good conscience, and what-
soever else is sacred, when they cannot be held without
the loss of that wealth we so love and admire: whence Ci-
cero notes,} “ Nullum esse officium tam sanctum atque
solenne, quod non avaritia comminuere, atque violare so-
leat ;” That there is no duty so holy or solemn which covet-
ousness is not wont to impair and violate.
[9] Ver. 11, EvoéBaav, ricrw, &c.] That godliness, which
gives contentment, with food and raiment, and what at pre-
sent we enjoy; that faith, which assures us of a better and
a more enduring substance, reserved in the heavens for us ;
(Heb. x. 34.) that justice, which requires us to injure no
man, but to let every man enjoy his own; that love, or cha-
rity, which makes us ready to distribute, and willing to com-
municate of these things to others; (ver. 11.) that patience,
which makes us, with tranquillity and equanimity, submit
to a low fortune and adversity; that meekness, which sup-
presses our wrath and indignation against them who are
injurious to us in temporals, and take away that which is
ours: all these are proper preservatives against, or indica-
tions of a mind free from, covetousness.
[7] Ver. 12. "AywviZov rdv xaddv ayova, Fight the good
fight.| These words are plainly agonistical, relating to the
Olympic games, and particularly to that of racing, to which
the apostle doth so oft allude, where the crown being hung
up at the end of the goal, he that came first did érAaué-
vew, lay hold of it, and take it to himself: and because these
games were performed in the presence of many spectators,
the apostle continues the allusion, saying, That Timothy
had, in the presence of many witnesses, shewed his readi-
ness to suffer for the faith.
[®] Ver. 14. Méyor rijg txipavetac rod Kupiov yoy, Till the
appearing of our Lord Jesus Christ.] Here, saith Grotius,
it appears, that Paul speaks to Timothy, as one who might
live to the last judgment: but this vain conceit hath been
* Thegt gidomaour, p. 524, t Pro P. Quinto, N. 13.
THE SECOND EPISTLE TO TIMOTHY.
sufliciently confuted, note on 1 Thess. iv.15. Nor doth
this exhortation prove it; it being used, rather than that,
until death, saith Theophylact, to mind us of that glorious
appearance: and because, saith St. Austin,* the day of
our death is, to us, as that day: Tunc enim unicuique ve-
niet dies ille, cum venerit ei dies, ut talis hinc exeat, qualis
judicandus est illo die: in quo enim quemque invenerit suus
novissimus dies, in hoc eum comprehendet mundi novissi-
mus dies.
[°] Ver. 15. ‘O Baoiredc, &c. King of kings, and Lord of
lords.] Thisitle the great empires took to themselves: the
king of Babylon is so styled by Daniel, ii. 37.: by Jeremiah,
xxvii. 6.: of Persia, Ezra vii. 12. (See Brisson. de Regno
Pers. lib. i. p. 3, 4.) And therefore the apostle saith here,
That it truly belongs to God only, and to our Lord Jesus
Christ, Rey. xvii. 14. xix. 16.
[°] Ver. 18. That they do good.| See note on Tit. iii. 8,
[7] Ver. 19. Oeuédwov cardv, A good foundation.] Twv
pedAdvtwv ayaSav ardravow SeuéAov KéxAnxev axivyrov, The
enjoyment of good things to come, he calls an immoveable
foundation, say the Greek commentators. So the doctrine
of the resurrection is styled the foundation of God, 2 'Tim.
ii. 19. and the heavenly Jerusalem, a city that hath founda-
tions, Heb. xi. 10.; and the good foundation, here, being,
in the words following, eternal life, confirms their interpre-
tation. They who think the word SeyéAro¢ signifies here a
treasure, or an obligation on the part of God to give them
life eternal, mean the same thing, though they give us no
just evidence that the word hath any such signification.
['°] Ver. 21. [epi rij riorw joréxnoav, Have erred from
the faith.] These, in all reason, must be the same with the
tig tlorewe aotoxhoavrec, those who erred from the faith:
(i. 5,6.) and that they were the vouoddacxador, the assertors
and teachers of the law, and so the opposites to the gnostics,
who were, saith Irenzus, “legis adversarii,” adversaries
of the law, the seventh verse demonstrates; as Theodoret+
well observes upon the place: of them it is also certain,
that they pretended, above all men, to be yivéioxovrec 7rd Sé-
301°
Anna, skilled in the knowledge of the will of God, and ?xov-
Tec Ti pOppwow Tic yvwoewc, men that had the scheme or form
of knowledge. (Rom. ii. 18—20.) They were the great. as-
sertors and promoters of the cabala, or cabalistical doc-
trine, which was, in their account, “ scientia arcana divi-
nitus accepta,”* a secret. mystical knowledge of Divine
things received from God, and equal, in their opinion, to the
Scriptures, according to their rule, verba cabale equiparan-
tur verbis legis. And they, doubtless, opposed this their
knowledge of the law, and of these cabalistical traditions,
to the gospel taught by St. Paul, which opposed ‘and
slighted them; and their stiff adherence to them caused
them, aoroysiv, to shoot off from the faith of the Messiah,
which was the mark they aimed at: that therefore the
Pevdévouoc yvaorc, the falsely-named knowledge, mentioned
here,} may agree to them as well as to the gnostics, is.-ma-
nifest from these things, that it cannot agree to the gnostics,
if these persons were teachers of the law, as it is very pro-
bable they were; (see note oni. 7.) and that it cannot
be attributed to Simon Magus, the father of the gnostics,
of whom alone the apostle can be supposed here to speak,
appears from this—that he cannot properly be said to err
concerning the faith, who. was so far from being then of it,
that he himself set up for the Christ, and opposed the pro-
fession of the gospel with all his might. As for the gnostics,
it is agreed among the learned, that though they conspired
with former heretics, yet were they not known by that name, ~
nor had they taken it upon them, till the time of Anicetus
bishop of Rome, and the reign of M. Aurelius Antoninus
and L. Verus, that is, not till the year 129. Hence. Dr.
Cave makes them a heresy of the second century. Euse-
bius says,{ that Carpocrates, who flourished in the time of
Hadrian, gave rise to the sect of the gnostics: but Clemens
Alexandrinus seems to affirm, that one Epiphanes,§ the
author of the sect of the Carpocratians, gave birth to this
name and sect: and if it were so, it is improbable that
the knowledge falsely so called, here mentioned, should have
relation to the gnostics.
THE
SECOND EPISTLE TO TIMOTHY.
WITH ANNOTATIONS.
8 screen
PREFACE.
— ¢o—
Tue ancients{ from these words of this Epistle, I am
ready to be offered, and the time of my departure is at hand,
iv. 6. do generally conclude this was the last of St. Paul’s
Epistles, he being, mpdc ry ré\x, near the end of his life,
* Epist. 80. ad Hes. P 350.
+"Or1 nad EG "lovdalan cro Foray cadaig WIdones, +) Sérovres elves mysodithenara,
+ Chrysostom, Theodoret, Houmenius, Theophylact, &c.
when he writ it. And truly the words of the apostle are
not well capable of any other sense; for he says expressly,
Hon orévooua, I am now offered, and the time of my dissolu-
tion, tptornxe, is instant, ver. 6. I have finished my course,
* Boxt, in voce, map.
t “Questiones J jac que videntur questiones esse scientie.”
$ paces 22 xed Elpnvatog cuyysealoas rovrog Kagmonpa-rny Ertpag alpicems whic TAY yraori~
xiv borinrndelong orartpa. H. Eccl. lib. iv. cap. 7. p- 120. B. See the note on iy. 3.
Gnosticos se vocant de Carpoer.” Iren. lib. i. cap, 24,
§ Kabnyhoare 38 sriig rovadintic yracears, agp’ ob nal h véivKaporoxgariavay pee Strom,
lib. iii, p. 428. C,
Haymo in loc.
302
ver. 7, 8. Aourdy, from henceforth there is laid up for me a.
crown of glory. , Whereas he not only expected to be de-
livered from his first bonds, but saith expressly, I know that
I shall abide and continue with you all, for your furtherance
and joy of faith, that your rejoicing may be more abundant
in Christ Jesus, for my coming to you again, Phil. i.
25, 26. (see ii, 24. Philem, 22.) yea, he was actually de-
liyered, and ready to go to Judea, when he writ the Epistle
to the Hebrews, xiii. 23. Secondly, This Epistle, saith
Bishop Pearson, was writ from Rome, i. 17. by St. Paul
in bonds, i. 8. ii. 9. Now these bonds could not be his
first bonds; for then he was in “‘libera custodia,” in his
own hired house, receiving all that came to him, none
forbidding it, Acts xxviii. 30, 31.. yea, his bonds were
known throughout Caesar's palace, and to all others, Phil.
i. 13. Here he is in “ arcta custodia;” so that Onesipho-
rus was forced to inquire more diligently after him, that
he might find him out, i.17. Again, in his first bonds,
saith he, many of the brethren of the Lord, being encouraged
by my bonds, were bold to speak the word more abundantly
without fear, Phil. i. 14. Here, all men forsake him,
iv, 16. see a third argument for this opinion, iv. 13. a
fourth, ver. 16. a fifth and sixth, ver. 20. so that I con-
clude, with the postscript, that this Epistle, typapn ara ‘Poi-
pine, Sre ax Seurépou, waptorn TlavAo¢g ty Kaicape Néopw, was
writ from Rome, when St. Paul stood the second time be-
fore Nero.
That this Epistle was writ to stir up Timothy to caution,
diligence, and discharge of his office, on occasion of the creep-
ing heresy of the gnostics, (ii. 17.) stolen in .among. them,
which had much debauched the Asiatics, (i. 15.) and made
use of magic, to oppose the truth of the gospel, (iii. 8.) is
said by a reverend. and learned person: but there is no-
thing in any of the ancient commentators of this nature,
which speak here only of the heresies arising from the Jewish
doctors,* as that which gave occasion to the writing this
Epistle. And, secondly, the places cited by this reverend
person, do not prove that the apostle speaketh of the gnos-
tics: for, i. 15. he only says, all those that were in Asia had
forsaken him; which they might do by cleaving to the Ce-
rinthians and Ebionites, rather than to the gnostics. (See
the note there.) That they who taught the resurrection was
past already, were not gnostics, is proved, note on ii. 17..
and that the words, iii. 8, 9. agree not to the gnostic here- |
tics, but to the Jewish false teachers, who were also great
magicians, is there shewed. (See note on 2 Thess. ii. 10.)
CHAP. I.
1% Paut, an apostle of Jesus Christ by the will of
God, ["] according to the promise (for declaration of the
promise) of (eternal) [*] life which is (made to us) in
Christ Jesus, {fF
2. ( Writeth) to Timothy, my déarly beloved son: (wish-
ing to him) grace, mercy, and peace, from God the Father
and Christ Jesus our Lord (by whom all mercies are de- |:
rived to us from the Father through the Spirit ).
3. I thank God, whom I serve from my forefathers [*] with
. _* Alpicus Teav Ef “lovdaindy Bacngrwy dpyipatvat, Aaee bv rh meoricn ivepnry "Emi
vori, Chrysost, Proefat.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
,
a pure conscience, that [*] withouf’ceasing I have remem-
brance of thee in my prayers night and day;
4. Greatly desiring to see thee, being mindful of thy’
tears (shed when thou departedst from me), that (as then E
was filled with sorrow, so, by seeing thee again) I may be
filled with joy ;
5. (I thank God, I say,) when I call to remembrance
the unfeigaed faith which is in thee which dwelt first in thy
grandmother Lois, and (in) thy mother Eunice (converted
to the faith before thee ; Acts xvi. 1.) and I am persuaded
that (it dwells) in thee also. ¥
6. Wherefore I put thee in remembrance, that thou ["]stir
up the gift of God, which is in thee [°] by the putting on of
my hands.
7. For God hath not given us the spirit of fear (as un-
der the Mosaical dispensation ; Rom. viii: 15.) ["] but (the
spirit) of power, and of love, and ofa sound mind. _
8. Be not thou therefore ashamed of the testimony of our .
Lord, (i. e. of giving testimony to the death and resurrec-
tion of Christ, 1 Cor. vi. which were the great things they
chiefly were to testify, Acts i. 8. 22. iv. 33. v. 32.) nor of '
me (though I am now, his prisoner (for that testimony):
but be thou partaker of the afflictions of the gospel (Gr.
avyKxaxoTabnoov, suffer thow evil with the preachers of it) ac-
cording to the power of God, (given thee for this end, ver.7.
9. Even that God) who hath saved us, (i. e. designed
us for salvation, 1 ‘Thess, v. 9. see note on Eph. ii. 7, 8.)
and ((in pursuance of that design, hath) called us with a
holy calling, not according to our works, but according to.
his own purpose and grace, (see note on Tit. iii. 5, 6.) which
was given (i.e. determined to be given) us in Christ Jesus
[°] before the world began; S
10. But is now made manifest by the appearing of our
Saviour Jesus Christ (the Lord and giver of life), who (by
his death) hath abolished death, and hath brought (this)
[°] life and immortality to light through the gospel:
11, Whereunto (cic 8, for which thing) I am appointed
a preacher, and an apostle, and a teacher of the gentiles.
12. For the which cause also I suffer these things: ne-
vertheless, (though I suffer thus ) I am not ashamed (of my
hope): for I know (in) whom I have believed, and I am
persuaded that he is able to keep ['] that which I have
committed to him (i.e. my soul and life, 1 Pet. iv. 19.)
against (or to) that day (of recompence ).
18. Hold fast the form of sound words, which thou hast
heard of me, in faith and love which is in Christ Jesus,
(i. e. with a firm faith, and true Christian love: see note
-| on ii. 2.)
14. That good thing which was committed to thee (i. e.
the doctrine of the gospel, 1 'Tim. vi. 20.) keep by the Holy
Ghost which dwelleth in us, (and confirms it to us, 1 John
ii. 20. 27.) ;
15. This thou knowest (by messengers from Rome, or
those who travel from thence to Rome ), that all they [“]which
are in Asia be turned away from (Gr. have forsaken) me;
of whom are Phygellus and Hermogenes. ¢
16. The Lord give (i. e. shew) mercy to the [**] house of
Onesiphorus, (the Ephesian, iv. 19.) for he oft refreshed
me (with his presence and relief) and was not ashamed of
my chain (as the rest of the Asiatics were ): ae
17. But when he was (Gr. being) in Rome, he sought
me out very diligently, and found me. Ais
CHAP. I.]
-’ 18. [5] The Lord (therefore) grant unto him (who shewed
such mercy tome) that he may- find mercy with the Lord in
that day (of recompence we Christians expect): and in
how many things he ministered to me. at Ephesus, thou
knowest very well.
ANNOTATIONS ON CHAP. I.
[4] Ver. 1. KAT drayyeAav.] “Gort pe rv tmayyedSeioav
alwvinv Zwiv. roic avSedmroe KypbEa, That I might declare
that eternal We which is. promised fo men: so Theodoret.
So, Tit. i. 1. Paul, an apostle of Jesus Christ, xara rior,
for the promotion or declaration of the faith of God's elect ;
$0 cata wacay airtav, for every cause, Matt. xix. 3. Phil. iv.
11. I speak not xa’ ioréonow, for want of any thing.
(*] Zwine tv Xquor@, Life which is in Christ Jesus.) Adam
brought the sentence of death upon us all, and the promise
of deliverance from that death is only made to us in and
through Christ Jesus, by virtue of that death he suffered in
our stead.
[?] Ver. 3. Ev xaSapa ouvadion, With a pure conscience. ]
So, Acts xxiii. 1. I have lived in all good conscience to this
day before God ; i.e. a conscience free from insincerity,
or wilful disobedience to the dictates of his mind, or the
rule by which he thought himself obliged to walk: for, as
touching the righteousness which was required by the law,
he was blameless; and as for his blasphemies against
Christ, and his persecutions of his church, that he did
ignorantly in unbelief, 1 Tim, i. 13. thinking he ought to do
many things against the name of Jesus, Acts xxvi.9. But
yet he was not free from sin; for he confesses, that upon
this account he was the chief of sinners, 1 Tim. i. 15.
[4] "AdiaAawrov, Without ceasing, day and night.) To
pray morning and evening, is to pray continually, or with-
out ceasing: thus Zadok, and his brethren, offered burnt-
offerings before the Lord continually, dcaravric, morning
and evening. (1 Chron. xvi. 42, 43. see note on 1 Thess. v.
17,18,)
[5] Ver.6. "AvaZwrupsv.] Philo * saith, that where there
is any spark of true probity, being ventilated, it will, shine
and break forth into a flame. And this is also true, as
well of spiritual gifts as graces; even the gifts of miracles,
of healing, and casting out of devils, were strengthened
and increased by prayer, (Matt. xvii. 21.) and by faith,
(ver. 20.) and the internal gifts of wisdom and knowledge,
by reading and meditating on the word; the illumination
of the Holy Spirit coming then upon gifted persons when
they were so employed. (1 Cor. xiv. 23—26. 1 Tim. iv.
13—15.) How they may be extinguished, see Eph. iv. 30.
1Thess. v. 19. Thus Pythagoras, saith Jamblichus,}+ purged
the souls of the scholars from ignorance and sensual pas-
sions, and then, avefwripa rd Sciov tv éavrg, cap. 16.
[°] Aca rig tmSéicewe, &c. By the laying on of my hands.)
The presbytery also laid their hands upon him, 1 Tim. iv.
14. but the xapioua, or gift here mentioned, being the gift
of the Holy Ghost, was usually conferred by laying on of
the hands of an apostle, Acts viii. 17. xix.6, Vain there-
fore is the inference of Esthius from these places, that
* Mivov by wt iperréscle naronayablag Eamigupen write duyat Gartg dvaynaiey wore pumie
Ciarey Exrdytas, L, de Joseph. p. 442, F. et p. 518. D. :
t De Vita Pythag. p. 76. ,
THE SECOND EPISTLE TO TIMOTHY. °
303
ordination is a sacrament, seeitig the grace here mentioned
is no ordinary grace, but an extraordinary gift; conferred
only in those times by the hands of an apostle, and now
wholly ceased. :
["] Ver..7. Ivetpa duvauewe, The spirit of power,| Used ;
Luke xxiv. 19. Actsi. 8. partly to assist us in the preach-
ing of the gospel, év duvdauce, in the power of miracles,.and
in the power of the Spirit of God, (Rom. xv. 19.) and to
render it effectual to the hearers, it being the power of God
through faith to their salvation, (Rom. i. 16.) and preached
by the aposiles with great power ; (Acts iv. 33. 1 Thess. i. 5.
Colos. ii. 9.) and partly to enable us to endure afllictions,
for the sake of Christ, rd zvetpua rig Suvauewe, the Spirit of
power resting upon us for that end; (1 Pet. iv. 14. and here,
ver. 8,) and the spirit of love to Christ, which constrains
us to our duty, (2 Cor. v. 14.) and casteth out the fear of
any thing we may suffer for the performance of it; (1 John
iv. 18.) and of a sound mind, Gr. cwppovicpod, of wisdom
to discharge that duty, so as either to avoid dangers, (Eph.
v. 15, 16. Colos. iv. 5.) by giving no offence to the heathens,
or else to speak the word with convincing power, (Luke
xxi. 15.) and to walk so exactly, that they may be ashamed
to speak evil of us, or do evil to us, who behold our good
conversation in Christ: (1 Pet. iii. 16.) all these were spi-
ritual gifts, not now conferred in ordination, as Esthius
vainly conceives. ,
[*] Ver. 9. Tlpd. xpévwv aiwviwy, Before any age hath
passed.| The promise that the seed of the woman should
break the serpent’s head, being made at the beginning of the
world, the promise of that life to which we were to be re-
stored by this seed, and had lost by the subtilty.and malice
of the serpent, is said to be given xpd xpdévwv aiwviwy, Tit.
i. 3. (see the note there.)
Note also, that these words may be connected thus,
According to his purpose before all ages, and the grace
given us in Christ Jesus. And this import of the words
may be confirmed from the like passages of the apostle,
saying, God hath elected us in him before the foundations
of the world, (Eph. i. 4.) and promised us eternal life before
the world began. (Tit. i. 2.) ;
[9] Ver. 10. Bwricavrog Cw, &c. Hath brought life and
immortality to light.| It is to be acknowledged, that the
heathens had by tradition, and the light of nature, con-
ceived some hope of some future good things to be re-
ceived after this life was ended; that being absolutely ne-
cessary, saith the apostle, that they might come to God,
or do him any acceptable service: for, he that cometh to
God, must believe that he is, and that he is a rewarder of
them that diligently seek him. (Heb. xi. 6.) But yet this hope
was very weak and feeble in them, and scarce credited by
their philosophers. It is styled by Cicero, Tusc. Q. 1.
“ Futurorum quoddam augurium saculorum,” A surmise of
Suture ages. It is, saith Seneca,* That which our wise men
do promise, but they do not prove. Socrates,+ even at his
death, speaks thus: I hope to go hence to good men, but of
that I am not very confident; nor doth it become any wise
* “Credebam opinionibus magnorum virorum rem gratissimam promittentiam,
inagis quim probantium.” Ep. 102.
+ Kat cdiro puiv obx Gy maw diiryveicalany. Phied. p. 48.B.C. Td jaiv cbr raiira
BioxueloacSas otras Exe, te ky urtruvda, ob meéares voiv Exovrs dvdel. Ibid. p. 84. I.
‘Onirega Bi hyd Egyovras borl Apsewev orpaiypac, ddndoy wavrl wai i 7a Ox, Apol.
in fine,
304
man to be positive that so it will be. I (saith he) must now
die, and yet shall live ; but which of us is in the better state,
the living or the dead, God only knows. Both he and Cebes*
do ingenuously confess, that these things relating to the
soul were disbelieved by the greatest part of mankind.
- Aristotle + held, that death was therefore goPepwrarov,
the most terrible, as putting an end to all things: neither
good nor evil happening to any man after his death. Yea,
he says, It is absurd to say that any man can be happy
after death, since happiness consists in operation. Hence
Atticus} reckons him among those who held that souls
could not remain after their bodies. And Origen§ saith,
that he did rov mepi rig aSavactag rij¢ Yuyiig Adyou Karn-
yoonkévar, condemn the doctrine of the soul’s immortality.
The poets Sophocles, Euripides, Astydamas, agree in this,
that adryo¢c & ovdiy awrerae vexpoic, the dead are sensible of
no grief or evil. (Vide Stob. Serm. 119. p. 602.)
Lipsius || confesseth, that amongst the stoics this was
a controverted point, and was not received by them with
any full consent ; and whosoever reads, will find them still
at their ifs and ands,{ not knowing whether there were any
thing after death, ci dy pndév tort reAeuThoavrt, or nothing, as
Socrates in Phedo speaks; whether their souls should
be extinguished, or only change their place; whether they
were in a state of sense, or iv -avaoSnola, without sense;
whether soul and body were extinguished together, or not,
as Cicero, Seneca, and others; or else were still at their
disjunctives,** ijro: oBéowe, 4} perdoracic, fluctuating still be-
twixt extinction or translation, a profound sleep, a long
peregrination, or an utter dissolution. si Hyperides,
apud Stob. Serm. 124. p. 618.)
Cesar++ declares, that death removes all our evils and
our torments, as leaving no farther place for joy or fear.
And Pliny,{t that neither soul nor body hath any more sense
after death, than before it was born.
Cicero §§ begins his discourse upon this subject with a
profession, that he intended to deliver nothing as fixed and
certain, but only as probable, and having some likelihood
of truth. And having reckoned up the different sentiments
of the philosophers about it, he concludes thus, ||| Which of
these opinions is true, some god must tell us; which is most
like to truth, is a great question. And when he had con-
firmed, as much as he was able, the doctrine of the soul’s
* TA 38 eee ric Luxiic worry derioriay magixei—roig dvOpsirrous woig @oarcic. In
Pheed. p. 53. A:
+ Tlépag yg, nal obdiv Eri ri reOvedirt Bonet odte ayaiv, ovrt xaxdv. Moral. lib. iii.
cap. 9. "Apd ys xai ior edalscey wire tmsiday dma; 4 xoirs ye mwavredaig drow,
drm vt, xal roig Aéyouew iyaiv ivepysldy riya viv evdaszoray.
¢ Apud Euseb. Prep. Evang. lib. xy. cap. 5. § Cont, Celsum, lib, ii. p. 67.
|| Phys. Stoic. lib. iii, diss. 11.
{J Anton. lib. iii. §.3. “ Si est aliquis defunctis sensus,” Sen. Consol. ad Polyb. cap.
27. Eph. 63.71.76. Val. Max. lib. iv. cap. 6. Si supremus ille dies non extinc-
tionem, sed commutationem affert loci.” Cic. Tuse. Qu. 1. n. 105, 106.
** Anton. lib. iv. 14, vi, 24. vii. $2, x. 7. “ Aut beatus, aut nallas.” Polyb. apud
Sen. Consol. cap. 27. ‘‘ Aat finit, ant transfert.” Seneca, “Cur bonis mala,” cap, 6,
Cic. Tuse. qu. 1.n. 22, Plat, de Consol, ad Apollon. p, 107. D.
tt ** Ultra neque cure, neque gandio locum esse,” Apud Sallust. in Catilina.
+t “Omnibus @ suprema die eadem que ante primam, nec magis A morte sensus
ullus aut corpori, aut anime, quam ante natalem.” Plin. Nat. Hist. lib. vii. cap. 55.
§§ “ Ea quevis, ut potero, explicabo, nec, tamen quasi Pythius Apollo, certa ut sint,
et fixa, que dixero ; sed ut homuncalus anus é multis, probabili tara 5
Bp era quo progrediar quam ut verisimilia videam, non habeo.” ‘Tuse. Qu, “lib, i,
n.1
til “ Harum sententiarum que vera est, Deus aliquis viderit; que verisimillima
est, magna quwstio est,” n. 20,
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. I.
immortality, he ingenuously confesses, « Catervee veniunt
contradicentium,” That his opinion was contradicted, not
only by whole troops of the sect of Epicurus, but also by
the most learned of the other sects.*
Plutarch+ saith, that if men will be restrained from their
evil courses by fear, they must be kept under the super-
stition of the dread of hades ; but to them who have cast
off those fears must be propounded, 7 epi rd puSddec rig
aidiérnrog tAme, the fabulous hope of immortality. And this,
saith he, is one great benefit of philosophy, that it hath
taught us to look upon that death which others fear, w¢
pndty mpoc hac, as nothing tous. Now the philosophers
themselves saw the evil effects that this denial or doubting.
of these things would have upon the lives of men; viz.
1. That it would yield a great encouragement to men to
go on in their evil ways: for if death, saith Socrates, in
Pheed. p. 80. A. be the extinction of the whole, or a free-
dom from all evils, gopuaiov ay ab roi Kaxoic amoSavovar, this
will be good news to the wicked, hist they have sere to
suffer.
2. That it tended to discourage men from Réaitiy vir-
tuous and pious lives, as cramping all their hopes of hap-
piness: for, as Dionysius Halicarnasseus{ well observes,
If the soul, when separated from the body, perisheth, it is
not easy to discern how good men can be happy, who receive
no fruit of their virtue here, but often perish by it.
3. That it very much staggers our patience and perse-
verance in virtue, and our concern for fidelity and equity,
when we must suffer for them in this world: for it is truly
said, by Cicero,§ that it is not possible for any one to have
that esteem for faith and equity, asto endure the most dread-
ful punishments to preserve them, unless he be assured, that
the things he hath assented to cannot be false. (See note on
Heb. xi. 6.) And yet, after all this uncertainty, it is worthy
of our deists to reflect on Plato’s inference from his dis-
course upon this subject; viz. that though no wise man
could be positive in these things, yet it became him to do
his utmost to obtain virtue and wisdom, xadov yap rd aAov,
Kat 7) tAmic peyaAn, because great was the hope, and the prize
excellent, and that it was worthy of them, xvduvijoa, to make
a trial, though with hazard, as if we did believe them ; xadd¢
yap 5 xtvduvog, for it is (saith he) a noble trial, and it be-
hoves us to have these things impressed upon our souls. ;
_ As for that immortality the body shall obtain at the re-
surrection, the heathens knew and believed nothing of it;
they laughed at it, and looked upon it as a thing impossi-
ble, and unworthy of God to do, and without any example
to convince them that it might be done. Hence then we
see the necessity that this life and immortality should be
brought to light by the gospel ; and what continual thanks
we owe to the blessed Jesus, who hath, by his death, not
only removed the fear and sting, but even the being of death,
and hath procured a blessed apy ie not only for the
soul, but for the body also.
it.” Ibid. n. 63.
* « Nescio quomodo doctissi isq
t “ Non pee suayiter vivi,” p. 1104.
$ El piv oly dua reig capnacs Biarsrvjctvorc, nal 7d tig uric, &, 71 Sharer’ Lom Exsive
cumiarderas, obx ofda Srovg eaxaploug irrondRw rode pandiy dorodaicavrag Tig deeriic dyadSin,
ds” abriy 82 radrny daronruzetyous. Lib, viii. p. 529.
§ “Nullo igitur modo fieri potest, ut quisquam tanii wstimet wquitatem et fidem, ut
ejus conservandi caus nullam supplicium recuset, nisi iis rebus assensus sit, que
falsa esse non possunt.” Acad, Quwst. lib, ii, n, 25.
CHAP. IT.]
[®] Ver. 12. Tiv rapaxaraSheny pov, My soul ;] Which per-
sons dying used to commit into the hands of God. So
Josephus, de Bello Jud. lib. iii. p. 852. “ The immortal soul,
which hath its original from God, dwells in the body : now
if any one embezzles, or evilly entreats that which is com-
mitted to him by man, he is’ accounted a wicked and per-
fidious man, & 8£ r1¢ Tov oderépov owparog eadAAK Tv Tapa-
xaraSijxny Tov Geod, AeAnSévar Ooxei rdv adicotpevov; if there-
fore any one casts the depositum of God out of his body by
‘self-murder, can he hope to conceal himself from him that
is injured ?” And Philo* in like manner saith, that God hath
given to man a soul, speech, and sense, which he must endea-
vour so to keep, that he who committed them to him may find
no cause to blame him for his custody. And again,+ This
is the praise of the wise man, that he keeps the sacred depo-
situm of the soul, sense, speech, the Divine wisdom, and human
understanding, purely, and without deceit, not to himself,
‘but only to him who committed them to him. And again,
lib. de Abr. p. 302. No wise man (saith he) is offended that
any one calls for riv wapaxaraSixnv, his depositum : why
therefore should he be offended, that God, or nature, calls for
that which they have intrusted with us? And Hermes saith,
lib. ii. Mandat. 2. They that lie defraud the Lord, not ren-
dering to him ri rapaxarabixny tv DaBov, the depositum
they received from him; for they received a spirit free from
falsehood ; and therefore by lying, zutyvay ri tov O00 wapa-
‘xaraSixny, they have defiled God’s depositum. The Jewst
make mention of two depositums of God: the lamp which
is in us, or the soul; and the lamp without us, which is the
law; or, according to Philo,§ Sew wapaxarasixn dpyiwy,
the depositum of the Divine mysteries: and they introduce
‘God speaking thus ; My light or lamp is in thy hand, and
thy lamp, which is thy soul, is in mine: if thou shalt dili-
gently keep my lamp, Iwill keep thine; if thou extinguishest
mine, Iwill put out thine. This depositum they, dying, did
‘commit into the hands of God; as you may see Sepher Te-
philoth Lusitanorum.|| The apostle seems to have respect
to both these depositums in his Epistles to Timothy; to the
light of the gospel, when he saith, rijv rapaxaraSijxny pbdak-
‘ov, Keep that which is committed to thee, 1 Tim. vi. 20. and
here, ver. 14. to the lamp within us, ver. 13.
["] Ver. 15. Ev rj’ Acta, Which are in Asia.] This GEcu-
-menius and Theophylact expound thus, of év rj ’Aotq, rour-
tori, ek tig Actac, those of Asia, that either went with him
to Rome, or came to him there, or were found there at his
‘coming, in the time of his distress, forsook all converse with
him for fear of Nero. But this exposition seems not con-
sistent with the words. For, (1.) he saith, of3ac rovro, This
thou knowest: now Timothy, being not at Rome, could
not well know what was done there ; and therefore the apo-
stle gives him an account how all men had deserted him
in his first defence, iv. 16. But being then in Asia, or
Achaia, he might know what happened there. (2.) The
words amcorpapnody pe, have been averse from me, seem to
import a departure from St. Paul and his doctrine; and may
* MaganariSero % on aire uyiv déyov, alcSncw, que ita conservanda sunt, ut é
wea sors ary inn Tis mage cod pudaxiic alriacba:, Quis Rerum divinaram
4 Tour’ Emawss tore ot coroudatov, xiv iepay tig EraCe maganarabnuny uyiic, alebhoens,
Aye, Stlag coplas, dvBgwmlmms tarverhunc, nabepiig nad adoniic, wh gaurd, pabrw Ob vis
mimaoreunirs purdtarre. Ibid. p. 389, F, G.
¢ In Elle Haddabarim Rabba,
§ De Sacrif. Cain, p. 108. D,
VOL, VI.
|| Vide Cartw. in locum,
“THE SEGOND EPISTLE TO TIMOTHY.
305
be rendered they have turned me off. He having therefore
‘told them long before, that after his departure grievous
wolves should enter in, not sparing the flock ; and that from
themselves should arise men speaking perverse things, to draw
away disciples after them ; (Acts xx. 29, 30.) and charging
Timothy to stay some time at Ephesus, to oppose himseif .
to the false teachers of the Jewish nation, and to exhort
the Ephesians not to give heed to these teachers of the law;
(1 Tim. i. 7.) it seems most proper to refer these words to the
rejecting St. Paul as an adversary to the law, by the per-
suasions of the Cerinthians and Ebionites, who laid this
charge against him.
[**] Ver. 16. ’Ovnopdpov otky, The household of Onesi-
phorus.] Onesiphorus seemed to be dead when Paul writ
this, saith Grotius on the place: and if so, saith Esthius,
here is a strong confirmation of the practice of praying for
the saints deceased. I answer, 1. That it follows not that
Onesiphorus was dead, because St. Paul here mentions, and
in the close of this Epistle salutes his family, without men-
tion of. him: the reason of that being this, because Onesi-
phorus was not yet returned from Rome to Ephesus, where
his family was; but, as Chrysostom, Theodoret, Gicumenius,
and Theophylact, say, on 2'Tim. iv. 19. was then év ‘Poy,
at Rome, serving St. Paul. 2. The apostle here only prays
that he might find mercy at the great day of recompence,
as doth our liturgy, and all the ancient liturgies, for deliver-
ance in the hour of death, and at the day of judgment ; which
is perfectly exclusive of prayers supposed to be made for
souls in purgatory, which, if they do them any good, must
be supposed to do it before that day.
[**] Ver. 18. Agn airg 6 Képioc eipsiv cog mapa Kupiov.
The Lord grant he may find mercy from the Lord.] Hereis a
plain example of the known rule of the grammarians, that
the noun is frequently repeated for the pronoun: so, Gen.
xix. 24. Jehovah rained fire and brimstone, meet Jeho-
vah, Képiog rapa Kuptov, from Jehovah. So Exod. xxiv.
1—3. He,i. e. Jehovah, ver. 3. said to Moses, Ascend el
Jehovah, i. e. to me, And, 1 Sam. iii. 21. Jehovah appeared
to Samuel in Shiloh, bidevar Jehovah, by the word of the
Lord. So Chrysostom, CEcumenius, and Theophylact, say
here, tovréori, wap’ éavrov ; and that it is the custom of the
Scriptures so to speak, they prove from Gen. xix. 24. not
fearing the anathema, which the great council of Sirmi-
um, through ignorance of the Hebrew tongue, pronounced
against them who did so interpret it,
CHAP. II.
1. Tov therefore, my son, (follow not the example of
those that turn from me, but) be (thou) strong in (and
through) the grace that is (given thee) in Christ Jesus.
(See i. 6—8.)
2. And [*] the things which thou hast heard of (from) me,
(established ) by many witnesses, the same commit thou to
faithful men, who shall be able to teach others also.
3. Thou therefore (assisted by his grace) endure hard-
ship, as a good soldier of Jesus Christ.
4. (Not loving this present world, or entangling thyself
with the affairs of it, ) forno man that warreth [*]entangleth
himself with (any other of) the affairs of this life; (but
quits all these concerns, ) that he may (be more at leisure to)
please him who hath chosen him to be a soldier.
2R
306
5. And (it is in this militia, as in the wrestling at the
Olympic games, where ) if a man also strive (with another )
for mastery, yet is he not crowned, unless he strives law-
fully, (according to the rules of wrestling, i. e. unless he
wrestle naked, and have put off all the clothes which might
hinder him in wrestling, or give another advantage to take
hold of him.
6. Nor let it discourage thee, that thou dost not receive
thy wages presently, as other soldiers do; for) the hus-
bandman that laboureth first (Gr. first labouring ), must be
(afterward ) partaker of the fruits (of his labour ).
7. Consider what I say; and the [*] Lord give thee un-
derstanding in all things (belonging to thy duty ).
8. (And, to fortify thee under thy sufferings, ) [*] remember
that Jesus Christ, [°] of the seed of David, (after all his suf-
ferings) was raised from the dead, according to (the tes-
timony of ) my gospel:
9. [°] Wherein (for which gospel) I suffer trouble (from
the Jews, Acts xxv. 19. 26. and vi.7. and others ), as an evil-
doer, even unto bonds; but (though I am bound ) the word
of God (which I preach ) is not bound; (but hath its free
course.
10. And) therefore (for this cause) I endure all (these)
things (cheerfully ), ["]for the elect’s sakes, (Col. i. 24.) that
they (being confirmed by my example in suffering, 2 Cor. i.
6. xiv. 15.) may also obtain the salvation which is (ten-
dered ) in (and through) Christ Jesus, with eternal glory.
11. It is a faithful saying (that by Christ Jesus we
shall obtain this salvation): for if we be dead (Gr. have
died) with him (in baptism, by dying unto sin, ) we shall
also live with him, (in conformity to his resurrection,
Rom. vi. 8.)
12. If we suffer (as he did ), we shall also reign with him;
(but) if (through persecutions) we deny him, he also will
deny us : (Matt. x. 33.)
13. If we believe not (these promises of salvation to his
faithful sufferers), yet he abideth faithfully: he cannot
deny (what he) himself (hath promised Ds
14, Of these things put them in remembrance (in the
churches of Christ), charging them- before the Lord that
they [°] strive not about words (which tend) to no profit,
(but rather) to the subverting of the hearers.
15. Study to shew thyself approved unto God, a work-
man that needeth not to be ashamed, [9] rightly dividing
the word of truth.
16. But shun profane and vain babblings: for they will
increase to more ungodliness (rendering men more and
more profane). ~
17. And their word will eat as doth a canker (or, gan-
gréne, infecting the whole body): of whom (i. e. of the
number of which profane talkers) are [!°] Hymeneus and
Philetus;
18. Who concerning the truth have erred, saying that
the resurrection is past already; and (by that doctrine)
overthrow the faith of some.
19. Nevertheless ["'] the foundation of God (the hope
and promise of the resurrection) standeth sure, [**] having
this (as the) seal (of it), [**] The Lord knoweth them that |
are his. And (therefore), Let every one ["*] that nameth
the name of Christ depart [**] from iniquity.
20. (And be not disturbed, that such heretics as these arise
out of the members of the church; ) but (83, for) in a great
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. II.
house (such as the church is) there are not only vessels of
gold and silver, but also of wood and of earth; and some
(viz. those vessels of gold and of silver, representing the or-
thodox Christian, 1 Cor. iii. 12. are, sic rynjv,) to honour,
and some (viz. those of wood and earth, representing the
heterodox, ) to (uses of ) dishonour.
21. If a man therefore purge himself from those (false
doctrines, and the teachers of them), he shall be a vessel
unto honour, [°] sanctified, and meet for the master’s use
(serviceable to Christ, the master of the family), and pre-
pared unto every good work.
22. (Avoid these, therefore, and) ["] flee also youthful
lusts: hut follow righteousness, faith, charity, peace, with
them that call on the Lord out of a pure heart.
23. But (the) foolish and unlearned questions (of the
Jews, see note on 1 Tim. iv. 7. Tit. iii. 9.) avoid, knowing
that they do gender strifes.
24. And (for) the servant of the Lord must not ‘strive;
but be gentle to all men, apt to teach, patient,
25. In meekness instructing those that oppose themselves
(to the gospel); if God [?*] peradventure will give them re-
pentance to the acknowledgment of the truth (they con-
tend now against ) ;
26. And that they may recover themselves (or awake ) out
of the snare of the devil, [9] who are (now) taken captive
by him at his will, (Gr. cic rd ixeivou SéAnua, to the perform-
ance of the will of God; penitents being turned from the
power of Satan unto God, Acts xxvi. 18. Colos, i. 13.)
ANNOTATIONS ON CHAP. II.
[‘] Ver. 2.°A”HKOYZA® wap’ iuov, The things which thou
hast heard from me.] “‘ That depositum, cap. i. 14. which I
committed to thee, in the public assembly, at thine or-
dination, do thou also, in like manner, .deposit with
other faithful men, that the truth may be continued in an
uninterrupted succession of such persons:” so Mr. Oba-
diah Walker. “ The things agreed on, and consented to
by all the other apostles, do thou commit to able men, and
appoint them as bishops of the several churches under
thee :” so Dr. Hammond. I think there is no foundation
‘for all this in the text; no intimation that these things
were taught him at his ordination, or that they were things
agreed on, and consented to by all the apostles, as if
they had met and consulted about a system of articles
of faith and good life, to be held by all that taught the
Christian faith; or that God chose this way to continue
down the faith, in an uninterrupted succession, from age
to age, of such persons; or, that this was a commission to
St. Timothy to appoint bishops under him in the several
churches of Asia: for he doth not appoint him ashe did
Titus, to ordain elders in every city, (i. 5.) the bishops of
Ephesus, and the adjacent cities, being before not only ap-
pointed but convened by himself: (Acts xx. 27, 28.) the
things which Timothy had heard confirmed by many wit-
nesses, seem to refer to Christ’s death, his resurrection, and
ascension, which were matters of testimony, and contained
the prime doctrines which St. Paul delivered to the
churches, 1 Cor. xv. 3, 4. and which were confirmed by
the testimony of St. Paul, the twelve apostles, and five
hundred brethren, ibid. ver. 5—8. Luke xxiv. 50—52. ; or
to the mystery of godliness, mentioned 1 Tim. iii. 16. and
CHAP. 11.
testified in every part of.it by men and angels. I grant
also that the apostle seems to refer to some form of doc-
tiine delivered to them who received the Christian faith,
when he speaks of the mystery of faith, and the mystery of
1 Tim. iii. 9. 15, 16. of the first principles of the
oracles of God, Heb. v. 12. and of the principles of the
doctrine of Christ, vi. 1—4. enumerating them in the Epis-
tle to the Hebrews} there being a faith once, and at once
delivered to the saints, Jude 3. in which they were to stand
fast, and for which they were to contend : (Phil. i. 27.) and
that there also a rapaxaraSijxn, or depositum of Christ-
ian doctrine delivered to them who were to preach and in-
struct others in the faith; and which he commands Timo-
thy to keep, 1 Tim. vi. 20, 21. as being intrusted with it, in
opposition to those who had erred from the faith, which he
calls the form of sound words, which he had been taught,
and which he was to keep, in faith and love of the truth,
2Tim. i. 13. and that good thing committed to him, ver. 14.
which he was to keep by the Holy Ghost, the Spirit which
leadeth into all truth, the unction which taught them all
things belonging to their office, (1 Johnii. 20. 27.) the things
in which he was to continue, knowing of whom he had
learned them. (2 Tim. iii. 14.) I lastly grant, that all the
fathers, from Irenzeus downwards, speak of such a sym-
bol of faith delivered to the church by the apostles and
their disciples, which the church received from them, and
distributed to her sons, being the one and the same faith
which the church retained throughout the world, than which
they believed neither less nor more, and which, for sub-
stance, was the same with the Apostles’ Creed. This I
have * elsewhere largely proved, and thence demonstrated
the falsehood of the whole doctrine of the church of Rome,
and of her new creed, delivered as necessary to be believed
unto salvation: and if Obadiah Walker means no more, I
shall not contend with him.
. [7] Ver. 4. "Eurdécerar raig rot Biov wpaypareiac, En-
tangleth himself with the affairs of this world.] The apostle
here, by two plain similitudes, requires Timothy, as a good
soldier and bishop of the church of Christ, and an evan-
gelist, not to engage himself in any temporal affairs or se-
cular negotiations; of which the first is taken from the
comparison of a soldier, who was, by the Roman laws,+
“armis, non privatis negotiis occupari :” fo be employed
wholly at his arms, and not in any private business. The
second is taken from the similitude of wrestlers,t who did
not strive according to the laws, unless they wrestled naked,
and put off all their garments, and therefore could not win
the crown of laurel. Hence is that inquiry of St. Basil,
Tig orepavoi more Tov pnd? drodtovra rpdc Tov avrltadov; Who
crowns him who comes not naked to his adversary? And
those words of St. Chrysostom,§ If thou art a wrestler,
thou must come naked to the combat; thou must put off the
affairs of this life, and be made a iorestler + divest thyself of
worldly cares, ser it is the time of conflict. Hence the Apo-
* Treatise of Tradit. par. ii. chap. 7, 8.
. t “ Militares viros civiles curas arripere prohibemus.” Col. Bh, xii, 12. Tit.
39. 9. 13,15, 16. Ambros. Offic. lib. i. cap. 36.
. $ See Faber’s Agonist. lib. i. cap. 3. p. 118, 119.
§ Mpig robs Aysinas 6 ASrieng amoBleras nab yypvoirai—xal hg dOrnral mgig rode
dyivag amobuesytSa-—el abrnric tl, yyariy ce tle dyiva eloenbely Yet, dmrodicavra Pio-
Tina mehypara, Kar yeyoag BbAnri¢g—yluvaco ceavriy ray Brorrinan dewriar, warns
vag tori 6 xasplc. “Agave, 3, tom. vi. p. 475, 476,
THE SECOND EPISTLE TO TIMOTHY.
307
stolical Canons declare, Can. iv. those bishops, priests, or
deacons, ought to be deposed, who do xoopd¢ poovridag
dvadauBdvev, immerse themselves in worldly affairs. Cy-
prian* represents it as a thing worthy of the Divine judg-
ments, that bishops, contemning the oflice, become proctors
for secular affairs. And this practice was condemned by
the general council of Chalcedon,} Can. ii, 12. and by a.
council of Carthage, as repugnant to these words of the
apostle; and by the council of Sardica, Can. viii. And
even before St. Cyprian was bishop, this was established
-in{ Africa by council, from this very text, No man that
warreth, entangleth himself with the affairs of this life.
[8] Ver. 7. Aqwn.] Other manuscripts read, Sdéce yao, For
the Lord will give thee understanding, &c. And &4n is oft
put for Séaax. So Gen. xxvii. 28. Agin cord Ocde, The Lord
shall give thee of the dew of heaven.
[*] Ver. 8. Minudveve, Remember] To maintain this,
against the unbelieving Jews, that Jesus Christ, the pro-
mised Messiah, of the seed of David, not of Joseph, was
raised from the dead, according to the gospel that I preach,
1 Cor. xv.
[°] Of the seed of David.] It is certain, that the Jews, be-
fore our Saviour’s time, thought the Messiah, the Son of
David, was not to die; and therefore, when Christ had told
them, he was to be lifted up, they answer, We have heard,
out of the law, that the Messiah abideth for ever ; and how
sayest thou, That he must be lifted up ? (John xii. 34.) And
when first he tells his disciples of it, Peter began to rebuke
him, with an absit, This shall not be unto thee. (Matt. xvi.
22.) When he tells them again of it, They understood not
the word, saith St, Mark, ix. 32. It was hid from them that
they perceived it not, saith St. Luke, ix. 45. And again,
They understood none of these things, and this saying was
hid from them; neither knew they the things which were
spoken, (xviii.34,) Surely Christ’s words were plain, They _
shall put him to death ; but they knew not how to reconcile
them with their received doctrine, that he was to abide for
ever ; (John xii. 34.) and therefore, because Isaiah speaks
so plainly of a Messiah, who was to suffer death, they
invented, afterward,§ a distinction betwixt Messiah of the
tribe of Ephraim, the son of Joseph, who was to die, and
Messiah of the tribe of Judah, the Son of David, who was to
reign, and conquer, and never die. This distinction is to
be found in their Talmud, in the Targum upon the Canticles,
iv. 5. vii. 3. in Bereschith Rabba, in Gen. xlix.14, in R.
Solomon, and Kimchi on Zech. xii. 10. Now if this in-
vention obtained in the times of St. Paul, he might here
have respect unto it; if not, because in the dialogue of
Justin with Trypho we read nothing of it, their notion, that
the Messiah of the seed of David could not die, must be
confuted by his resurrection from the dead.
Remember that Jesus Christ, of the seed of David, was
raised from the dead.] Theodoret here observes, that Simon
Magus || began to broach his heresies about this time ; and
* De Lapsis, ed. Oxon, p, 123.
t Ogelrouer yap amroBatLas ele rd yeypasepatyoy, oddelo orgurevdptvog 1TH Oew Exmrzner
tauriv arpdypact xorpmols, Can, 16.
¢ “Ciim jampridem in concilio episcoporum statutum sit, ne quis de clericis,
et Dei ministris tutorem vel curatorem testament suo constituat, quando singuli
diyino sacerdotio honorati, et in clerico ministerio constituti, non nisi allari, et sa-
crificiis deservire, et precibug atque orationibus vacare debeant: Scriptum est enim,
neno militans obligat se molestiis secularibus,” &c, Ed. Oxon. Ep. 1.
§ In Maseechel Sugea, dist. 5. || Vid. Theod, Heer. Fab. lib, i. cap, 1,
2R2
308
he and all his followers denied that Christ had taken flesh
upon him, saying, that his incarnation, or anthropism, was
only in appearance, or dy gavracta; and, in opposition to
this heresy, he is here styled Jesus Christ of the seed of
David ; and because from that heresy it must follow, that
he could not truly die or suffer in the flesh, and so could
not be truly raised from the dead ; therefore the apostle
bids Timothy remember, that he was raised from the dead,
who was of the seed of Abraham, according to the promise.
[°] Ver. 9. "Ev },] Pro & ob, cujus causa, more Hebreo,
Grotius. So, Matt. vi. 7. They think to be heard, év rq
moAvAoyia, for their much speaking. So, Aéopuog tv Kupty, A
prisoner for the Lord, Heb. xi. 2. Ev ratry, For this the
elders received a good report. See Nold. Concord. p. 158.
see in the LX X. Gen. xxxi. 41. 2 Sam. xxiv. 24. 1 Kings
x. 28. Lam. i. 11. v. 4. Hos. xii. 12, 13. Amos viii. 6. see
here, ver. 10.
[7]Ver. 10. Acad rode t&Aexrode, For the elect’s sake ;] i.e.
For the sake of Christians, who are all yévo¢ éxAexrov, a
chosen generation, (see the note on 1 Pet. ii. 9.) and who
may be confirmed in the faith, by the example of my pa-
tient sufferings, and continuing in it may obtain that salva-
tion to which they are called. Vain therefore are these fol-
lowing notes of Esthius; first, that there is a certain elec-
tion of God, which hath infallibly chosen us to salvation :
unless he means this of a conditional election, God having
infallibly determined to save them who make their calling
and election sure, by perseverance in good works. (2 Pet. i.
10.) Secondly, That as Paul suffered those things only for
the elect, so Christ died only for them: for, He tasted death
Sor every man, Heb. i. 9. He died for all, 1 Tim. ii. 6G. Not
for our sins only, but for the sins of the whole world, 1 John
ii. 2. For them that perish, Rom. xiv. 15.. Thirdly, That
neither Christ did nor ought we to do any thing that the
reprobates may obtain salvation: which is horribly false ;
Christ’s preaching to the unbelieving Jews being intended
for their salvation, John iii. 17. xii. 47. and vy. 34.40. For
the blinded Jews the apostle prays and labours that they
might be saved, Rom. ix. 1. 11. 14. 1
[®] Ver. 14. Mi Aoyonayxeiv, That they strive not about
words.] Here we learn, first, What are the things which
ought.not to be matters of contention among Christians:
1. Such things in which we differ from each other rather in
words than sense; mean the same thing, but differ only in
the expressing of our sentiments: which rule observed,
would put an end to many of our controversies. 2. Such
things as tend to little or no profit, either as to edification
in the faith, or edifying of the body in love, (Eph. iv. 16.
see note on 1 Tim. i. 4. vi. 3. Tit. iii. 9.) or, by knowing
which, we may be the more learned, but not the better
Christians. Again, hence we learn why we should not
contend about such things, viz. because they tend to beget
strife and contentions, (ver. 23.1 Tim. i. 4.) which divide
Christians into parties, and dissolve or obstruct Christian
charity. 2. Because they tend to the disturbance of the
hearers, they not knowing to which party to adhere; and
also to their subversion, causing them to doubt of the truth
of that faith about which the contending parties cannot
agree.
[9] Ver. 15. ’OpSoropoivra rov Adyov, Rightly dividing, or
handling, the word of truth.] This word doSoropeiv is a sacri-
ficial word, relating to the right dividing ‘of the sacrifice
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP..IJ,
which was to be laid upon the altar, by cutting off and laying
aside those parts which were not to be offered, and sever-
ing them from those that were: and to this sense St. Chry-
sostom, Gicumenius, and Theophylact, refer the word here,
saying, that he requires Timothy to separate from the
preaching of the word all noxious and idle questions,
wavra ta wepirrd, all superfluous things, and give his hearers
only the sincere milk of the word: and this sense agrees
well with the preceding and the following words. Others
think it refers to the cutting out a straight path to walk in;
and so it is an admonition, saith Theodoret, to keep close
to the truth of the gospel, in all his exhortations, 7 navdéve
Tov Setwv Adywv iduevoe, following the canon of the Holy
Scriptures.
[°] Ver.17.°Ypévaoc, &e. Hymeneus and Philetus.} That
these two were gnostic teachers, none of the ancients do
insinuate ; nor did the gnostics teach, that the resurrection
was past already, but that the flesh was not fit to rise, and
that it was incapable of salvation and of incorruption. So
Irenzeus * often doth inform us, by saying, they deny the
salvation of the flesh, denying it to be capable of incorrup-
tion ; and with him agree Pseud. Ignatius,} the Apostoli-
cal Constitutions, and others. Valentinus,t who flourished
only A. D. 145. and so could not be touched at in these
words, was of the same opinion, say all the ancients. So
that Tertullian must either be mistaken, when, speaking of
them, who held the resurrection was past already, he adds,
Id de se Valeniiniani adseverant, or means this not of Va-
lentinus himself, whom he there numbers with those, “ qui
resurrectionem carnis infringunt,” who deny the resurrection:
of the flesh, but of some of his followers. But then Irenzeus§,
informs us, that this was part of the heresy of Menander,
who taught ‘‘ resurrectionem per id quod est in eum bap-:
tisma accipere ejus discipulos ;” that his disciples obtained
the resurrection by his baptism, and so could die no more,
but were to persevereimmortal. Justin Martyr|| also saith,
he persuaded his disciples, w¢ pi) aroSvioxoev, that they
should not die. He taught, saith Timothy,{ priest of Con-
stantinople, that they who received his baptism should be im-
mortal, &e where awoOvhoxeav, and should never die. Now
he was contemporary to Simon Magus, and so might be
also with St. Paul. (See note on 1 Cor. xv. 12, 44. and
Euseb. Hist. Eccles, lib. iii. cap. 26. Tertul. de Anima, -
cap. 50.)
[4] Ver. 19. Gcuédtoc rod Ocod, The foundation of God.]
The fundamental doctrine of the resurrection to life eternal
is so styled, in these words, Let us not lay again, tov Oeué-
Awov, the foundation of the resurrection of the dead, Heb.
vi. 1, 2. This is the faithful saying, mentioned ver. 11.
* « Carnis salut gant, dicentes non eam esse capacem incorruptibilitatis.”
Lib. v. cap. 2. :
t Docent dvacracw moreitw. Apost. Const. lib. vi, cap. 10. Vide cap. 26, De
Simone et Cleobio. ‘ Docent non esse faturam corporis resurrectionem.” Epist. Co-
rinth, ad D. Paulum ; Usher. Not. in Epist. ad Tral, p. 29. “O71 i cagE aizh obn Eyel-
geras, Pseud. Ignat. Ep. ad Tars, §. 2. ad Smyrn. §. 7.
$ Vani igitar qui 4 Valentino sant dogmatizantes uti excladent salutem carnis.”
Iren. lib. y. cap. 4. Epiph, Her. xxxi. p.171. D. Odd8y yag rity Eu hig bATg Enridé-
xerar cornplay. Theodoret. Her. Fab. lib. i. cap. 7, p. 200. August. adv. Her,
cap. 11, ‘‘ Carnis resurrectionem negat.” Of capxic uty dmayogevouew avderazw. Da=
mase. de Her. sect. 3. presb. 1. “Addn cia tyeigerSat mevnarixiy, nal ody? voiro.
Timoth. Presb. Ep. apud Coteler. tom, iii. p. 381.
§ “ Et ultra mori non posse, sed perseverare non senescentes, et immortales.”
Tren, lib. i, cap. 21.
|| Apud Euseb, Hist, Eccl. lib, iii, cap. 26.
{ Apud Cotel. tom. iii. p. 386;
CHAP. II.]
which he exhorts Timothy to bring to their remembrance,
ver, 14, and by denying which, saith he, the Christian faith
is overturned, ver. 18. But notwithstanding all the vain
babblings of Hymeneus and Philetus, this foundation (saith
the apostle) standeth sure.
[*] Thy oppayidu rabrnv, Having this seal.] Sealing seems
always mentioned in the New Testament for confirmation
and assurance ; as when the apostle saith, The seal of my
apostleship are you in the Lord, 1 Cor. ix. 2. i.e. the effects
Ihave wrought upon you, and the gifts of the Spirit im-
parted to you, prove the truth of my apostleship : and when
he tells his converts, that by the Spirit they were sealed
up to the day of redemption, 2 Cor. i. 22. v. 5. Eph. i. 13.
iv. 30. and were established in the truth of the gospel: the
gifts of the Spirit they had already received, according to
Christ’s promise, being a confirmation of that glorious re-
demption he had farther promised.
[8] "Eyvw Kipiog rove dvrac atrov, The Lord knoweth who
are his.) i.e. He owns and approves those he hath commis-
sioned to reyeal his mind to others: for this expression
is taken from Numb. xvi. 5. where Korah, Dathan, and
Abiram, rise up against Moses and Aaron, declaring they
took too much upon them, in pretending the one to be their
prophet, and the mouth of God to them; the other, to be the
high-priest, whom God had consecrated to his peculiar ser-
vice above all others of the tribe of Levi. Now to this im-
putation Moses replies, according to the Septuagint, ?yyw
6 Ozb¢ rode dvrac av’rov, God knoweth who are his, and by
him separated to his service, and will maintain their cause
and calling against all opposers; as in that instance he
did in a wonderful manner, causing the earth to open, and
swallow them up : so also will God own us his apostles
against Hymeneus and Philetus, and all that set up against
us and our doctrine. As therefore Moses said then to the
Israelites, Depart you from the tents of those men, xai arés-
tnoav, and they departed ; so say I now to all Christians,
Let them depart from this impiety, i. ¢. from these perni-
cious doctrines, which increase to ungodliness, and cause
men to make shipwreck of faith and a good conscience.
["*] That nameth the name of Christ.) i. e. That professeth
to own him, or to be his disciples: so Isa. xxvi. 33. rd
évopud cov dvoudZouev, We have no other God but thee, we
name thy name. (See Isa. xliii. 7. Ixiii. 19. Psal. Ixxx. 19.
Gen. iv. 26. 2 Chron. xii. 13.)
[*] “Awd adutag.] “Sustum pro vero, et injustum pro
falso, frequentes tam nos quam Attici ponimus,” saith Pris-
cian; both Greeks and Latins frequently use the word in-
justice to denote falsehood: (see note on 1 Cor. xiii. 6.) so
that these words may thus be rendered, Let every one that
names the name of Christ depart from falsehood ; i. e. let
him preserve himself from the pernicious errors of these
apostates from the truth.
[°] Ver. 21. ‘Hyasytvov, Sanctified.] The vessels of the
Sanctuary were consecrated to the service of God, and were
also, saith the apostle, purified by the sprinkling of the
blood upon them. (Heb. ix. 21.) And so are Christians
sprinkled by the blood of Jesus from their sins, and con-
secrated by baptism to his service, and so made meet for
the service of God, (See the reading of the text justified,
Examen Milli, in locum.)
[""] Ver. 22.] Note, that hence it follows, that we must
maintain peace with, and therefore must not separate
THE SECOND EPISTLE TO TIMOTHY.
-
309
from our communion, any person who serves Christ with
a pure heart. -
[#8] Ver. 25. Miore, If peradventure.| This word in the
Septuagint answers to the Hebrew particle )x, si forte, or
fortasse. So, Gen. iii. 22. xxiv. 5.39. Mfrore od mopebaerat
n yuri, Perhaps the woman will not come with me; xxvii. 12;
| Miwore YnAaphoy, Perhaps iny father will handle me; Mi-
more ayvonua torw, Perhaps it is an error, Gen. xliii. 12.
1 Kings xviii. 27. Miore yonuariZa, i} phrore xadebda, If
perhaps he be busy, or perhaps sleepeth. (See also Job i. 5,
Luke iii. 15.) So Philo,* adAd pfore 6 Neyer rowwvrdy zor,
Perhaps that which he saith is to this effect ; and again, pi-
TOTE OVY Thy TOV TavTOC OVpavOd TeEpLpopar, OC Urdvolay Eiodye
—pirore 82 xa’ érépav exdoxiv,t+ Perhaps he signifies the
circumference of the whole heaven—or perhaps, by another
interpretation, either hemisphere: and, p. 88. F. yiywore sixd-
twe, Perhaps fitly ; p. 110. D. whore 8a riv airiy airtav;
Perhaps for this cause; and De Abrahamo, p. 285. E.
[9] Ver. 26. "EZwypnuévor im’ abrod cig rd éxelvou SéAnua,
Who are taken captive by him at his will.] Some refer this to
the devil, as being the nearest substantive to the relative éxei-
voc. But(1.) this seems not agreeable to the use of the two
relatives, which, when they come together, seldom relate
to the same person. (2.) Satan is the nearest substantive
rather in place than in sense, the words being capable of.
this construction; If peradventure God will give them re-
pentance to do his will, that they who are taken captive by
the devil, may awake out of his snare. This is the sense
which best accordeth with the work of conversion and re-
pentance, which is a recovering men from the service of
Satan to the service of God; (Acts xxvi. 18.) a freeing them
from sin, that they may be servants of God; (Rom. vi. 17.)
a delivering men from the power of darkness, and trans-
lating them into the kingdom of his Son, (Colos. i, 13.)
CHAP. III.
1, Tuts know also, that in the last days (of the Jewisit
economy, and the erecting of Christ's kingdom, see note on
1 Tim. iv. 1.) perilous times shall come.
2. ['] For men shall be lovers of their ownselves (i. e.
their own temporal pleasures and profits ), covetous, boasters,
proud, blasphemers (evil speakers ), disobedient to parents,
unthankful, unholy (or profane), j
3. Without natural affection, truce-breakers, false ac-
cusers, incontinent, fierce (or cruel), despisers of those
that are good, ,
4. Traitors, heady, high-minded, lovers of pleasures
more than lovers of God; t
5. Having a form of godliness, but denying the power
thereof: from such turn away.
6. For of this sort are they which [*] creep into houses,
and lead captive silly women laden with sin, led away
with divers lusts,
7. Ever learning (of new teachers), and never able to
come to the knowledge of the truth.
8. Now as [*] Jannes and Jambres withstood Moses
(when working his miracles in Egypt before Pharaoh ),
so do these also resist the truth: (being) men of corrupt
minds, [*] reprobate concerning the faith. (Tit. i. 14—16.)
* Alleg. lib, ii. p. 5% B. + Cherub, p. 85, G, 86, E
310
9. But [°] they shall proceed no farther (Gr. not much
farther); for their folly shall be manifest to all men, as
theirs also was (i. e. the folly of Jannes and Jambres ).
10. But (be not troubled at such times or persons, having
in me good experience of the power and readiness of God to
deliver them who suffer for his sake, for) (°| thou hast fully
known my doctrine, (my) manner of life, (my) purpose
(to adhere to Christ, seeking his glory, not my own, and to
promote his gospel to the utmost, my) faith, long-suffering,
(2 Cor. vi. 6.) charity, (1 Cor. viii. 13. ix. 22. 2 Cor. xi. 29.
my ) patience,
- 1L. (The) persecutions, afflictions, which came unto me
at Antioch, (Acts xiii. 50.) at Iconium, (xiv. 2.) at Lystra,
(where I was stoned, ver. 19.) what persecutions I endured
(from the Jews); but out of them all the Lord delivered me.
12. Yea, and all that will live godly in Christ Jesus
shall suffer persecution (especially in such perilous times ;
and at all times, either openly or secretly, from the hatred
and malice of wicked men, or from their taunts and calum-
nies, which are styled persecutions, Gal. iv. 29. nor is it to
be expected that it should be otherwise ).
13. But (82, for) evil men and ["] seducers (impostors )
will (till the wrath of God takes hold upon them) wax
worse and worse, deceiving, and being deceived.
14. But continue thou in the things which thou hast
learned (from me), and hast been assured of, knowing of
whom thou hast learned them;
15. And that [*] from a child thou hast known the holy
Scriptures, which are able to make thee wise to salvation
through faith which is in Christ Jesus.
16. [9] All scripture is given by inspiration of God, and
is (Gr. being inspired by God, is also) profitable for doc-
trine (io teach us what we are to believe), for reproof (or
conviction of error ), for correction (and reformation of vice,
and) for instruction in (the way of ) righteousness :
17. That the man of God (or teacher of it) may be per-
fect, (both as to his own practice and his teaching others,
and so) thoroughly furnished (not to this.or that only, but)
to all good works (belonging to his office).
ANNOTATIONS ON CHAP. III.
[4] Ver. 2. “EXZONTAI yao of avSpwro.] That the apostle
here speaks of such persons as were in being when this
Epistle was indited, is evident from his command to Ti-
mothy, to turn away from them, and from the description
of them.
That they were not the gnostics, or the followers of Simon
Magus, seems apparent; first, because Simon Magus could
not make the times perilous by any opposition he could
make to Christianity, he being a despicable and beggarly
magician, of whose power or endeavour to persecute the
Christians, I remember not one word in church-history
applicable to the times of this Epistle; but that the Jews
were zealous persecutors of them, not only in Judea, but
through all parts of the world where they were dispersed,
beth Scripture and Justin Martyr fully testify; and the
supposed combination betwixt the Jews and gnostics is
not only groundless, but incredible: for what accord could
there be betwixt him who set up for a god, yea, for a father
over all, and them who were zealous for the true God, and
hated idolatry with a perfect hatred? or between them who
A PARAPHRASE WITH ANNOTATIONS ON
‘
[CHAP. III.
had the highest veneration for the law and the prophets,
and him who taught they were not at all to be regarded ?
Secondly, Because the Jews had a form of knowledge,(Rom.
ii. 20.) and a zeal for God, (Rom. ix. 1.) and a settled form
of worshipping the true God; they were great zealots for
the observation of the sabbath, and all the sacrifices and
institutions required by the law of Moses; and served God
frequently day and night, (Acts xxvi. 7.) and so they had
a form of godliness, though not worshipping God in the
spirit ; (Phil. iii. 3.) but only with these carnal ordinances
they denied the power thereof: but what form of godliness
do we find in Simon Magus and his followers in the times
of the apostles? what profession of Christianity could he
make, who set himself to oppose the apostles, and the
doctrines which they taught? See a third argument against
this exposition, ver. 9.
But that these characters agree to the Jews, and parti-
cularly to the Judaizing Christians and false teachers, is
evident from Scripture and church-history, and from the
writings of Josephus: for, Rom. i. 29—31. we have men-
tion of gentiles that were covetous, proud, boasters, disobe-
dient to parents, without natural affection, truce-breakers,
cruel, unclean, unthankful ; and, ii. 21. the-Jew is con-
demned as doing the same things; and, ver. 22. 24.as guilty
of adultery and blasphemy. 'They were blasphemers and
false accusers of the apostles, as if they walked after
the flesh, (2 Cor. x. 2.) contradicting and blaspheming
Christianity; (Acts xiii. 45.) they represented it to all the
world, when it was first preached, as an atheistical sect,*
and were the authors of all the vile stories which the hea-
thens objected against it: and in despising of the apostles
and Christians, they were despisers of those that were good.
They were great lovers and admirers of themselves, proud,
boasters, and high-minded, boasting of God as their Father,
and of their knowledge of the law, (Rom. ii. 17. 23.) mag-
nifying themselves above others, (see note on 2 Cor. xi.
12. 20.) glorying in their circumcision, (ver. 18.) and in
their being of the seed of Abraham, (ver. 22. Phil. iii. 5.)
and exalting themselves upon these accounts above the
gentiles, whom they styled dogs, and sons of the earth, and
uncircumcised; whilst they were the noble, the sons of
God, and his beloved people. They were da oro, conten-
tious, and obeyed not the truth ; (Rom. ii. 8, Phil, i. 15,
16.) they were covetous, perverting others for filthy lucre’s
sake, (Tit. i. 11.) counting gain godliness, (1 Tim. vi. 5.)
minding earthly things: (Phil. iii. 10.) they were fierce,
heady, cruel in their persecutions of the Christians ;
(1 Thess. ii. 15, 16.) they were traitors and truce-breakers
in their revoltings from the Roman government: they were
disobedient to their parents in their corban, (Matt. xv. 5.)
and without natural affection, not in that only, but in their
persecution of Christians of their.own family and blood:
(Luke xxi. 16.) they were unholy and incontinent, defiled
and abominable (Tit. i. 14, 15.) in their adulteries, and
continual divorces; lovers of pleasure, making their belly
their god ; (Phil. iii. 19.) feasting luxuriously on their sab-
baths, and given to drunkenness in their feasts of Purim.
_(See the reading, ver. 3. justified, Examen Milli, ibid.)
*"Avdeag kxdenrods dad ‘legucantyn txrsgdutvor rove Heotutare slo wacay viv iy,
Abyowres algeciv deo Xgroriavan aregmvivar, narartyovres rabra Karte nab” hpeciv of deyveote~
rts hig rdvres abyouow. Justin Martyr. Dial. cum Tryph. ps 234, E, 235, As
CHAP. III.]
[2] Ver. 6.] That these perverters of men from the truth
and creepers into houses, were of the circumcision, and
addicted to Jewish fables, see Tit. i. 10, 11. 14.
[°] Ver. 8. Jannes and Jambres.| Though we have no
mention of the names of these magicians in the Old Testa-
ment, yet were their names celebrated both among the
heathens, as Pliny * and Numenius + inform us, who repre-
sent them as Egyptians skilled in the art of magic ; and in
the Jewish writings,{ who do not only say that they were
“ principes preestigiatorum,” the chief of the magicians ; but
also that they were the two sons of Balaam. Origen § in-
forms us, that there was a book writ by them, bearing this
title, Jannes et Mambres liber. , rit
[4] "ASdéxysoe wept tiv alot, Reprobate concerning the
faith.) So they are styled in Scripture, who, through their
resistance of, and contentions against, the truth, are un-
worthy to have the faith made known to them, or indis-
posed to receive it. Thus the heathens, who, when they
knew God, did not glorify him as God, neither were thank-
ful, (Rom. i. 22.25.) are therefore delivered up cig vovv add-
xysov, to a reprobate mind: and they here who resist the
trath, being men of corrupt mind, are therefore reprobate
concerning the faith. (See note on 2 Cor. xiii. 5.)
[°] Ver..9. Ob mpoxdfovow, They shall proceed no far-
ther.] This agrees well with the Jewish false doctors, who
were soon disabled from carrying on their false doctrines,
by the destruction of Jerusalem; but not so well with the
gnostic heretics, who spread themselves wide in the second
century. The fancy of a reverend person, that St. Paul
here prophesies, that as Jannes and Jambres perished in
the Red Sea, so should Simon Magus at Rome, falling down
headlong, when he was flying in the air, perish at the pray-
ers of St. Peter and St. Paul, is in every part of it uncer-
tain. For,
First, Though the Jews tell us Jannes and Jambres were
with Pharaoh at the Red Sea, they say not that they pe-
rished there, but say they rode with Balaam to meet Balak,
and lived to the making of the golden calf, and then pe-
rished. (Targ. Jon. in Numb. xxii. 22.)
Secondly, I have shewn in the preface to the Epistle to
the Thessalonians, §. 6. that the story of Simon Magus’s
flying in the air ina fiery chariot, and being thrown down
by the prayers of those two apostles, in the sight of the
' people at Rome, is of no credit among learned men.
(°] Ver. 10. MapnxodotOnxac, Thou hast fully known.) (a-
paxoAov)civ, relatum ad animum est, cvviévac, saith Constan-
tine. So the Greek commentators thought it here signified,
rendering it ofdac, wenaSnxag axpiBac, Thou hast known, thou
hast learnt exactly, as the word imports, Luke i. 4. The
primary sense of it, Thou hast followed, or resembled me, in
my persecutions, may also be applied to Timothy, who was
in bonds at Rome also, Heb. xiii. 23. (See the note on
1 Tim. vi. 12.)
("] Ver. 13. Kat yénrec, Impostors.] That the impostors
among the Jews continued till the very time of the destruc-
tion of Jerusalem, more and more deceiving the people,
and that the whole nation of the unbelieving Jews grew
* Hist. Nat. lib. xxx. cap. 1.
. tApnd Euseb, Prepar. Evang. lib. ix. cap. 8.
¢ Boxt. Lex. Talm. Col. 945, 946. Targ. Jon. in Ex. i. 15. vii. 11.
§ “ Sicut Jannes et Jambres restiterunt Moisi non invenitur in publicis Scripturis,
Sed in libro secreto qai suprascribitar Jannes et Mambres liber.” ‘Tract. 35. in Matth,
THE SECOND EPISTLE TO TIMOTHY.
31]
then to the highest pitch of wickedness, Josephus fully
testifies. (See notes on Rom. ii. 2.2 Thess. ii. 10.)
[°] Ver. 15. Froma child thou hast learned the Scriptures. ]
Note here, the care of the Jews to teach their children the
Scriptures even from their childhood: from five years old,
say the Talmudists, we put our children to read the Bible.
Josephus* informs us, that their children learning their
laws, ard tig mpvitng wXb¢ aicPicewe, from the first dawnings
of sense and reason in them, had them engraven in their
souls: which, as it condemns the practice of the church of
Rome, in withholding those sacred oracles from old and
young, so also it does reprehend the generality of Christ-
ians, who are more concerned to teach their children things
unnecessary, or, at the best, things only needful for this
present life, than to instruct them in that word of God,
_ which is able to make them wise to salvation.
[9] Ver. 16. [laca ypagi, All scripture.] Here note,
First, That the Scriptures of the Old Testament, not of
the New, must be the Scriptures here’ intended, they only
being the Scriptures which Timothy had known from a
youth ; that is, before the Scriptures of the New Testament
were written; and so he could not speak of the Scriptures,
as interpreted by them who were then guides of the church,
viz. the Jewish Sanhedrin, or the scribes and pharisees;
seeing they so interpreted them, as to make void the com-
mandments of God, and to deny our Saviour to be the pro-
mised Messiah.
Secondly, Observe, that the apostle doth not say, that
these Scriptures were of themselves sufficient to make
Timothy wise to salvation; but only, that with faith in
Christ Jesus they were sufficient for that end. Now faith
in Christ Jesus doth only signify a firm belief that Jesus
was the Christ, the true Messiah, the Son of God, the
Saviour of the world; as is evident from these words, This
is the victory over ihe world, even our faith, 1 John v. 4.
i. e. our belief that Jesus is the Son of God, ver. 5. (See
the preface to the Epistle to the Galatians, §. 2.) Hence
then I argue for the perfection of the Scriptures thus: If the
Scriptures of the Old Testament were sufficient to make -
a man wise unto salvation, provided only that he believed
that Jesus was the Christ ; the Scriptures of the Old and
the New Testament must much more be so, because the
Scriptures of the New Testament must needs more plainly
and fully contain the faith and duty of all Christians, than
the Scriptures of the Old only can be supposed to do.
Obj. But, saith Esthius, ‘‘If the Scriptures of the Old
Testament were sufficient to make men wise unto salvation,
then there is no need of the Gospels, or of the Epistles, of
the New Testament.”
Ans. I answer, Yes: there was need of them, both to
beget in men, and to confirm this faith in Christ, they being
written that we might believe, and believing might have life
through his name; (John xx. 31.) and also to give the
Christians of succeeding ages a more full, plain, and per-
spicuous knowledge of those things, which were not so
fully and plainly, to the capacity of the meanest, to be
learnt in the Old Testament. Thus, though the five books
of Moses sufficiently contained the whole Jewish law, it
follows not that the historical and prophetical books, or the
hagiographa, were superfluous.
* Contra Appion, lib. ii. p. 1072, E,
312
Thirdly, Observe, that the apostle saith, these Scriptures
were therefore able to make Timothy a Christian bishop,
wise to salvation, because they were profitable for doctrine,
to teach the Christian all that he was to believe, rpd¢ fA\ey-
xov, for the correction of every error in the faith, for the
conviction of every vice they were obliged to eschew, and
for their instruction in every way of righteousness ; even so
profitable for these ends, as to make the man of God per-
fect ; i. e. wanting in nothing he ought to practise or be-
lieve himself or teach others, for the edification of a
Christian into a perfect man in Christ Jesus, and to make
him thoroughly furnished to every good work. So Chry-
sostom, Theodoret, GEcumenius, and Theophylact, upon
the place.
_ False therefore here is the note of Esthius, That the
Scriptures are here said to be profitable, but not sufficient
to these ends; vain is his subterfuge, that the apostle, by
every good work, understands only “‘singula generum,”
every kind of good works, but not every good work of that
kind, i. e. every work of faith and instruction in righteous-
ness: for if these good works be requisite to make the man
of God perfect, and thoroughly furnished for his office, they
must be here included; if they be not, they must be need-
less in order to the discharge of it.
Cee. AV
1. I CHARGE thee therefore before God (the Father ),
and the Lord Jesus Christ, who shall judge the quick and
the dead [*] at his appearing and his kingdom;
2. [*] Preach the word; be instant (in that work) in
season (and ) out of season (publicly and privately, by day
and night, in times of peace and of danger); reprove (2\ey-
Eov, repel false teachers), rebuke (evil livers ), exhort with
all long-suffering (though they long seem not to regard thy
exhortations) and doctrine (i. e. all manner of instruc-
tions.
3. Thus it becomes thee to be instant now, ) for the time
will (shortly ) come when they will not endure sound doc-
trine; but after their own lusts shall they heap to them-
selves teachers, having itching ears ;
4, And they shall turn away their ears from the truth,
and shall be turned unto [*] fables.
5. But watch thou in all things (which respect thy office );
endure affliction (patiently ), do the work of an evangelist,
(see the note on Eph. iv. 11.) make full proof of (Gr. fulfil)
thy ministry.
6. For I am now ready to be offered (Gr. I am already
poured out), and the time of my departure ( or dissolution )
isathand. (See the Preface.)
7. (But be it so, this is my comfort, that) I have fought
a good fight (suffering hardship as a good soldier of Jesus
Christ), I have finished (or ran) my course, I have kept
the faith:
8. (So that) henceforth (I may be confident ) there is laid
up for me a crown of righteousness, which the Lord (Jesus ),
the righteous judge, shall give me [*] at that day: and not
to me only, but to all them also that love (Gr. hath loved )
his appearing (and shewed that love by patient suffering
for his sake).
9. Do thy diligence to come to me shortly:
10. For Demas hath forsaken me, [°] having loved this
A PARAPHRASE WITH ANNOTATIONS ON
[cHap. Iv.
present world (i.e. the safety of his life), and is departed
unto Thessalonica; Crescens to Galatia, Titus to Dalmatia
(these two not deserting St. Paul, as Demas did, but going
thither for the promotion of the gospel ).
11. Only [°] Luke is with me. Take Mark, and bring him
with thee: for ["] he is profitable for the ministry (Mark
therefore was not then in Egypt ).
12. (I say, only Luke is with me, ) and(Gr. for) Tychicus
have I sent to [*] Ephesus.
13. [°] The cloak that [!°] I left at Troas with Carpus,
[**] when thou comest, bring with thee, and the books, but
especially the parchments.
14, Alexander the coppersmith did me much evil: the
Lord (shall) ['*] reward him according to his works :
15. Of whom be thou aware also; for he hath greatly
withstood our words.
16. [**] At my first answer no man stood with me, but all
men (of my acquaintance at Rome) forsook me: I pray
God that it may not be laid to their charge.
17. Notwithstanding the Lord (Jesus ) [**] stood with me,
and strengthened me; that by me (thus standing up in de-
Jence of the gospel) the preaching (of it) might be fully
known (Gr. fulfilled ), and that all the gentiles might hear
(my defence of it): and I was (then) delivered out of the
[**] mouth of the lion.
18. And the Lord [7°] shall (will ) deliver me from every
evil work, and will preserve me to his heavenly kingdom:
to whom (therefore) be glory for ever and ever. Amen.
19. Salute Prisca and Aquila, and the household of One-
siphorus. (See note on Acts xviii. 18.)
20. ['"] Erastus abode at Corinth: but Trophimus have
LT left at Miletum sick.
21. Do thy diligence to come before winter. Eubulus
greeteth thee, and Pudens, and Linus, and Claudia, and all
the brethren. é
22. The Lord Jesus Christ be with thy spirit: Grace be
with you. Amen.
ANNOTATIONS ON CHAP. IV.
C‘] Ver. 1. KATA’ rv éripdvaay abrod, kat rv Baorelav
abrov, At his appearance, and his kingdom.) “ This ap-
pearance (saith Mr. Mede) is the appearance of Christ, the
word émipavea, always importing Christ’s advent, who, after
the resurrection, and the judgment of the quick and dead,
must give up his mediatory kingdom to the Father; it there-
fore must signify some other kingdom, proper to Christ's
second coming; and what can that be, but the kingdom of
the millenium?” But,
First, This appearance of Christ is his glorious appear-
ance, when we shall receive the blessed hope, i. e. the eter-
nal happiness we hope for, Tit. ii. 13. when we shall appear
with him in glory, Colos. iii. 4. when we shall be made like
unto him, and see him as he is, 1 John iii. 2. which cannot
be expected till after this supposed millenium. Itis the
same with the revelation of our Lord Jesus Christ from
heaven, 2 Thess. i. 7. his glorious revelation, 1 Pet. iv. 13.
and with his zapoveta, second coming, which is, a coming
with all his saints, 2 Thess. iii. 13. a coming of our Lord
from heaven, 1 Thess. iv. 15,16. Now Mr. Mede himself
confesses, That he dares not so much as imagine, that the
presence of Christ in the millenary kingdom would be
CHAP. Iv.]
visible upon earth: for the kingdom of Christ, saith he,
p. 603. ever hath, and shall be “ regnum ceelorum,” a king-
dom, whose throne and kingly residence is in heaven. And,
thirdly, at this appearance, and his kingdom, saith the apo-
stle,-he shall judge the quick and the dead; not the dead
only, but the quick and dead; not some of them only, but
all of them without.exception. Now the judgment of the
dead, is to be after the conclusion of the supposed mil-
lenium, Rey.xx.12. _
- Secondly» Though Christ will, after the judgment of the
quick and dead is completed, give up his mediatory king-
dom; yet, since that very judgment consists in retribution
of his final punishments upon his enemies, and crowning
of his loyal subjects with eternal glory, which are the two
chief acts of kingly government, and the very end for which
all power was committed to him, (John xvii. 2.) it very pro-
perly is styled his kingdom: and though he shall then de-
liver-up this kingdom, as itis a kingdom, which respects
the rewarding of his servants, and the punishment of his
enemies, when the first shall be crowned with eternal glory,
and the last doomed to endless punishments; yet shall he
still continue to be King of sainis, highly exalted above
them in honour and dignity, and honoured still by them
with religious respect and veneration.
[?] Ver. 2. KfjpuEov, Preach, &c.] In Timotheo omnes pasto-
res officit sui commonitos esse voluit Spiritus Sanctus, Esthius.
Evxalpwe; cai axatowc, In season, and out of season.| That
is, saith Chrysostom, not only when thou art in the church,
but also in thine house; not only in times of peace and
safety, but also when thou art in prison; not only in time
of health, but even when thou art about to die.
/[] Ver. 4. "Emi rode pibove, To fables.] To the fabulous
divinity of the gnostics, made up of gentilism and Judaism,
say some; but it doth not appear that the fabulous divinity
of the gnostics, mentioned by Irenzus, was then hatched:
it is far more probable, that he here speaks of the Jewish
doctors, and their fabulous traditions; for in his First Epistle
he saith, he left Timothy at Ephesus, that he might charge
some among them not to teach other doctrines, nor to give
heed to fables and endless genealogies, 1 Tim. i. 3, 4. which,
as it relates to the genealogies of the Jews, touching their
tribes, their relation to the house of David, and their tradi-
tionary men (see the note there); so, ver. 7. the apostle
_ plainly tells us, they were teacher's of the law; which Simon
and his followers said was not to be regarded. And in his
Epistle to Titus, he sends a like exhortation to him, to
preserve the Cretians from giving heed to Jewish fables,
(Tit. i. 14.) and doctrines of men that turn from the truth;
which the gnostics, who never sincerely embraced the truth,
could not do; and to avoid foolish questions, and genealo-
- gies, and contentions, Kai paxac vouwdc, and quarrels about
the law, as being unprofitable and vain, (iii. 9.)
[4] Ver. 8. "Ev éxsivy ri téoy, At that day.| The council
of Florence hath defined, That pure and cleansed souls,
when they quit the body, are presently received into heaven,
and there have a clear vision of the holy Trinity. And the
Trent council, sess. 25. hath laid this as the foundation of
the invocation of saints departed, that they do now, “ cum
Christo regnare, et zterna foelicitate in ccelo frui 3° reign
with Christ, and enjoy eternal felicity in heaven. But in
this they seem to deviate from Scripture and the primitive
‘antiquity: I say, from Scripture; for,
VOL. VI.
THE SECOND EPISTLE TO TIMOTHY.
3138
First, Charity is represented by St. Paul as the most ex-
cellent of Christian virtues, and therefore that which will
obtain the highest recompence; and yet the motive by
which our Lord excites us to perform it, runneth thus, Thou
shalt be recompensed at the resurreetion of the just. (Luke
xiv. 14.)
Secondly, To those who suffer death and persecution,
for the name of Christ, our Lord hath promised a great
reward in heaven, (Matt. v.12.) but this reward will only be
conferred upon them, at the revelation of our Lord Jesus
Christ from heaven with his mighty angels. (2 Thess. i. 7.)
The trial of their faith shall be found to praise, glory, and
honour, tv awoxadtpa, at the revelation of Jesus Christ.
(1 Pet. i. 17.) Then they, who communicate with him in
sufferings, shall rejoice with him, év 7) aoxadive, at the
revelation of his glory ; (1 Pet. iv. 13.) till then, the souls of
them who were slain for the word of God are represented
as under the altar, Rev. vi. 9. ‘
Thirdly, To those who feed the flock of Christ, a great
reward is promised, even a never-fading crown of glory ;
but it is to be received then only, when the great Shepherd
doth appear. (1 Pet. v. 4.) A reward is to be rendered to
the servants of God, the saints, and prophets; but it is to
be rendered, when the time comes that the dead shall be
judged. (Rev. xi. 18.) The apostles are to have their man-—
sions in heaven with Christ, but not till he comes again
from heaven: for then, saith he, I will receive you to my-
self; that where Iam, you may be also. (John xiv. 2, 3.)
Fourthly, The retribution fo every man according to his
works, is also to be made at the same time; for the Son of
man will come in the glory of his Father, with his holy an-
gels; and then will he render to every man according to his
works: (Matt: xvi. 27.) At the end of the world shall the righ-
teous shine as the sun, in the kingdom of their Father:
(Matt. xiii. 40. 43.) this shall be done, in the day when
God shall judge the secrets of men’s hearts, (Rom. ii. 15.)
and when we shall appear before the judgment-seat of Christ.
(2 Cor. v. 12. Rev. xxii. 10.)
Fifthly, Hence, in the Scripture, the time of recompence
and the time of judgment are represented as the same; as
in these words, The time is come that the dead ‘shall be
judged, and that thou shouldest give rewards to thy servants
the prophets, and to the saints. (Rev. xi. 18.) The time
of glory, and of the apparition of our Lord; as in these
words, When Christ, who is our life, shall appear, then shall
you appear with him in glory. (Colos. iii. 4.) The time of
Christ’s appearance, and of our salvation; for, He shall
appear a second time without sin unto salvation. (Heb. ix.
28.) The time of his appearing, and of our beatific vision ;
for, when he doth appear, we shall be like him; for we.shall
see him as he is. (1 John iii. 2.)
Sixthly, Hence Christians are so often said to expect
the adoption of the sons of God, viz. the redemption of the
body from corruption; (Rom. viii. 23.) to expect the reve-
lation of our Lord Jesus Christ ; (1 Cort, i. 7.) to expect the
Son of God from heaven; (1 Thess. i. 10.) to expect the
blessed hope and glorious appearance of the great God, and
our Saviour Jesus Christ ; (Tit. ii. 14.) to hope for the
grace that shall be given them at the revelation of our Lord
Jesus Christ. (1 Pet. i. 13.)
Now let it be observed, That the body, compared to the
soul, is the vilest and least considerable part of man; and
314
therefore, the hope, ‘the glory, the reward, inheritance,
adoption, bliss, and happiness, reserved to the time of the
resurrection, cannot respect the body only. Moreover, the’
apostle saith of the incestuous person, that his body was
delivered up to Satan, for the destruction of the flesh, that
his soul might be saved in the day of the Lord Jesus, (1 Cor.
v.51) which shews, that the complete salvation of the soul
is then to be expected.
As for the judgment of primitive antiquity in this mat-
ter, it may be learned from these considerations:
First, That they ascribe this opinion of the soul’s imme-
diate ascent to heaven, and its enjoyment of God's imme-
diate presence after'death, to the heretics of those times;
representing it as proper to the followers of Valentinus,
Basilides, and Marcion; and, after’them, as a part of the
heresy of the Manichees. Thus Justin Martyr, speaking
of those who were called Christians, but blasphemed the
God of Abraham, Isaac, and Jacob, saith, in his dialogue
with Trypho, p.307.354. They denied the resurrection, and
held, ina ré dwoOvhoxev rac Wyac¢ aitév dvadauPdvesSar sic
tov ovpavdy, that as soon as they died, their souls were re-
ceived into heaven: Ireneeus saith in like manner, * That
the heretics despised: the formation of God, i.e. the body
formed by him, and not receiving (the doctrine of) the sal-
vation of the flesh, “simul atque mortui fuerint, dicunt se
supergredi ccelos et demiurgum, et ire ad matrem vel ad
eum, qui ipsis aflingitur, patrem,” say, That as soon as they
are dead, they ascend above the heavens, and go to him
whom they call their Father. And having said, that our
Lord’s soul went not to heaven, but continued in the place
of the dead till the resurrection ; he saith, This is suffi-
cient to confound those men, “‘ qui dicunt interiorem,homi-
nem ipsorum derelinquentem hoc corpus in super-coeles-
tem ascendere locum,” who say, that their inward man,
leaving the body here, ascends to the super-celestial man-
sions. And then he gives the orthodox opinion thus; + Jt
is manifest, that the souls of the disciples of our Lord shall
go into the invisible place appointed for them by God, ex-
pecting the resurrection; and then receiving their bodies,
and rising with them, as our Lord did, shall come into the
presence of God. ‘Tertullian, having produced the same
instance of the death of Christ, and the continuance of his
soul apud inferos, till the resurrection of the body, posi-
tively concludes, that, } ‘‘ Nulli patet coelum, terra adhuc
salva, cum transactione enim mundi reserabuntur regna
coelorum ;” Heaven is opened to none whilst the earth re-
mains; the kingdom of heaven being only to be opened at
the dissolution of the world. And in his fourth book against
Marcion, he saith, § The bosom of Abraham, which is
higher than. the inferi, but not so high as heaven, is that
which gives refreshment to the souls of the just, till the con-
summation of all things produces the resurrection of all, with
a full reward.
* Ady. Her, lib, v. cap, 31, p. 491.
t Manifestum est, quia discipuloram ejus anima abibunt in invisibilem locum
definitam eis 4 Deo, et ibi usque ad resurrecti commorabantar, sustinentes re-
surrectionem, post recipjentes corpora, et perfecté resurgentes, hoe est corporaliter,
quematmodum et Dominus resurrexit, sic yenient ad conspectam Dei.” Ibid.
¢ De Anima, cap, 55.
§ “Sinum dico Abrahe, etsi non cwlestem, soperiorem tamen inferis, interim re-
frigeriam prebituram animabas justoram, donec consummatio reram resurrectionem
ompiain plenitudine mercedis expugnat,” cap. 34.
A. PARAPHRASE WITH ANNOTATIONS ON
[CHAP. IV.
+
The Manichees, who also denied the resurrection of the
body, contended, that good souls had their whole reward
immediately after death; because Christ promised to the
thief, that he should be that day with him in paradise. To
which objection, St. Chrysostom answers, by concession,
that the thief was indeed admitted to paradise; but then
he adds, that paradise was not the same with heaven,
Mi) yap ratra tore ra ayada, Gmep 6 Osde¢ iyiv trayyédXera,
for it contains not the good things which God hath pro-
mised to us; and then concludes, that if God promised the
kingdom of heaven, and only brought the thief into para-
dise, ovdérw amtdwxev airy ra dyata, he hath not yet given to
him the good things promised. ;
2. That they expressly teach, that the souls of good
men remain till the day of judgment in a certain place, ex-
tra ceelum beaiorum, out of heaven, expecting the day of
judgment and retribution. Thus Justin Martyr* saith, that
no souls die; but, rac piv Tov evoeBav év Kosirrovl rar Ywow
péve, rac & adikove Kal mwovnpag év xélpov, Tov Tij¢ Kploewe
exdexoutvac xodvov, that the souls of good men remain ina
better place, the souls of bad men in a worse, expecting the
day of judgment. Trenzeus+ gives us the tradition of the
church touching this matter, thus; The presbyters, who
were the disciples of the apostles, say, Those that were trans-
lated, were carried into paradise; for that place is pre-
pared for just men, and such as have the Spirit, and there
they remain till the consummation, expecting, or beginning
immortality ; and that there shall be new heavens and new
earth; and then, Oi piv carafwSévrec tig tv oipave SiarpiBiic
exeioe xwotjsovow, They that are worthy of the celestial man-
sions shall go thither. Tertullian, { having cited those
words of the apostle, And the God of peace sanctify you
throughout, in body, soul, and spirit, and keep you unblama-
ble to the coming of the Lord, (1 Thess. v. 23.) saith thus,
«* Habes omnem substantiam hominis saluti destinatam,nec
alio tempore quam in adventu Domini, qui clavis est resur-
rectionis;” Here you see the whole substance of man de-
signed for salvation, nor at any other time but the appear-
ance of our Lord, who is the key of the resurrection. 'There
isa place, saith Novatian,§ “ Quo piorum anime, impio-
rumque ducuntur, futuri judicii prejudicia sentientes;”.
whither the souls of good and wicked men are carried, having
some foretastes of their future judgment. And Caius, || a
presbyter of the church of Rome, saith, that just souls
being celebrated by the angels placed over them, ayovrat sic
xwotov purewov tv @ oi am’ dpxii¢ Sicatoe wodcrebovra, are led
by them into a place of light, called the bosom of Abraham,
where the just from the beginning have been ; where they are
delighted with the vision of the just fathers, expecting, ri
pera TovTO xwolov dvaravow, kai aiwviny avaBiwew éy oipard,
after this place, their rest and everlasting habitation in hea-
ven. Let no man think, saith Lactantius,{] “ animas post
mortem protinus judicari,” that souls are forthwith judged
after death; they are all held in one common custody, till
* Dial. cum Tryph. p. 223.
+/ Quapropter dicunt presbyteri qui sunt apostolorum discipuli, eos qui trans-
lati sunt illic translatos esse ; justis enim hominibus, et spiritam habentibus praeparatus
est paradisus, Et ibi manere eos, qui translati sunt, usque ad consummationem,
coauspicantes incorruptelam.” Lib. v. cap. 5. .
¢ De Resur. Carn, cap, 47.
|| Apud Heeschel. Not. in Phot. p. 10.
De Vil. Beat, lib. vii. cap. 21. p. 717.
§ De Trin, cap. 1.
CHAP. IVv.] .
the time may come that the great Judge shall make a trial of
their merits. (See Dall. de Poen. et Satisf. lib. v. cap. 3—6.)
[2] Ver. 10. "Ayarioac rov viv aisva, Having loved this
present world.] He doth not say, that Demas had forsaken
the Christian religion, or that he betook himself to his own
secular affairs, forsaking his attendance on the service of
God in the church, or preferred the things of this life before
those ofa future ; but, as the ancients do expound the words,
he left the apostle in this time of danger, consulting the
safety of his own life; for 6 viv aidy, inthe Scripture | phrase,
still signifies this present life: so, of rAobo01 ev TY vdv aiwvt,
are those that are rich in this life. (1 Tim. vi. 17.) To live
soberly, righteously, and godly, év rq viv ais, is to do it
in this present life. (See Mark x. 30. 1 Tim. iv. 8:) He
seems therefore only to say of him here, what he says of
others, ver. 16. In my Sra apology no man stood by me,
but all left me.
[°] Ver. 11. Luke.] Hence it appears, that Luke must be
alive at the twelfth or thirteenth of Nero, when this Epistle
was indited.
["] Etxpnorog sic dvaxoviav, He is profitable for the mi-
nistry.| i. e. For the work of an evangelist, (ver. 5.) As St.
Peter, being shortly to put off his tabernacle, was the more
diligent in giving instruction to the churches of the Jews,
(2 Pet. i.13, 14.) so was St. Paul, now in bonds, in sending
- his messengers to the churches of the gentiles, (ver. 10. 12.)
[*] Ver. 12. To Ephesus.] Hence it is evident, that Ti-
mothy, at the writing of this Epistle, was not at Ephesus;
for if so, why should the apostle advertise him, that he had
sent Tychicus thither?
[9] Ver. 13. Tov peddvnv, The cloak.] Or rather, the roll:
for, ¢<Advn, saith Phavorinus, is ciAnrapiov péuBpavor, a
parchment rolled up; $Aé6vn cidnrov ropaguoy péuBpavov, a
folded vellum, or parchment : and Hesychius saith the same.
[°] “Ov aréurov tv Towad:, Which I left at Troas.] Not
when he went from Troas to Assos, in his journey to Jeru-
salem; for then, saith Bishop Pearson, he could have no
cause to leave any thing of moment with him, having so
many that accompanied him in that journey, (Acts xx. 4. 6.)
and a ship still attending on them; (ver. 13.) but in his
travels, after he was set at liberty, chad had left Rome.
[*"] Eoxéuevoc, Coming,| Probably from thence; for he
does not bid him send thither for them, or go thither to
fetch them: whence it follows, that St. Timothy was then
at Troas, when this Epistle was directed to him.
[°] Ver. 14..’Arodqn.] The king’s manuscript reads,
amodicet, will or shall reward him. And all the ancients note,
that this is not animprecation, but rodppnore reérovea avdpr
drocté\y, a& prediction becoming an apostle. So Pseudo
Justin, Qu. et Resp. 125. So Chrysostom, Theodoret,
GEcumenius, Theophylact, on the place. Who this Alex-
ander was, or where he lived, is uncertain; as also whether
he were a Christian, but zealous for the Jewish rites, as
he must be, if he were the Alexander delivered up to
» (1 Tim. i, 20.) or a heathen, zealous, as Demetrius
was, for his trade, and on that account opposing the apostle.
THE SECOND EPISTLE TO TIMOTHY.
315
[3] Ver. 16. "Ev rH teary pov arodoyig, In my first apo-
logy.] If the date of this Epistle, contended for in the pre-
face, stand good, this could not be his first defence of the
-gospel, of which he speaks, Phil.i.17. For after that, he
was set at liberty; whereas after this, he is still a prisoner,
(i. 8. ii. 9.) Moreover, Timothy was then with him at
Rome, as appears from the salutations then sent to the
churches of Philippi (i. 1.) and Colosse, (i. 1.) from St.
Paul and Timothy ; yea, he was a prisoner there, even after
that St. Paul was set at liberty, and so needed not to -be
taught how things went with the apostle then. He there-
fore calls this his first apology, or defence, because, after
he had made it, he was still kept in bonds, (i. 8. ii. 9.)
and so reserved for another hearing. He escaped then,
say Chrysostom* and Gicumenius: but when he instructed
Nero’s butler or cupbearer in the faith, he was cut off.
[**] Ver. 17. Tlapéorn, Stood by me.] Ina vision, to,com-
fort and support me ; as, Acts xviii. 9. .so émordc is used
Acts xxiii. W1. andi zapéorn, Acts xxvii. 23. or, to give me
mouth and wisdom, according to his promise, Luke xii. 12.
xxi. 14, 15.
[*] "Ex orduaroe Aovroe, From the mouth of the lion ;) i. e.
Of Nero, or of Helius Czsareanus. So when Tiberius +
died, Marsyas said to Agrippa, ré0vnxev 6 Xéwv, The lion
is dead. And so speaks Esther, touching Artaxerxes, Put
a word into my mouth, tvérvov tov Aéovroc, before the lion.
(Esth. xiv. 13.)
[9] Ver. 18. Kat picerat pe, And will deliver me.] If he
will deliver him, saith Chrysostom, why saith he, I am now
offered? Mark therefore his words, he saith not, he will
again deliver me out of the mouth of the lion ; but only, that
he will preserve me from ao evil work, and to his heavenly
kingdom.
[27] Ver, 20.] That St. Paul was in bonds when he writ this
Epistle, and at Rome, he himself saith, i. 8. 17. Now
this verse affords two arguments, to prove he could not be
then in his first bonds: first, from these words, Erastus
abode at Corinth: when was it, when St. Paul went from
Corinth to go to Jerusalem? then Timothy accompanied
him, at least as far as Asia, and so needed not to be told
that, from Rome, so long after: it therefore must refer to
the time when, saith the reverend Bishop Pearson, St. Paul
went from Nicopolis to Corinth, A. D. 65. and the twelfth of
Nero. Secondly, From thesé words, Trophimus have I left
at Miletum sick: now this cannot relate to the time when
St. Paul went to Miletus, near Ephesus; (Acts xx. 17.) for,
as Timothy was then with him, (Acts xx, 4. 15.) so was not
Trophimus then left at Miletum, but carried up thence with
St. Paul to Jerusalem; (Acts xxi. 29.) nor did St. Paul
ever return thither: (Acts xx. 25.) he must be therefore
left at Miletus in Crete, where St. Paul was, saith Bishop
Pearson, after his first bonds, A. D. 64. Ner. 10.
* Tlolay 32 medrnv deporoylay Ayer; mapéorn dn rai Népau nad dépuyers bared 32 roy
clvoy soy aired xarhynce, rire abriv dmrkreuey, Chrysost.
+ Joseph, Antiq. lib. xviii. cap, 8.
282
316
PREFACE TO
THE
EPISTLE TO TITUS.
WITH ANNOTATIONS.
—=_—
PREFACE.
—>——
~
§.1. Tuar St. Paul was at Crete, we learn from these
words of this Epistle to Titus, I left thee in Crete: when
he went thither is uncertain. Dr. Lightfoot conjectures
that he touched there when he went from Macedonia to
Greece, Acts xx. 2. ‘ For (saith he) if we consider that
after their parting at Ephesus, when Titus was sent to Co-
rinth with his First Epistle to them, they never met till
Titus cometh up to him, when he was come from Ephesus
to Macedonia, 2 Cor. vii. 5, 6. we may thence learn,
that in that first journey to Macedonia, he left him not at
- Crete, because Titus and he were not yet met again after
their parting at Ephesus; and yet, at his second return
thither, he had not only left him there, but writes to him to
come thence to Nicopolis, bordering on Macedonia, iii.
12. so that this Epistle (saith he) must be writ in his re-
turn, or at his coming thither, A. D. 55. and not from Nico-
polis, as the postscript dates it; for he saith not, I have de-
termined to winter, ivravOa, here, but éxei, there; which
shews he was not yet come thither.”
§.2. But that it could not be written at that time, the
learned Bishop Pearson proves, not only from the silence
of St. Luke in that very chapter, where he so particularly
enumerates all St. Paul’s journeys, after he came from Ephe-
sus, till his arrival at Jerusalem, without the least mention
of his being at Crete; but saith expressly, that duedddv,
passing through those parts (viz. of Macedonia), and ex-
horting them with many words, he came to Achaia, repre-
senting him still in transitu, and as passing immediately
from Macedonia to Greece, not going from Macedonia far-
ther beyond it than was to it, and then returning back to
Greece, as he must nave done had he gone from Macedonia
to Crete, and so to Achaia. Secondly, This opinion he
more demonstratively confutes from these words, iii. 12.
When I send to thee Artemas, or Tychicus, make haste to
come unto me to Nicopolis, for I have determined there to
winter: for, besides that Artemas, before his going to Je-
rusalem, seems not to have joined St. Paul, and Tychicus
then was part of his retinue, there is not any mention of St.
Paul’s going to Nicopolis, in the whole history of his jour-
ney to Jerusalem; nor is it possible he should then deter-
mine to winter at Nicopolis, who being at Philippi in the
days of unleayened bread, made all the haste he could to
be at Jerusalem before Pentecost, Acts xx. 6.16. (See
more to this purpose, Dissert. 1. De Success. prim. Rome
Episc. cap. 9. §.7.) He therefore places St. Paul’s journey
to Crete after his freedom from his bonds at Rome, A. D.
63. and the tenth of Nero, and saith, that this Epistle was
written the year following: that it was writ after his free-
dom from the bonds in which he was, from his going to
Jerusalem, till his freedom at Rome, he gathers from this
note of Chrysostom* and Theophylact, that the apostle
seemeth to have been then at ease, as making no mention
in it of his bonds, or his temptations, as he doth in his
Epistle to the Ephesians, iii. 1. iv. 1. to the Philippians,
i. 7. 18, 14. to the Colossians, iv. 18. to Philemon, ver. 1.
9. and in his Second Epistle to Timothy, i. 8. ii. 9. That
after his freedom he determined to go to Philippi in Ma-
cedonia, he himself intimates, Phil. i. 26. ii. 24. “ And
this (saith Bishop Pearson) he did in the twelfth of Nero,
in which year he wrote this Epistle.” And that he writ it
a little after he had been at Crete, may be gathered from
those words, 2 Tim. iv. 20. Trophimus have I left at Mi-
letum sick ; which cannot be. understood. of Miletus near
Ephesus, mentioned Acts xx. 17. for from thence he car-
ried him to Jerusalem, Acts xxi. 29. never returning thither,
Acts xx. 25. He must be therefore left sick at Miletus in.
Crete, mentioned by Homer,} and by Strabo. 2
§. 3. It is the opinion of all the ancient commentators
upon this Epistle, that Titus was left in Crete, not only to:
ordain bishops in every city, and deacons to minister to:
them, but also to rebuke sharply, and with authority, un-:
truly walkers; and this Epistle was writ to him, say the
ancients,§ “ to make him watchful over, and to oppose
himself against the Jews and Judaizers in that island,”
as many passages in this Epistle do sufficiently demon-
strate.
§. 4. But the great controversy concerning this, and the
Epistle to Timothy, is, whether Timothy and Titus were
indeed made bishops, the one of Ephesus and the Procon-
sular Asia, the other of Crete, having authority to make,
kal roootrwy émiskérwv Kolowv,|| and jurisdiction over so many
bishops as were in those precincts. Now of this matter, I
confess I can find.nothing in any writer of the first three
centuries, nor any intimation that they bore that name: but
* Aonoviort 3é coor Xebver elvat pxtool wives, ual dy Adela Tladroe pede ratiras obdiy pre
megh wtigacpay puzi. _ Proem.
+ Adurov, Midnrévre, arcdsis £0 vaseradcas,
$ Strabo, lib. xiv. p. 634.
§ Amorelreras nal mpde rode “lovdaloug Emizronh, Chrysost. Theod. Cicumenius. Ioa-
Raw Boron knee Boriyergodvrar meopdce rol vinou dmaray robe Aavdc, maddy 6 Madros yed-
pet, nad korvripedy D8 Evrénreras abra roig dyrintyours 7H iysawolon mlorn, pariore 8
roig §x wegeroatc. C&cum. Theoph. “ Hi sunt de circumcisione Judwi, qui tunc
temporis tem Christi subyertere nitebantur, et introducere preecepta
legalia.” Hieron. in cap, i, ver. 10.
|| Chrysost. Preefat.
liiad. B.
THE EPISTLE TO TITUS.
this defect is abundantly supplied by the concurrent suf-
frage of the fourth and fifth centuries. For,
First, As for St. Timothy, he is styled bishop of Ephe-
sus by Eusebius,* and that with respect to former histories; |
and the same he saith of Titus. And the council of Chal-
cedon} reckons from Timothy to their time twenty-seven
bishops. The anonymous author of his life,{ in Photius,
makes him bishop of the metropolis of Ephesus, with
seven assistants; and either he, or Photius, say, that he
was constituted bishop by St. Paul; and the Apostolical
Constitutions say the same,§ as do also St. Jerome,|| and all
the ancient commentators on his Epistles.
Secondly, That Titus had rijyv vijcov 6AdKAnpov, the whole
island of Crete committed to his care, is testified not only
by Eusebius, but also by St. Jerome in his Catalogue, by
St. Ambrose, Chrysostom, Theodoret, Gicumenius in the
preface to this Epistle, to omit many others cited by Dr.
Cave in the Life of Titus, P- 58, 59. Now to pass my
judgment in this case:
First, I assert, that if by saying Timothy and Titus were
bishops, the one of Ephesus, the other of Crete, we under-
stand that they took upon them those churches or diocesses,
as their fixed and peculiar charge, in which they were to
preside for term of life; I believe that Timothy and Titus
were not thus bishops: for,
First, Both Timothy and Titus were evangelists, and
therefore were to do the work of an evangelist: now the
work of an evangelist, saith Eusebius,{] was this, “ to lay
the foundations of the faith in barbarous nations, to consti-
tute them pastors, and having committed to them the culti-
vating of those new plantations, they passed on to other
countries and nations.”
Secondly, As for Titus, he was only left at Crete to or-
dain elders in every city, and to set in order the things that
were wanting ; having therefore done that work, he had
done all that was assigned him in that station: and there-
fore St. Paul sends for him the very next year to Nicopo-
lis, Tit. iii. 12. And so, according to Bishop Pearson’s
chronology, he was left at Crete only A. D. 64, and sent
for thence A. D. 65, and returned thither, as the ancients
conjecture, after the death of St. Paul: for they say** he
died in the ninety-fourth year of his age, and was buried
in Crete.
As for Timothy, St. Paul saith, he exhorted him to abide
at-Ephesus when he went into Macedonia: now, as he
writes to the church of Philippi in Macedonia, A. D. 62.
and the ninth of Nero, that he hoped to be shortly with
them, Phil. i. 25, 26. ii. 24. so, saith Bishop Pearson,
he went thither A. D. 64. and the eleventh of Nero, and
writ his First Epistle to him, A. D. 65. Two years after
this, he sends for him to Rome, 2 Tim. iv. 9.21. and there
he continued, as the ancients So till the martyr-
* Tiptbets ye pads rig by "Epicw wapuulag loroptirar medros viv Emioxomiy ian tvas, wg
nal Three vin tm) Kyhrrng txnanovay. Eccl. Hist. lib. iii. cap. 4.
+ Act. 11. tom. iv. col. 600.
$ Kal abzic & tavrel, tmrd cupemaghyroy torizubmo, vig "Epectwy dyrihapRaveras pan-
rpomeheng— dard rol) preyaov Tlatdou, nat rerporovetras rig "Esperia panrpoorénewe émix-
nomeg, at Spaviteras, Phot. Bibl. Num. 254. p. 1403.
§ Lib. vii. cap. 46. || Verbo Timotheus.
{ Otro: 88 Stpenloug rig arloreong tot Lévog ried rhareig aired prbvor naraRarrsyacvor, aor-
potas ve xabiordvres evtpoug voirag ve airdis tyyergllores tiv av dering sloayOivray
yrupylay, ivtpas aivral mrdruy ydpag re xat Om pethicay.
** Sopbronius apad Hieron. in Tito. Isidor. de vit’ et obitu. SS. p. 542.
317
dom of St. Paul; after which time he must, as they sup-
pose, return to plicanhc for they tell us, that in the reign
of Domitian he was martyred in that city, and lay buried
there. But since we read not any thing in Scripture of
their return to either of these places afterward, and the
authorities on which this return dependeth are not very
ancient, we cannot much rely upon them.
Prop. 2. But if by bishops we only understand persons
who had authority to ordain, and to govern the clergy of
their province, and to exercise acts of discipline and cen-
sure, over more than one single congregation, I believe
both Timothy and Titus had this episcopal jurisdiction,
and so might properly be styled bishops. For,
' First, That the jurisdiction of Titus extended to all the
Christians in the whole island of Crete, is apparent from
these words, For this cause left I thee in Crete, that thou
mightest set. in order the things that are wanting, and or-
dain elders in every city, Tit. i.5. Hence is he said to
have received the episcopal care, rv imi Kofrne éxxAnowyv,
of the churches in Crete, and to have the whole island com-
mitted to him.
And if the church at Ephesus, committed to the care of
Timothy, did not exceed the compass of one particular
congregation, St. Paul had very little success in the great
pains he took for three whole years to teach them publicly,
and from house to house, exhorting every one of them night
and day, Acts xx. 30,31. Whereas St. Paul himself in-
forms us, that at Ephesus, a great door, and effectual, was
opened to him, 1 Cor. xvi. 8,9. St. Luke, that all that
dwelt in Asia heard the word of the Lord Jesus, both Jews
and gentiles; that the word of God prevailed and grew
mightily, and that fear fell upon them all, and the name of
the Lord Jesus was magnified, Acts xix. 10.17.20. But
that which puts this matter beyond doubt, is the observa-
tion of the learned Bishop Stillingfleet, that the elders St.
Paul sends for to Miletus were all of Ephesus, and to them
he commits not only the church of Ephesus, but all the
flock over which the Holy Ghost had made them over-
seers, 7. é. all that had been converted in Asia, through his
means, during his abode there three years. Irenzeus in-
deed saith, he summoned them from the neighbouring cities
as well as Ephesus: but (saith he) St. Paul was in so great
haste, that he would not so much as go to Ephesus, nor send
any whither but to that city; and yet those to whom he
committed the whole flock, then in Asia, came from Ephesus
to Miletus: which makes it: probable, that there St. Paul
had raised a nursery for the churches thereabout; as, Cle-
mens observes, the apostles were wont to do in fruitful
soils, with a prospect of such churches as were. to be
formed, rav peddASvrwy morebav, of those that should after
believe: and the same St. Clement observing that they did
this, doxyudoavrec tq wvebuari, making trial of them by their
spiritual gifts, he very probably conjectures, that the twelve
persons, who, when he laid his hands upon them, received
the Holy Ghost, and spake with tongues, and prophesied,
Acts xix. 6,7. being thus qualified, in an extraordinary
manner, to be teachers of others, might be in the number of
those elders whom St, Paul charges to take heed to them-
selves, and to all the flock over which the Holy Ghost had
made them overseers, ver. 28.
As to the jurisdiction belonging to them in their several
districts, it is also. manifest concerning Timothy, that he
318
was set over the house of God, t Tim. iii. 14, 15. that in
that house he was to ordain, and to lay hands on the elders
to be chosen to that office, v. 22. to choose such to the
episcopal office, or to the office of elders, who were duly
qualified for that work, iii. 2.7. to admit and consecrate
others to the office of deacons, ver. 8. to take widows into
the number of deaconesses, under such qualifications, and
to refuse others, vy. 9. 11. to receive accusations against
the elders, v. 19. and to rebuke them, ver. 20. Which
plainly shews there was a right of judging and censuring
offenders in Timothy, by virtue of his office. He had
power also to order the maintenance of the elders, ver. 17.
to take care that the public offices of Divine worship were
performed regularly, ii. 1. 8. to charge others not to teach
any other doctrine than what they had received, i. 3. to
command and teach with authority, iv. 11. and not to suf-
fer others to despise his authority, ver. 12. And all these
things seem plainly to belong to the trust committed to him,
vi. 20.
And as for Titus, it is certain he was left in Crete by
St. Paul, to set in order the things which were wanting, i. 5.
and, in order to this end, to inspect the qualifications of
them who were to be admitted to the episcopal office,
ver. 17. and so to ordain elders in every city. And he was
also to admonish and reject heretics, iii. 10.
Now I confess, that these two instances, absolutely
taken, afford us no convincing arguments for a settled
diocesan episcopacy, because there is nothing which
proves they did or were to exercise these acts of goveri-
ment rather as bishops than evangelists; for it is certain
that the order of evangelists was superior to that of go-
vernments, and so included an authority to do those acts
of government which belonged to bishops. Accordingly,
in those places where these evangelists preached, they did
moyevac KaStoravat,* constitute pastors, and then went on
to preach in other places. Yet these things evidently fol-
low hence :
1. That such superiority over other pastors cannot be
contrary to the gospel rule; or that the nature of church-
government doth not imply an equality among the gover-
nors of it: and that the apostles, if they pleased, might
have fixed persons in any other churches, to exercise these
acts of ecclesiastical authority and jurisdiction, as well as
St. Paul placed these two persons, the one at Ephesus, the
other at Crete, for these ends.
2. That itis not repugnant to the constitutions of churches
in the apostolical times, for men to have jurisdiction over
more than one particular congregation; for such a power
Titus had over all Crete, and Timothy over many élders:
which, had it been contrary to the nature of church-govern-
ment, would not have been permitted, and much less or-
dained, by St. Paul, in any of the churches planted by him.
3. Hence also it appears, that the apostolical power of
governing churches, and ordaining elders in them, was not
so limited to the persons of the apostles, but that it might
be communicated to others, whom the apostles would in-
trust with it; and therefore might be continued_in the
church after their decease; and if it be granted, that such
an apostolical power of governing churches might be com-
mitted to others, and was actually so, by the apostles ; it
PREFACE TO
remains only to inquire, whether, upon their remove, or de-
parture, they did intrust any persons in.such a manner,,.as
it is certain, from Scripture, St. Paul did Timothy, as to the
churches of Asia: of which we shall discourse hereafter.
4. From these words, The things which thou hast heard
Srom me, confirmed by many witnesses, commit thou to faith-
Sul men, who shall be able to teach others also; it may be
fairly argued, that the apostle here appoints St. Timothy *
to constitute‘a succession of men vested with ecclesiastical
authority, to teach them, and command others to observe
them. And from those words to Titus, I left thee in Crete,
to ordain elders, xara wéXw we zyH cor Suerakdunv, in every
city, as I ordered thee, Tit. i. 5. For a bishop must be
blameless, as the steward of God, ver. 7. it is also fairly
gathered that a succession of bishops was to be consti-
tuted in every city, as persons that were to take care of the
church of God there, 1. Tim. iii. 5: And my conjecture is,
that St. Paul, after his liberty from. his first bonds, having
travelled into Spain and Judea, and from thence to Mace-
donia, began to settle this church-government in all. the
churches where they before were wanting ; that so, after his
death, they might be all provided with them: that, upon
this account, Titus was sent by him to Crete, i. 5. and
afterward to Dalmatia, 2'Tim. iv. 11. and that the First
Epistle to Timothy was not writ to him to require him to
stay at Ephesus, where bishops had been settled long be-
fore; but to instruct him how to behave himself in the church
of God in general, iii. 15. doing the office of an evangelist,
by ordaining church-governors where he found them want-
ing, and ordering other matters, as he saw them needful,
in any of those places to which he resorted. But then, if
we take in the suffrage of antiquity, and consult them who
were nearest to the fountain of church-government, we shall
find still greater reason to believe that it was didrakic aro-
oroduKy, an apostolical ordinance, to appoint bishops with
the chief jurisdiction over cities: for we find plainly, by
the forementioned instances, that the apostles had this
power in themselves, and did convey it to. some others ;
but whether they did this universally, and with a design to
continue this order, being an inquiry about matter of fact,
must be proved by the best means we can use in a matter
of fact of so great antiquity. Now there can be no stronger
proof of such a matter of fact, than the general sense and
concurrent practice of the Christian church in the ages next
succeeding the apostles. And this general sense of the
Christian church may be demonstrated,
1. From undoubted testimonies affording a clear eyi-
dence of this succession in the most conspicuous churches.
And as for the undoubted testimonies of this succession in
the most conspicuous churches, “ I shall first appeal (saith
the learned Bishop of Worcester) to Irenzeus and Tertul-
lian, as least liable to exception.” The former not only
mentions a succession of -persons to the apostles; but he
saith,} “the apostles committed the care of the churches to
them, and left them to succeed in their places:” which im-
© mioreig dvOgdbarcg, iyour, Emirxdmog nal mescBuripois, oe Esenrsy 6 TiedOe0¢ yergore-
vty. Photius apud CEcumen. Ajidov Gre oreph argecBuripow xal imioxboron airs darére
sera, Theoph.
+ “ Habemus annumerare eos qui ab apostolis institati sunt episcopi in ecclesiis, -
et successores eorum asque ad nos, quibus etiam ipsas ecclesias committebant, quos
* Euseb. Eccles. Hist. lib. iii. cap, 37.
et es relinquebant, suum ipsoram locum magisterii tradentes.” Lib. iii.
cap. 3. ‘Lino episcopatum administrand@ ecclesiw tradebant.” Ibid.
THE EPISTLE TO TITUS.
plies, that as the apostles had themselves the care of mi-
nistering to the church, and the power of governing and.
presiding over it; so they committed it to the bishops whom
they chose to succeed them. Tertullian not only mentions
them in general who succeeded the apostles,* but particu-
larly instances in Polycarp, placed by St. John at Smyrna;
and Clemens, by St. Peter at Rome; and then adds, that
“the other churches had bishops placed in them like to
these:” so that what authority St. Clemens had at Rome, and
Polycarp at Smyrna, that, Tertullian affirms, the bishops
had in other churches. Now Irenzus saith, that Linus
-and Clemens had the episcopal power of governing the
church: and as for Polycarp, he, even by the Jews and
gentiles, was styled, 6 rig “Actac didacxaXoc, the master, or
teacher, of Asia; by St. Jerome,{ rdong tic’ Aotag apxnyde,
the governor of all Asia ; and by Ignatius,§ xuBepvfrne, the
governor of the church of Smyrna.
Add to this, these words of’ Mr. Dodwell, to those, who
denied the presidency of bishops over the church in those
ages: ‘* What can they say to the angels in the Revela-
tion? What, to the testimony of Irenzeus, concerning St.
Polycarp? What, to the testimony of Clemens Alexan-
drinus,|| who mentions bishops among other officers of the
church, settled by St. John? What, to the testimony of
Hegesippus,{] who makes the kinsmen of our Saviour,
iyhoactat trav éexxAnoiwyv, to have been governors of the
churches, from Domitian’s time to that of Trajan? What,
to those who mention St. James** as made bishop of Je-
rusalem by the apostles themselves? What, of the seven
Polycrates mentions as bishops in his own see before him-
self? Nay, what, to all those catalogues of bishops suc-
ceeding in the four patriarchal sees, particularly the fifteen
in Jerusalem, from St. James, to the destruction of the
Jews under Hadrian? Nay, what, to the succession of all
the apostolical sees, to which the fathers of the second
century do so solemnly appeal, to prove their own doctrine
apostolical, in opposition to the contrary pretences of the
heretics? Can they think them all to have been either wil-
ful forgeries, or general mistakes, in a matter of fact, so
near their own time, without so much as any likely ground
in histery? How will they then assure us, that they were
not mistaken, in delivering to us the books of the apo-
stles, which were not more notorious to them than their
government.”
2. This general sense of the church may be demonstrated,
from the unreasonableness of the supposition, that the
form of government, left to the churches by the apostles,
should be so quickly changed, as they suppose, who do
conceive that the apostles left no governors superior to
presbyters, or pastors of one congregation, in the church:
for it is clearly proved, by the learned bishop of Chester,
that the writers of the second century distinctly mentioned
* “ Evolvant ordinem, episcoporum suorum (heretici), ila per successiones ab
initio decurrentem, ut primus ille episcopus aliquem ex apostolis, vel apostolicis viris,
gui tamen cum apostolis perseveraverit, habuerit m, et ant em; hoc
enim modo ecclesixe apostolic census suos deferunt, sicut Smyrnzeorum ecclesia
Polycarpum ab Joanne conlocatum refert, sicut Romanorum Clementem & Petro or-
dinatum itidem : perinde utique et caterm exhibent, quos ab apostolis in episcopa-
tum constitutos apostolici seminis traduces habeant.” De Priescript. Haret. cap. 32.
t Martyr. Polycarp. §. 12. $ Catal. § Epist, ad Polycarp, §. 2.
|} "Omou party tavacricey, apud Euseb. lib, iii, cap. 23, p. 92.
Apnd Enseb, Hist. Eccl. lib. iii. cap, 20.
** Easeb, Eccl. Hist, lib, v, cap. 24, p, 192,
319
these veral orders of bishops, and their inferior presbyters,
in the same church; and thereby give us reason to con-
clude, that disparity was settled in that age, and therefore
it is very improbable it should be otherwise in the pre-
ceding age of the apostles: for that, in the frame and sub-
stance of the established government of the church, a thing
always in use and practice, there should be so suddenia
change, so universal a corruption, in so short a time; and
that all Christians, all the degraded clergy, without the
least. degree of opposition that,we meet with, or we read
of, should conspire in, or consent to, this innovation and
corruption, is a thing morally impossible : for, as Tertul-
lian* argues in a like case, ‘‘ What all Christian churches
did so early agree in practising uniformly, came not by
error, but by tradition.” The improbability of this sudden
and general innovation will be farther evident, if we con-
sider, : ‘
1. The subjects of this constitution, viz. the persons ap-
pointed by the apostles, or apostolical men, to govern
and preside in every church; they being constant objects
of every person’s common sense, seen in every assembly,
empleyed in every ecclesiastical affair public or private,
in which Christians, sick or well, living or dying, were
concerned. Now in a matter of this kind, which was the
daily object of the senses of all Christians, we cannot
easily conceive how they could possibly mistake, and not
perceive that such a change was made, if really it was done.
Again, We shall be more convinced, that this was not
performed by conspiracy, or by a joint consent of Christ-
ians, to make this alteration in that form of government
which the apostles had established, if we consider,
1. The general agreement of all churches in this matter ;
since not one single church can be produced, in which this
government did not obtain. For how can we imagine, that,
in a time when no general council could meet to appoint
it, and when there were no Christian princes to set it for-
ward on a political account; and when, by reason of the
heat of persecution, and the distance of Christian churches,
there was so little commerce and intercourse between them,
from the churches of Armenia and Persia in the east, to
those of Spain in the west; from the African churches in
the south, to our British churches in the north; this con-
stitution should universally be received, and submitted to,
if it had not been established by the apostles, or the first
founders of. those churches ?
2. If we consider how much it did concern all churches,
that such an innovation should not obtain amongst them,
and tamely be submitted to; for all the people were obliged
to know their governors, to which they were by Scripture
obliged to submit, and so they could not yield to this in-
novation, without the greatest danger to their souls: the
presbyters, if they had by the apostles been advanced to
the highest power, would not so weakly have submitted to
an authority usurped over them; but, either out of a just
zeal to assert their freedom, or out of indignation at the
insolence of the usurping bishops, or out of that unwilling-
ness to submit and obey, which is natural to all men, would
have asserted their equality.
3. This will be farther evident, if we consider, that even
* « Varidsse debuerat error doctrine ecclesiarum, quod autem apud omnes unum
est, non est erratum, sed traditum.” De Prieseript, cap, 28,
320
the persons then exalted could have no motive or tempta-
tion to accept of this advancement: for men do not easily
desire a change, but upon prospect of some ease or tem-
poral advantage ; much less when they perceive the change
is like to add to their trouble, and increase their danger.
Now this was really the case of the first Christian bishops,
they being still exposed to the sharpest fury of their per-
secutors, and commonly begun with first, when any storm
was raised against the church: their labours also were very
great; for the care of the flock lay on them, and they were
unwearied in the discharge of the pastoral care. Can we
then reasonably think, that they could be so fond of so
much toil and peril, as to violate the institution of the
blessed Jesus or his apostles to obtain it?
CHAP. I.
1. P AUL, ["]a servant of God, and an apostle of Jesus
Christ, [*] according to (xara, for the promotion of) the
faith of God's elect, and the acknowledging of [5] the truth
which is after godliness ;
2. [*] In (2x’, with that) hope of eternal life, which God,
that cannot lie, (hath) promised before the world began
(i. e. from the beginning of ages);
3. But hath in due time manifested (2pavépwoe 8? karpoic
iStowe, and hath, in its proper season, manifested this) his
word (of promise) through preaching (of it to the gentiles ),
which (office) is committed to me according to the com-
mand of God our Saviour ;
’ 4. CI, Paul, write this) to (thee, O) Titus, mine own
son after the common faith: (wishing to thee) grace, mercy,
and peace, from God the Father and (from ) the Lord Jesus
Christ our Saviour.
5. (Advertising thee, that) for this cause left I thee in
Crete, that thou shouldest set in order the things that (as
yet) are wanting, and ordain [°] elders in every city, as I
had appointed. thee:
6. If any be blameless, [°]the husband of one wife,
(neither guilty of polygamy, nor married again after di-
vorce from his former wife; see note on 1 Tim. iii. 2.)
having faithful children, not accused of riot, or unruly.
7. [7] Fora bishop must be blameless, as (being) the
steward of God; not self-willed, not soon angry, not given
to wine, no striker, not given to filthy lucre ;
8. [*] But a lover of hospitality, a lover of good men
(or things ), sober (or prudent ), just, holy, temperate ;
9. Holding fast the faithful word as he hath been taught
(xara rv Sdaxiv, according to the doctrine of Christ and
his apostles ), that he may be able by sound doctrine [9] both
to exhort (both to admonish, or instruct in sound doctrine, )
and to convince the gain-sayer.
10. For there are many unruly [1°] and vain talkers (in
Crete) and deceivers (of men’s minds), ["] especially
those of the circumcision :
11. Whose mouths must be stopped, who subvert whole
houses, teaching things which they ought not (to teach ),
for filthy lucre’s sake.
12. One of themselves (even Epimenides ), [)*] a prophet
of their own, said, The Cretians are always liars, evil
beasts, ['°] slow bellies (7. e. gluttons ).
13. This witness is true (of them who inhabit Crete,
whether natives or Jews). Wherefore ['*] rebuke them
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
sharply (2Aeyye abrodc erorépwe, convince them power-
Sully), that they be sound in the faith ;
14. Not giving heed [*] to Jewish fables, and command-
ments of men, who turn from the faith.
15. (For, whatsoever they may say or think, concerning
unclean meats, persons, or things, ) to [*] the pure (the gen-
tile, whose heart is purified by faith,) all things are pure
(in their use): but unto them that (though they count
themselves the only pure persons) are defiled and unbe-
lieving is nothing (truly) pure; but even their mind and
conscience is defiled (and by that their actions ).
16. ['"] They profess that they know God (above others,
Rom. ii. 17.) but in works they (practically) deny him,
being abominable (now, to him, of whom they were once
beloved), and disobedient, and to every good work re-
probate.
ANNOTATIONS ON CHAP. I.
[‘] Ver. 1. AOY"AOS Ocov, A servant of God.| He
writes not this to confirm his authority to Titus, who
doubted not at all of it; but to confirm it to others with
whom he did converse, or to whom this Epistle might come;
it being of use not only to direct Titus then, but all bishops
and rulers of the church for ever.
[*] Kara ator, For the promotion of the faith of God's
elect.| i.e. The faith of Christians in the general, they
being all yévocg éxAexrdv, an elect generation, 1 Pet. ii. 9.
_and St. Paul being an apostle in reference to them all, to
them to whom he was a saviour of death, as well as to them
to whom he was a saviour of life, 2 Cor. ii. 16.
[°] Tie war evotBeav adrnSetac, The truth which is after
godliness.| The mystery of godliness, 1 Tim. iii. 16. The
doctrine which is after godliness, 1 Tim. vi.3. This is
therefore only necessary to be believed, so far as that belief
is necessary to a holy life. ‘To confirm this inference, let
these following arguments be considered:
First, That which hath the promise of this life, and that
which is to come, must be sufficient to secure us of the
enjoyment of the life to come; but godliness, saith the
apostle, hath the promise of this life, and that which is to
come, 1 Tim. iv. 18. Ergo, again, that which hath content-
ment is great gain, and must sure avail us to salvation,
seeing, without salvation, we can gain nothing which is
truly good; but godliness with contentment is great gain,
1 Tim. vi. 6. Ergo,
Secondly, If this be the great end, for which 7 xépu¢ row
Ocod 1) owrhptoc, the saving grace of God hath appeared to
us, viz. To teach us that, denying all ungodliness, and worldly
lusts, we should live soberly, righteously, and godlily, in this
present world; and if, by doing so, we may expect the
blessed hope and glorious appearance of our Lord with
comfort, then must this holiness administer to us an as-
surance of our future happiness. Now, all this is the ex-
press saying of St. Paul, Tit. ii. 11, 12.14. Ergo,
Thirdly, By what we do entirely attain the end for which
our Saviour died, or suffered on the cross, by that we must
attain assurance of the benefits of his death and passion,
viz. remission of sins, justification, and salvation; but this
we do, by dying to sin and living unto righteousness ; that
is, by being holy i in our lives and conversations: for Christ
bore our sins in his own body on the tree, that we, being dead
CHAP. I.]
to sin, might live to righteousness, 1 Pet. ii. 24. And to as
many as are. thus conformed to his death, by dying unto -
sin, he hath promised that they shall be conformed to him
in likeness of his resurrection, Rom. viii. 11. Faith there-
fore can be no farther necessary, than it is requisite to
engage us fo die unto sin, and to live to righteousness.
Fourthly, This will be farther evident even from the
nature of true holiness; for seeing that consisteth in a par-
ticipation of the Divine nature, 2 Pet. i.4. in putting on the
new man, which is created after God, in righteousness and
true holiness, ph. iv. 24, in being holy in all manner of
conversation, as he that has called us is holy, 1 Pet. vi. 11.
it plainly follows, either that they who live to God, who
are like him in holiness, who have the image of God in-
stamped upon them, and who are made partakers of the
Divine nature, may, notwithstanding, perish everlastingly,
or that true holiness may render us secure of happiness.
Fifthly, It seems evident, that a good and a wise God
cannot reveal things only to stuff our heads with notions,
when they have no influence upon our hearts to make us
better: since, then, to disbelieve them would be pernicious,
and yet the believing them would do us no good, and a
wise God must require this faith to no end, his design in
requiring us to believe in Jesus Christ being this, that
believing we may have life through his name, John xx. 31.
and the very end of our faith is the salvation of our souls,
1 Pet.i.9. he therefore can require us to believe nothing
but what hath a real tendency to the obtainment of that
life, and that salvation, which is the end of our whole faith.
[*] Ver. 2,3.] Note, By comparing these two verses with
those words in Timothy, He hath saved us, and called us
with a holy calling ; not according to our works, but ac-
cording to his own purpose and grace, which was given
us in Christ Jesus, mpd xpévwv aiwviwy, before the world
began ; but is now made manifest by the appearing of our
Saviour Christ, who hath abolished death, and hath brought
life and immortality to light through the gospel ; where-
unto I am appointed a preacher, and an apostle, and a
teacher of the gentiles, 2 Tim. i. 9—11. I say, from these
words compared together, it may be inferred,
First, That the promise of eternal life, mentioned in both
places, is the promise of calling those gentiles, to whom
St. Paul was an apostle, to that faith which had the pro-
mise of eternal life annexed to it; for this promise God
is said to have performed, by St. Paul’s preaching this
word of life to the gentiles.
Secondly, That this hope of eternal life was not made
manifest till the appearing of our Saviour, and the preach-
ing of his gospel to the world; he having brought life and
immortality to light by the gospel, 2 Tim. i. 10. and mani-
fested the hope of it by the preaching of the word of faith.
Thirdly, Seeing no such promise could be made to men,
no such grace given to them, before there were any men in
the world, these words, zpd xpdévwv aiwviwy, cannot properly
be rendered, before the world began; but, as Chrysostom,
Theodoret, and Cicumenius, render them, dvwev 2 apxiic,
of old time, or from the beginning: so, the revelation of the
calling of the gentiles is styled, The revelation of the
mystery, xpdvoie aiwviove seavynutvov, kept secret from men
since the world began, Rom. xvi. 25. but now manifested
by the Scriptures of the prophets. This promise therefore
was contained in the writings of the prophets, and either '
VOL, VI,
THE EPISTLE TO TITUS.
321
must relate to the promise made to Adam immediately
after the fall, That the seed of the woman should break the
serpent’s head, which was a promise made from the begin-
ning, and 79d xodvwy alwviwy, before any of the three ages
of the world were passed; or, to the promise made to.
Abraham, That in his seed should all the families of the
earth be blessed, which was a promise made a long time
ago, and before the first age of the world expired. So
Zacharias speaks of the promise ofthe Messias, made da
TOV am ai®vog moopnrav, by the holy prophets from the
beginning, Luke i. 70. And Jerusalem is mentioned as an
apostatizing city, ag’ ipéowv aidvoc, from the days of old,
Ezra iv. 15. 19. and, az’ aidvoe, of old, Esd. ii. 23. 26. If
it refer to the promise or declaration made to Adam, that
the seed of the woman should bruise the serpent’s head, that
must be a declaration that the Messiah should exempt us
from that mortality the serpent had brought upon the seed
of Adam, and consequently a promise that he should
procure for us a happy resurrection to eternal life: if we
refer it to the promise made to Abraham, In thee shall all
the families of the earth be blessed, we, by that blessing,
being made the adopted sons of God, and heirs according to
the promise, Gal. iii. 29. must have a title by it to the
redemption of our bodies, and must become sons of the
resurrection to eternal life, and by it receiving the promise
of that Spirit, which is the earnest of that inheritance, Gal.
iii. 14. must thereby be assured of it.
[°] Ver. 5. IpecBurépove.] Hence it appears, that at the
first conversion of the Cretians to the faith, they had no
bishops or presbyters set over them, but had all their
church-oflices performed by men assisted by that Holy
Spirit, which God shed on them abundantly, through
faith in Christ, (iii. 6.) though out of these, bishops and
deacons usually were chosen: but then it is observable,
that things were then wanting; or, that this was a deficiency
in that church.
[(°] Ver. 6. Miag yuvarxde avo, The husband of one wife.]
Here Chrysostom, CGicumenius, and Theophylact, have
well observed, against the heretics and papists, that mar-
riage is so honourable, that any clergyman may ascend to
the episcopal throne with it, &ore per’ avrov Kat eat rov
dywv Spévov divacSa avaBatvev, Chrysost. Theoph.: yea,
that he may do the office of a bishop, and retain the nuptial
bed, we suvapyévov kal pera yapou énoxonng moovosiv rivoc.
QEcumenius.
To shew the antiquity of that interpretation of those
words, The husband of one wife, which I incline to, St.
Jerome saith, that, “Quidam de hoc loco ita sentiunt, Judai-
cz, inquiunt, consuetudinis fuit vel binas uxores habere,
vel plures, quod etiam in veteri lege de Abraham, et Jacob,
legimus; et hoc nunc volunt esse preeceptum, ne is qui
episcopus est eligendus, uno tempore duas pariter habeat
uxores.” He also seems to shew his dislike of the other
opinion, in these words, “ Multi superstitiosius magis quam
verius, etiam eos, qui cum gentiles fuerint, et unam uxorem
habuerint,—qua amissa, post baptismum Christi alteram
duxerint, putant in sacerdotio non eligendos.”
[7] Ver. 7. ’AvéyxAnrov eivat, (I left thee in Crete to ordain
elders; if any be blameless; ) for a bishop must be blameless]
Hence, say the Greek and Latin commentators, it is mani-
fest that the same person is called a presbyter in the fifth,
and a bishop in the seventh verse, Kat évrevOev diAov we rode
,2T
322
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. I.
mpeoBurtpoue imoxdémoug wvdualov, slonxdg yap iva kataorhoye | Samaritans, who are advocates fdrithe observation of the
xara wédw mpeoPurtpove, erhyaye, Ati yap imlaxorov dvéycAn-
tov eva dy éxdory 88 wéAct ovdx imioxdmove, adda mpeafsuré-,
poug tSo¢ elvat réANove, Theodoret. When he had said, I left
thee in Crete, that thou mightest ordain presbyters in every
city,* “ postea intulit; oportet enim episcopum sine crimine
esse, tanquam Dei dispensatorem; idem est ergo presbyter
qui episcopus :” he after makes this inference, For a bishop
must be blameless: the bishop therefore and presbyter are here
the same. The reyerend and learned Bishop Pearson
proves, from St. Clemens of Alexandria, Tertullian, and
Origen, that in their judgment, the apostle speaks of
presbyters properly so called; as doth also Theodoret,
from this argument, That the apostle requires presbyters
in the plural to be ordained in every city, whereas there
was to be only one single bishop in a city. But I find no |
answer to the argument, that the same person is a presby-
ter in the fifth, who is a bishop in the seventh verse; and _
therefore I still incline to the opinion of Chrysostom, Theo-
doret, St. Jerome, GEcumenius, and Theophylact, that the
names were then common.
A bishop must be blameless.] St. Jerome, understanding
this of presbyters, speaks to the bishops thus; ‘‘ Audiant
episcopi, qui habent constituendi presbyteros per urbes
singulas potestatem, sub quali lege ecclesiastice consti-
tutionis ordo teneatur :” and then proceeds thus; ‘‘ At nunc
cernimus plurimos hanc rem beneficium facere, ut non
queerant eos qui possunt: ecclesie plus prodesse et in
ecclesia erigere columnas; sed quos vel ipsi amant, vel
quorum obsequiis sunt deliniti, vel pro quibus majorum
quisquam rogaverit, et ut deteriora taceam, qui ut clerici
fierent, muneribus impetrarunt.”
[*] Ver. 8. @AdEcvov,.A lover of hospitality.] Not in the
modern sense of keeping hospitality, that is, a great table
for persons of quality to come to; but, say St. Chrysostom
and Theophylact, ra airov roic Eévorg mpoituevog Kal roig
Scouévore, One so far from filthy lucre, that he spends what
he has upon the stranger and the poor. Xd ppova ov Tov
vhoreuriy elev tvravSa, d\Xd. roy w480ug kpatovvra, He saith
sober, i. e. not one that is much in fasting, but an exact go-
vernor of his passions, his tongue, hands, and eyes.
[2] Ver. 9. TlapaxaXkiv.] i.e. NovSereiv, Theoph. . See
Rom. xii. 8. Td 8 padcora yapaxrypiZov tov enloxorov, 7d
d8doxew torty, The chief character of a bishop is rb Séacxade-
xov, his ability to teach, say Chrysostom and 'Theophylact.
[2°] Ver. 10. Maratoddyo, Vain talkers.| That the Jews
were paraioddyo, vain talkers, and érepodi8acKadoidvrec,
teachers of things which they ought not, we learn, 1 Tim. i.
3, 4. G. and that they were desirous of filthy lucre, robbing
and devouring those they taught, see 2 Cor. xi. 20. Of the
covetousness of the pharisees, the great sticklers for the
necessity of circumcision, and of the observation of the law
of Moses, by all Christians, (Acts xv. 5.) our Saviour gives
us a large account, Matt. xxiii. 14, 25. Luke xvi.14. Their
mouths must be stopped, not with force, but with convic-
tion, (ver. 2.) by such strength of conviction, say the fathers,
as will not suffer them to speak any thing by way of answer,
or gainsaying the truth.
[#4] MéXtora 82 of te wepitouijc, Especially they of the cir-
cumcision.] He doth not say, Especially those gentiles or
* Hieron, in locum
Jewish law, but of tx zeprtopiic, they of the circumcision,
which, throughout the New Testament, signifies the Jews,
men of that nation and religion: so Acts x. 45. And of &
mepcrounc, The Jews which came with Peter were amazed,
when they saw the gift of the Holy Ghost poured out upon
the gentiles ; Acts xi. 2. of tx reprropijc, The Jews contended
with Peter, saying, Thou wentest in to men uncircumcised,
and didst eat with them. (Seo Rom. iv. 12. xv. 8. Gal. ii.
7—9. Eph. ii. 11. Colos. iv. LL.) Moreover, the gnostics
and Simonians were so far from being advocates for. the
observation of the Jewish law, that it was one part of their
doctrine, * véuy Kat rpopfrac wn) ypacSa, that no man should
observe the law or the prophets: (see note on 1 Tim. i. 7.)
they therefore cannot be the men here intended.
[**] Ver. 12. Tpo¢irne, A prophet of their own.] Theodo-
ret expressly says, this poet was Callimachus ; Gicume-
nius and Theophylact cite the words of Callimachus, and
so doth Chrysostom, though he confesses the poet was Epi-
menides, Callimachus it could not be, for he was no Cre-
tian, but a Cyrenian, nor hath he this whole verse, but only
the beginning of it, Kpijrec aet Yevorat, which, saith St. Je-
rome, he borrowed from Epimenides ; who by Platot+ is
styled avijp Séiog” by Diodorus Siculus,t 5 SedAoyoe, the di-
vine ; by Diogenes Laertius,§ SeogiAéoraroc, and yywortdra-
roc, one skilled in divination ; by Cicero,|| ‘ futura preesen-
tiens, et vaticinans per furorem,” one that foretold things
future by ecstasy ; by Plutarch,{ copdc wept ra Sia, a wise
man concerning Divine things ; by Apuleius,** Fatidicus, 4
soothsayer ; by Maximus Tyrius,+t Svde ra Scia, one skilled
in divine things ; by Dion Prusiensis, and the apostle here,
one of their prophets. “4 ‘
[**] Pacrpipapyde.]”ArXnoroc, Suidas. Dacrpimapyot, axpa-
rig, atAnorot, ToAVPayor, Hesych. Tacremapyla dxpacla rept
mv teop}v, Clem. Al. Peed. lib. ii. cap. 1. p. 146. C. Vide
Jul. Polluc. lib. ii. cap. 4. p. 109.37. cap. 111. 26.
[4] Ver. 18. "EXeyxe abrode amoréiwe, Rebuke them
sharply.) if these words relate to the Cretians deceived by
the. Jews, as the verse following seems to hint, they are
fitly translated, Rebuke them sharply. To be sound in faith,
is, say Gicumenius and Theophylact, to retain it so as it
was delivered by the apostles, without adding any thing to
it from Judaism or gentilism, and especially without adding
to it the necessity of observing the Jewish law or rites by
the gentiles.
[**] Ver. 14. "Iov8aixoicg pbSoc.] By Jewish fables, some
here understand the gnostics’ cabalistical interpretations of
the Old Testament: but (1.) if we look into Irenzeus, we
shall find their senseless interpretations chiefly related to
the New Testament. Their thirty aones they gathered from
the thirty years our Saviour spent in silence, before he
preached, and from the parable of those who wrought in
the vineyard, and from St. Paul ; from whom he shews, lib. i.
cap. 1. p. 16. 18. they gathered most of their wild fancies,
and so they must, in time, be after the writing of his Epis-
tles. (2.) It does not appear, that the cabalistical Jews had
any such interpretations as favoured the mad doctrines of
the gnostics. The fathers therefore generally interpret these
{ De Leg. lib. i. p. 780. B.
|| De Divin, lib. i.
tt Dissert, 22, p, 313.
* Const. Apost. lib, vi, cap. 8.10.
¢ Lib. v. p. 239, § Lib. i, p. 29, 30,
In Solone. ** Plorid, lib. ii.
CHAP. 11.]
words of the vain traditions of the Jews, especially con-
cerning meats, and other things, to be abstained from, as »
unclean, which our Lord also styles the doctrines of men,
Matt. xv. 9. and of the teachers of them, St. Paul, in his
Epistle to Timothy, saith, that they were turned from the
faith, 1 Tim. i,5,6. And this, saith GEcumenius, is evident
from the ensuing words. ;
_ | [29] Ver. 15. To the clean all things are clean.] Here, saith
Jerome, “ Considerandum ne ista tractantes, occasionem
illi heresi demus, quee juxta apocalypsin, et ipsum quoque
apostolum Patlum scribentem ad Corinthios, putant de ido-
lothytis esse vescendum, quia omnia munda sunt mundis.”
['"] Ver. 16.] It is the opinion of all the ancient com-
mentators upon the place, that the apostle speaks this “‘ad-
versus Judeos,” against the Jews, nor is there any thing
said in these two verses which may not he applied to
them. For,
First, We have observed already how the Scripture gives
those very names to the unbelieving Jews, which they were
wont to give unto the gentiles, styling them dogs, Phil.
iii. 2. as they styled the gentiles; and vessels of wrath, Rom.
ix. 22. 1 Thess. ii. 16. who thought themselves the only
vessels of mercy ; and here (ver. 15.) defiled, who counted
themselves the only pure servants of God, Neh. ii. 20.
Secondly, Of their profession to know God, when in works
they denied him, the apostle gives a large account, Rom. ii.
from ver. 17. to ver. 25. and again, chap. iii. from ver. 10.
to ver. 19. That they were abominable in the sight of God,
our Lord not only saith of the pharisees, Luke xvi. 15. but
St. Paul of the Jews in general, declaring, that they pleased
not God; yea, they were so displeasing to him, that wrath
was come upon them to the uttermost, 1 Thess. ii. 15, 16.
Of their disobedience to the law, we read in the forecited
places of the Romans, and of their evil works, Phil. iii. 2.
2 Cor. xi, 13. 15. And, lastly, that a defiled mind and con-
science polluted all their actions, even those that were done
according to the will and the command of God, sce Isa. i.
11. 16. Ixvi. 3. Jer. vi; 20. Amos v, 21, 22.
CHAP. II.
¥ Bor (howsoever they live and teach) speak thou the
things which become sound doctrine:
2. ( To wit, ) that [*] the aged men be sober, grave, tem-
perate, sound in faith, (sincere) in charity, and (constant
in) patience.
3. The [7] aged women likewise, that they be in beha-
viour (in habit and gesture) as becometh holiness, not
false accusers, not given to much wine, teachers of good
things (of piety, charity, chastity, to those with whom they
do converse) ;
4. [*]That they may teach the young women to be sober,
to love their husbands, to love their children,
5. To be discreet, chaste, keepers at home, good, obe-
dient to their own husbands, [*] that the word of God be
not blasphemed (by reason of their crimes ).
6. Young men likewise exhort to be sober-minded (Gr.
swhooveiv, to govern not only their concupiscible, but their
irascible passions). :
’ — all things shewing thyself a pattern of good works:
in rhs shewing uncorruptedness, gravity, [°] sincerity,
8. [*] Sound speech, that cannot be condemned ; that he
“THE EPISTLE TO TITUS.
323
that is of the contrary part (whether Jew or gentile) may
be ashamed (of his opposition to you), having no evil
thing to say of you.
9. Exhort servants to be obedient to their own masters,
and to please them well in all (lawful) things; [*] not
answering again ;
10. Not purloining (or filching from their masters ), but
shewing all good fidelity ; that they may adorn the doctrine
of God our Saviour in all things (belonging to their station ).
11. For the grace of God that bringeth salvation hath
appeared to all men (as well servants as masters, yea, to
men of all nations ),
12. [*] Teaching us that, denying (all) ungodliness and
worldly lusts, we should live soberly, righteously, and
godly, in this present world ;
13. Looking for that blessed hope, and the glorious
appearance of [9] the great God and our Saviour Jesus
Christ;
14. Who gave himself for us, that he might [°] redeem
us from all iniquity, and (so might) purify to himself [*] a
peculiar péople, zealous of good works.
15. These things speak, and exhort, and rebuke (the op-
posers. of this doctrine) with all authority. Let no man
despise thee (but use the censures of the church, and deliver
up to Satan those Jews who gainsay this doctrine ).
ANNOTATIONS ON CHAP. II.
[*] Ver. 2. TIPESBY’TAS, The aged.] See the note on
Philem. 9. So the word signifies in all the other places of
the New Testament where it is found ; so éy@ ydp sie roeo-
Birne, I am aged, saith Zacharias, Luke i. 18. and Maio
motoBirnce is Paul the aged, Philem. 9. And in this sense
the true St. Jerome, and all the Greek commentators on the
place, expound it. The reverend Dr, Hammond thinks it
here signifies church-officers, and in particular the deacons,
mentioned in Timothy, after the bishops, 1 Tim. iii. But
of five qualifications there required of the deacons, (ver. 8.)
the apostle here mentions only one, that of gravity; nor is
it necessary that these rpeobra should be church-officers,
because the apostle here enumerates their qualifications :
for, as St. Jerome on the place observes, he reckons up the
qualifications of the younger women, ver. 4, 5. and of the
younger men, ver. 6. and of the servants, ver. 9,10. But
hence it will not follow that they were church-oflicers : nor,
secondly, because Titus was sent to ordain such; for we
find not that he was sent to ordain any but-presbyters or
bishops, ii. 5. '7. though doubtless he did ordain deacons to
attend them.
[?] Ver. 3. IlpcoBuridac.] That the aged women here im-
port the deaconesses of the church, some of the commen-
tators say was the opinion of some ancients; and indeed
they were so necessary, 1. for the baptism of women,
when that was performed by dipping, asin the apostles’ days
it was; and, 2. for the converting some young women to,
and the instructing others in, the faith they had already’
owned (which aged women, though not permitted to speak
in the church, might do in private houses, without scandal ;
but the apostles, and a young Timothy, could -scareely do
-without suspicion) ; that for these reasons I doubt not but
this office obtained in the first preaching of the gospel.
[?] Ver: 4."Iva cwppovtZwourag véac, That they ry teach or
2T
324 A PARAPHRASE
admonish the young women. Stephanus renders the words
thus, That they may teach them by chastisement ; but women,
who had husbands and children, as these in the next verse
are supposed to have, were not to be chastised by others.
Observe then, that young men and women become wise by
hearkening to the admonitions and instructions of persons
aged and experienced in the practice of it, and they who
were set over the youth and the young women for this end
were called by the Greeks cwppovioripsc, that is, directors
of their manners, because they admonished them how to
behave themselves in their stations: hence swppovorie is
by Hesychius rendered vovSerjc, an admonisher, and in
Julius Pollux, swppoviZav is vovSerciv, to admonish, and
swpovicpdc is the same with vovSecta, admonition, lib. iii.
cap. 17. p. 153. lib. xli. &c.
» [*] Ver. 5. That the word of God be not blasphemed.] For,
say Theodoret and Theophylact, when wives leave their
husbands, or servants their masters, roopdce rijg cvoeBelac,
JSrom a pretence of religion, they cause men to speak evil of
the gospel.
[°] Ver. 7. "ApSapstav, Sincerity.] This word is not to
be found in Chrysostom, Theophylact, nor in many copies ;
but it is in Theodoret, Gicumenius, Cod. Alex. Arab.
* (°] Ver. 8.] The doctrine to be preached must be pure,
and free from all corrupt mixtures; it must be entire, so as
to want nothing necessary to be known; it must be such
as is iyujc, wholesome and beneficial to the hearer; it must
be delivered with gravity and with care, that there be no-
thing spoken which may be subject to reprehension. And
he that teacheth it must in his conversation practise suitable
to what he teacheth, lest his own heart should inwardly
condemn him, and he should be condemned both by God
and man from his own mouth.
[7] Ver. 9. Mi) avriéyovrec, Not answering again.] Not
murmuring against their commanders, nor contradicting
them, but only with submission pleading their own cause;
for that even nature doth allow.
[*] Ver. 12.] The first thing Christianity requires of them,
who would enjoy this saving grace, is to deny all practical |
ungodliness, by carefully abstaining from all idolatry, su-
perstition, and false worship, and to discard all those prin-
ciples which tend to cherish in us a profane and irreligi-
ous conversation, viz. all principles of atheism and infi-
delity, all denial of providence, and ofa future recompence;
for as all our false worship will render our whole service
vain, and our pretended piety a provocation, so these per-
nicious principles will render our religion-none at all: for
how can he be seriously employed in religious actions who
questions the very object of religion, denies the motives to
it, and reckons it a vain thing to serve the Lord?
Secondly, To deny all worldly lusts; ¢.e. all inordinate
affections to the enjoyments of this present world, as know-
ing, that the friendship of this world is enmity to God;
all the pollutions which are in the world through lust;
(2 Pet. ii. 20.) walking not in riot and drunkenness, in ban-
quetings and revelling, in lasciviousness and uncleanness,
in strife and envy ; but putting on the Lord Jesus Christ,
and making no provisions for the flesh, to fulfil the lusts
thereof. (Rom. xiii. 13, 14. 1 Pet. iv. 2, 3.)
Thirdly, To live soberly, in the due moderation of all
our appetites, the exact goyernment of all our passions,
and in the regular exercise of our affections and desires;
WITH ANNOTATIONS ON
(CHAP. 11.
i.e. we must so far restrain our angry passions, that they
do never indecently boil up within us, or break forth into
opprobrious words or rancorous expressions, or proceed to
malicious and spiteful actions ; and that we never do exert
them, but upon occasion of éomething which is truly evil,
and displeasing to God, or when it may be for the benefit of
others: we must so moderate our affections to, and our
desires of, all worldly things, as to sit down contented with
our present portion, not being anxiously solicitous about
them, not pursuing them by unlawful means, not much
cast down when we loose them, nor much delighted with
them when we do enjoy them; but living still as men whose
conversation is in heaven, and whose hearts are chiefly set
on things above. We must so temper our desires of ap-
plause and reputation in this world, as only to pursue it by
exact regards to what is virtuous and praiseworthy, and
for virtuous ends, the doing good to others; never en-
deavouring to obtain or to preserve it by any sinister at-
tempts, sinful compliances, or by neglect of duty. We must
so regulate the cravings of the throat, and the gratifications
of the palate, as not to eat or drink to the impairing of our
health or reason, to the inflaming of our lusts or passions,
or to the rendering ourselves unfit for the performance of
that duty which we owe to God. We must be so moderate
in reference to the pleasures of the world, that all the plea-
sures in which we do allow ourselves may be still jSovat
GperapéAnrot, such as call for no repentance; we must pur-
sue them with such indifference, as that we can freely deny
ourselves in the enjoyment of them, when the concernments
of God's glory, or the welfare of our own or other men’s
souls is prejudiced by them; preferring still the pleasures
of religion much above them.
Fourthly, We must live righteously, é. e. in all the offices
ef exact truth and justice betwixt man and man, being true
in our words, exact to the performance of our promises,
‘doing no injury to any in his good name, estate, or person,
much less in the concernments of his soul, but dealing still
with others as we would be dealt with.
We must live, duafwe, charitably; preserving an un-
feigned good-will, an affectionate kindness to, and having
a sincere concernment for, the good of all men; and this
affection must restrain us not only from biting them with
the tongue, suspecting evil of them, or doing evil to them ;
but must engage us to hope well, and believe well of them,
where we know nothing to the contrary; to rejoice in their
prosperity, to be ready to promote it, to sympathize with
them in their afflictions; and, as far as we are able to
supply their wants, relieve their miseries, and contribute
to the ease and comfort of their lives; and more especially
to labour to prevent their ruin, and further the eternal in-
terests of their precious sou)s; to conceal the evil that we
know of others, where no necessity, 7. e. no duty to our-
selves, our brother, or the public, requires us to divulge
it; to endure all things, without returning evil for evil; to
be long-suffering, and bear with patience the infiraiitibs of
others: that, lastly, upon any reasonable submission, any
fair acknowledgment of the offence, any desire of recon-
ciliation, we be easy to be entreated, and ready to forgive:
in a word, that in all cases of the same kind, we prefer the
public before our private interest.
Fifthly, To teach us to live godlily: 1. By keeping up
a high esteem, an admiration of God in our minds, ac-
CHAP. I1.]
knowledging his excellences, by our repairing to and our
continual dependance on his wisdom, power, and goodness, °
in our addresses to the throne of grace; by ascribing all
the mercies we enjoy to his sole, free, and undeserved
goodness, and therefore highly esteeming them, paying the
tribute of our praises, and suitable returns of duty for
them, and by performing that public and external homage
to the author of them, which may best testify to others the
inward veneration we have for him. 2. By yielding a
firm assent toall his revelations, depending on his all-suffi-
ciency and goodness, to order all things for us to the best,
and hoping in his mercy for preservation from, or support
under, and a good issue from, the troubles of this present
life, and a supply of all those blessings which he sees
needful for us, or most conducing to our good. 3. By
valuing him as our chief and all-sufficient good, the only
proper object of our happiness, and upon that account pre-
ferring him before whatever stands in competition with
him; having none in heaven but him, and none on earth
that we desire in comparison with him; doing all things to
his glory, and for the promotion ofhis honour, and being
zealous to remove whatsoever doth obstruct or oppose it.
4. By being in the fear of the Lord all the day long, and
herein exercising ourselves to have always consciences void
of offence towards God, so that we never wilfully do any
thing which argues a contempt of him, or is a provocation
to the pure eyes of his glory. 5. By acquainting our-
selves with his sacred will, that we may do it; esteeming
all his commandments, concerning all things, to be right ;
yielding a cheerful, constant, and sincere obedience to
them, labouring to walk before him to all well-pleasing;
and when we are convinced that we have deviated from
his good and holy laws, returning by a speedy and sincere -
repentance and reformation of our evil ways. 6. By an
humble submission to his chastisements, and a contented
acquiescence in all the dispensations of his providence,
and an entire resignation of ourselves and our. concern-
ments to the pleasure of his good and holy will.
Thus Philo doth inform us, That he that would be truly
virtuous, must, in the first place, peravaorebe tov odsuartoc,
become an exile from the enjoyments of the body, so far as
not to be enslaved, ém:Suptate cal ySovaic, to the importunate
desires of worldly things, or to the pleasures of the world,
ovre PbBore odre Abra, nor to the fears of losing them; nor
to excess of grief, that he doth not enjoy them: that, being
thus prepared, he must govern his whole life by these three
rules or canons, rq proSty, Kal giragiry, cal pravIodry,
the love of God, the love of virtue, and the love of man.
(Lib. quod omnis probus liber, p. 676. C.)
_ [9] Ver. 13. Tob peyédrov Ccov, The great:God.] Here it
deserveth to be noted, that it is highly probable, that Jesus
Christ is here styled the great God ; first, because in the
original the article is prefixed only before the great God,
and therefore seems to require this construction, the ap-
pearance of Jesus Christ the great God, and our Saviour.
Secondly, Because, as God the Father is not said properly
to appear, so the word emupavera never occurs in the New
Testament, but when it is applied to Jesus Christ, and to
some coming of his; the places in which it is to be found
being only these, 2 Thess. ii. 8. 1 Tim. vi. 14. 2 Tim. i. 10.
iv.1.8. Thirdly, Because Christ is emphatically styled
our hope, the hope of glory, Colos, i. 23.1 Tim. i. 1. And,
THE EPISTLE TO TITUS.
325
lastly, Because not only all the ancient commentators on
the place do so interpret this text, but the Ante-Nicene fa-
thers also; Hippolytus,* speaking of the appearance of
our God and Saviour Jesus Christ ; and Clemens of Alex-
andria,} proving Christ to be both God and man, our
creator, and the author of all our good things, from these
very words of St. Paul. (Vid. Tract. de Vera Christi Dei-
tate, p. 44, 45.)
, [9] Ver. 14. “Iva Aurpdonra, &e. That he might redeem
and purify.| The words \urpéoa and xaSapica, here used,
being sacrificial; the first signifying redemption, by paying
a price, here said to be, the giving himself; the second, to
purify from the guilt of sin, by an atonement offered for it;
(Heb. ix. 22. 1 Johni.7. 9.) I conceive the import of them —
to be this, That Christ our Saviour gave himself a ransom
for us, to redeem us from the guilt and punishment of our
sins; that being, by this atonement, thus purified and re-
conciled to God, we might become, as the Jews were be-
fore, a peculiar people to him, and upon that account zea-
lous of good works.
[*"] Aady repiotctov, A peculiar people.] So segullah is ren-
dered by the Septuagint, Exod. xix. 5. You shall be to
me, Aade wepiotcioc, a peculiar people above all people ;
Deut. vii. 6, Jehovah thy God hath chosen thee to be unto
him, Aadv repiotciov, a peculiar people above all the people
of the earth: so, xiv. 2. xxvi.18. This, by the Chaldee,
is always rendered—a beloved people. This title belonged
to all Isr4él in general, Psal. cxxxv. 4. Jehovah hath
chosen Jacob for himself, and Israel for his peculiar people.
As therefore all Israel, being sanctified to the Lord, be-
came to him a peculiar treasure, and a beloved people,
above all other nations or religions in the world; so are
now all Christians,God having purified their hearts by faith.
(Acts xv. 9.) Secondly, As then salvation was of the Jews,
(John iv. 22.) and belonged to others, only by being prose- —
lytes so far as to own their God, or their religion; so now
that salvation which is promised in the gospel, and which
consists in life eternal, is promised only to them who own
the God and Saviour of the Christians, or embrace their
religion : for this is the testimony that God hath given us
eternal life; and that life is in his Son. ' He that hath the
Son hath life; he that hath not the Son hath not life.
(1 John vy, 11, 12.)
CHAP, IIl.
hs Por them in mind to be[*] subject to principalities
and powers, to obey magistrates, to be ready to (Gr. for )
every good work,
2. To speak evil of no man, to be no brawlers (Gr. no
fighters), but gentle, shewing all [*] meekness to all men
(with whom they do converse ).
3. [°] For we [*] ourselves also were sometimes foolish,
disobedient, deceived, serving divers lusts and pleasures,
living in malice and envy, hateful (to) and hating one
another. (See i. 10—12.)
A, [°] But after that the kindness and love of God our
Saviour towards man appeared,
5. Not by works of righteousness which we have done,
but according to his mercy he saved us, by the washing of
* De Antichrist, §, 64. + Admon, ad Gent. p. 5, 6.
326
regeneration (in baptism), and (by the) renewing of the
Holy Ghost (given then to the baptized ) ;
6. Which he shed on us abundantly through Jesus Christ
our Saviour;
7. That being (thus) justified by his (free) grace, we
should be made heirs according to the hope of eternal life.
8. This is a faithful saying, and these things I will that
thou affirm constantly, that they who have believed in God
might be careful [°] to maintain good works. These things
are good and profitable unto men.
9. ["] But avoid foolish questions, and genealogies, and
contentions, and strivings about the ‘aw; for they are un-
profitable and vain.
10. [*] A man that is a heretic after the first and second
admonition reject ;
11. Knowing that he who is such is subverted, and sin-
neth, being condemned of himself.
12. When I shall send Artemas unto thee, or Tychious
(to supply thy absence, say the ‘ancients ), be diligent to
come unto me to[°] Nicopolis: for I have determined there
to winter.
13. Bring Zenas the lawyer and Apollos on their journey
diligently, (and see ) that nothing be wanting to them.
14. And let ours (i. e. Christians) also learn to maintain
good works for necessary uses, that they be not unfruitful.
(See note on ver. 8.)
15. All that are with me salute thee. Greet them that
love us in (and for) the faith. Grace be with you all.
Amen.
ANNOTATIONS ON CHAP. III.
['] Ver. 1. "APXAI™S kat tovetac iroraccccOa, To be
subject to principalities.| Besides the turbulent spirit of the
Jews then in Crete, Suidas* hath left upon record con-
cerning them, that the Cretians, fearing they should suffer
punishment from their superiors, stirred up the people, ex-
horting them to maintain the liberty which they always
had enjoyed. By which we see how needful this instruc-
tion was.
[*] Ver. 2. ’Emuetxeca, Meekness.] This is that virtue which
inclines us to. be easy and merciful to offenders, kind in
interpreting the actions of others, and yielding, in matters
of our own concern, for peace’ sake: and we shew ali meek-
ness, not by being never severe (for severity, at some times,
towards some persons, is necessary), but by being mild in
all cases, in which the circumstances of time, place, and
persons, will admit of it.
[*] Ver. 3. “Huev yap wore, For we ourselves were some-
times.] That these were the vices that reigned in the heathen
world, see Rom. i. 26. 31. xiii. 13.. Colos. iii. 5.8. That
the Cretians were prone to disobedience, we have proved
from Suidas: that they were foolish, and deceived, is evi-
dent from their multitude of false gods, mentioned by
Diodorus Siculus, lib. v. and their vain imagination, in
thinking that their gods were mortal, with which Callima-
chus charges them. The lusts and pleasures they served
were unnatural lusts, say Gicumenius and Theophylact:
of which the Athenian, in Plato,* speaketh thus to Clinias
* Of D8 Kprires poBodpcevos pa wt mipemplag ainmow, dvicesov +2 wriOn, mapanarodyres bE
aldivos magadedorctny ErsuSeglay Rapvadrreiy. Voce aviction
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. III.
of Crete ;* Of unnatural lusts your cities are chiefly guilty;
for, taking up your laws from Jupiter, and retaining
fable of his Ganymede, they committed this unnatural lust
in imitation of their Jupiter.
[*] Kat ijcice, We ourselves.] I cannot think, as St. Jerome
doth, that St. Paul here condemns himself as one formerly
guilty of all these vices; for then he could not have said,
that he had lived; before his conversion, in all good con-
science towards God ; (Acts xxiii. 1.) that he had served
God, from his progenitors, with a pure conscience; (2'Tim.
i. 3.) and that, as-to the righteousness which was by the law,
he was blameless. (Phil. iii. 6.) Nor is any thing more
common with St. Paul, than to speak thus, in the person of
those to whom he writes. (See the note on Eph. ii.3.)
[°] Ver. 4—7.] For the explication of these four verses,
let it be observed;
First, That the apostle, in the very next verse, saith,
This is a faithful saying; and of this I will that thou
affirm constantly, that they who have believed in God should
be careful to maintain good works: and, as he saith, that
we are justified by grace; so doth he teach us, that this
grace hath appeared, for this very end, to teach us, denying
ungodliness and worldly lusts, to live righteously, soberly,
and godly, in this present world, looking for this blessed
hope ; clearly insinuating, that without living godly, righte-
ously, and soberly, we cannot reasonably hope for happi-
ness at our Lord’s second coming. Wherefore these words
could never be intended to excuse Christians from a neces-
sity of being holy, in order to their being happy.
Secondly, That the apostle only saith, We are not saved
by works of righteousness which we have done, before faith,
before the laver of regeneration; but doth not in the least
exclude the works of righteousness they should hereafter
do, by virtue of the new nature given to them, and the re-
newing of the Holy Ghost, from being conditions of their
future happiness; and therefore hence it doth not follow,
as Esthius suggests, that God hath predestinated us to sal-
vation, of his mere mercy, without any respect to our works;
but only, that he hath thus freely called any nation to the
knowledge of that faith, that will, in the end, bring salva-
tion to them that obey the prescripts of it.
Thirdly, That when the apostle saith, By his mercy he
saved us; his meaning is, that by his free mercy he brought
us from a state of wrath and condemnation, into the way of
salvation; in which if we walk, and continue, we shall as-
suredly obtain salvation. (See note on Eph. ii. 8, 9.)
Fourthly, Some, by the laver of regeneration, understand
that inward renovation which cleanseth the soul, as wash-
ing doth the body; but that the apostle, by the aver of re-
generation, understands that baptism by which Christians,
coming then from heathenism, engaged to renounce idolatry,
the works of the flesh and of the world, and dedicated them-
selves to the service of the sacred Trinity, and testified
their faith in Christ, cannot reasonably be doubted, if we
consider,
First, How expressly our Saviour saith, We must be born
again of water and of the Holy Ghost, that we may enter
into the kingdom of God: (John iii. 5.) how he commis-
* Kal rolrey rag iusrigns aint wedrag av alritiro——mdvees 08 34 Kenran roy mest
Tavypehdn 00v xarnyogcipaty, dog Aoyoroncdyray rodrwy, Fareidh mapa Aide airoig of voce
memo reupetvos Toray yeyovtvas, rodrev Tiv 4USev mporreBesntvas, lie Emdpesvor 7H Osa napmaiv=
carnal raieny viv ioviv. Plato de Leg. lib, i. p. 776, D.
the
CHAP. W1.]
sionated his apostles ¢o make disciples in all nations, by bap-
tizing them; (Matt. xxviii. 16.) and how, from the begin-
ning, the word wadvyyevecta, regeneration, used here, was
used to denote baptism, as Justin Martyr,* Irenzeus,} and |
Clemens of Alexandria, { do inform us.
Secondly, That the same apostle elsewhere ascribes this
virtue to baptism, saying, that Christ doth purify and
cleanse his body,. by the washing of water ; (Eph. v. 26.) and
that St. Peter saith, that baptism now saves us ; (1 Pet. iii.
21.) and that baptism, at the first, was still attended with
the vouchsafethent of the Holy Ghost, here joined unto
this laver of regeneration: (John iii. 5.) so that all Christ-
ians are said to be baptized into one Spirit, 1 Cor. xii. 18.
who is here said to be plentifully poured out upon believers.
Thirdly, That being justified by faith, we become the
sons of God, (John i.12.) and being sons of God, are heirs
of glory, (Rom. viii. 17.) and sons of the resurrection; or
such as, if we do continue in the faith and our baptismal
covenant, shall enjoy a happy resurrection. (Luke xx. 36.
See note upon that place, and upon Rom. viii.17.) _
[°] Ver. 8. Kady toywv mpoloracba, To maintain good
works.| That is, say some, to employ themselves in honest
trades and professions: but all the ancient commentators,
on this and the fourteenth verse, interpret these words of
alms-deeds or charity to supply the necessary wants of or-
phans, widows, &c. And they are followed by the learned
Dr. Barrow, who observes, “‘ That as in every kind, that
which is most excellent, doth commonly assume the name
of the whole kind; so are these works of charity, by way
of excellency, styled good works.” Thus. Dorcas was full
of good works ; i. e. of alms-deeds which she did, Acts ix. 36.
See you abound in every good work; i.e. in all charitable
offices, 2 Cor. ix. 8. Let a widow be well-reported of for
good works, 1 Tim. v. 10. i.e. for bringing up children,
lodging strangers, washing the saints’ feet, relieving the af-
flicted, and following every good work. Charge them who
are rich in this world, that they be rich in good works,
1Tim. vi. 18. (See Heb. x. 24.) And this sense may be
confirmed, first, from the phrase itself; for it is not gpya-
ZecOau ra Kata %oya, but mpoloracSa carov toywv. Now
mpolcracOa signifies to excel and outstrip others in good
works; which, as to works of charity, is certainly the
Christian’s duty, and was the thing by which the primitive
ages gained great credit to Christianity: but it is not the
Christian’s duty to labour more than others at their trades
or callings. Secondly, From the reason here assigned, why
they must excel in good works; because they were not only
profitable, but cada, creditable, in the sight of men, as are
such works of charity more conspicuously, than labouring
in our professions; and, ver. 15. That they be not unfruit-
ful ; i. e. saith Dr. Hammond, that they may have to give
to others: these acts of charity being styled, Fruit abound-
ing to their account, Phil. iv. 17. Good fruits, James iii.
17. The fruits of righteousness, ver. 18.
_ [') Ver. 9.] See note on 1 Tim. i. 4. And note here, and
from that place, this excellent rule; That disputes about
matters which only serve to beget strife and contention,
but tend little to edification in the faith, or to the edifying
* Justin. M, Ap. ii. p. 93. 24.
+ Iren, lib. i, cap, 18. lib. ii. cap, 39. Jib. iii, cap. 19.
" $Clem. Alex. Peed. Jib. i, cap. 6. p, 93, A’ Baro¢ xad rol r
Theoph, lib, ii. p, 95. B, he: ayers ape cour ene
| THE EPISTLE TO TITUS.
=
327
of the body in love, (Eph. iv. 16.) or the promoting that
| doctrine which is after godliness, (1 Tim. vi. 3.) are vain
talking and unprofitable disputes.
[°] Ver. 10.] Hence we may learn who is a heretic, in
the apostle’s sense. }
. 1. He is one who eforparra, is perverted from the true
faith ; holding some doctrine or opinion which subverteth
the foundation of it. (2 Tim. ii. 18. 1 Tim. i. 19, 20.) 2. He
is avroxaraxpiroc, aman condemned by his own conscience,
and who, in what he doth maintain or practise, sins against
his own convictions: for, 1. the apostle saith not to Ti-
tus, Do thou convince or inform him of his error, but, Do
thou admonish him of his fault; which shews the crime
lay not in his head, or his mistaken judgment, for that can
never be corrected by admonition, but only by instruction;
but that it lay in the irregularity of his affections, and the
perverseness of his will: and, 2. because otherwise he
could not condemn himself-by maintaining his heresy ; for
no man who acts according to his judgment, how erro-
neous soever it may be, is self-condemned in that action.
Obj. 1. Against this exposition it is objected, 1. That
he who oppugns a doctrine, which he knows to be true,
is indeed perverse, but he is no heretic.
Ans. 1. Yes, he is properly'a heretic, according to St.
Austin, because he follows or starts a new opinion, not
from regard to truth, but to vain-glory, or temporal advan-
tage: whence, saith he, “‘ Errare possum, heereticus esse
nolo;’ I may err, but I will not be a heretic; placing
heresy not in the judgment, but in the will.
2. He is so also, according to the proper import of the
word, because he properly doth choose to be of his opinion:
whereas the judgment of the erroneous person doth oblige
him to hold his error, it being not in our power to believe
otherwise than our mind and judgment doth inform us; so .
that, in this case, we do not properly aiperiZav, choose what
opinion we will hold. And, 3. he is most properly a he-
retic in the Scripture sense, which still ascribeth to such
men something relating not to the error of their judgments,
but to the perverseness of their wills, or the corruption of
their affections ; as, that they designed not to serve the Lord,
but their own bellies ; (Rom. xvi. 18.) that they turned away
Srom the truth, supposing that gain was godliness ; (1 'Tim.
vi. 5.) that they taught things which they ought not, for
filthy lucre’s sake; (Tit. i. 11.) that through covetousness,
with feigned words, they made merchandise of them whom
they deceived, (2 Pet. ii. 3.14.) having hearts exercised with
covetous practices; and that they went greedily afier the
error of Balaam for reward. (Jude 11. Matt. xxiv. 11.
1 John iv. 1. 2 Cor. xi. 13. 2 Pet. ii. 1. 1 Tim. iv. 2.)
Hence they are often styled false prophets, false Christs,
false apostles, false teachers, deceitful workers, transforming
themselves into the apostles of Christ ; men who insinuated
their doctrines tv droxplon Yevdor(dywv, by hypocritical
Salsehoods, who preached up the necessity of circumcision,
not that they themselves observed the law, or thought it
necessary so to do, but that they might avoid persecution ;
(Gal. vi. 12, 13.) that they were men risen up among Christ-
ians, speaking perverse things to draw away disciples after
them, (Acts xx. 30.) wolves in sheep's clothing, (Matt. vii.
15.) men that went out from them, when indeed they were
not of them. (A John ii. 19.)
Obj. 2. Secondly, It is objected, ‘That there be few who
328
oppose the truth wittingly, and they are only known to God,
not to the church; which therefore cannot admonish, avoid,
or excommunicate them. He therefore must be self-con-
demned, not because he maintains what himself thinks to
be false, but because he inflicts upon himself that punish-
ment and condemnation, which the bishop and church
useth to do upon malefactors, by separating himself from
the communion of the faithful.
Ans. To this I answer, 1. That I do not find that the
word avroxardxpirog bears any other sense but this ; viz. one
condemned by his own mind, or inward sentence ; i9’ éavrou,
Kat rij¢ olkelac cuvedhoewe Karaxpivdpevoy, saith CEcumenius.
2: Nor is it true that heretics did always cut themselves
off from the church; for then what need was there of their
excommunication? The Scripture shews the contrary, de-
claring, that these false teachers, that brought in damnable
doctrines, were év spiv, lurking among Christians: (2 Pet.
ii. 1. 1 John ii. 19. 2 Pet. ii. 13. Jude 12. 19.) yea, saith
the apostle, there must be heresies, tv tpiv, among you,
1 Cor. xi. 9. they kept their love-feasts with them, till for
fear of persecution they departed from them. (Gal. vi. 12.)
They were inwardly wolves, but in sheep’s clothing, cimpo-
owmisavreg tv abroic, making a fair show among them.
Moreover, what need was there of avoiding men already
separated, and gone out from them? or to what end should
the apostle give them any admonitions, or excommunicate
them, who had already excluded themselves from the
church’s. communion? This exposition therefore agrees
not with the words of the apostle,
A PARAPHRASE WITH ANNOTATIONS. ON ) :
And whereas it is said, such heretics are only known to
God; I hope they might be known also to Titus, the only
person here bid either to admonish or avoid them, espe-
cially if we consider, that to him belonged, in those times,
Staxpune mvevudrwr, the discerning of spirits. Moreover,
the church of those times, in which the apostles were still
preaching, could easily know whether the doctrines which
others taught in opposition to them, were indeed doctrines
received from the apostles, or not; if they were not, they
who taught them must know they received no such doc-
trine from them, and so must be self-condemned in teaching
it, as received from them, or as the faith once delivered to
the saints; and they who heard them must know they wil-
fully opposed the doctrine of those apostles, who had
confirmed the faith with such authentic testimonies, as their
opposers could not question. Moreover, they being then
bid to try the spirits, whether they were of God, (A Johniv.
1.) and the gift of discerning spirits being then given to the
prophets, who managed the church affairs, they might then
very well be able, to judge of these deceivers and false
teachers.
Mera lav xat Sevrépav vovSeciav.] See this reading con-
firmed by full authority, and the mistakes of Dr. Mills
discovered, Examen Millii in locum.
[2] Ver. 12.] These words made the author of the post-
script date this Epistle from Nicopolis of Macedonia,
whereas they rather prove the contrary; for he saith not,
I have determined to winter here, but there, which shews
he was not yet come thither. :
THE
EPISTLE TO PHILEMON.
WITH ANNOTATIONS.
ieee ee
PREFACE.
——
Some have thought this Epistle was not worthy to be
ranked among the Epistles of St. Paul, as being writ upon
an occasion of no great moment: but it contains instruc-
tions sufficient for so short an Epistle; as, v. g.
First, That no Christian, though of the meanest sort, is
to be contemned: that Christianity makes the vilest ser-
vant both profitable ahd worthy to be highly loved and
honoured by persons in the highest dignity; Onesimus
being by the apostle styled his son, and his bowels.
Secondly, That Christianity doth not impair the power of
masters over their servants, or give any authority to them
who convert them to use them as their servants, without
leave granted from their masters.
Thirdly, That servants ought to make satisfaction for
any wrong or injury they have done to their masters.
Fourthly, That there is an affection due from the master
to a profitable servant.
Who then (say the Greek interpreters *) would refuse to
number an Epistle so profitable, with the rest?
The Apostolical Constitutions + have made this Philemon ~
bishop of Colosse, and St. Jerome seems to incline to that
opinion; but Hilary t the deacon saith expressly, that he
was of no ecclesiastical dignity, but one of the laity. Theo-
doret, CEcumenius, and Theophylact, seem also of the
same opinion.
This Epistle was writ in the same year with that to the
Philippians, viz. the eighth of Nero, A. D.62. when St. Paul
expected to be delivered from his bonds, ver. 22.
* Tis yoo kon 6 doragidin vabrny Tals Aoverais cwvapiSpasiv roradmns dpertiag yépaoveray;
Prefat. GEcam, Chrysost. Theoph.
t Kororckwy 82 OAfjuov. Lib. vii. cap. 46,
+ “ Philemon nulla erat ecclesiasti¢e ordinationis preditus dignitate, sed vir lau-
dabilis, unus ex plebe,” In locum. ;
THE EPISTLE
ra | f PAUL, a prisoner of Jesus Christ, and Timothy,
_our brother, (write) to Philemon our dearly beloved, and
[‘] fellow-labourer.
2. And to our [*] beloved Apphia, and Archippus [*] our
fellow-soldier, and [*] to the church in thy house:.
3. (And I wish) grace to you, and peace, Spt [>] God
our Father and the Lord Jesus Christ.
4. I thank my God, making mention of thee always in
my prayers (or; I thank my God always when IF mention
_ thee in my prayers),
5. Hearing [°] of thy love and faith, which (faith) thou
-hast towards the Lord Jesus, and (love) towards all saints;
». 6. (And my prayer is,) that ["] the communication of
thy faith (or, thy liberality to the saints, which is the fruit
of thy faith, ) may become effectual (to bring others to it)
by the acknowledgment of every good thing which is in
you in Christ Jesus, (or, may become effectual to the acknow-
ledgment of thy good works- by other Christians who have
such instances of thy charity.
7. And I have reason thus to give thanks to God for
thee,) for we have great joy and consolation in thy love |.
(to the saints), because (hereby ) the bowels of the saints
(yearning for relief) are refreshed by thee, brother.
8. Wherefore, though I might be much bold (or, having
great power) in Christ to enjoin thee that which is con-
venient,
9. Yet for love’s sake I rather beseech thee (or, I
rather beseech thee for love’s sake), being such a one as
Paul (the apostle of Christ) [®] the aged (and upon that
account worthy of reverence), and now also a prisoner of
Jesus Christ, (and therefore worthy of respect, Gal. vi. 17.
Eph. iv. 1. Colos. iv. 18.)
10. I beseech thee (I say) for my son Onesimus, whom
Lhave begotten (i.e. converted to the faith, when I was) in
my bonds:
11. Who in times past was to thee (an) [?] unprofitable
(servant, ver. 18, 19.) but now (if received, will be ) profit-
able to thee and (if sent back) to me:
12. Whom I have sent again (unto thee, he being in duty
thine, and not to be employed by others, or detained without
thy leave): thou therefore receive him, (him, I say, ) that is
mine own bowels (he being as dear to me as if he had
proceeded from mine own bowels ):
13. Whom I would (willingly) haye retained with me,
that [°] in thy stead he might have ministered to me, (being )
in the bonds of the gospel:
14. But without thy mind would I do nothing (of this
nature); that thy benefit (or, the advantage I receive from
him who is thy servant ) should not be (on thy part )[™] as
it were (a matter) of necessity (because thou couldest
not have him returned to thee), but willingly (by thy own
grant ).
15. For perhaps he therefore departed (from thee) for a
season, ["*] that thou shouldest receive him again for ever,
(i. €. to serve thee during life ;
16. That thou shouldest receive him, I say,) not now as
a servant (only), but above a servant, (as being also in
Christ ) a brother [**] beloved, especially (or, particularly )
to me, but how much more to thee, both in the flesh,
and in the Lord? (i.e. as being of thy family, and of thy
faith.)
VOL. VI.
TO PHILEMON. 329
17. If thou count me therefore a partner (in thy friend-
ship ), receive him as myself.
18. If he hath wronged thee (in any thing ), or onceth
thee aught, put that on my account;
19. I Paul have written it with my own rand (and so
have entered into a solemn obligation, that) 1 will repay it:
albeit I do not say unto thee (i. e. I insist upon it) how
thou owest to me (by whom thou wast converied) even
thy own self (or, the well being of thy soul) besides.
20. ['*] Yea, brother, (Gr. vai, I pray thee therefore) let
me (for thy compliance with me in this matter) have joy of
thee in the Lord: [**] refresh my bowels in the Lord.
21. Having confidence in thy obedience I wrote (thus)
to thee, knowing thou wilt also do more than I say.
22. But withal prepare me also a lodging ( wherefore
prepare me a lodging also): for I trust that ['°] through
your prayers I shall be given to you.
23. There salute thee Epaphras, my fellow-prisoner in
Christ Jesus;
24. Marcus, Aristarchus, Demas, Lucas, my fellow-
labourers.
25. The grace of our Lord Jesus Christ be with your
spirit. Amen.
ANNOTATIONS.
[?] Ver. 1. KAI ouvepyq tov, Our fellow-labourer.]
Hence Chrysostom conjectures, that he must be one of the
clergy: but this is no good argument, seeing Christians in
general,.that promoted the interests of Christianity, and
even women, are by the apostle styled ovvepyol, his fellow-
labourers. For the first, see 3 John, ver.8. for the second,
Rom. xvi. 3.
[*] Ver. 2. "Ardta 7H dyarnry.] He salutes also Apphia
the wife of Philemon; as Gicumenius and Theophylact
conjecture, and Theodoret positively asserts, and that very
probably, she being here ranked before Archippus: and
this he doth, that he might obtain her good will also in be-
half of Onesimus.
[°] Svorparwwry, Our fellow-soldier.| So also he calls
Epaphroditus fellow-prisoner with him at Rome, Phil.
ii. 23. 25. either because they suffered with him as good
soldiers of Jesus Christ, (2'Tim. ii. 23.) or, as St. Jerome *
saith, because, being ministers with him in the work of the
gospel, (Phil. ii. 25. Colos.iv. 17.) they were more particu-
larly engaged in fighting the good fight of faith. (See note
on 1 Tim. i. 18.)
[4] Kat ri ar’ oikdv cov éxxAnota, And to the church in thy
house.| He calls his house a church, saith Theodoret, we
evoePeia Aaumovvopévn, as being illustrious for the piety of
all its members. (See note on 1 Cor. xvi. 19.)
[°] Ver. 3. "Ard Ocod Tarpdc, cat Kuptov "Incov Xgioroi,
From God the Father, and our Lord Jesus Christ.] ‘Ex quo
ostenditur unam Filii Patrisque esse naturam, cum id
potest Filius prestare quod Pater, et dicitur id Pater
preestare quod Filius.” Hieronymus in locum.
[°] Ver. 5. Tiiv ayérny cat ri rlorw, Thy love and faith.]
Here the apostle useth the figure synthesis; for faith is to
be referred to Christ, and love to the saints ; according to
those words of the same apostle, We give thanks for you,
* « Commilitoni quod in eodem certamine belloque superaverit.” Hieron. in
locum.
2U
330
since we heard of your faith in Christ Jesus, and of the love
which you have to all the saints, Colos.i. 4. So, Matt.
xii. 22. The blind and dumb both spake and saw ; i.e. the
blind saw, and the dumb spake: 1 Cor. vi. 11. But ye are
sanctified, but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God ; i.e. ye are sanctified by the
Spirit, and justified by thé name of Jesus. And so Theo-
doret interprets these words. Hence therefore papists
vainly gather, that we may place our faith in saints de-
parted ; for even their own Esthius declares,* that, in the
ecclesiastical phrase, to believe in any one, is a profession
of divinity.
It is also farther to be noted from these words, That we
ought to render thanks to God, not only for the blessings
vouchsafed to ourselves, but to others also. (Rom. i. 8.
1 Cor. i. 4. Eph. i. 16.)
[7] Ver. 6. ‘H xowwvta, The communication.] Kowwvtlav
mlorewe rv tAennocbyny Karki, de dia ToAA AE tloTews yevonevny”
Theodoret, Gicumenius, and Theophylact, expound these
words thus, “I pray that the faith in Christ, which thou
hast common with us, may be operative in thee, to make
thee know how to perform every good work.” .
[®] Ver.9. Ipecirne, The aged.] This Epistle being writ,
at the farthest, but twenty-eight years from his conversion,
when he is styled véaviac, a young man, (Acts vii. 58.) it
is inquired, How he could be now mpeoBirnc, Paul the
ed?
“or answer, That both the words, veavtoxoc, young, and
mpeaBirnc, aged, are of that large signification, as is suf-
ficient. to remove this seeming difficulty. Phavorinus, +
from Hippocrates, saith, a man is styled veavioxoc, a young
man, till twenty-eight, and zpeoBirne, aged, from forty-
nine to fifty-six; making but twenty-one years’ difference
betwixt them: elsewhere he saith, that old age begins,
an’ trv ehxovra évvia, from sixty-nine years; but then he
saith, a man is, veavloxoc, young, from twenty-three, twe
trav recoapdxovta évdc, till forty-one years; making the
difference between them twenty-eight years. Varro, in
Ccelius Rhodiginus, lib. xxix. cap. 21. says, a man is juvenis,
young, till forty-five, and aged at sixty. And thus St.
Paul, according to the computation of St. Chrysostom, }
might be a young man of thirty-five years at his conversion,
an old man at the writing this Epistle, as being then sixty-
three, and suffering martyrdom in the fourteenth year of
Nero.
* « Credere in aliquem, ecclesiasticd phrasi é Scripturis desumptd, professio divi-
nitatis est.” Esth. inlocum.
¢ In vocibus, waic, veavicxoc, et weecBirnc. é
$°0¢ (Fen) rptdnovra wives Eoineuce 79 xupio xara orden apoSupulac, rtrtcac 88 vi
imie rig siceBelag Bgbucr dverraicare hg iinevra sara. Orat. de Petro et Paulo, tom. v.
p- 994. lin. 28,
A PARAPHRASE WITH ANNOTATIONS ON
[°] Ver. 11. *Aypnoroc.] Not only an unprofitable, but
an injurious servant, having not only run away from his °
master, but purloined some of his goods, and spent what
he had thus purloined: for had it not been thus, saith
St. Jerome, * the apostle needed not to have stipulated
for satisfaction of the injury, (ver. 18. 19.)
[*°] Ver. 13, “Yap cov, In thy stead.] A ministry seems
due from all that are able, towards those that suffer, and are
in bonds for Christ’s sake ; and when it is not performed,
there seems to be a lack of service due to them, especially
to the ambassadors of Christ. (Phil. ii. 30.)
[1] Ver. 14. “Qe Kar’ aviryeny, As of necessity.] Here
again, freedom of will is put in opposition to necessity:
(see note on 2 Cor. ix. 7.) according to those words of
Seneca, De Benef. lib. ii. cap. 4. Si vis scire an velim, effice
ut possim nolle. ‘
[**] Ver. 15. “Iva aidvioy abriv aréyne, That thou mightest
have him during life.] Aovdsbon airg@ tic aidva, He shall
serve him during life, Exod. xxi. 6. “Eoraf cot oixérne cic
aiwva, He shall be thy servant whilst he lives, Deut. xv. 17.
KaOfcera cic aiiva, He shall abide for ever there, 1 Sam.
i. 22. that is, Ewe typépac Savarov abrov, till the day of his
death, ver. 11. all the days of his life, ver. 28.
[5] Ver. 16. "Ayarnriv, Beloved.] Note here, that love
is due even to bond-servants from their masters, when they
are useful and profitable to them; for where advantage is
received from the labours of another, there love is due.
[4] Ver. 20. Nat.] As the Hebrew §) is “‘verbum obse- -
crandi,” a word of entreating ; so is the Greek vat very fre-
quently, (See note on Matt.xv. 27.) —
[*°] Mov ra orddyxva, Refresh my bowels.) Either mean-
ing Onesimus, whom he calls his bowels, ver. 12. or rather
himself, whose bowels would be refreshed by Philemon’s
receiving Onesimus kindly, for the Lord’s sake.
[9] Ver. 22. Acad rev rpocevyav tov, By your prayers. }
The apostle knew the efficacy of the prayers of the church,
for preservation of Christ’s eminent servants from impen-
dent dangers; as in the case of Peter, Acts xii. and there-
fore, in most of his Epistles he doth most earnestly entreat
them, that he might be enabled to preach the gospel with
freedom and success, (Eph. vi. 19. Colos. iv. 3. 2'Thess.
iii, 1.) and for deliverance from the malice of his perse¢u-
tors; (Rom. xv. 30,31. 2 Thess. iii. 2.) or else express his
confidence that their prayers will be effectual to that end,
as here, and 2 Cor. i. 10,11. iv. 14, 15. Phil. i. 19. And
had he thus conceived of prayers directed to angels and
departed saints, why doth he not afford one instance of
them in all his Epistles?
* « Nec sponsor fieret rei ablate, nisi esset id quod ablatum fuerat, dissipatum.”
THE EPISTLE TO THE HEBREWS.
331
f mais THE
EPISTLE TO THE HEBREWS.
WITH ANNOTATIONS.
+ Ge
PREFACE
—_——
By way of preface to this excellent Epistle, I shall
inquire,
I. Concerning the author of it.
If. Touching the canonical authority of this Epistle.
iil. Concerning the language in which it was originally
written.
IV. To whom it was indited and sent, and when.
V. Concerning the occasion and design of writing this
Epistle. And,
I. That St. Paul was the author of this Epistle, I prove,
First, From these words of St. Peter, As our dear brother
Paul, according to the wisdom given to him, hath writien
unto you, as in all his Epistles, 2 Pet. iii. 15, 16. whence
itis evident, 1. That the apostle Paul had writ to them to
whom St. Peter was then writing; i. e. to the believing Jews
in general, 2 Pet. i.1. to those of the dispersion, men-
tioned 1 Pet. i.1. 2. That he writ to them some certain
letter, distinct from all his other epistolary writings; as
appears from those words, as also in all his Epistles, i.e his
other Epistles. Since then none of the ancients say that
this Epistle was lost, it must be that which bears the name
of The Epistleto the Hebrews.
Obj. To this it is answered, That the Epistle intended by
St. Peter may be that written to the Romans, in which he
speaketh to the Jews by name, ii. 17. and in which is an
exhortation found, to count the long-suffering of God sal-
vation, or that which leadeth to repentance, ver. 4.
Ans. But, (1.) that which is written there, is plainly
written to the unbelieving Jews, and concerns them only:
whereas St. Peter writes to the brethren, iii, 12. the be-
loved, ver.1.14.17.to them who had received like precious
Saith, i. 1.he therefore could not mean the Jews, of whom
St. Paul speaks in the Epistle to the Romans: nor, (2.)
can that Epistle be properly said to be writ to the dis-
persed Jews, it being writ to those at Rome only, i. 7,
and chiefly to the gentiles there, i. 13. xi, 13. xv. 15, 16.
(3.) The words, ii. 4. are not an exhortation to count
the long-suffering of God salvation ; but areproof for de-
spising this long-suffering; whereas, in the Epistle to the
Hebrews, chap. x. he commends their patience under suf-
ferings, and assures them it would find salvation ; and that
Hi lived by faith, the Lord would come and would not
Arg. 2. A second argument to prove St. Paul the author
of this Epistle, is taken from these words, Know ye that
our brother Timothy is set at liberty ; with whom, if ye come
shortly, I will see you: They of Italy salute you, xiii. 23,
24. and from.those also, Pray for us ; and, Do this now the
rather, that I may be restored to you the sooner, ver. 18, 19.
For, first, it is customary with St. Paul, when he writes to
others, to call St.'Timothy his brother: so, Paul the apo-
stle of Jesus Christ, and Timothy our brother, 2 Cor. eet
and again, Colos. i. 1. in the same words; We sent Timothy
our brother, 1 Thess. iii. 2. and, Paul a prisoner of Jesus
Christ, and Timothy our brother, Philem, ver.1. This Ti-
mothy was a prisoner at Rome in the seventh year of
Nero; and set at liberty the, eighth, saith Dr. Lightfoot,
Harm. p. 139, 140. of which here the author of this Epistle
gives notice, and saith, he would come with him_to them ;
i. e. to the Jews in Judea, to whom I shall prove, anon, that
this Epistle was indited. Now Timothy, we know, was
still the companion of St. Paul. Lastly, He desires them
to pray for him, which is frequently done by St. Paul in
most of his Epistles, viz. in that directed to the Romans,
Rom. xv. 30. to the Ephesians, Eph. vi. 19. to the Phi-
lippians, Phil. i. 19. to the Colossians, Colos. iv. 3, and
to the Thessalonians, 2 Thess. iii. 1. and is never done
in any of the catholic epistles. Pray for me (saith he),
that I may be restored to you the sooner. Now Paul was
sent bound from Judea to Rome, and therefore his return’
from Rome to Judea was properly a restoring of him to
them. And that he was thus restored to them, we leam
from St. Chrysostom,* declaring, that being at liberty, he
went to Spain, thence to Judea, and so back to Rome.
Arg. 3. That this Epistle was written or composed by
St. Paul, may yet more strongly be concluded from the au-
thority of the ancients; for that they did deliver this as the
Epistle of St. Paul, and that they were not rash in so doing,
we learn from the words of Origen.+ Now among these
ancients we may reckon,
1. Clemens Romanus, the companion of and coworker
with St. Paul, who, as Eusebius and St. Jerome § note,
‘hath many notions which are in this Epistle, and used
many expressions, word for word, taken thence:” which
shew this Epistle not to be new, and to be duly reckoned
among the writings of this apostle. .
* Ado patv oby Brn Earoincey Ev “Poipan Bedepadvog, era dpeloOn, era sie rag Zaaviag EAOan,
alo "lowdalay E2n dre at "lovdalous efde, ual vére ordrw Fadbey cig ‘Pany. Chrys. Preefat.
See Theopbyl, ibid.
t EL rig ody Exuanola tyes radcny keioroniy, dg Matacu abr ebdoxspasiran, neil Ed voir
ob yag eluii of dpryalor dydgeo cog Mavaou airy magadeddnact, Ap. Euseb. Hist. Ecel.
lib. vi. cap. 25. p. 227. ©, D.
$'EVF rots aeig “ERgaloug woArd vohnara mapabele, Hidn 28 xat aivonsgel pnrole muow éf
abriig ypucdpevos capterara waglernow, ors jah viov owdpyer 7d ciyyentapec. “OBEY elude
rag Boker aixd roig Acmoig Eynararey Gives yedpapeacs To amorrérou. Hist. Eccl, lib.
iii. cap. 38. See Epist. Clem, ad Corinth, §, 12. 17, 36. 43,
§ Catal. Scrip. Eccl.
2U2
332
2. Irenzeus, in the second century, by whom this Epistle
is supposed to be cited as a book written by the Spirit,
Ady. Heer. lib. iii. cap. 6. But not to insist on that, as
being uncertain,
3. Clemens Alexandrinus* cites those words of St. Paul,
Without faith it is impossible to please God, Heb. xi. 6.
adding, that faith is the substance of things hoped for, the
evidence of things not seen, ibid. ver. 1. xara rdv Seiov
axéaro\ov, according tothe Divine apostle. And again he
saith,+ ‘O Seiog améarod\oc, The Divine apostle fears not to
say, Remember the former days, in which ye, being enlight-
ened, suffered a great fight of affliction, Heb. x. 32. and
so he cites him on to the end of that chapter; then gives
the substance of the eleventh chapter, and the exhortation
in the beginning of the twelfth, ver. 1,2. And that this
Divine apostle was St. Paul, we are assured from these
words, } Eze cat MatAog roic ‘EBpatore ypdpwv Troic avaxdur-
rovaw éic véuov ix mlorewce: Paul also writing to the He-
brews, relapsing from faith unto the law, saith, Ye have need
that one teach you again which be the first principles of the
oracles of God, and are become such as have need of milk,
and not of strong meat, Heb. v. 12.
4. In the third century, Origen,§ citing the very words
now mentioned, and the following words, ver. 13. For
every one that useth milk is unskilful in the word of righte-
ousness ; he saith, He that writ this was the same Paul
who said to the Corinthians, I have fed you with milk, and
not with meat, &c. 1 Cor. iii. 2. In his Philocalia|| he
saith, The apostle Paul, who said to the Corinthians, These
things happened in a figure, and they were written for us, on
whom the ends of the ages are come, 1 Cor. x. 11. doth also,
in another Epistle, use these words, relating to the taber-
nacle, Thou shalt make all things according to the pattern
shewed thee in the mount, Heb. viii. 5. and that the apo-
stle who said,{] Jerusalem which is above is free, and is the
mother of us all, Gal. iv. 26. said also in another Epistle,
Ye are come to Mount Sion, the city of the living God, the
heavenly Jerusalem, and to myriads of angels, &c. Heb.
xii. 22,23. In his exhortation to martyrdom,** he hath
these words, ®noi tov 6 TlavAoc, St. Paul, speaking some-
where to them who suffered from the beginning, and exhort-
ing them to suffer patiently the trials which afterward fell
upon them for the word, saith, Call to remembrance the
former days in which ye, being enlightened, suffered a great
_ Sight of afflictions—Cast not away therefore your confidence,
which hath great recompence of reward ; for ye have need of
patience, Heb. x. 32—36. And in his answer to Africanus,
having cited these words from this Epistle, They were
stoned, they were sawn asunder, they were slain with the
sword, Heb. xi. 37. he saith,++ If any person being pressed
with these words should fall into the opinion of them who
reject this Epistle as none of St. Paul's, he would use other
words, to demonstrate to him that it was the Epistle of St.
Paul. He also adds,}t{ that the sentences contained in it are
* Strom. ii. p. 362. B.
+ Strom. iy. p. 514. C, D. 515. A. B.
§ Ady. Celsum, lib. iii. p. 143. || Philocal. p. 10.
g Philoc. p. 17. et Ady. Celsam, lib. vii. p. 351. ** Philoc. p. 209, 210.
tt Tay derotvray viv Emioroniy he ob Matakw yeypapeptyny, weic Oy aAdaw Abyow nar’ iay
yphloney ele dorddeskev rod elas Mavaou viv Emieronny. P, 232.
tt’ Or 72 vehuara rig imorontc Savudoid tom, nal ob deirega ray darorrohinay dpo-
royoustveoy yecpapedroy, nal rovro Ay cumacptioas elves ddnBic mig 6 meorkyoy Th dvaynaees
vi derorvonsun. Apud Euseb. lib. vi. cap 23. p. 227. C,
t Strom. vi. p. 645. D.
PREFACE TO
admirable, and no whit inferior to the writings of the apo-
stles ; as he who diligently reads them must confess.
In a word, when this Epistle was denied by the Arians in
the fourth century, because they were not able to resist the
conviction it affords us of our Lord’s Divinity,* Theodoret
saith, They ought at least to revere the length of time in
which the children of the church have read this Epistle in the
churches, viz. as long as they have read the apostolic writ-
ings: or, if this be not sufficient to persuade them, they ©
should hearken to Eusebius,+ of whom they boast, as of the
patron of their doctrine ; for he confesses this was St. Paul's
Epistle, and he declares that all the ancients had this opi-
nion of it.
That they of Rome, and other Latins, did, for awhile,
reject this Epistle, will not much weaken this tradition, if
we consider,
First, That this Epistle was not writ to them, but ay
the Hebrews, who, as Eusebius ¢ testifies, delighted much
in it.
Secondly, That it was rejected by them, not that they
had any thing to say against it, but because they could
not answer the arguments which the Noyatian schismatics
among them produced from the sixth and tenth chapters
of this Epistle, against receiving lapsed penitents into the
church, whence, as Philastrius informs us, they rejected it,
as thinking it was depraved by heretics ; or,
Thirdly, Because it wants its name, shied he congintaal,
not as St. Jerome conjectures, da pSdvov, to avoid the of-
Fence of those who liked not his person, by reason of his doc~
trine concerning the nonobservation of their law; for it is
evident from his desire of their prayers, and from his inti-
mation that he designed shortly to. be with them, that he
must be well known unto them; but, as Theodoret ob-
serves, because he was made an apostle, not of the circum-
cision, but of the gentiles. Lastly, The difference in style,
some mention, is so nice a thing, and may happen upon so
many accounts, that it deserves not to be looked on as an
argument of any force against plain testimonies of the
ancients, that St. Paul was the author of this work. .
II. That this Epistle was written and directed to the Jews
dwelling in Judea and Palestine, is the opinion of the
ancients,§ though not so as to exclude the believing Jews
of the dispersion. 'This may. be argued from the endorse-
ment of it, To the Hebrews, rather than To the Jews. It can-
not be imagined but that he sends it to be delivered at a
certain place, within some reasonable compass, seeing the -
bearer of it, whoever he was, could not deliver it to all the
Jews dispersed through the whole world; and because he
directs them to pray, that he might be restored to them, and
promiseth to come and see them. The title therefore, To
the Hebrews, must determine the place, and point out the
Jews that dwelt in Judea, or the land of Israel; and this
sense doth the Holy Ghost put upon the title, The Hebrews,
when it is said, There was a murmuring of the Hellenists
against the Hebrews, Acts vi.1. by the Hellenists, mean-
* "Ede ree. arods rod xedvou yoiw aldecrBiivas 75 patinog, 8E od we viv dearorroNnay eet
poaron al rot Ost pertnaxey ixxdrnolas, EE Extlvou ual sig orgie “EBpaloug Emieroatic viv
&pérciay xagmetvrat. Preef. in Epist. ad Hebr.
+ Kal rebg waralove Amavrag radrny otgl airiic Egneey Eeynxtvar viv dav. Preef. ibid,
$721 pariora ‘“BEpalay of aby Xgioriy erapadsEduevor yalgouet. Hist. Eccl. lib. iii,
cap. 25. p. 97.
§ Tod 98 odoi emiortnnss; Epced doust by ‘“Isporerdpaoig nat Tadaiorin
Chrys. et
Theodoret. Preefat. eri
THE EPISTLE TO THE HEBREWS.
ing the Jews that dwelt in foreign countries among the
Greeks; and by the Hebrews, those that dwelt. in Judea.
So again, 2 Cor. xi. 22. Are they Hebrews? soamI. Are
they Israelites? so am I. And, Phil. iii. 5. Of the stock of
Israel, a Hebrew of the Hebrews; i.e. a Hebrew not only
by descent, as were all of the stock of Israel, but by lan-
guage, which some of them had lost; and by habitation in
the holy land, and not among the uncircumcised gentiles,
he being bred up at the feet of Gamaliel. And so it is most
proper to undeystand the inscription of this Epistle, namely,
that St. Paul directs and sends it to the believing Jews of
Judea, which he styles his own nation, Acts xxiv. 17.
For though he, doubtless, did intend it also for the benefit
of the believing Jews. dispersed, yet might he send it first
and chiefly to those in Judea, the principal seat of the cir-
cumcision; from whence it might, in time, diffuse itself
through the whole circumference of the circumcision.
III. But hence it cannot reasonably be concluded, that
this Epistle was writ in Hebrew, or in Syriac: for the Gos-
pel of St. John, and his First Epistle, the catholic epistles of
St. James, St. Peter, and St. Jude, were also written to the
Jews, and yet were writ in Greek, that being a tongue so
well known to the Jews, that they call it the vulgar tongue ;
therefore in all tlie discourses of the Jews with the Roman
governors, who understood the Greek tongue, we never
read, either in Scripture or Josephus, that the Jews spake
to them, or they unto the Jews, by an interpreter; nor is
there any of the ancients, who pretends to have seen any
Hebrew copy of this Epistle. That it was writ in Greek,
appears not only from the passages of Scripture, so often
cited in it from the Septuagint, even where they differ from
the Hebrew, i. 6. iii. 8—10. viii. 8, 9. x. 5. 37, 38. but also
from vii. 2. where we read thus, to@rov piv Epunvevduevoc
Backed Sixatocbvne, first being interpreted King of righte-
ousness, and afterward King of Salem, which is, King of
peace: for both the word Melchisedec and King of Sa-
lem, being in the first verse, should have been there _inter-
preted, had this been the addition of the interpreter; for
so we find itis throughout the New Testament, where the
interpretation immediately follows the Hebrew word or.
phrase, as Mark v.41. Talitha, cumi ; which is, by interpreta-
tion, Daughter, arise: Golgotha, which is, by interpreta-
tion, The place of a skull, Mark xv. 22. So Matt. xxvii. 46.
Mark xy. 34. John i. 38. Rabbi, which is, being interpreted,
Master; and, ver. 41. Messiah, which is, being interpreted,
The Christ. So ix. 7. xix, 37. Acts iv. 36. ix. 36. xiii. 8.
Whereas here the word Melchisedec is in the beginning
of the first verse, and the supposed addition of the interpre-
ter is added where the word is not; so King of Salem is in
the first verse not interpreted, and when it is repeated, then
comes the interpretation; which plainly shews, that it is
not made to give the sense, but the mystery contained in
the words, viz. that Christ was our peace, Eph. ii.14. and
his sceptre was a sceptre of righteousness, i. 8.
IV. As for the time when this Epistle was indited, 1. it
seems evident, that it was written after that to the Colos-
sians and to Philemon; for there he is Paul the prisoner,
here he is set at liberty, and hoping to come quickly to them
to whom he writes : those Epistles therefore being writ in
the sixty-second year of Christ, and the eighth of Nero, this
must at least be written in the following year. Again, in
the Epistle to the Colossians, we have mention of St. Ti-
}
333
mothy, but nothing of his bonds; here we have mention
both of his imprisonment and his ensuing liberty, which
may well cast this Epistle into the ninth of Nero, where it
is placed by Bishop Pearson. R .
V. To speak a little of the occasion of it: I have shewed
in the preface to the Second Epistle to the Thessalonians,
and in the preface to the Epistle of St. James, that it was
written chiefly to prevent that epidemical apostacy, from
Christ to Moses, which the believing Jews were then too
prone to. But we learn also from the matter of the Epistle,
that it was written to prove that Jesus was the Son of God:
now in what sense this chiefly was denied by the Jews, we
learn from the Gospel of St. John, where, when our Lord had
said, My Father worketh hitherto, and I work, John v. 17.
the Jews seek to kill him, because Marépa idvov fAcye tov
Osdv, he said God was his own Father, making himself
equal to God, ver. 18. And again, We stone thee (say
they) for blasphemy, because thou, being a man, makest thy-
self God, John x.33. What was this blasphemy of which
they thus accuse him? It was only this, that he said, I am
the Son of God, ver. 36. It is therefore plain, they judged
it the same thing to say he was the Son of God, and to say
that he was God ; whence we may rationally conclude, it
was also in this sense that the apostle here asserts, and,
doth endeavour to confirm this truth.
And, lastly, this Epistle being written to persons now
relapsing from Christ to Moses, and to the law given, said
they, by angels; this seems to be the reason why the apo-
stle is so large in shewing that Christ was greater than the
angels, a greater lawgiver than Moses, a greater priest than
Aaron, and that the Levitical priesthood, covenant, and law,
were to give place to Christ our great high-priest, to his
new law of liberty, and that new covenant he had esta-
blished upon better promises,
CHAP. I.
1. Gop, who [*] at sundry times and [*] in divers man-
ners spake in time past.unto the fathers by the prophets,
2. Hath in these last days (the times of the Messiah, see
note on 2 Tim. iii. 1.) spoken unto us by his Son, whom he
hath appointed (2Snxe, constituted) [*] heir of all things,
[*] by whom also he made the worlds; :
3. Who being the [°] brightness of his glory, and the
[°] express image of his person (or, character of his sub-
stance), and [7] upholding all things by the word of his
power, [°] when he had (Gr. having ) by himself purged our
sins, sat down on the right hand of the Majesty on high; ,
4. Being made (Gr. being ) so much better than the angels
(and superior to them by this exaltation to the right hand
of Majesty ), as he hath by inheritance obtained [9] a more
excellent name (title and authority) than they. ;
5. For to which of the angels said he at any time (as he
did to Christ), [°] Thou art my Son, this day have I be-
gotten thee? and again (to Solomon the son of David, what
did more eminently belong to this Son and Lord of David ),
[*2] L will be to him a Father, and he shall be to me a Son?
(2 Sam. vii. 14, 1 Chron. xxii. 10.)
6. And again, when he bringeth in (érav 0? raw, and
when he brings again) the first-begotten (from the dead,
Colos. i. 18.) into the world, he saith, And ["*] let all the
angels of God worship him (establishing thus his dominion
334 A
over them, and their subjection to him, and also the Divine ex-
cellence of him who was thus to be worshipped by the highest
of created beings ).
7. And (moreover, speaking ) [!*] of the angels, he (i. e.
David only ) saith, ( He is that God) who maketh his angels
spirits (or winds ), and his ministers a flame of fire ; (giving
them no higher titles than those of his messengers and minis-
ters, and shewing their efficacy and swiftness in doing his
‘commandments, and hearkening to the voice of his words, by
comparing them to the winds and fire, Psal. cxxiii. 20, 21.)
8. But (speaking ) to (of) the Son, he (i. e. David, moved
by the Holy Ghost, ) saith, Thy throne, O God, is for ever
and ever: a sceptre of righteousness is the sceptre of thy
kingdom. (Psal. xlv. 7.)
9. Thou hast loved righteousness, and hated iniquity ;
therefore ['*] God, even thy God, hath anointed thee with
the oil of gladness (é. e. advanced thee in eminence and
dignity) above thy fellows (styling him, in these words,
God, and an eternal king ; ascribing to him a throne and
kingdom, and a righteous government, to reward his righte-
ous servants, whom he loves, and to punish his obdurate ene-
mies, whose iniquities render them hateful to him. So that
these words again prove both his Divine nature, and his ex-
altation to the government of the whole world ).
10. And (that also by him he made the heavens, is testified
in these words spoken of him), [?°] Thou, Lord, in the be-
ginning hast laid the foundation of the earth: and the hea-
vens are the works of thy hands.
11. They shall perish; but thou remainest : and they
shall all wax old as doth a garment;
12. And as a vesture shalt thou fold them up, and they
shall be changed: but thou art the same, and thy years
shall not fail. (Psal. cii.)
13. But (yea)to which of the angels said he at any time,
(as he did to Christ, Psal. cx. 1.) [©] Sit thou on my right
hand, till I make thine enemies thy footstool ?
14. Are they not all (declared, Psal. ciii. 20, 21. civ. 4.
to be) ministering spirits, sent forth (not for government
and dominion, but) to minister for them who (being sons
by adoption ) shall be (also) ['7] heirs of salvation ?
ANNOTATIONS ON CHAP. I.
[’] Ver. 1. TMOAYMEPQ’S, At sundry times.] Before the
flood by Enoch, Jude 14. and by Noah, 2 Pet. ii. 5. after
the flood by Abraham the prophet, Gen. xx. 7. who gave
to his children and household after him the commandments
of the Lord, Gen. xviii.19. By Jacob, prophesying to his
‘sons of things to come in the last days, Gen. xlix.1. By
Moses, during their abode in the wilderness. By Deborah,
Samuel, and other prophets, in the time of the judges, Judg.
vi. 8. By Nathan in the time of David and Solomon. By
Isaiah, Jeremiah, and Ezekiel, in the time of the Kings.
By Daniel, Haggai, Zechariah, Malachi, in and after the
captivity.
[*] TloAurpérwe, In divers manners.] In a cloud, fire, a
still breath ; by visions, dreams, a voice from heaven, and
by the Holy Spirit speaking in the prophets, 2 Pet. i. 21.
[°] Ver. 2. KAnpovduoy wévrwy, Heir of all things ;] As it
were by succession to his Father, who now judgeth no man,
but hath given all judgment to his Son, John v. 22. Heb.
iii. 6: We cannot desire a fairer comment on these words,
PARAPHRASE WITH ANNOTATIONS ON.
[cHap. I.
than that of the Socinians on the place,* That Christ is
made heir of all things in heaven and earth, yea, of heaven
and earth itself ; that he is heir and Lord of all angels, and
of all men living and dead, Rom. xiv.8, 9. That he is ab-
solutely the heir of all things, and hath the highest empire
and dominion over all angels and men ; by which words is
signified the highest excellency and divinity, and, as it were,
the unity of Christ with God, though with diversity, in that
he is his Son and heir, and received this daminion from
another. And I believe it is as impossible to understand
how a man should have this empire over all things in heaven
and earth, and over death itself, and yet be a mere man, as
it is to understand any mystery of the sacred Trinity. The
word Heir doth also signify Lord of all things. (See the
note on Colos. i. 15.)
[*] Av’ od cat rode ai@vag érolncev, By whom also he made _
the worlds,] That is, saith Grotius, “ propter quem,” for
whom he niade them, according to the doctrine of the rab-
bins, that the world was made for the Messiah. But this ex-
position is contrary to the rule of all grammarians,} that rd
dia, Ore piv ovvrdooerar yevixy, peoirelay, Sre 82 alrcarech, airtav
dndoi, that the preposition 8a, when it is joined with a geni-
tive case, signifies the means by which, and the final cause
only, when it is joined with an accusative case. It is con-
trary to the exposition of all the Greek fathers, who una-
nimously say, rovro SyAwrikdy rij¢ Sedrnroc, this shews the
Divinity of Christ.
Testament, for 8:4 rii¢ 86Ene row Tarpdc, Rom. vi. 4. which
is the only place he cites, signifies by the glory or aye * of
the Father, by which Christ was raised from the dead.(Eph.
i. 19.Colos. ii. 12.) The Socinians-by the worlds here un-
derstand the new creation, or the church begun by Christ’s
ministry upon earth, begotten and renewed by the evangeli-
cal dispensation. But neither can this exposition stand :
for (1.) though Christ be styled, in some of the Greek ver-
sions, Tari tov péAXovroe alwvoc, Isa. ix. 6. the Father of
the age to come, yet of aidvec, absolutely put, doth never
signify the church or evangelical state; nor doth the Scrip-
ture ever speak of the world to come in the plural, but in the
singular number only, preserving the phrase holam habba,
-as they received it from the Jews. (2.) Were this the import
of the words, the worlds might as well haye been said to
have been created or made by Christ’s apostles, they being
the great converters of the world; or, at least, this being
done by them, assisted by the power of Christ, after he had
been thus made heir of all things, it must have properly been
said that Christ made the worlds by his apostles, which yet
the Holy Ghost never thinks fit to intimate. Moreover,
whereas this making of the world by Jesus Christ is done by
his prophetic office, i. e. his speaking to us in the last days, the
apostle had mentioned this already, and makes a plain gra-
dation from it to his kingly office, in saying he was consti-
tuted Lord of all things, not speaking of making the world
by way of consecution, thus, cat & ob, and by whom, but, by
way of farther gradation, &’ ob cat, by whom also he made -
the world; as if he should have said, Nor is it to be won-
dered that he should be constituted Lord of the whole world,
* “Christus solus omnium plane rerum bereditate gaudet, et summo in omnes,
tam angelos, quam homines, imperio ao dominatu pollet-—Licet autem istis verbis
significata sit samma Christi prestantia, ac divinitas, ac veluti cum Deo unitas, ta-
men simul significata etiam Christi & Deo diversitas.” Crell, in loo.
+ Phavorinus. :
It is also without examplein the New ~
‘
~
CHAP. 1.]
seeing he made the whole. And that the apostle here doth
speak, not of the reforming of the new, but of the forming .
of the old world, he himself sufficiently instructs us, by say-
ing in this same Epistle, By faith we understand, xarnotlosa
rove alvag phuart Oxod, that the worlds were formed by the
word of God, xi. 3. For that by robe ai@vac we are to un-
derstand the material world, the Socinian commentators
grant, and the parallel place in St. Peter doth enforce,
when he saith, that the heavens were of old, and the earth,
2 Waroe cuvectdsa rH Tov Qcovd Ady, consisting out of
water by the Word of God, 2 Pet. iii. 5. and this world is
mentioned in both places in the plural number, agreeably
to the phrase and doctrine of the Jews,* who speak of
crnny, i.e. the worlds, in the plural, and divide them into
min ody, or awn Dy, i.e. this inferior. and habitable
world, called by St. Peter, 6 rére xéopoc, the then world,
which perished by water, ver. 6. and the yn oby, supe-
rior world, that is, the heavens. And it is no improbable
conjecture, that when St. Peter saith, the heavens and earth
consisted by the Word of God, and St. Paul, that by faith
we learn that the worlds were framed, phuart Ocov, by the
Word of God, they mean this substantial world, of which
the apostle is here speaking ; for the word 127 seems plainly
to be used in this sense, when we read in the Targum of
Jerusalem, on Gen. xxviii. 11. TIT ANN, For his Word,
i. e. the Word of God, desired to speak with Jacob; and in
that of Jonathan, 8Y9, The Word would speak with him ;
which in Bereschith Rabbi,§. 68. runs thus, God would
speak with him: and the word pia seems also to be either
used in this sense, or applied to the Adyoc, often by Philo;+
as when he saith, that Moses was translated, 8a phuatog rov
alrtov, 8&¢ ob xat obprac xdopag enuoupysiro, by the Word
of the First Cause, by which the world was made} and that
God made both { the heavens and the earth by a Word, by
his most illustrious and resplendent Aéyoc. And to be sure,
Philo was of the same opinion with St. Paul, that the Word
made and fashioned the world; whence he so often men-
tions the Divine Word§ adorning all things, the Word of
God that maketh the world, the Word by which the world is
fashioned and made, and by which, as his organ, God gave
being to it ; and saith in words like those of the apostle,|j
That God possesseth all things, using that Word as the dis-
- penser.of his gifts, by which also he made the world. And
this was also the doctrine of all the primitive fathers from
the beginning, as well as of all the commentators on this
text. St. Barnabas{ declares, that he is the Lord of the |
world, the maker of the sun, the person by whom and to
whom are all things.—He is (saith J. Martyr **) the Word
* Boxt. voce DDY. t De Sacrif. Abel. p. 102. C. D.
$ TS yap wegipacrare nal mravyerrdry tavrod Atyw pruars 6 Osig dyapirtce moist.
Alleg. lib. i. p. 33. G.
§ Tin Ociey royov viv vaira Banocphcavra, De Opif. p. 3. F. Os0d réyov dn nocpuo-
mutira, p.4.C. Ar’ ob bxbcpeog uareruevdcSn. De Cherub. p. 100. B. *2: xaSé-
mig Seydve rxgayusves Exocpormolet. All. 2. p. 60. Toy xbcprov BInpusodpynct. De Pro-
fugis, Pp 562. F.
WAE od chpmas § ubopeog Bnpuopyttro, Lib. ii. de Monar. Pp. 636. B, Atyw ypb-
behaitd Sugeiv, & nat wy nico eleydtero. Lib. quod Deus sit immutab. p.
Orbis terrarum Dominus, Antiq. Vers. §. 5. “Has Eeyov xsigin abrod vordpyorra,
Ab init. et §.12. ot we
athens,
THE EPISTLE TO THE HEBREWS.
335
by which the heaven, the earth, and every creature was made,
by whom God at the beginning made and ordained all things,
viz. the heavens and the earth, and by whom he will renew
them. This Irenzeus* delivers as the rule of faith contained
in the Scripture, which they who hold to may easily prove,
that the heretics had deviated from the truth. He adds, that
the barbarians who held the ancient tradition did believe in
one God, the maker of heaven and earth, and of all things
therein, by Jesus Christ the Son of God; and this doctrine
he repeats almost a hundred times elsewhere, Our doc-
trine (saith Athenagoras+) celebrates one God the creator
of all things, who made all things by Jesus Christ, from whom
and by whom all things were made.—God (saith Theophi-
lust) made all things by him, and he is called the beginning,
because he is the principle, and ruler of all things made by
him. Headds, that b@ this principle God made the heavens:
that God said to him, Let us make man; he being his word,
by which he made all things.— Him (saith Tatian§) we know
to have been the author of the world; for that which wus
begotten in the beginning, gave beginning to the things made:
he made man the image of his immortality, and before man
he made the angels.— We rational creatures (saith Clemens
of Alexandria ||) are the work of God the Word; for he was
and is the Divine principle of all things, by whom all things
were made, and who, as the framer of all things in the be-
ginning, gave also life tous; by whom are all things ; who
made man ; our God and Maker, the cause of the creation.
In the third century we learn the same from Origen,{] Ter-
tullian,** Noyatian,}+ St. Cyprian,{t and others cited by
| the learned’ Dr. Bull. So that in these two verses there be
visible these gradations ; one, from Christ’s prophetic office
to his kingly office, conferred on him as heir of all things ;
the other, from his kingly office to the foundation of it, laid
in his Divine nature, and in the work of the ereation; it
being, say Irenzeus and the ancient fathers, fit that he should
reform and govern the world, by whom it was formed ; that
he should give new life to man, who gave him his being and
first breath.
[*] Ver. 3. "Awatyaopa rig SdEng, i. e. The resplendence or
* «Cum autem teneamas nos regulam veritatis, id est, quia sit unus Deus omni-
polens, qui omnia condidit per verbum suum, et aptavit et fecit, ex eo quod non
erat, ad hoc ut sint omnia, quaemadmodum Scriptura dicit,” Psal. xxxii. 9. Johni..S.
Col. i. 16. “« Hance ergo tenentes regulam licet valde varia et multa dicunt (hare-
tici), facile eos deviasse a veritate arguimus,” lib. i. cap. 19. , ‘* Cui ordinationi as-
'~ sentiunt mult gentes barhbarorum Veterem traditionem diligenter custodientes,
et credentes in unum Deum fabricatorem coli, et terre, et omnium que in eis sunt,
per Jesum Christum filium Dei.” Lib. iii, cap, 4. vide lib. ii. cap, 2. lib. iii. cap. 8.
10, 11. p. 257. 259. lib, iv. Pref. cap. 37. p. 369, 370, &c. lib. v. cap. 15. 18.
+O Adyog iystiy Eva Osdv dyer roy roids rod wavrig aaintiv——Ildvra 98 31d rod ora"
abrot Abyou memronxéra, p.5. C. "EE abrod vag ual 8: airot mdvra éyévero, p. 10. C.
$ Kal 20 abrot 7a wravra memoluuey, obrog Abyerat dey, Ort dees nad xugieder wdvrwy They
BV abrats Sednpatoupynatvov, Ad Autol. ii, p. 88.C. Aid tig dextic yeysvic Sas ey odpariv,
P. 92. Be TH éavred Abyw nad 2H kavrod copla, p. 96. D. *O Abyos aired x° od 72 ard-
va @emoinue, p. 100. A.
§ Toiroy ops rod xécperw viv dexiw——6 Abyog bv dey yewmDele dureyivmce viv nad?”
iyate arolncw, adrig taura civ Dany Snpsougyicas, p. 145. B.C. Elxtva rig dOavaciag
Become Exroincev——na ed vig rai dv8pav naracusuiic dyybarwy dnpesoupyig yiveras, p. 146.
B. C,
|| Tot Oot Adyou ra Aoyind wAdrpmTA, hyetic apy Otia roy mdvrow fv ve Kak Eomiy
Adin, p. 5. C.D. "2 7% wbvra Sednpaodpynrar, Abyog 6 nad wd Civ iv dpxh nara vod
mricas mapacydy he Inusoveyic, p. 6. B. Av ov 72 wdyra, p. 69. A. ‘O Snpesougyicag
ny dySpoverov, Peed, lib, i. cap. 2. p. 81. B. “O71 Otis ya dnjatoupyds, cap. 11. p. 133.
A. ‘O dnpssoupylag alriog. Strom. v. 553, A.
Origen, contra Celsum, lib. ii. p. 63. lib. vi. p. 308. 317.
** Tertul, adv, Marcion. lib. v. cap. 19. Ady. Hermog. 45. Adv. Praxeam,
cap. 19,
tt Novat, cap. 13, M. $+ Cyprian. Test. lib. ii. cap, 1.
336
shining forth of his glory.] This metaphor, some of the fa-
thers think, is taken from the sun, whence Justin Martyr*
saith, he proceedeth from the Father, as rd rov jAlov pee,
the light of the sun, without division or separation, from him.
Others, with him, rapadelyparog yap, for example’s sake,
say,t he proceedeth iuc ard rupdc¢ avarupdpeva Trupa, as fire is
kindled from fire, without the diminution of the fire that kin-
dles it, or as ard 8add¢ Sac, as one torch is lighted from an-
other, whichis the metaphor of Tatian, p. 145. which meta-
phors they have borrowed from Philo,} who, speaking of the
spirit in Moses, derived upon the seventy elders, cautions
us not to understand this to be done, xara amoxomny, Kal
ddZevEw, by abscission, or disjunction, aXX ola yévou’ av dvd
-wupodc, but-as light from fire, at which if you light a thousand
torches, it is not diminished. Accordingly the Nicene
council style him Light of light, and hence they argue his
consubstantiality with the Father, who produces~not an-
other essence, or substance, in the Son, but communicates
the same essence to him. The like notions the Jews seem
to have had of their Adyo¢, or Wisdom, which is with them
the same: for the book of Wisdom saith of her, that she is
drdppo.a Tie Twv TavroKparopog SdEng clAiKpinig, Kal amratvyac-
pa pwrde didtou, an efflux of the sincere glory of the Almighty,
and the splendour of eternal light, (vii. 25,26.) And Philo§
saith of the Adyoc, that he is rd rov aoparov kai peyiorou
Gcov mepipeyyéotarov Kal mepiavyéstarov pic, the most illus-
trious and splendid light of the invisible and highest God.
And this the Jews might better understand, if it were taken,
as probably it was, from the glory that conducted them out
of Egypt, and led them through the wilderness, and dwelt
among them, first in the ark and tabernacle, and afterward
in the temple. For it is observable,
First, That this 6é&a, glory, or Schechinah, so often men-
tioned in the Old Testament, and in the writings of the
Jews, was not the cloud itself, that being only the cover of
it, but the light, fire, or splendour that issued from it. So
Exod. xxiv. 16. And the glory of the Lord dwelt upon
Mount Sinai, and the cloud covered it (viz. the glory of the
Lord) six days; and the sight of the glory of the Lord
(when it broke out of the cloud after six days) was as burn-
ing fire on the top of the mount, in the sight of the people of
Israel. And, Exod. xl. 34. Then a cloud covered the tent
of the congregation, and the glory of the Lord filled the
tabernacle. And, ver. 35. Moses was not able to enter into
the tent of the congregation, because the cloud abode thereon,
and the glory of the Lord filled the house. 1 Kings viii. 10,
11. When the priests were come out of the holy place, the
cloud filled the house of the Lord, so that the priests could
not stand to minister, because of the cloud ; for the glory of
the Lord had filled the house of the Lord. Ezek. x. 4. And
the house was filled with the-cloud, and the court was full of
the brightness of the glory of the Lord. Note,
Secondly, That this glory is styled the glory of the Lord,
not as being itself a Divine thing, or a ray of Divinity, but
as being the symbol of God’s glorious presence and abode
where it appeared and resided. Thus the cloud, which
consisteth of a dark part to cover the fire, or light, and a
bright side by the appearance of the light, is called the
* Dial. cum Tryph. p. 358. B.
t 'Q¢ daic amd arvede. Athen. p. 27.
+ Lib. de Gigant. p. 225. F.
Justin, ibid. D, E. et p. 284. C. p, 145.
$ De Somn. p. 448, D.
A PARAPHRASE WITH ANNOTATIONS ON
e
» {euar.t.
cloud of Jehovah, Exod. iv. 38. Numb. x. 84.. because —
God was gloriously present in it; or, as Rabbi Moses ben
Nachman, on Exod. xl. 34, saith PYM PND wad 1D,
because the glory dwelt in the midst of it ; whence God said,
Lo, I come to thee in a thick cloud, Exod. xix. 9. I will ap-
‘pear in the cloud upon the mercy-seat, Ley. xvi. 2. He spake
to Moses out of the cloud, Numb. vii. 89. And when he
went to receive his commands, it is said, And Moses drew
near to the thick darkness where God was, Exod. xx. 21.
And, lastly, God is said to go before them by day ina pillar
of a cloud, and by night in the pillar, of fire, Exod. xiii. 21.
Numb. xiv. 14.
Again, The ark in which this glory dwelt between the
cherubims, is called, N13, the glory of the Lord, i. e. of
that glorious Majesty who dwelt in it; whence the God of
Israel is often styled the God that sitteth between the che-
rubims ; because here, say the Jews,* he fixed his residence
”
‘and presence, notwithstanding that he fills heaven and earth,
and his Majesty is in heaven, and in all the earth. And
when the ark was to be taken up and carried any whither,
they sang thus, Arise, Jehovah, and let thine enemies be scat-
tered, Numb. x!35. Psal. lxviii. 2. and when it rested, thus,
Give rest, Jehovah, to the many thousands of Israel ; not
styling the ark, Jehovah, but the glorious Majesty that dwelt
in it, or him, and the ark of his. strength, Psal. cxxxii. 8.
where also it may be noted, that the Targums of Jerusalem
and Jonathan read thus; Rise up, O Word of the Lord, and,
Return, O Word of the ‘Lord. And, Psal. xxiv. when the
ark was brought from the house of Obed-Edom, and settled
in Mount-Sion, and placed in the holy of holies, they sang
thus, Lift up your heads, O ye gates, that the King of glory
may come in; i. e. the Lord of hosts, who dwelt in the ark.
Accordingly our Lord Jesus, after his ascension, ap-
peared still in or with the glory of the Lord. When he was
transfigured on Mount Tabor, he was in this splendour,
Matt. xvii. 2. styled by St. Peter, peyadorperie ddta, the
magnificent giory, 2 Pet. i. 17. so he appeared to Ste-
phen, who saw the glory of the Lord, and Jesus standing at
the right hand of God, Acts vii. 55. so to Saul, when a
light brighter than the sun shone round about him, and he
heard a voice out of it, saying to him; Iam Jesus, whom thou
persecutest, Acts ix. 5. xxvi. 18. he being 6 Kipuoe rije
ddEnc, the Lord of glory, 1 Cor. ii. 8. (see Rev. i. 14,15.
ii. 18. xviii. 1. xix.12.) and because of God’s residence m
this glory, the word Glory doth often signify God himself;
as when we read of the throne and the house of Glory, i.e.
of the glorious God. So Rabbi Joseph Abbo;+ It is the
manner of the Scripture, to call the visible glory and splen-
dour of the Divine Majesty by the name of God. So Psat.
cvi. 20. They turned their glory into the similitude of a
calf: Jer. ii. 12. My people have changed their glory for
that which doth not profit: and so the fathers seem to take
the word glory here for the Divine glory. Note,
Thirdly, That from this glory, when God did any won-
drous works of power, mercy, and judgment, there is said to
be an emanation or shining-forth of glory; as when fire went
forth from the glory of the Lord, to consume their sacrifices,
in token of his favourable acceptance of them: so Lev. ix.
23, 24. The glory of the Lord appeared, and there came a fire
out from before the Lord, and consumed upon the altar the
* Buxt. Hist. Arce, p. 109. + Ibid. p. 7.
CHAP. IJ» |
burnt-offering, and the fat: so 2 Chron. vii. 1—8. accord-
ingly they begged his fayour in these words, Thou that
dwellest between the cherubims, shine forth, Psal. Ixxx. 1.
(See Psal. 1. 2. Deut, xxxiii. 2.) And to consume trans-
gressors, viz. Nadab and Abihu, Lev. x. 2. and the two
hundred and fifty men that offered incense, Numb. xvi. 35.
(See Exod. xiv. 24, 25.) And in like manner may the Son
be said to be aratyacua rij¢ S6Enc, an emanation or shining-
forth from the glory of the Father ; as being before all
things, “‘ prolatus 4 Patre sive generatus,” begotten or
brought forth by the Father, saith Treneus, lib. ii. cap. 48.
4, 28. being always in him, but rév idAuov Evuwavrwv idta
kal tvépyea elvat rooeASav, coming forth before all things, to
be the idea and active power of all material beings: so
Athenagoras, B. 10. The Word, whom the Father begat,
HepevEduevoc 9d wavrwy, sending him forth before all things,
who was always in God, and became d\éd-yo¢ Tpopoptxdc, When
he would create the world. So Theophilus,* Whom he
made zpomndav, to leap fromhim'; say Justin Martyr} and
Tatian, He being in him before all ages; tpocA9av 6 Adyoe
Snuovpytac, The Word coming forth, which is the cause of the
creation, rpoyevynSee, & ob ra wavra, and fore-begotten, by
which all things were made, saith Clemens Alexandrinus;{
The Word brought forth by the Father, and by that prolation
generated, and therefore the Son of God, saith Tertullian.§
(J Kal Xapaxrijp tij¢ trocrdcewe avzov, The impression,
or representation of his subsistence.] The phrase signifies,
saith Theodoret, that he subsists by himself, xa? 2v éavro
deixvuat Tove watpiKode xapaxrijpac, and in himself represents
the characters of his Father. Xapaxrijp, saith Phavorinus,
is darérwoic Snrovoa riv iréotacw, a form or draught ma-
nifesting the substance whence it was taken. ‘Yréoracic,
saith he, is the substance with the properties ; ovata pera rev
Bwydrwv, OF cvvdpomn) tev wepl Exdorov Wwyudrwv, a con-
course of all the properties of any being; so that the cha-
racter of his subsistence here is, according to him, a draught
manifesting or exhibiting the substance and properties of
God. According to the Greek commentators on the place,
it is the same with our Lord’s being in the form of God,
before he took our nature on him. (Phil. ii. 6.) Accord-
ingly, Wisdom is, by the author of the book that bears
that name, styled Zoorrpov axnAiswrov rig tov Ozov evep-
yetac, kai elk@v tig dyaddérnroc abrov, the unspotted mirror
of the power or activity of God, and the image of his good-
ness, Vii. 26. The Adyoc is, saith Philo,|| aidio¢ eixdyv abrod,
the eternal image of God. The image of God,{ 8 ob cbp-
mac 6 Kdopoc tnmovpyciro, by which the whole world was
made. And of the angel, which God sent before Israel, in
whom God’s name was, Exod. xxiii. 21. the Jews say he
was, 5 , i.e. the angel of his face; because, saith
R. M. Cerundensis,** God’s face, or glory, might be seen
in him, or be exactly represented by him: yea, the govern-
ment of the whole world was committed to him, and God
had made him Lord over his whole house, and had made
all things subject to him. Now these things so exactly
agree with what the apostle here ascribes to Christ, that I
could not think them unworthy to be noted here.
* Ad Aatol. lib. ii. p. 88. B. p. 100. A.
+ Just. Dial. p. 359, B. et Tat. p. 145. B.
¢ Clem. Alex. Strom. y. p.553, B. Strom. vi. p- 644. A.
§ Tertul. Apol. cap. 21. || De Consul. Ling. p. 267, B.
| De Monarch. p. 363. B. ** Masius in Jos. vy. 14.
VOL. VI.
THE EPISTLE TO THE HEBREWS.
337
["] Péipwy re ta ravra tH phate tig Suvduewe airov, And
holding all things by the word of his power.] The Hebrew
word NW) is sometimes rendered ¢éow, sustineo;.as when
it is said of Moses, Numb. xi. 14. 17. I cannot ¢épev, sus- °
tain, or bear, all this people. And, Deut. i. 9.12. How can
I alone, pépew rov xérov, bear the labour of all this people?
And of Christ, that péoa, he bears the burden of our sin,
Isa. liii. 4. Sometimes it signifies to govern; whence
NWI is sometimes rendered Baciwrsdc, a. king; Gen. xxiii.
6. sometimes dpywy, a prince, as it is rendered above sixty
times; sometimes doxmyee, in the same sense, Numb. xiii.
3. xvi. 2. and sometimes jyyotuevoc, a governor, Josh. xiii.
22. 2 Chron. v. 1. and the Greek ¢épew signifies not only
to sustain, but also, “ suo arbitratu moderari,” to go-
vern at his will: now which of these two senses you put
upon the words, it is not much material, since it is equally
the effect of a Divine power to sustain and govern all
things; whence this is, by the Jews, made the description
of God himself, that he is a God, NbD DD, * sustaining
all things, the heavens, the earth, and the abyss, and bear-
ing all people, NMA NMI, by the Spirit of his. Word.
Accordingly, of the Aoyoc, Philo+ often saith, That he is
Tndadwovxog Kal KUBEovhrnc wavrwv, he that sits at the helm,
and governs all things: that he ist 6 cvvéxwv cat dcoundy
ra wavra, he that containeth and dispenseth all things: that
God, as a king and shepherd, rules according to law and
right, and placing over us his first-begotten Son, § de Thy
emyutdeuan tiie iepag tabrng adyéAnc oid te peydAov Baorr~we
bmapxoc diadéxerat, who, as the pro-rex of the great King,
takes care of the sacred flock.
It remains yet to be inquired, whether these things are
spoken of our Lord, as acting here on earth, or purely of
the Divine nature he had before the world was made. The
Socinians, and some others, think all this relates to our Sa-
viour, as acting here on earth, That he was the splendour of
his Father’s glory ; because God, who commanded the light
to shine out of darkness hath shined into our hearts, to
give the light of the knowledge of the glory of God in the
face of Jesus Christ: (2 Cor.iv.6.) on which account the
apostle saith, We have seen his glory, the glory as of the
only-begotten Son of God: (Johni. 14.) that he was the
character of his substance, or his attributes, as he was the
image of the invisible God, (Colos. i. 15.) in which his
power, wisdom, holiness, love, and mercy, shined forth
conspicuously: that he did ¢épav, prestare, perform all
things by the word of his power; as he made the winds
and seas calm, rebuked diseases, and cast out devils by his
word, And,Mr. Clerc is positive, that it must be the hu-
man nature which this sacred writer spake of, that the
Jews might understand what he said was true: for thai
alone is visible; and nothing but what is such can be-called
the image or brightness of any thing among men. On the
other hand, it is certain that all the fathers were of another
mind ; that when Philo and the ancient Jews spake thus
of Wisdom, the Logos, the Angel of God’s face, they under-
stood all that they said of the Logos and Wisdom subsist-
ing long before our Saviour’s incarnation, and. so thought
this Logos the splendour and image of the Father, when he
was not visible among men; as the apostle saith he was,
+ De Cherab, p. 88. D.
* Targ. in 2 Chron. ii. 6.
§ De Agricult. p. 452, B,
¢ De Vita Mos. p. 521. B.
338
when he was taken from them into heaven. It is certain
also, that the preceding words, by whom also he made the
worlds, cannot be spoken of Christ incarnate; and the
words, upholding all things by the Word of his power, seem
to import the same with that expression of the apostle,
Colos. i. 17. By him all things consist. Moreover, could
these things be attributed to our Lord Christ as acting in
the flesh, yet have I proved, note on Colos. i. 15. that they
must be ascribed to a Divine nature residing in him, or to
God manifested in the flesh; and so, what Mr. Clerc says
must be the human nature,—must (say 1) be the Divine
nature.
[®] Av’ éavrod xaSapiopdy roinsdpevog Tov duapriov, When
he had by himself purged our sins.] i.e. When he had made
himself an expiatory sacrifice, to purge us from the guilt
and punishment of our transgressions. To confirm this,
let it be noted,
First, That this was the opinion of all nations, that their
expiatory sacrifices “were designed to take away the guilt
of sin, and make atonement for it to an offended Majesty.
For why are they still said, ayviZev, cafapiZav, ‘* purgare,
lustrare,” to purge, and to make clean, but from their sup-
posed virtue to purify them from the guilt of sin? and be-~
cause sin is often represented in the law of Moses, and in
the prophets, under the metaphors of uncleanness, filthi-
ness, defilement, and pollution; therefore their sacrifices
also are still represented as cleansing them from the guilt
and the defilement of sin, and so making the pollution to
pass from them. Hence the blood which made the atone-
ment is styled, aiua xaBapicpov, the blood of cleansing, or
purgation. So Exod. xxx. 10. And Aaron shall make an
atonement upon the horns of the incense-offering once a year,
ard rov aiparog kabapiopov KaSaput ard, with the blood of
the sin-offering shall he make atonement upon it. And the
sacrifice offered for sin is said to be offered xaQaptca, to
purify them from it by an atonement: so, Lev. ix. 15. And
he brought the people’s offering, and took the goat whieh was
the sin-offering, and slew it, xat ixadpicev abriv, and offered
it for sin. And, Lev. xvi. 30. in the great day of atone-
ment, the priest shall make an atonement for you, xaSaptca
imac, to cleanse you, that you may be clean from all your
sins before the Lord, xat xaSapicSioere, and you shall be
cleansed. So Job is said xaSapiZav, to cleanse his sons
from their supposed sins by a burnt-offering, i.5. and so
he inquires, vii. 21. Why dost thou not make xaSapioudv
rii¢ auapriag pov; i.e. Why dost thou not forgive my sin?
Since therefore it is very reasonable to conceive that the
word xa@apiZeav, used in an epistle written to the Jews
touching the expiatory sacrifice of Christ, is used in the
sense in which they always took it, when applied in the
Old Testament to sacrifices, which made atonement for
their sins; it follows, that when the apostie here saith,
Christ made xaBapionbv, a purgation of our sins by himself;
and when he adds, That whereas the blood of the legal sa-
crifices did expiate ee riv rig capxde KkaSapérnra, to the
purification of the flesh, the blood of Christ, caSapiei, shall
much more expiate to the purification of the conscience
from the guilt of sin, ix. 13. when he proceeds to say,
that whereas under the law almost all things tv alwart xaSa-
piZera, were purified by blood, and without shedding of
blood there was no remission, ver. 22, 23. and thence ar-
gues, that the heavenly things must be purged with better
A PARAPHRASE WITH ANNOTATIONS ON
[cuap. 1.
sacrifices: he, in these cases, must speak of the blood of
Christ as making atonement for our sins, by purging
away the guilt of them, and averting the punishment due
to us for them. (See the reading vindicated, Examen
Millii.)
[°] Ver. 4. Atapopwrepov Svoua, A more excellent name.]
i. e. Not only title, but authority and superior excellency.
So Phil. ii. 9. God hath highly exalted him, and given him
bvona rd brie Trav Svoua, a name above every name, i. e. the
highest dignity and power, that at the name of Jesus every
knee should bow ; i. e. that all creatures in heaven or earth,
or under it, should own his power and dominion, ver. 10.
Eph. i. 21. He hath set him at his right hand, above all
principality, power, might, and dominion, wat ravrd¢ dvéya- *
roc, and every name. In both these senses Christ hath a more
excellent name, viz. the name of his only Son, (ver. 5.Ythe
name of God, (ver. 8.) and a more excellent authority and
dignity, viz. that of sitting at the right hand of Majesty,
(ver. 13.) and ruling all things by the word of his power ;
and this excellency he hath upon a better foundation, as
being the maker of the world, &c. (ver. 2, 3.)
[2°] Ver. 5. Yide pov i od, Thou art my Son.] R. Solomon*
here saith, Our masters have interpreted all that is written
in this Psalm of the king Messiah. And Saadias Gaon+
doth, from these very words, prove the dominion and
kingdom of the Messiah, because it is here said, I have set
thee, my King, upon the holy hill of Sion ; I will declare the
command, Jehovah hath said unto me, Thou art my Son, &c-
which also is apparent from the following words, I will
give the heathen for thine inheritance, &c. (ver. 8.) and from
the exhortation to all kings to submit to him. And that
this was the ancient and received exposition of these words,
confirmed by the Holy Ghost, we learn from this apostle,
who disputing with the Jews touching our Saviour’s resur-
rection, when all power in heaven and earth was given to
him, Matt. xxviii. 18. he proves it from these very words,
Acts xiii. 33. And again, speaking of his priesthood,
which he was to exercise in heaven after his resurrection
and ascension, he proves it to the same Jews from the
same words, Heb. v. 5.
[“]"Econa abr@ tic rarépa, I will be to him a Father, &c.]
These words are cited from 2 Sam. vii. 14. and they do pro-
mise to Solomon, the type of Christ, a kingdom to be es-
tablished for ever, ver. 13. 16. and so to Christ the antitype,
and eminently the Son of God, an everlasting kingdom
and dominion. (See the Judgment of the Jewish Church,
p- 61.)
Note also, That though the angels be sometimes in
Scripture called the sons of God, Job i. 6. ii. 1. xxxviii. 7.
God never said to any of them, I will be to him a Father,
to protect him in his kingdom; much less, Thou art my
Son, this day have I begotten thee, to a kingdom; and so
these passages, in the true and full extent of them, cannot
agree to any of the angels.
[2] Ver. 6. Ipockuvncarwoay airy wavtec a&yyeXor Ocov,
Let all the angels of God worship him.] It is generally
thought these words are cited from Psal. xcvii. 7. where in
the Septuagint we have words very like them, viz. [pooxv-
vhoare avr, wdvtec ayyeXor avrov, Worship him, all his angels;
in the Hebrew it is indeed DWN 5D, all ye elohim; but
* In Dan, vii. 13, t+ Vide Cart, Mell. Hebr. lib. ii, cap. 5,
CHAP. I}
Aben Ezra’s note is, that some think DN ONO 79,
the word elohim always denotes the angels: and Kimchi
saith,* the Hebrews did expound this Psalm, of what was
to come to pass in the days of the Messiah. In the Septua-
gint it is styled a Psalm of David, dre.) yi aire xaQioraro,
when the land was established to him, or when he was made
master of all those countries which God designed to be the
inheritance of Israel, and therefore may very probably be re-
ferred to the Son of David at his resurrection, or his coming
again into the yworld, that being the time when all power in
heaven and earth was given to him, when he was solemnly
inaugurated, and instated in his spiritual and heavenly king-
dom, and the government was upon his shoulders, and he sat
down on the right hand of the Majesty on high, ver. 3.
But it is observable, that these words are expressly to be
found, Deut. xxxii. 43. as here they are cited: and it is”
certain from St. Paul, that God there speaks of the times
when the Messiah was to be preached unto the gentiles;
for that the gentiles should glorify God for his mercy, he
proves from these words of the same verse, Rejoice, ye gen-
tiles, with his people, Rom. xy. 9,10. Accordingly, the
Jews expound many of the words of Moses he recorded.
Thus Jonathan on ver. 39. saith thus, When Memra d’ Je-
hovah, the Word of the Lord, shall reveal himself to re-
deem his people, he shall say to all people, See, I am he that
am, and have been, and shall be; (see Heb. xiii. 8.) I by
my Word kill and make alive ; I smite the people Israel, and
I will heal them in the end of the days. On ver. 40. the
Targum of Jerusalem saith thus, I live "D1 by my
Word for ever ; that of Jonathan, I have prepared. in the
heavens *\13W M3, the house of my Majesty ; that is, saith
R. Solomon, ‘NY Dw Opd, the place of my Majesty; expres-
sions often used by Philo+ to signify the Adéyoc, as when he
saith, olcov tyev tiv éavrov Adyov; God hath his house, viz.
his own Word, and thatt 5 O¢ioc Adyoc, the Divine Word in
his place; and upon ver. 43. Jonathan ben Uziel para-
phraseth thus, He with his Word will expiate for the land,
and for his people, viz. as the high-priest did on the great
day of expiation. The other words, He will render ven-
geance to his enemies, and make his arrow drunk with the
blood of the slain, are fit expressions of Christ’s exercise of
his kingly government over his enemies, by which he was
to break them with a rod of iron, and dash them in pieces
as a potter’s vessel. (Psal. ii.9.) The import of these words
therefore may be this, When God was to introduce his
first-born again into the world by the resurrection, and give
him power and dominion over all things in heaven and earth,
he said, Let all the angels of God worship him, and own
him as their Lord and Maker. Dr. Owen saith, this cannot
be applied to the resurrection, because Christ did not leave
the world, or go out of it at his death; but to this it may be
answered, that going hence, (Psal. xxix. 13.) and going
out of the world, (1 Cor. vy. 10.) are common expressions
to signify death. And, secondly, God being said to beget
Christ, when he raised him from the dead, (Psal. ii.7. Acts
xiii. 33. Heb. v. 5.) and gave him power over all things
in heaven and earth, i. ¢. over all the world, this may be
fitly called a second introduction of him into the world.
Thirdly, Whereas he saith, that these words zpockuvijca
* Pag. Fid. p. 133,
Do Migr. Abr. ab initio,
$ De Somn, p, 447. C. + De Migr. Abr. ab initio
THE EPISTLE TO THE HEBREWS.
339
avr@, &c. cannot be taken from Deut. xxxii. 43. because
there are no such words in the original, and it is absurd to
think the apostle should cite that from the Scripture as the
word and testimony of God, which indeed is not in it, nor
was ever spoken by God, for this and for two other rea-
sons offered by the reverend Dr. Hammond, note on Psal.
xcvii. 7. I think it more reasonable to conceive these words
were taken from the Psalms.
[] Ver. 7. Ilpd¢ rove dyyéAove.] The Psalmist speaking,
Psal. civ. 4. not to, but of, the angels, it is necessary to
translate these words as our version doth; Of the angels he
saith; and as the Hebrew 5x, so the Greek mode, is oft of
the same import with de and wept. He spake this parable
move avrove, concerning them, Luke xix. 20. Mark xii. 12.
mpog Ot rov “IopaiA, but of Israel he saith, Rom. x. 2h.
moose dv, of whom we speak, Heb. iv. 13. So Neh. ii. 18.
He spake to you of the good hand of God upon him, xat wed¢
rove Adyoue Tov Bacrswe, and of the words of the King. Of
the particle 5x, see Noldius, p. 458.
['*] Ver. 9. ‘O Ode, & Oed¢ cov, God even thy God.] For
Christ is God of God, according to the Nicene symbol.
Hence do the primitive fathers thus distinguish betwixt
him and the Father; that God the Father is that God above
whom there is no other God ; whereas: Christ is God of
God ; and as to that, inferior to God the Father: so Justin
Martyr* and Irenzeus. That this Psalm was spoken of the
Messiah, is evident from the Targum on the place, which
saith, Because thou, O king Messiah, hast loved justice, &c.
And on ver. 3. Thy fairness, O king Messiah, exceeds the
sons of men. To this purpose, see Rabbi Solomon and
Aben Ezra on this Psalm.
['5] Ver. 10.] That this Psalm hath relation to the times of
the Messiah, we learn from the Chaldee paraphrast, which
saith on yer. 16. Zion is builded by the Word of the Lord ;
and from the creation of a new people to praise the Lord, vers
18. which the Jews themselves expounded of the world to
come, or the state of the church under the Messiah 3 and;
thirdly, from the calling of the gentiles, mentioned ver. 15.
So the heathens shall fear the name of the Lord ; and all the .
kings of the earth thy glory: and, ver. 22. When the people
are gathered together, and the kingdoms to serve the Lord.
(See the Judgment of the Jewish Church, p.38.) That these
things are here spoken of, and applied to Christ, is also
evident, 1. from the connective particle «at, which knits
this to the former citation, and makes it to run thus: Of the
Son it is said, Thy throne, O God, is for ever, cat, and of him
it is also said, Thou, Lord, in the beginning hast laid the
foundations of the earth. 2. From the scope of the apo-
stle, which, both before and after, is to bring testimonies to
prove the excellency of the Messiah, and the truth of what
he had asserted of him, (ver. 2,3.) and therefore he must
pursue the same design here. And, 3. from the concession
of the Socinians upon the place, that the latter words, which
speak of the destruction of the heavens and the earth,
belong to Christ. Now these words, they shall perish, but
thou remainest, are plainly spoken of the same person who
* "Eons ual Abyeras Oslo, ual uigiog Exegos imip viv womriv tiv Sxav——imip & Oeste
&rrog fu tory, Just. Mart. Dial. cum Tryph. p. 275. Et p, 276, @ed¢ Ereeig Exe
To Ta WdrTa Mohoavreg Oeov imip ty addog ote bors @xis, Et. p. 284, Gedy dornge-
i, Laie oy ov! “ Invoco te, Domine Deus, qui es solus
et verns Deus, super quem alius Deus non est,” lib. iii. Lib. vi. ‘* Ubi filium se-
pius Deum vocat.”
2X2
340
founded the. earth in the beginning; and therefore must
equally belong to Christ. But here it is objected:
Obj. That if the author of this Epistle had indeed be-
lieved that Christ was the creator of the world, to what
purpose doth he spend so much time to prove him more
excellent than the angels? For who can doubt that the
Creator is more excellent than his creatures ?
Ans. First, He doth not absolutely go about to prove him
more excellent than the angels, but comparatively, so far
more excellent as the titles given him in Scripture shewed
that he exceeded them; and that was as much as the
Creator doth exceed his creatures.
Secondly, I have shewed, note on the second and third
verses, that the apostle had asserted, not only Christ’s
dignity, as heir of all things, and so succeeding in his Fa-
ther’s kingdom, but also that he was therefore Lord of all
things, because he made the world, and therefore was
obliged, in his testimonies, to prove both these things; as
he doth in most of the testimonies produced.
Thirdly, As there were then divers heretics, who ascribed
the creation of this visible world to angels, and not to
Christ ; so also were there divers Jews, who held that they
were God’s ministers, or ovvepyot, coworkers, in the crea-
tion of the world ; and that God said to them, Let us make
man, Gen. i. 26. Now against these Jews and heretics,
the apostle very appositely proves, that the creation of the
world was not to be ascribed to those angels, who, they
say, gave the law, ii. 2. but to that Jesus from whom we
“have received the gospel. Of the sayings of the Jews,
concerning the assistance of the angels in framing man,
see note onii.5. and Maimonides, More Nevochim, par. ii.
cap. 6. Of Simon Magus, Irenzus doth inform us, lib. i.
cap. 20. that he held, that his Ennoia produced “ angelos
et potestates a quibus et mundum hunc factum esse dixit,”
angels and powers by whom the Word was made: that Me-
nander also held, ‘‘ mundum factum ab angelis,” that the
world was made by angels, cap. 21. lib. ii. cap.9. that Ce-
rinthus held, that the world was made. by some separate
virtues, inferior to God, lib. ii. cap. 22, 23. and that the
world was not made by Christ, but that he rather came
“ad dissolvenda omnia opera ejus Dei, quimundum fecit,”
to dissolve all the works of that God, who made the world:
and, lastly, Xgicrw sépuoyeveig ayyéAove svvtpoePAijoSa,
That the angels were of the same rank with Christ, and pro-
duced together with him. All which yain fancies gave just
occasion to the apostle to assert, that Christ was thus su-
perior to the angels, and the creator both of them and of the
world. Accordingly, the Targum of Jerusalem gives this
description of the Word of the Lord, that it is he who said
to the world, Be, and it was; and who will say unto it, Be,
and it shall be. Which words the Targum of B. Uziel (in
Exod. iii. 14.) applies to the Lord himself.
[9] Ver. 18. KaSouv tx deEuiv pov, Sit thou on my right
hand.] 'That these words were spoken of the Messiah, ap-
pears, 1. from the two Targums on this Psalm, both de-
claring, that this was spoken Bememreh, in or to his Word.
That is, saith R. Saadias Gaon, on Dan. vii. 13. the Mes-
siah, our righteousness; as it is written, Psal. cx.1. The
Lord said to my Lord, Sit thou on my right hand. -R:
Moses Haddarson says, (Beresch. Rabba, in Gen. xviii. 1.)
Hereafter God will cause the Messiah to sit on his right
hand ; as it is said, Psal. cx. 1. The Lord said unto my
A PARAPHRASE WITH ANNOTATIONS ON
[cmapP. tf.
Lord, &e. Midrash Tehillim, on Psal. ii. 7. saith, The
affairs of the Messiah are set forth in the hagiography
in these words, Psal. cx. The Lord said. And again, R.
Joden on Psal. xviii. 35. in the name of R. Chija, said,
That in the age of the Messiah, the blessed God will set the
king Messiah on his right hand ; as it is written, The Lord
said to my Lord. And though on this Psalm he expounds ~
the words, first of Abraham, whom they introduce com-
plaining that God has placed his Son on his right hand, and
him only on his left; yet presently follow these words,
And so he saith to the Messiah. And R. Obadiah not only
saith, The Psalmist composed this Psalm of the Messiah,
but adds what illustrates ver. 14. That God farther said,
Thou shalt sit on my right hand, and the ministering angels
on my left. (See more in Cartw. Mellificium, p. 2969.) And
since our blessed Saviour confounded the scribes and pha-
risees with this inquiry, How the Messiah could be the
son of David, since David here in spirit calls him Lord?
Matt. xxii. 42. it is evident this was then the received ex-
position of these words.
[7] Ver. 14. Mé\Xovrac. KAnoovoueiv owrnptav, Who shall
be heirs of salvation.] i. e. By right of sonship; for if sons, «
then heirs, Rom. viii. 17. If a Son, then «Anpovdpoe Oeov,
an heir of God through Christ, Gal. iv. 7. Heirs according
to the promise, Gal. iii. 29. For to as many as believed, he
gave power to be the sons of God, John i. 12.
CHAP. II.
1. "THEREFORE we (knowing the excellency of the per-
son speaking now to us in the gospel above all other pro-
phets, and above those angels which were employed in de-
livering the law of Moses) ought to give the more earnest
heed to the things which we have heard (from the Son of
God ), [*] lest at any time we pho let them slip (out of
our memory ).
2. For if the word [*]spoken by angels (from Sinai) was
steadfast (and by God’s dealing with the Jews confirmed ),
and every (wilful) transgression and disobedience (of it)
received a just recompence of reward (the atonements of
the law being only for sins of ignorance and error, v.2.and
cutting off being the punishment for wilful sins, as being acts
of rebellion against God their governor ) ;
8.. How shall we escape (the Divine wrath), if we
(Christians ) neglect [*] so great salvation; which at the
first began to be spoken by the Lord ( Christ himself), and
(after) was [*] confirmed to us by them that heard him;
4, God also bearing them witness both with signs and
wonders (as he did to Moses delivering the law to the Jews), ©
and [°] with divers miracles, and gifts (or distributions) of
the Holy Ghost, (performed) according to his own will.
5. [°] For unto the angels hath he not put in subjection
[7] the world to come, whereof we speak (but unto Christ,
now crowned with honour and glory, ver. 9. fo whom ail
power both in heaven and earth is given. Js
6. [°] But one in a certain place (viz. David, Psal. viii.
4.) testified, saying, Lord, what is man, that thou art (so)
mindful of him? or the son of man, that thou (so) visit-
est him?
7. Thou madest him (but) a little lower than the angels ;
[?] thou crownedst him with glory and honour, and didst set
him over the works of thine hands. (Psal. viii.)
CHAP. I1.] 4
' 'g. Thou hast put all things (and so the world to come)
in subjection ander his feet. For in (saying ) that he( hath )
put all (things) in subjection under him, (it is manifest
that ) he left nothing (besides himself, 1 Cor. xv. 27.) that is
not put under him. But now (as for Adam and his poste-
‘rity, of whom these things were primarily spoken) we see
not yet all things pat under him:
9. But we see Jesus (the second Adam), who was made
‘a little lower than the angels, for the suffering of death, that
he by the grate of God might taste death for every man,
(already ) [] crowned with glory and honour (and there-
fore know that all things are, and shall be subjected to him.
10. To this Jesus, I say, who by the grace of God tasted
["] death for every man: ) for it became him for whom are
(were) all things, and by whom are (were ) all things (or-
dered ), in (his design of ) bringing many sons to glory, to
(effect this, by) mak-(ing) the Captain of their salvation
[*“] perfect through sufferings (reAadioa, to consecrate him
to that work, by sufferings ). ves
11. For [**] both he (our priest) who sanctifieth (i. e.
his oblation purgeth us from sin) and they who are
sanctified (or purged from it) are all of one (original and
nature): for which cause he is not ashamed to call them
brethren, :
"12. Saying, [*] (Psal. xxii. 22.) I will declare thy name
unto (among) my brethren, in the midst of the church
(or congregation ) will I sing praise to thee. }
13. And again, (Isa. viii. 17.) [%] I will pat my trast in
him. And again, (ver. 18.) Behold I and the children which
God hath given me.
- 44, Forasmuch then as the children are partakers of
flesh and blood, he also himself likewise took part of the
same ; that through (the) death (they had deserved, and he
suffered in their stead), he might destroy (evacuate and
frustrate ) him [*°] who had the power of death, that is, the
devil ;
15. And (might) deliver them (from the sting of it),
who [""] through fear of (the) death (threatened to the pos-
terity of Adam, without any promise of a resurrection )
were all their lifetime subject unto bondage.
16. For verily he [**] took not on him the nature of (ot
trrapdverat, he laid not hold of, he helped not the fallen )
angels; but he took on him (Gr. he laid hold of) [] the |
seed of Abraham. Pr
17. Wherefore in all things it behoved him to be made
like to (these) his brethren, that he might be a merciful
(high-priest to them, under all their sufferings, ) and (a)
faithful high-priest (exactly performing his priestly office )
in things pertaining to God, (so as) to make reconciliation
{®] for the sins of the people.
18. For in that he himself hath (actually) suffered
[*] being tempted, he is (become ) [**] able (and willing) to
succour them who (at any time) are tempted (i. e. exposed
‘to sufferings ). ;
ANNOTATIONS ON CHAP. IT.
[) Ver.1. MH’ more rapappuepev.] Touréort, ui) txréowper,
Lest we fall off from them. So Gicumenius, Theophylact,
and Phayorinus, which sense agrees well with the scope of
this Epistle: but the sense given by our translation, is also
very good and proper: for in this sense wapappuciv is used,
THE EPISTLE TO THE HEBREWS.
| legates, as that name imports.
341
in those words of Solomon ; My son, uw} rapappviic, thonsov
St guy Bovdiy, be not forgetful of, but keep in mind, or lay
up in thy heart, my counsel, Prov. iii. 21. So the wise man
interprets himself, in the beginning of that chapter: My
‘son, forget not my precepts, but let thy heart keep my words,
ver. 1. So Origen,* speaking of the festivals of the church,
the Lord’s-day, Easter, Pentecost, saith, The common peo-
ple had need of those sensible admonitions, or memorials of
‘the blessings then celebrated, iva wh réA\cov wapappuy, that
they may not entirely slip out of their memories: and this
translation and interpretation is confirmed from the word
aucXciv, Ver. 3. which signifies, to be unmindful of this great
salvation.
[*] Ver. 2. ‘0 &¢ ayyédwv AaAnSele Adyoe, The word spoken
by angels.] Maimonides saith expressly,+ * Non invenies
Deum ullum opus fecisse, nisi per manum alicujus angeli;”
God doth no work but by the hand of some angel. To confirm
this, he cites that passage of their wise men, that God does
nothing without consulting before the family above. And
that in Bereschith Rabba,{ Wheresoever it is said in Scrip-
ture, MM, and Jehovah did this or that, “ ibi intelligitur
ipse, et domus Judicii ejus,” there we must understand, that
all things are done by him ; “ mediantibus angelis,” by the
mediation of angels. Josephus § saith, The law was given,
Tov Oeov Siadreyouévov mode avrode wept Tov Toaxréwv, by God
declaring to them what they ought to do: and yet he intro-
duces Herod, proving that legates, or ambassadors, were
sacred, from this, that || the Jews had received the choicest
of their laws from God by angels, i.e. by messengers, or
Philo is express, that
God spake the law, 8? airov pdvov, od ToosXpnadmevoc adrAW,
by himself, using no other ; but yet, saith the same Philo,**
he did this, ceAeboag Aya adparov év aépt SnuovpynSivar,
commanding an invisible sound to be formed in the air.
And to whom could this command be directed, but to some
of the angels then attending on him? He therefore seems
only to mean, that the decalogue was administered by God
himself speaking to the people, and not by Moses the me-
diator betwixt God and them, as the residue of his laws
were. For in his book de Somniis, he observes, that the
holy Scripture speaks of those dreams, as, Seéreumro, sent
from God, which proceed, &a rév irognriv abrov «at dra-
Sav ayyédwv, from his ministers and attendants the angels,
p- 461. He adds, that these messengers are employed in
bringing rag rov marpd¢ imuxedreboeic roig exydvore, the com-
mands of the Father to his sons: and that this is done, be-
cause we cannot bear his immediate chastisements, nor yet
his excellent benefits, p. 455. F.
' As for the fathers, they seem universally to conspire in
this doctrine, that the apostle speaks here, and Gal. iii. 19.
mept Tov Saxovysapévo ry Adyy ayyéAwy, of the angels mi-
nistering to the delivery of the law. So Origen ;}-+ so Chry-
sostom on this place; Theodoret on.Gal. iii. 19. Gicume-
nius and Theophylact. Origen,{} speaking of Jerusalem,
saith, The angels have now deserted her, who before were
always helpful to her: Al dv Sueréyn wat 6 Médoewe vdpog, ©
" * In Cels. lib. viii. p. 393, + More Nevoch. lib. ii. cap, 6. p. 200.
¢ P. 201. § Antiq, lib, iii. cap. 4. P- 78. F.
|| ‘Hyadiv 88 72 xdmora shiv Yoypdrov, nad Te dovbrara viv by roig wiynass Ot dyytnoy
rap 03 Ore oaSvroy. Antiq, lib. xy. cap. 8. p, 522. B.
{ Lib. de Decal. p. 576.
tt In Matt. ed, Huet. p, 454. E,
** P, 577. Jin. penn
tt Hom, xiii. in Jer, ed. Huet, p.129, D.
342
by whom also the law of Moses was ordained ; it being, saith
the apostle, ordained by angels. 'The same is the opinion
of St. Jerome on Gal. iii, 19.
And though Jehovah speaks to Moses in and from Mount
Sinai, and from him the Jews received the law; yet that he
used the ministry of angels in the dispensing of it, is evi-
dent from many passages of the New Testament. For,
First, St. Stephen speaketh thus unto the Jews, You
have received the law, cig Sataya¢ (xara diarayac, CEcume-
nius) ayyéAwy, by the disposition of angels, and have not
kept it. (Acts vii. 53.) Now when he was aggravating
their guilt, in violating this law, from the consideration of
the dignity of the persons who were by God employed in
giving it to them, he would not have omitted the Son of
God, or the Adyoc, the principal actor, and spoken of these
inferior ministering spirits, could he both truly, and ac-
cording to the then present notion of the Jews, have said
it was the Adéyoc, who by his Father was employed in giv-
ing the law. For though most of the fathers say, the Adyoe,
or the Son of God, appeared to Moses and the patriarchs,
and others under the Old Testament, they* all agree in
this, that he appeared then as aAXoc, one that sustained
another person; or, as the legate, the ambassador; or, as
iroupyoe, t. e. the minister of God the Father, as also Philo
still saith.
Secondly, When the apostle Paul affirms, after St, Ste-
phen, that the law was, Sc:arayete 80 ayyéAwv, administered
by angels, (Gal. iii. 19.) he cannot reasonably be supposed
to mean only, that it was delivered, inter angelos, between
angels ; or, by God attended with his angels. For (1.) as
by is the proper import of the word &a; so it is very rarely,
if at all, that it is rendered, inter, between, or among: it
is so rendered indeed, by our translators, 2 Tim, ii. 2. but
with the note in the margin, by, to shew they thought it
might there bear that sense, as it doth, thus; The things
which thou hast heard from me (and which have been con-
firmed), da roAAGv papripwv, by many witnesses, commit to
faithful men. (2.) Seeing here the word spoken, 8 ayyé
Awv, being put in opposition to the word spoken, da Xpia-
rou, by Christ, shews that da retains its proper sense, and
must be rendered, by angels ; why should we put another
sense on the same particle used, Gal. iii. 19. by the same
apostle, with respect to the same subject?
Thirdly, That the word spoken by angels here, respects
the law in general, and not only the threatenings made by
the prophets, to whom the: Adyo¢ sent his angels, to bring
back the people of Israel from their wickedness, is also
evident from these words: for (1.) the word spoken by an-
gels here seems to be the same with the word administered
by angels, Acts vii. 53. Gal. iii. 12. Now that was the
law, say both St, Stephen and St. Paul. (2.) It was 6 Ad-
yor BéBaoc, the Word made firm, by the miracles done by
Moses to establish it, as was the gospel by more glorious
miracles: the miracles done by Moses being only onucia
xal répara, signs and wonders ; whereas the gospel was con-
firmed also by divers powers, and distributions of the Holy
Ghost, ver. 4. (3.) As the apostle saith here, Every trans-
gression of this word received a just recompence of reward ;
* Ta tv vote ovgavets innperaiv, Just. Martyr. Dial. p. 279. A. D. p. 280. B. 283.
A. B, 284, A. 293, 299.311, Et passim Philo, “Ayyzdog banging rod Oecd Atyos, De
Nom. Mat, p. 819. C, Alleg. lib, ii. p.6C@ Ogyavev Oecd, C. p. 100. B.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP, If.
so he saith, x. 28. He that despiseth Moses’s law, died
without mercy; where the argument being in sense the
same, demonstrates that the work spoken here must be the
law of Moses. (4.) We are properly said to transgress,
and disobey a law; but as for threatenings, though we may
disregard, we are not properly said to transgress them. In
fine, I cananswer the argument of Schlictingius on the place,
‘* That God, in person, could not give the law from Mount
Sinai; since, were it given by God himself, it must, on that
account, be preferred before the gospel;” by saying, The
comparison is here made only betwixt God speaking to the
Jews by the ministry of angels, and the same God speak-
ing to us by his Son, which supposes God the Father to be
the supreme author both of the law and the gospel; assert-
ing only, that his ambassadors, or ministers, in the one,
were much inferior to his ambassador, and his great Pro-
phet, by whom the other was revealed: but I am not able
to resist the evidence of his second argument, that “ the op-
position put between the word spoken by angels* to them,
and the gospel delivered to us by the Son of God, will not
permit us to own, that the law was given to the Jews. by the
same Son of God, seeing that supposition wholly destroys
the force of the apostle’s argument in this place.” But then
I do not think that any angel was so employed in the de-
livery of the law, as to take upon him the person of God ;
or, that any creature said, I am the Lord thy God, &c. but
only, that the Divine Majesty, there present with his thou-
sands of angels, (Deut. xxxiii. 2. Psal. Ixviii. 17.) made
some of them his ministers to form the voice, by which he
said, I am the Lord thy God, &c. And it may probably
be conjectured, that wherever there is mention of an angel
and Jehovah together, or any worship or excellency speci-
fied which is proper to God, there was an appearance of
the Schechinah, or Divine Majesty, conjunct with the
angel. Dr. Lightfoot, in his note on Acts vii. 53. and in
his sermon on the text, solves this objection, by saying,
that by angels there, and here, and Gal. iii. 19. we are not
to understand angels, properly so called, but God’s messen-
gers; i.e. the prophets and teachers who are styled angels,
Mal. ii. 7. iii. 1. But this seems a very forced exposition
of these words: for (1.) after St. Stephen had said, (Acts
vii. 53.) that the Jews had slain those prophets, which had
told them of the coming of that Just One, he adds this far-
ther aggravation of their guilt, (ver. 53.) that they had re-
ceived the law by the disposition of angels, and had not kept
it, plainly distinguishing these angels from the prophets.
St.Paul also saith, the law was given by angels in, or
through, or by the hand of a mediator, that is, of their great
prophet Moses, plainly again distinguishing those angels
from that prophet; when therefore the same St. Paul saith,
the law was spoken not by an angel; to wit, Moses, but by
angels, in the plural number, it is most reasonable to inter-
pret his words to the same sense, especially considering
his inference from these words, (ver. 5.) For God hath not
subjected to angels the world to come, of which we now speak.
[3] Ver.3. TnAucaérne cwrnpiac, So great salvation.] That
under the dispensation of the gospel, the deliverance of the
* « Namsi lex per Dei filiam, quomodo D. Autor per angelos eam traditam faisse
aflirmare, et hac in parte eam evangelio, quod hoe per Dei filium et Dominum ipsam
iatam sit, opponere, eoque n evangelio postponere potuit, si non minus
lex quim evangelium ipsam Dei filiam, et necdam in stata humiliationis constitutam,
latorem et preedicatorem habuit.”
CHAP. I.]
faithful from persecutions, at or after the destruction of Je-
rusalem, should here be represented as that great salvation,
which began to be spoken by the Lord, was testified to by the
apostles, and even by God himself, by so great miracles, is
incredible. No, sure, our Saviour brought life and immor-
tality to light by the gospel, 2Tim. ii. 11. his apostles tes-
tified to us eternal life, 1 Johni.2. and this is the testimony
of God himself, that he hath given us eternal life, and that
life is in his Son, John v. 11. (See note on iv. 3.)
[*] EPB<BacdiQy cic jac, Was confirmed to us,] Jews; not
to us apostles, by whom it was confirmed. Vain therefore
is the argument taken from these words, to prove St. Paul
was not the author of this Epistle; because the gospel was
not confirmed to him by them that heard Christ, he receiv-
ing it by immediate revelation from him. (Gal. i. 12.) And
usual is it with St. Paul, in this and other Epistles, to say
we; when not he himself, but only they he speaks to, or of,
must be understood. So vi. 1. Let us go on to perfection.
(See x. 25, xii. 1, Rom. iii. 5.7. 1 Cor. x. 8, 9. 2 Cor. vii. 1.
Eph. ii. 3. 1 Thess. iv. 15. Tit. iii. 3.) .
[°] Ver. 4. TMouwtAae Suvéueot, With divers miracles.] Be-
cause (saith Theodoret) the law was confirmed by miracles,
the apostle thought it necessary to shew the gospel was in
this superior to it, as it was in these two respects:
1. That the apostles and disciples of our Lord abounded
in these miraculous dispensations which confirmed the gos-
pel, as well as Christ himself.
2. That Moses chiefly wrought onpeia cat répara, signs and
wonders ; whereas the dvvayerc, powers and distributions of
the Holy Ghost, here mentioned, were the proper confirma-
tions of the gospel-dispensation.. For here are four things
mentioned, which will admit of a distinet consideration ;
the first and second are, onucia ai tépara, signs and won-
ders, which refer to portentous actions done in the hea-
vens, as when the sun stood still; in the earth, as when it
opened to swallow up Dathan and Abiram; in the air, as
when it was turned into darkness; in the waters, as when
they were turned into blood: and these were often wrought
by Moses and others under the Old Testament, and still
are styled onucia cat répara. So Exod. vii. 2. rAnSuva ra on-
pid pov Kal répara, I will multiply my signs and wonders in
the land of Egypt. And again, ver. 9. Deut. iv. 32. He
took his people out of that nation, tv onystorg cat répacr, by
signs and wonders: shewing, onueia cai répara peyada, signs
and great wonders upon Pharaoh, and all his house, vi. 22.
vii. 19. xi. 3. xxvi. 8. xxix. 3. And there arose not a pro-
phet like unto Moses, iv xacr roig onpetorg cad répacwy, in all
the signs and wonders which God sent him to do in the land
of Egypt, Deut. xxxiv. 11. (See Nehem. ix. 10. Psal.
cxxxiv. 9. Jer. xxxii.42.) Thus Nabuchodonosor declares,
onpsia Kad tépara, the signs and wonders which the most high
God had shewed him, Dan. iv. 2. And Darius saith of him,
Vi. 27. moet onpsia xa répara tv rH ovpave Kad emi Tie vie,
He doth signs and wonders in the heavens, and on the earth.
Moreover, onucia and Svvduee are used in the New Tes-
tament, with relation to the miracles wrought by the apo-
stles upon others, in casting out devils, making the blind
to see, and the lame to walk, and healing all manner of
diseases ; now none of these things were done by Moses,
and very rarely by any of the prophets. And, lastly, as for
the distributions of the Holy Ghost, consisting in the inter-
nal gift of wisdom, knowledge, faith, the gift of tongues,
THE EPISTLE TO THE HEBREWS.
343
and. the interpretation of them; these were peculiar to the
latter days, that is, the times of the Messiah.
[°] Ver. 5.] For explication of these words, let it be
observed, .
1. That both’ the Scriptures, the Jewish records, and
the primitive fathers, do represent the state preceding our
Lord’s advent, and his advancement to the right hand of
Majesty in the heavens, as a state subject to angels, or in
which God dealt with them by the ministry of his angels;
this of the Jews hath partly been confirmed already, by
shewing, that their law was the word spoken by angels.
That they were brought out of Egypt by the ministry of
an angel, Moses himself declares, in his message to the
king of Edom, When we cried to the Lord, he heard our
voice, and sent an angel, and has brought us forth out of
the land of Egypt, Numb. xx. 16. This angel, saith the
Targum of Jonathan, was a ministering angel. Not is it
to be thought the king of Edom, who had no notion of the
Logos, could understand him otherwise. And hence the
note of Paulus Fagius runs thus: “Omnis Israelitici po-
puli salus et ductio per angelos administrata est,” The
whole conduct and preservation of the people of Israel was
administered by angels. That they were led through the
wilderness by an angel, and that an angel drove out the
inhabitants of the land of Canaan before them, we learn
from these words of Ged himself, Behold, I send an angel
before thee, to keep thee in the way, and bring thee into the
land I have prepared for thee, Exod. xxiii. 20. He shall
go (saith the Greek), sjyotpevde cov, as thy guide and cap-
tain. And, ver. 23. My angel shall go before thee, and
bring thee to the Amorites and Hittites, &c. and I will cut
them off. Now that here he speaks of a ministering angel,
may be argued from these words, My name is in him; that
is, as the Targums of Onkelos and Jonathan will expound
the phrase, His word is in my name; by him I do declare
my will and pleasure. So Maimon. in More Nevoch.
par. i. cap. 64. Some think this angel was the eternal Son
of God ; but this I am afraid to assert (saith the Bishop
of Ely), because it seems dangerous to me to call him simply
an angel, i. e. a minister or messenger, without any such
addition as that in Mal. iii. 3. The angel of the covenant ;
for so he was at his incarnation, of which he there speaks,
before which I dare not ascribe to him such ministerial works
as these, of bringing the children of Israel out of Egypt,
and going before them to lead them in the way to Canaan :
this was properly the work of an angel, to whom Moses
ascribes it. But though we thus understand it, this ex-
cludes not the presence of God himself, but rather proves
it; for this angel was sent from the Schechinah, or majestic
presence of God which was in the cloud, and is therefore
styled the angel of his presence, Isa. Ixiii.9. because, saith
the Targum, he was an angel sent WMP 3, from before
him, or, from before his face: and thus it was true, which
the Lord said to Moses, My presence shall go with thee,
Exod. xxxiii. 14. in the cloud, and my angel shall go before
thee, Exod. xxiii. 23. as being sent from before me, to
conduct thee. And again, Exod. xxxiii. 2. I will send an,
angel before thee, and will drive out the Canaanite, the
Amorite, &c. for I will not go up in the midst of thee, for
thou art a stiffnecked people, lest I consume thee in the
way. He therefore who was to be sent could not be God
himself, or the Divine Logos equal to him, for then he
344
would have had the same reason to consume them for their
disobedience. Accordingly we find Masius on Josh. v.
14. confessing, that the Jews generally thought this was
the angel Michael. And partly from them, and partly
from Daniel, who styles him Michael thei? prince, x. 21.
And Michael the prince which standeth for the children of
thy people, xii. 1. it seems to be, that many Christian fa-
thers * and ancient commentators have so expressly said,
that God over all placed over them the angel Michael,
as Daniel hath taught us; and God also promised Moses,
he would send an angel with his people. And both Theo-
doret and St. Jerome, in their comments on Dan. xi. 21.
say, that Michael “est archangelus cui creditus est po-
pulus Judeorum,” is that archangel to whom was committed
the care of the people of the Jews. And the author of the
Recognitions, speaking of God’s dividing the nations to
angels, adds,} that the government of the Jews themselves,
and the disposal of their affairs, were by God committed to
an archangel. Certain it is from the Scripture, that the
law, which was the foundation of the Judaical church-state,
was given by the disposition of angels, Acts vii. 53. Gal.
iii. 19. whence the apostle here styles it the law spoken by
angels, ver. 2, They being therefore so far interested in
the promulgation of the law, as that it was given to the
Jews by their ministry (though they did this in the name
and by the authority of God), the Mosaical church-state
was so far put in subjection to them.
Now if this supposition be admitted, and the world to
come, according to the Jewish import of that phrase, be
taken for the gospel-state, then the apostle’s argument runs
thus: ‘‘ You have greater reason to take heed to the things
taught by Christ under the gospel-dispensation, than had
the Jews to take heed to the things taught by the Mosaical
dispensation : for unto the angels God hath not subjected
the gospel-state, but unto Christ; 7. e. to him who is more
able to reward his obedient servants, and bring them into
the celestial Canaan, and more able to consume and punish
them, who do neglect the great salvation tendered in this
dispensation.”
As to the gentile world, the doctrine of the Jews, in re-
lation to them, is evident from these words of the Septua-
gint, When the Almighty divided the nations, he set the
borders of them, xar apiSpdv ayyidwv Ocov, according to the
number of the angels of God, Deut. xxxii.8. That is (saith
R. Menachem), he placed seventy angels over the seventy
nations. For, saith the son of Sirach, ‘Exdorw tSve. xatéo-
tyoev wyyobuevor, In the division of the nations of the whole
earth, he set a ruler over every people, Ecclus. xvii. 17.
Accordingly in Daniel we find mention of the prince of
Persia, and of Greece, i.e. of the angels which presided
over those places. Eusebius { doth frequently inform us,
that all the nations of the earth were formerly, by lot, di-
vided to many angels: and this was the doctrine of Justin
© Kal yap viv Mixana abselc imiorncey é raw Say Otic, nal robro hyde é prandpiog BS-
ake Aambr, al ro ueyadru 88 Mach iwtcyere cumortarfe viv dyyshev 73 Aug. Theod.
io Gal. iii, 19. ‘
+ ‘* Uni vero, qui in archangelis erat maximus, sorte data est dispositio eorum, qni
prm ceteris omnibus excelsi Dei cultum et scientiam receperant.” Recog, lib, ii.
§. 42. p. 428,
ft Airc Hn Actmdy 6 crip, nal largle ray Sow xareioay ele dy Spamroug mavre ra imt vig
iby 73 mersgov aerslocw ayythorg xexAnpmfetya, Lard viv olxeiay imoBdrran ELouslas. Buseb.
Demon. Evang. lib, iv, cap. 10. p. 16%, D. 163. A.
A PARAPHRASE WITH ANNOTATIONS ON
“Yenar. u.
Martyr,* of Irenzeus,+ Athenagoras,{ and the two Cle-
ments.§ So that, in the judgment of the Jews, and of the
primitive fathers, all the whole heathen world were subject
to the government of angels.
And then the argument of the apostle is to this effect:
“That now the world of believers, gathered from the hea-
thens, is put under Christ’s immediate power, and subject
not to angels, but to him who will come in flaming fire to
execute vengeance upon all that obey not his gospel; and
that therefore it concerns them to give more diligent heed
to the words spoken by him, and not to neglect that great
salvation which he tenders.”
[7] Oixoupévny riv pé\Xovcav, The world to come.) This I
conceive imports primarily the Christian state; and in
order to the government of that, the whole world subjected.
to Christ, from the time of his resurrection and ascension,
(when he sat down on the right hand of the Majesty on high,
and had all power in heaven and earth committed to him:
for when God brought him, by his resurrection, tic oixov-
pévnv, into the earth, he said, Let ail the angels of God
worship him; i. e. let them all bow, and be subject to his
authority, i. 6.) to the time when he shall abolish death,
the last enemy of his subjects, and put the crown upon
their heads, and condemn all his enemies to endless punish-
ments, and so give up his mediatory kingdom to the Father.
(1 Cor. xy. 28.) And this I gather from the following proof
of this subjection of the world to Christ, taken from Psal.
viii.: for the apostle plainly doth insinuate, that it is begun
already, in that Jesus is already crowned with glory and
honour, ver. 9. and he as plainly testifies, that it must con-
tinue till the day of judgment, and only will be then com-
pleted, by saying, that he must reign till all his enemies be
put under his feet, 1 Cor. xv. 25. and proving this, from
those words of the Psalmist, For he hath put all things
under his feet, ver. 27. So then the argument runs thus :
“* How shall they escape, who neglect that great salvation,
tendered by him who hath all the world, and all things in
it, so subject to him, as to continue so, till he hath put all
his enemies under his feet ?”
It may be also noted, that when this world to come doth
respect only the Christian state, from the resurrection of.
Christ to the final judgment, then it is styled Holam habba,
the age to come; which is the frequent import of the
world to come, in the Jewish writers; and in this sense is
Christ styled, 5 rarijp pédXovrog aimjvoc, The Father of the
world to come, Isa. ix. 6. and the gifts vouchsafed to be-
lievers, and exercised by them in the first ages of the
church, are styled, in this Epistle, dvvdapee¢ péAXAovrog aldvoc,
The powers of the world to come: but when it also doth in-
clude that earth in which they dwell, and in which they are
to continue to the day of judgment, then is it styled oixov-
* "0 Geile tiv Avra xbcpeov moihcas, Thy paly vaiv aySedorov, nad vay bord Thy cbgaviy orgt-
vosay dyytrorg, ode Et wovrais Erake, mapédoxer. Just. Martyr, Apol. i. p. 44.
+ Et quando divisit Altissimus gentes, slatuit terminos gentium secundum nume-
rum angelorum Dei; populum autem qui credit Deo, jam non esse sub angelorum
potestate, sed sub Domini.” Iren. lib. iii. cap. 12. p. 266. Vid. Fenardentium in
locum. ©
$'H pe tiv dyyhrww eberacig 75 OG Emt mgovola ykyove Toig im’ aired Siansnor pnp
vog. Athenag. Legat. p.27. C.
G Elod pag cusavernpatvor mporrater Orla ve nat dpyala dyyeros xard Ebr, aan’ hh patele
Kuglov 8é£a micrevévrav. Clem. Al. Strom. vii. p. 702, C. D. ‘* Est enim uniusen-
jusque gentis angelus, cui credita gentis ipsius dispensatio 4 Deo.” Clem. R, Re-
cog. lib. ii. §. 42.
CHAP. ind
névn £dXovea; the world to come, after the other four king-
THE EPISTLE TO THE HEBREWS.
doms, which are styled oixoupévn, the earth, and are said
to have dominion over all the earth. Thus, of the kingdom
of Assyria and Babylon, Daniel saith to Nebuchadnezzar
that God had made him lord of all things, and settled his
kingdom wherever the sons of men dwell, Dan. ii. 37, 38.
And this kingdom is, by Isaiah, often styled oixovsévn; and
the fall of it is represented as the desolation of the whole
earth. ‘Thus, in his vision against Babylon, he saith, The
Lord cometh, warapSeipa rasav riv oixoupnévny, to lay waste
the whole earth, ver. 6. . Behold, the day of the Lord comes
cruel, and with fierce anger, Scivai riv oixoupévny tpnuov, to
lay the land (of Babylon) desolate, xiii. 9. and, ver. 11.
évreAodpat TH olkouuévy by axa, I will pronounce evil to the
whole earth ; (see also xiv. 26.) Cyrus the king of Persia
‘ speaks thus: The Lord hath given me all the kingdoms of
the earth, Ezra i. 2..and he is styled, rite. oikoupévne 6 Kb-
pwoc, the Lord: of the earth; Esd. ii.3. And Artaxerxes, in
his epistle for the destruction of the Jews, writes thus;
Being Lord over many nations, xal raone imuparhoac
oixounévnc, and having dominion over all the world, &c.
Esth. xiii. 2. 4. >
As for the third, that is, the Grecian monarchy, the pro-
phet Daniel saith expressly of it, It shall bear rule over
all the earth, Dan. ii. 39. accordingly, Alexander is cele-
brated, in all historians and poets which speak of him, as
the conqueror of the world; when he came to Babylon,
ambassadors were sent to him, 2& awdonc oxeddv rii¢ oixoupé-
vnc, from almost the whole world, saith Diodorus Siculus,
Hist. lib. xvii. p. 579. and when he died, this inscription
was writ upon his tomb, [av tm tuot réSemar, Ihave put the
earth under me. And, lastly, As for the Roman monarchy,
as it was styled by the poets, wap acrrcla, the universal
kingdom; and by the historians, “orbis terrarum,” the
world ; so is it in the Scripture represented as the govern-
ment, rdone rij¢ oiKoupévne, of the whole earth, Luke ii. 1.
for, saith Dionysius Halicarnasseus,* ‘H ‘“Pwyatwy wdc
amdone piv apxe tig vie, don ph avéuBarde tor, aXN bw avOow-
mwy karoucira, Rome presides over the whole habitable earth.
Now this kingdom of Christ being prophesied of by Daniel,
as that which was to be set up after these kingdoms which
bore that name, and to break in pieces all other kingdoms,
is therefore styled % oixovpévn pédXovea, the kingdom of the
world to come: and if (as we may probably conjecture
from the angel of the prince of Persia, and the angel of the
prince of Greece, Dan. x. 13. 20.) angels were by God ap-
pointed to preside over those monarchies, then hence
ariseth another reason why the apostle might say, Unto the
angels hath he not subjected the world to come, of which
we speak.
[*] Ver. 6, &c.] Here note, first, that though these words
of the Psalmist may be‘ allowed, in their first and obvious
sense, to relate to the first Adam, created after God in his
similitude and likeness, with respect to his dominion; yet
doth not this hinder that they be expounded in the mystical
sense, of Christ the second Adam; for the Jews acknow-
ledge that the first Adam was a type of the second Adam,
that is, of Christ, who is by them styled, NNT DANN, the
last or second Adam. Moreover, the mystery of Adamis,
say they, the mystery of the Messiah; and the man created
* Vid. Lipsium de Magn. Rom, lib. i. cap. 3.
VOL. VI,
4
345
the sixth day, signifies the Messiah. For thus they speak ;*
Our redemption is signified by the:six days of the creation,
especially by the sixth, in which man was created ; by whom
we are not to understand the nations of the. world, but
NIN DIN TD MWD ND, the mystery of man is the mystery
of the Messiah; as it is said, Dan. vii. 18. He came like to
the Son of man.. And this lays a foundation for the infer-
ence of the apostle, that what was spoken of man in ge-
neral, and more particularly related to the first Adam, was
only punctually fulfilled in the second Adam taking the
nature of man on him: for, saith he, we see it not’in any
measure fulfilled in any other man; but as for Christ, we
do already see it actually fulfilled, as to the first cause of it,
he being now crowned with glory-and honour ; and so, as all
things are already subject to his feet, as far as the present
necessities of the church require, (Eph. i. 22.) so will they
completely and actually be so, when death, the last enemy,
shall be destroyed. (1 Cor. xv. 25—27.) 3 An
[9] Ver. 7. Kat karéornoag avriv imi ra Eoya THv XEIpov cov. |
These words are wanting in Gicumenius, Theophylact, and
some MSS. but they are in Chrysostom, Theodoret, and all
the ancient versions. ;
[*°] Ver. 9. Ad& cat ryy torepavwpévov, Crowned with
glory and honour.] That these words are, in construction,
to follow the ensuing words, that he by the grace of God
might taste death for every man, see note on vii. 20. but
the apostle puts these words last, as being to discourse of
our Lord’ssufferings for us.
["] Ver. 10. He, xdpirt Ocov, by the grace of God tasted
death.) Origen,+ in his commentary upon the Gospel of St.
John, twice saith, that some copies read ywpte Ocov, without
God ; so read the Syriac, and Ambrose, lib. ii. de Fide ad
Gratian. cap. 4. et Vigilius Tapsensis, lib. ii. p.17.20.. And
this reading either confutes the Patripassians, or confirms
the doctrine of Irenzeus, that Christ suffered ijovyaZovro¢e
rov Adyou, the Divine nature being quiescent, and not exerting
its energy to strengthen him against, or deliver him from,
these sufferings ; it making its impressions upon the human
nature, saith ‘Grotius, not always, but pro temporum ra-
tione. Note also, that to faste death is a Jewish phrase,
signifying to die, as when they say the first Adam was wor-
thy not to taste of death.
"Expere yao.| Conveniens hoc fuit Det sapienti@, saith
Grotius: He thought fit to do this, sajth Dr. Hammond;
first, because thus the same nature suffered which had
sinned, and therefore purged us from the guilt we in
that nature had contracted, and so dissolved that death
to which we became subject by the sin of Adam. This
is the reason of Christ’s sufferings, which all the pri-
mitive fathers do suggest, and on which they especially
insist, assigning this reason of our Lord’s death, tva'rd Ovn-
Tov jyov KaSaptoOy, that our obnoxiousness to death might
be expiated: so Ignatius.{ He died, saith Justin Martyr,§
for mankind, 6 a7d.700’ Adap brb Odvarov, kat tAGyny Thy Tod
bpewe éxerrixe, which, from Adam, became subject to death,
and the deceit of the serpent. Trenzeus saith,|| that as man-
kind, by man overcome, was obnoxious to death, “ sic enim
per hominem victorem ascendamus in vitam,” so by a man
*® Tzeron. Hammor. sect, Bereschith. t P. 38, 360.
¢ Apud Theod, Dial. 4. § Just. Mart. Dial. cam Tryph. p. S16. A,
|| Iren, lib. v, cap. 24, 23. lib. iii. cap, 20. 31, et passim.
2X
346
conquering death we may rise to life: and as death prevailed
against us by man, “sic iteram nos adversus mortem per
hominem accipiamus palmam,” so we may prevail against
it by man; that as in the animal Adam we all died, so in
the spiritual we might all be made alive. And Athanasius,*
in his oration of the incarnation, is very copious on this
subject; declaring, that Christ took our nature on him,
radi rd @Oapriv cig apSapciav éveyxeiv, to reduce again our
corruptible to incorruption: that our Lord seeing mankind
lost by death, exercising the dominion of corruption over
them, and seeing the punishment threatened to our trans-
gression, diaxparovcay rhv kad jor p0opav,t prevailing over
us to corruption ; and seeing the whole race of men subject
to death, he, in compassion to them,} cat rv Savarou xkparnow
ov tvéyxac, and not enduring this dominion of death, that
what he created might not perish, took a body to himself, not
alien from ours ; and because we were all subject to corrup-
tion,§ avri mavrwy airs Savdry wapadi ove, delivering it to
the death for us all, he offered it to the Father, that, as it
were, all men dying in him, the law of the corruption of man-
kind might be dissolved, and he might translate them again
to incorruption: and this (saith he |) is the first cause of
his incarnation. Hence many of them say,{ that the hand-
writing which was blotted out by the death of Christ, was
the threat made to Adam, In the day that thou eatest thereof,
thou shalt die. Here then is one reason why the death or
blood of bulls or goats could not take away sin ; viz. they
did not partake of the same nature that had sinned, and
therefore could not in that nature dissolve the debt we had
contracted, and so translate us to incorruption. Secondly,
It became him thus to suffer, because these sufferings fitted
him to be a merciful high-priest to them that suffer as he
did, and also to be a faithful high-priest, to make atonement
for our sins, (ver. 17.) Observe here, that the apostle does
not say, Christ’s sufferings were absolutely necessary to
satisfy Divine justice ; that infinite mercy could not pardon
sin, without a satisfaction made to justice; and that infi-
nite wisdom could contrive no other way for.the atonement
of our sins: but, that Divine wisdom saw it fié that Christ
should suffer for the ends forementioned. And why then
may not others be permitted to think and speak with the
apostle, without adding that which the apostle, in all this
long and excellent discourse, concerning the ends, the
reason, and necessity of our Sayiour’s sufferings, thought
not once fit to mention?
[*] TaAsdéoa da rabnudrwrv, To sanctify, to consecrate,
and dedicate him to that work, by his sufferings.] That this
is the true import of these words will appear, first, from
the like words used by this apostle, v. 8—10. Though he
were a son, yet learned he obedience by the things that he
suffered; and being made perfect (reA«wAcic), i. e. being con-
secrated to his priestly office, he became the author of eter-
nal salvation to all that obey him, being called of him a
high-priest after the order of Melchisedec. And again, vii.
27, 28. The law maketh them high-priests which have in-
firmity ; but the word of the oath, which is after the law,
maketh the Son so, ete. rov alwva rereActwutvov, who is conse-
crated a high-priest for evermore. Secondly, From the col-
* Athan. Orat. Incarn. p. 60, “OSey elxbrmg trae cia Omriy, tye nats Bavaro Evad-
ri hovrdy apancSivas Sumbi, nat of nar” elnbve wdrw dvanamebsiow dvOpwmen, p, 66. C.
+t Ibid. C, ¢ Ibid. D. § P. 61. A. || P. 68. B.
{ Chrys, Gcum, Theod.in Colos, iii. 14.
A PARAPHRASE WITH ANNOTATIONS ON
{ouar. u.
lation made betwixt the call of Aaron to his priesthood, and
of Christ to his: for as Aaron took not this honour to him-
self, but was called of God to it; so Christ glorified not
himself to be a high-priest, but was constituted so by him
who said, Thou art a priest for ever after the order of Mel-
chisedec. Now the consecration of Aaron and the legal
priests is continually expressed by this word: for what is
in the Hebrew, Thou shalt fill the hands of Aaron and his
sons, and is by us translated, Thou shalt consecrate them, is
by the Septuagint thus rendered, reAadcee ’Aapov rac ysipac
avrov ayiaca abrobe. So Numb. iii. 3. treAclwoav tag xeipac
aire isparebev, they consecrated them to the priesthood.
Accordingly, the priest consecrated is, in the Greek, é rere-
Aswpévoc, Ley. xxi, 10. The day of his consecration is
jyéoa tic reAcusoewe, Lev. viii. 33. The sacrifice then offered
for sin is Quota reAcuioewe" the burnt-offering, doxabrwpua te-
Audoewe, Ver. 28. The ram offered is xpwe reAcuboewe, Ver.
22. The flesh of consecration, rd xptac rig teAsuboewe, Exod.
xxix.34. By these sufferings he became a high-priest for
ever, after the order of Melchisedec, and the author of sal-
vation to all that obey him: because appearing with this
sacrifice before God in heaven for ever, he is able to save
Sor ever them that come unto God by him.
[®] Ver. 11. ‘O ayafwv, He that sanctifies, &c.] 1 have
shewed, note on ix. 18. that the word ayaa, in this
Epistle, is used-in the sacrificial sense, or with relation to
the expiation of sin: in the Old Testament, when it re-
specteth sacrifices, it. sometimes signifies to devote, conse-
crate, and offer them to God. So Lev. xxii. 3. The holy
things which the children of Israel hallow to the Lord, ea.
av Gydowow, which they shall offer to the Lord: for, Numb.
xviii. 9. these holy things are thus enumerated; Every
heave-offering, (ver. 8.) every meat-offering, every sin-offer-
ing, every trespass-offering ; Deut. xv. 19. All the firstlings
of thy flock, thou shalt sanctify to the Lord thy God, aya-
osc tT) Kupiy. For if they were clean, they were to be
offered to God, and their blood was to be sprinkled on the
altar, and their fat burnt for an offering made by fire:
(Numb. xviii. 19.) but if they were unclean, ob Séaae aird
7 Kupty, Thou shalt not sacrifice them to the Lord, saith
the text, Deut. xv. 21. and1 Chron. xxiii. 18. Aaron was
separated, that he might sanctify the most holy things, row
aytacSivat, ¢. e. that he might offer them in sacrifice, and to
burn incense: for he was separated to execute the priest-
hood; (Exod. xxviii. 1.) and that was to be performed by
offering gifts and sacrifices for sin: (Heb. v. 1.) and in this
sense our Saviour saith, itp adriv aydZw iuavrdy, twa Gow
iiytaopévor tv adySeig, for their sakes I sanctify myself, i.e.
I offer myself a piacular victim, that they may be sanctified
in the truth; (John xvii. 19.) i. e. that they may be conse-
crated to their office, or set apart for my service: for as
Aaron and his sons were hallowed, and set apart for God’s
service by a sacrifice, to expiate them from their sins; and
this was done, ayuZeav airode Gore iparebey, to sanctify
them to the priesthood, (Exod. xxix. 1. 14. 21.) as well as
by the holy anointing: (Exod, xxx. 30, 31. xl. 10.) so
Christ’s apostles were sanctified, and set apart to their
office, not only by the unction of the Holy Ghost, but also
by that piacular victim Christ offered for their sins: and
accordingly, in these words, he that sanctifies is Christ
that offers himself, that he might sanctify, ayer, & ¢.
purge them from their sins by his own blood; (Heb. xiii. 12.)
CHAP. 11.]
and they that are sanctified, are they that by this blood are
purged from their sins, and so are fitted to draw nigh to
God, and made a royal priesthood to shew forth his praises,
and ofér up spiritual sacrifices acceptable to God, through
Jesus Christ.
Sécondly, The word doth also signify, to purge, purify,
and make clean, by sacrifice, both in the Scripture and pro-
fane authors. Thus of the altar, it is said, He shall sprinkle
the blood upon it with his finger seven times, and he shall
cleanse it, andthallow it, xaSaput airs Kat dyrdoe adrd, from
the uncleanness of the children of Israel, Lev. xvi.19. So
Exod. xxix. 33. And they shall eat those things, 72) TWN
DMA, 2v ole iyytéoSnoav 2v airoic, by which, or for whom, the
atonement was made, to consecrate, kat wytacat abrode, and
to sanctify them ; and, ver. 36. Thou shalt cleanse the altar,
JDI3, tv rq GyaZev o2 én’ adr, When thou hast made
an atonement for it. In profane authors, to purge by sa-
crifices, from guilt or uncleanness, is sometimes ayiaZav,
sometimes dyviZav; and the sacrifices that did this are
styled, wynortia, sacrifices of purgation. According to this
sense of the word, he that sanctifieth, is he that purgeth ;
and they that are sanctified, are they who are purged from
the guilt of sin.
[*] Ver. 12.] Psal. xxii. 22. This Psalm being inter-
preted by the Jews themselves concerning the Messiah,
the apostle might well apply this passage of it to him.
[] Ver. 13. Iwill put my trust in him ; and again, Iand
the children which God hath given me.] These two citations
being from the same place, Isa. viii. 17. make but one
proof, that he who sanctifies, and they who were sanctified,
have the same nature ; shewing, that he who said, I will
put my trust in him, called them whom God had given him,
his children, or offspring, and so declared them to be of the
same nature or original with him. Now that these words
were anciently adapted to Christ, we learn from the words
of Simeon, who applies the words following to him, Luke
ii. 4. and from the Jews, who expound the words, He shall
bea stumbling-stone, and a rock of offence, of our Saviour,
Pug. Fid. par. ii. cap. 5.§. 2. to whom they are applied by
St. Paul, Rom. ix. 33. and by St. Peter, 1 Pet. ii.7. Dr.
Owen here contends, that the words 2y tooua reroOde ev
avrg, are not taken from Isa. viii. 17. where they are al-
most expressly found, but from Psal. xviii. 3. Echasah bo,
emi tx’ avrbv, where they are not found ; because, saith
he, were both these citations taken from the same place,
the apostle would not have said, xat rau, and again, this
being an evidence that he cites another place. To which
the answer is, that he doth so, citing the first words from
ver. 17. and the second from ver. 18.
(°] Ver. 14. Karapyfoy 1 xparoc tyovra rov Oavarov, That
had the power of death.] That by seducing Adam to eat of
the forbidden fruit, the devil, whom the Jews called Sam-
mael, had power to accuse men, and to demand that they
might die according to the threat pronounced against them,
is the constant opinion of the Jews. Our wise men say,*
itisa tradition, that Satan, the adversary, the angel of death,
destendeth and seduceth, ascendeth and accuseth, receives
power, and takes away the soul or life. Hence they say of
him, that + he causeth death to the whole world.
Karapyeiy tov 8:4BoXoy, is to frustrate and bring to nought
THE EPISTLE TO THE HEBREWS.
347
his design of subjecting all men to the power of death, and
keeping them under the dominion of it, and render it of no
effect. (Rom. iii. 3. 21. iv. 14. 1 Cor. i. 28. ii. 6. vi. 13.
xiii. 8, 10, 11. xv. 24. 26. 2 Cor. iii. 7.11. 13,-14. Gal. iii.
17. v. 11. 2 Thess. ii. 8.) And thus Christ is said, carap-
yetv Savard, to abolish death, 2 Tim. i.10. That there-
fore we are still subject to death, is, say the fathers, not
that we are now punished with it; but out of mercy, that
sin might not be immortal in us, the time of our resurrec-
tion being that in which death shall be totally abolished.
(1 Cor. xv. 26.) . oe
['7] Ver. 15: &6By Savdarov, Through fear of death.] That
the whole heathen world was subject to this fear, and that .
it was the king of terrors to them, see note on Rom. viii. 2.
From this fear we are delivered at present, by our deliver-
ance from that guilt of sin, which alone makes it truly ter-
rible, (1 Cor. xv. 55, 56.) and by the promise of a glorious
resurrection, when death shall be swallowed up in victory,
(ver. 54.)
[8] Ver. 16. Od« érAauBdvera.] This word, say the glos-
saries, signifies, “‘ Manum injicere,” To lay hold upon;
“ Manu prehendere,” To hold with the hand: so Ecclus.
iv. 11. Wisdom, trAauBdvera, layeth hold of them that seek
her ; Susan. ver. 36. 40. The man we could not hold, being
too strong for us ; ratrng 8 triAapPavénevar, but laying hold
of her, we asked her, &c. And so, in the Septuagint, it sig-
nifies almost continually, érAdBov, take hold of his tail,
Exod. iv. 4. (See Kircher, in the words, nx pin wn.) But
then, that he thus laid hold of fallen man, and of the seed
of Abraham, by taking of the human nature from one de-
rived from the stock of Abraham, that in that nature he
might suffer death for the propitiation of those sins which
rendered them so obnoxious to death, is extremely evident,
both from the words preceding, and from the words fol-
lowing : for, ver. 14. we read thus, Because therefore the
children were partakers of flesh and blood, he also did par-
take of the same flesh and blood, or mortal nature, that
through (his) death he might destroy him that had the
power of death, for (saith he) he took hold of the seed of
Abraham, i. e..by partaking of the same nature with them,
(ver. 14.) And again, he took hold on the seed of Abra-
ham, to rescue them from that death they feared, by his own
death, (ver. 17.) éSev Spec, wherefore he ought in all-things
(belonging to their nature) to be made like to his brethren,
that, as their high-priest, he might make an atonement for
the sins of the people, by his sacrifice made on the cross, év
@ yap mérovs-, for in that he suffered, &c. (ver 18.)
[?9] The seed of Abraham.] The note of the best commen-
tators here, is this, that the apostle, writing to the Jews,
thought it sufficient to mention only the mercies designed
by the Messiah forthe Jews. And trueit is, that they con-
fined the seed of Abraham to themselves ; but the apostle
reckons all believers as the seed of Abraham, Rom. iv. 12.
16, 17. Gal. iii. 14, 29. though Christ is here said to have
taken upon him the seed of Abraham, because he derived
his flesh from his posterity.
[] Ver. 17. Eig rd iAdoxesSar tag apapriag Tov Aaov, To
make atonement for the sins of the people:] i.e. ‘TéoxeoSac
rov Osdv epi auapriav, To make atonement to God for their
sins. So in Porphyry, * ’Avopedlooev tag tov rode
“* Maim. Duct. lib. iii, cap. 22, p. 398. + Buxt. in voce Summael.
* De Abstinentia, &c. lib, iv. §. 5. p. 148.
2¥2
ae
« ee Mad
348
«yapriac, to propitiate for the sins of many, is, in the same
place, aroueAlccav rd Oudv, to propitiate the Deity for
them. This sense the words require: for Christ is here said
to be a faithful high-priest, Ta mpde Tov Oedv tic 7d AdoxeoOat,
in things pertaining to God, that he might make atonement,
surely, to him. This reconciliation, therefore, must respect
God. Again, this phrase, when it respects the Jewish sa-
crifices, hath still relation to the guilt of sin to be expiated
and taken away by them ; and every sin-offering, offered
by the priest, is said to be offered by him, iAdoxeoOa, rept
dyapriag airov, to make atonement for their sins. (Lev. iv.
35. v. 6. 10. xiii. 44. Ezek. xliv. 27.) And of the piacular
victim it is still said, cat tAdoera rept abrav & fepedc, Kad
apeShoerat avroic dpagria, the priest shall make atonement
Sor them, and the sin shall be Sorgiven. (Lev. iv. 20.31. v. 6.
10. 13. 18. xii. 7, 8. xiv. 18, 19. 29. 31. xv. 30. xix. 22.
Numb. vi. 11.15. 28.) The apostle, therefore, here speaking
to the Jews, in the phrase always used by them, of such
sacrifices as suffered in their stead, to expiate the guilt of
their sin, must be supposed to teach them, that the like was
done for them by our Saviour’s sacrifice.
[*] Ver. 18. MepacSec, Being tempted :] i. e. Exposed to
agonies and sufferings ; for wepacSijvat, in the Epistles, sig-
nifies, to be exposed to such afilictions, as subject us to
great temptations to desist from our duty and obedience ;
as when the apostle saith, No temptation hath befallen you,
but what is avOpdémrwoc, supportable by man; for the Lord
is faithful, who will not suffer you, repacdiva, to be tempted
above what you are able (or, exposed to sufferings beyond
your strength), but will, with the temptation, make a way
(so far) to escape, that you may be able to bear it. (1 Cor. x.
13.) So the apostle, finding his Thessalonians, év ratc SAWL-
eot, in great afflictions from their persecutors, sends to
know their faith, pfjrwe treioacev tac 6 mepatwyr, lest the
tempter might have prevailed on them, by reason of these
tribulations, to desert it. (1 Thess. iii. 5. Rev. ii. 10.) Fear
none of those things which thou shalt suffer: Behold, Satan
shall cast some of you into prison, iva wepacbire, that you
may be tempted, i. e. be tried by temptations. (See James
i. 2.12. 1 Pet.i. 6. 2 Pet. ii. 9. Rev. iii.10.) So here, our
Saviour, tried by these agonies, which he suffered in the
hour of darkness, when the tempter fell upon him with all
his fury, is become experimentally able to succour us under
those sufferings which render obedience so hard to flesh
and blood.
[*] Atvara, He is able.] He hath Sévauw ovprabntuny, a
. power joined with a sympathy towards us, and a propen-
sity to succour us. So Rom. xi. 23. They shall be graffed
in, duvarde yap tar 6 Otd¢, for God is able: and, xiv. 4.
The weak shall stand, 8vvarde yap, for God is able to make |
him stand. Thus, to encourage us to charity, the apostle
saith, Suvard¢ 5 Ocdc, God is able to make all grace abound
towards us: (2 Cor. ix. 8.) I know whom I have believed,
and I am persuaded, Sr Sovaré¢ ion, that he is able to
keep that which I have committed to him to that ‘day.
(2 Tim. i. 12.)
CHAP. Il.
1. W HEREFORE, holy brethren, partakers of the hea-
venly calling (i. e. the calling to celestial blessings ), con-
sider the apostle and high-priest of our profession, Christ
A PARAPHRASE WITH ANNOTATIONS ON
[cmap. 111.
Jesus (who, as our apostle, taught these things; and, as our
high-priest, suffered, to obtain these blessings for us, and
confirm them to us);
2. [*] Who was faithful to [*] him that appointed him (to
be an apostle and high-priest ), as also (it is said of ) Moses,
(that he) was faithful in all his house, (i.e. in all the house
of God, Numb. xii. 7.)
3. For this man (this Jesus) was counted worthy of (or,
dignified with) more glory than Moses, inasmuch as he
[*] who hath builded (Gr. 5 xaracxevacac, who orders, or
governs ) the house hath more honour than the house (of
which Moses only was a part).
4. For every house is builded (xaracxevéZera, ordered
and governed) by some man; but [*] he that built (6 xara-
oxevacac, that orders and governs) all things is God.
5. And Moses verily was faithful in (the administration
of) all (things in) his house, (but this he was only ) [°] as
a servant, for a testimony of those things which were to be
spoken after (by God to them);
6. But Christ as a son (is placed) over his own house:
(i.e. he enters upon the government of it, as an heir and
successor to the rights of his Father ; the Father now judging
no man, but having committed all judgment to his Son, John
v, 22.) whose house we ( Christians) are, (and shall con-
tinue to be), if we hold fast the [°] confidence and ["] the
rejoicing of the hope firm to the end.
7. Wherefore, as the [*] Holy Ghost saith, (by David,
Psal. xcv. 8.) [9] To-day if you will hear his voice,
8. Harden not your hearts, as (your forefathers did) in
the (time of.) provocation, in the day of temptation in the
wilderness : (hence learn, that it was in their power to pre-
vent the hardness of their hearts :)
9. [°] When (where) your fathers [1] tempted me, (i.e.
doubted of my presence with them, saying, Is the Lord among
us, or not? Exod. xvii. 7. Numb. xiv. 11. 21.) [**] proved
me, and saw my works [?] forty years.
10. Wherefore I was grieved with that generation, and
said, They do always err in their hearts; (not with the heart
believing, ver. 11.) and they have not known my ways, (i. e.
not hearkened to me, to walk in them, ver. 22.)
11. So I sware in my wrath, (ver. 21.) ['*] They shall not
enter (Gr. If they shall enter) into my rest (i. e. into the
land where they were to rest from their wars ).
12. Take heed (therefore), brethren, lest there be in any
of you (as there was in them) an evil heart. of unbelief,
[*5] in departing from the ["*] living God.
13. But exhort one another (to steadfastness in the faith)
daily, while it is called To-day, (before the night cometh
upon.-you, ‘John xii. 35.) ['7] lest any of you be hardened
through the deceitfulness of sin.
14, For we are made partakers of (the Ssesietin purchased
by) Christ, if we hold the [*] beginning of our confidence
steadfast to the end;
15. While it is said, (Gr. "Ev rq AéyeoSa, In that it is
said, )'To-day if you will hear his voice, harden not your
hearts, as in the provocation. ( You may discern the mis-
chief of unbelief, and hardness of heart, and the necessity of
the exhortation tendered, ver. 12, 13.)
16. For ['°] some, when they had heard, did provoke:
howbeit, not all that came out of Egypt (not Caleb and
Joshua) by Moses.
17. But (and) with whom was he grieved forty years?
CHAP. III.] bs
was it not with them that had sinned (by unbelief), whose
carcasses feJl in the wilderness?
~18. And to whom sware he that they should not enter
into his rest, but to them that believed not?
19. f°] So we see (Kat BXéronev, We see therefore) that
they could not enter in, because of unbelief.
ANNOTATIONS ON CHAP. IIL.
('] Ver. 2. TIKETO'N dvra, Who was faithful, &c.] i.e. As
Moses faithfully discharged all that the Lord commanded
_ him to say or do for the church of Israel; so Christ was
faithful in the discharge of his prophetic office, doing and
speaking as the Father had given commandment, John xii.
49, 50. xiv. 10. and in his priestly office, in laying down
his life for the sheep, according to the commandment he
had received from the Father, John x. 18. and doing all
things requisite to make atonement for the sins of the
people, ii. 17. I know indeed, the critics say, JON) and
moroc signify one established in his office; as in those
words, miord¢ DapyounA ele rpophrnv to Kuply, Samuel was
established a prophet to the Lord: but this criticism is here
needless; and the word meric, ii. 17. bearing not this
sense, I choose rather to follow the ordinary import of
the word.
[(?] T@ wothoavrt abrév, To him that appointed him.] So
the word signifies, 1 Sam. xii. 6. God is witness, & rowhoac,
who appointed, or chose Moses and Aaron. (See ver. 8.)
[*] Ver. 3. ‘O xaracxevécac] Is he that orders, and go-
verns, and provides, or prepares all things. So Phavorinus,
karackevalw, katapriouat, taprboua, ordino, guberno, mo-
deror. And thus, rijv wodirelay cat woAac KatacKkevacSivat, in
Plato, Epist. 11. is to have cities and polities well ordered.
So Wisd. ix.2. Thou in thy wisdom, xaraoxevacac éivSpwrov,
hast ordered man to have dominion over thy creatures.
Thus Philo, de Cherub. p. 100. saith, God is the cause of
the world, 8¢ ot yéyovev, by which it was made, and the Aéyoc
8? ob KareoxevdcSn, Logos, the cause by which it was ordered,
or put into that frame and order in which it is. The words
preceding, jElwra, he was dignified with more honour, seem
plainly to refer to Christ’s regal office, by which all power
in heaven and earth was given to him, and he was made
head over all things for his church, which is his body, and
in which he dwells, as in his house. (Eph. ii.21. 22.) And
this to me seems to establish this sense of the word.
[4] Ver. 4. ‘O 8? xaracxevécag rd ravra 6 Ocdc, He that built
all things is God.] The apostle, say the Socinians on the
place, proves “‘Christum tanto preestantiorem esse Mose,
quanto Deus prestantior est suo populo, qui Dei domus’
est; idque merito;” that Christ is as much more excel-
lent than Moses, as God is more excellent than his own
people; and this they had just cause to say. And if so,
Christ must be properly and truly God; for nothing else
can so far excel Moses, the chiefest of that people, as God
himself excels them. By this interpretation therefore they
do not avoid, but confirm the argument for our Saviour’s
Deity, from this text. The argument seems plainly to run
thus,—He that governs all things is God; but Christ, as
pater-familias, father of his family, governs all things in
his house, that is, the church dispersed throughout all the
world; and hath, in order thereunto, all judgment, and all
power in heaven and earth, committed to him: he therefore
THE EPISTLE TO THE HEBREWS.
SS | ho”, ae
rely, ‘¢
Ah . +> at
\e
3849
must be God; that is, the exercise of his kingly office
‘shews, that he must be God as well as man. Thus Philo,
(de Victim. Offer. p. 661. C.) often saith of that power, xa¥
iv avirrat Trav ddwv 7d Kparoc, to which the government of
all things is committed, that ov« avSpdirwv pdvov, adda cat
Sewv tort Ocde, uéyag ré tori, dvtwe Kat ioxupdc, Kal KoaTade,
he is God not only of men, but angels, a great being, who
truly doth exist, both strong and mighty.
[*] Ver. 5. “Qe Separwy, As a servant.] The government
of Israel was a theocracy, where God gave all the laws
and precepts; and Moses, only as his servant and minister,
told them what things God thought fit to command them:
but the government of the Christian church is entirely com-
mitted to our Lord Jesus, and he, as supreme head, and
Lord of all things, governs both it, and all things in earth
and heaven for the good of it; and therefore, if he be not
truly God, God doth not now govern the world as formerly,
but hath given up the administration of it to a creature.
— Whose house we are;| Christ living in our hearts by faith,
Gal. ii. 20. Eph. iii. 17. abiding in us by his Spirit, John xiv.
23. Rom. viii. 9—11. and dwelling in our bodies, and in
the body of the church, as in his temple, 1 Cor. iii. 16, 17.
vi. 17. 2 Cor. vi..15, 16. Eph. ii. 20—22. iv. 16.
[°] Ver. 6. Tlappnoiav, The confidence.] Or, the free pro-
| fession of the faith; for rappnota is a liberty of freedom of
speaking; as when it is said of Christ, that he spake, é
nappnota, freely, Mark viii. 32. John vii. 13. 18. 20. and of
his apostles, that they spake, pera mappyotac, with all
freedom and courage, Acts ii. 29. iv. 18. 29. 31. xxviii.
31. 2 Cor. iii. 12. vii. 14. Eph. vi. 19. Phil. i. 20. 1 Tim.
iii. 18. Heb. iv.6. So Phavorinus, rappnouZoua, e\evSe-
pooroue.
[7] Katynua rij¢ Anidoc, The rejoicing of hope.) i.e. The
hope which causes us to rejoice, in expectation of the
glory of God, Rom. v. 2. 2Cor. i. 14. Gal. vi. 4. if we hold
this firm unto the end ; which supposes, that they who were
partakers of this heavenly calling, and had at present this
cause of rejoicing, might not hold it firm unto the end, but
might fall off from it, ver. 14, might depart from the living
God, ver. 11, iv. 11. Yea, the apostle, in this Epistle,
plainly doth suppose, that they who had tasted of the
heavenly gift, and were made partakers of the Holy Ghost,
&e. might fall away, vi. 4—6. that the just who live by
faith, might draw back unto perdition, x. 38, 39. that they
might fall from the grace of God, xii. 15, See the read- ’
ing of the text justified, Examen Milliihic. .
[®] Ver. 7. Td wvedvua 7b Gywov, The Holy Ghost saith.)
Hence it appears, that David writ his Psalms, by ‘the
affatus or inspiration of the Holy Ghost. (See note on’
Matt. xxiii. 43.) BAU
[2] Shucpov, To-day.] At present; for.now ig the day of
salvation, 2 Cor. vi. 2.. the present time being only ours.
We must do: God’s commandments to-day, say the Jews,
from Deut. vii. 11. and receive the reward to-morrow. We
must repent to-day, lest we die to-morrow, before we have
repented. (See Cartw. in locum.) And again, If Israel
would repent but one day, the Messiah would come; and
this they prove from these words of the Psalmist, wown
pa ON, wher you hear his voice, speaking in the pro-
phets; or, as the Targum, 71"2"D2 DN, when you hear him
speaking by the Word, proceeding from the Father, harden
not your hearts. That this is the frequent sense of the
350
particle DN, see Noldius, p. 89. §. 31. and it is also the
sense of the Greek tay. So daveimy, when he said thus, Gen,
xiii. 8. 2ay 2E<ASGow, when the daughters of Shiloh come forth,
Judg. xxi. 21. tay xoynSo, when I lie down, 1 Sam. xi. 12.
idv wAnpwSaor, when thy days be fulfilled, 1 Kings xiii. 31,
tdv aroSdvw, when I die, Job vii. 4. idy xéSy, when thou
sittest ; dv xaSeb8yc, when thou liest down, Prov. iii, 24, 25,
édv ropein, when thou goest ; tav tpéxyc, when thou runnest,
Proy. iy. 12. See also in the New Testament, idv ifwsa,
when I shall be lifted up, John xii. 32. tdv wopevsa, when I
shall go, John xiv. 3. xvi. 7. idv gavepd9n, when he shall
appear, 1 John iii.2. These words are therefore to be
extended to the whole time of their hearing God speaking
to them by his prophets, and especially to the time of
God’s speaking to them by his Son, who was to bring them
into a better rest than that of Canaan, into which Joshua
led them.
[°°] Ver. 9. When,] 03, Where. So the Hebrew WR is
rendered, Numb. xxii. 26. Deut. viii. 15. Psal. lxxxiv. 3.
Eccles. viii. 10. So Numb. xx. 13. These ave the waters of
contention, WN, where the children of Israel contended.
[#] Emetpacdy pe, Tempted me.] That to tempt God, in
the Scripture phrase, is always to distrust his power or
goodness, after sufficient demonstrations given of it, see
note on Matt. iv. 7.. And note here, that the apostle saith,
they tempted Christ, (1 Cor. x. 9.) which shews, that these
words may truly be applied to him.
[?*] Edoxiuacav, Proved me.] The Hebrew word, which
is here rendered proved me, is, Mal. iii. 16. rendered by the
Greek. avrécrnoay, they resisted God; and by the Chaldee,
the Syriac, and by our, version, they who tempted God;
that is, saith Dr. Pocock, who went about to try and prove
him, whether he could or wouid punish sinners, and to pro-
voke and dare him to do his worst to execute his judg-
ments, if he were God of judgment: and then, fo see his
works forty years, must be, to see his judgments executed
upon them forty years.
[*°] Tecoapaxovra trn, Forty years.] If this be the right
connexion of the words, then, to see God’s works forty
years, must be, to see his punishments so long upon them,
as he plainly threatened they should, saying, You shall bear
your iniquities forty years, Numb. xiv. 33. and that so vi-
sibly, that all the nations should discern his judgments on
them: for, Surely as I live (saith he), all the earth shall be
filled with the glory of God, ver. 21. But if, according to
the reading of the Hebrew and the Septuagint, the forty
years should be added to the following verse, thus, Where-
fore I was angry with that generation forty years, as the
apostle doth intimate by that inquiry, ver. 17. with whom
was he angry forty years? then the IN) D3, and cat eidov,
will be best rendered, though they say my work, as 02 signi-
fies, Noldius, p. 220. and xal, Luke xviii. 7. John xvi. 32.
Acts vii.5. According as God speaks to them, Numb. xiv.
22. For all these men which have seen my glory, and my signs
which I did in Egypt and the wilderness, and yet have
tempted me these ten times, and have not hearkened to my
voice, surely they shall not seetheland. And, ver. 11: How
long will it be ere they believe me, after all the signs, &c.
[**] Ver. 11. PN2) ON, Ei ciceAcboovra, If they shall enter.}
i. e. Let me not be God, or, Let me not be true, if they en-
ter. This is a form of swearing very frequent in the Old
Testament. So Deut. i. 35. The Lord was wroth, and
A PARAPHRASE WITH ANNOTATIONS ON
[cuar. 111.
swore, saying, ci tera, TN DN, If any of these men shall
see that good land of promise: (Psal. xcv. M1.) so 1 Sam.
iii, 14, WDD ON, & %AacShoera, If the iniquity of the
house of Eli shall be purged with sacrifices; Psal, Ixxxix.
35. Once'have I sworn by my holiness, NIN ON, a eb-
sona, if I fail David ; Psal. cxxxii. 1—4. Lord, remember
David, how he sware ; NIX DN, & dacrebcona, If I go into
my tabernacle ; M9YN8 DN, ei avaBiooua, If I climb up into
my bed; NN ON, ci déow, If I give sleep to my eyes. So
Mark viii. 12.° Verily, I say unto you, «& 80Shoerar rp yeveg
rabry onuciov, Let me not be true, if a sign be given to this
generation ; where Christ himself swears, and therefore
cannot be supposed absolutely to forbid all swearing,
Matt. v. 34.
[°] Ver. 12. ’Ev ry arooriva, In departing.] The Jews
that tempted God, Numb. xiv. are said, aoorijva, to de-
part from the land of Canaan, yer. 31. They said one to
another, Come, let us make a captain, xataroorpipwpev, and
let us turn back into Egypt, ver. 4, and are said, od morebav,
not to believe God, ver: 11. ae
[°°] The living God:]So styled, to shew that he is always
able to punish unbelievers. Note also, that as he who be-
lieveth in Christ, believeth in God the Father also; (John
xii. 44.) so he that deserts him, doth also desert the: Fa-
ther, who sent him, and makes him a liar: (1 John v.9, 10.)
for he that denies the Son, hath not the Father. (1 John
iii. 23.) :
[77] Ver. 13. "Iva ui} oxAnpuvS9 te, Lest any man be har-
dened.| To be hardened, in the’ New Testament, imports
infidelity, and want of faith. Thus Christ upbraids to his
disciples their unbelief, «at oxAnpoxapdtav, and hardness of
heart, that they believed not, Mark xvi. 14. And the Jews
that believed not are said to be hardened, Acts xix. 9.
and so it will be evident that here it signifies, to him that
compares ver, 15. with-ver..19. 7.
[°°] Ver. 14. Tijv apxiy irocracewe, The beginning of their
hope.| That hope to which we have fled for refuge, vi. 18,
that hope which causeth us to rejoice, ver. 6. faith being,
2AnZoutvwv bwdoracic, the firm expectation of things hoped
for, chap, xi. (See the note there.)
[°°] Ver. 16. Ture yap axotcavree maperixpavav, aX’ ov
mwavrec, &c.| I would render these words thus; For who
are they, that, hearing, did provoke? Were they not all
that came forth out of Egypt? For rwi¢ signifies as well
who as some. So Acts xix. 15. Tivec ioré, Who are ye?
Rev. vii. 13. Tivec sict, Who are they ‘that are clothed
with white robes? Isa. lx. 8. Tivee otds, Whoare these? So
Heb. i. 5. Tin yap, For to whom of the angels said he? And
here, ver.18, Thx d?, To whom did he swear? So Josephus,
chap. xvii. of his. Maccabees, ‘Tivec ovk 23abpacay rove
tig Selag vouoSectae GSAnrac; Tlvéc od« tEewAGynoav; Who
did not admire? Who were not astonished at the champions
of the Divine law? And the answer to this inquiry must
be this, Were they a few? Yea, were they not all? &c.
as if it had been ovyt wdvrec; It is also evident, that ov
and ov« are often interrogatives, as 1 Cor. xii. 15. John
vii. 42. see Noldius, p. 487. And if the Greek wil] bear
this construction, it answers best, (1.) to the story, as itis
represented, Numb. xiv.: for, notwithstanding the excep-
tion made, ver. 38. of Joshua and Caleb, it is said, ver. 12.
that raca % ovvaywyi, all the congregation, cai mavrec, and
all the children of Israel murmured against Moses and
CHAP. IV.]
Aaron; that rasa } ovvaywyi, all the congregation spake
of stoning Joskua and Caleb, ver. 10. and ravrec oi avdpec,
all the men, ver. 22. are the oi rapofévarrec, provokers, ver.
23. the owaywyn movnpa, evil congregation, and the mur-
murers, ver. 27. 35. Josh. vy. 6. And (2.)it agrees best with
the foliowing verses, which are plainly interrogatives and
answers, With whom was he grieved ? was it not with them?
To whom sware he? was it not to them that believed not ?
And, lastly, with the close of the argument, which saith
generally, They could not enter in.
[*] Ver. 19.] Kat here signifies idcirco, therefore; as the
Hebrew } often does: (see Noldius, p. 279.) so Josh xxiii.
11, Kat gvdd&ere, Take good heed therefore ; Psal. ii. 10.
Kai viv obvere, Be wise now therefore. (See Psal. vii. 7.
xviii. 42.) AYR
CHAP. IV. .
1, Ler us therefore fear, lest, a promise being left us of
entering into his rest (in the celestial Canaan, as to them
in the terrestrial), any of you should [*] seem to come short
of it (i. e. should fail of it).
2. For unto us was (Gr. is ) the gospel preached, [*] as well
as (Gr. as it was also ) to them, (they being oi rpdrepov evay-
yeioStvrec, the first to whom it was preached, or formerly
evangelized, ver. 6.) but the word preached (Gr. heard )
did not profit them, not being mixed with faith in them that
heard it. ( That is, we have now the glad tidings, and gos-
pel-promise of a future rest ; as they also had in types : their
rest in Canaan being a type of their future rest with God in
the heavenly Canaan, )
3. For we which have believed do enter into rest, as
(may be gathered from what) he said, As I have swom
in my wrath, if they shall enter [*] into my rest: although
the works were finished from the foundation of the world.
(Gr. xairot rév Epywv ard KaraBorj¢ Tod Kéopou yevvySévTwv,
and indeed, or for, see Budzeus and Stephanus, this phrase,
my rest, relates to the works done by God from the founda-
tion of the world. This sense seems certain from the reasons
following.)
4. For he ( Moses ) spake in a certain place (Gen. ii. 1.)
of the seventh day (from the beginning of God's work of
creation, saying ) on this wise, And God did rest the seventh
day from all his works.
5. And in this place (he, i.e. God saith) again (long
after ), If they shall enter into my rest, (i. e. If they shall
have a rest from their labours and travels, resembling that
of mine from the creation of the world, see ver. 10.)
6. Seeing therefore it remaineth that some must enter
therein (to the rest of God spoken of in these words), and
they to whom it was first preached (of rpérepov evayyeAto-
Stvrec, they who had the gospel first preached to them, con- ’
cerning this rest of God,) entered not in (to it) because of
unbelief :
7. [*] Again, he (God) limiteth a certain day, saying in
( these words of) David, To-day, after so long a time (of
their continuance in the rest of Canaan); as it is (there)
said, To-day, if you will hear his voice, harden not your
hearts, &c. (speaking not of the rest of Canaan, of which
they were possessed in the days of Joshua, as he saith to the
Renbenites and Gadites: And now the Lord hath given rest
unto your brethren, as he promised them, Josh. xxii, 4.)
8. [°] For if Jesus (i. e. Joshua) had given them (a) rest
THE EPISTLE TO THE HEBREWS.
351
(like to that of God), then would he not (7. e. God, by
David) afterward have spoken of another day (of rest,
after their rest in Canaan ).
9. There remaineth therefore (yet ) a(more glorious and
complete ) [°] rest to the people of God.
10. For he that is (thus) entered into his rest, he also
hath ceased from his own works, (i. ¢. from. the labours and
travels of this life, Rev. xiv. 13.) as.God (after he had
finished the creation) did from his.
11. Let us labour therefore to enter into that rest (which
yet remaineth for the people of God), lest any man fall
(Gr. that we may not fall from it) after the same exam-
ple of unbelief (by our infidelity, as they did).
12. ["] For the word of God (mentioned ver. 1, 2.) is
quick and powerful, and sharper than any two-edged sword,
piercing even to the dividing asunder of soul and spirit, and
of the joints and marrow, and is a discerner (or censurer. )
of the thoughts and intents of the heart.
13. Neither is there any creature which is not manifest
in his sight (whose word this is): but all things are naked
and open to the eyes of him [*] with whom we have to do
(Gr. fo whom we must give an account, and so there is no
hope these unbelievers should escape his judgments ).
14, Seeing then that we have a great high-priest (merciful
and faithful, to make reconciliation for our sins, ii.17,) that
is passed into the heavens, (to appear for ever there to
make intercession, and to prepare this resting-place for us,
John xiv. 2. even) Jesus the Son of God, let us hold fast
our profession (without wavering ).
15. For we have not a high-priest who cannot be
touched with the sense of our infirmities; but (one who)
was in all points tempted (i. e. exposed to sufferings) like
as we are, yet (and this) without sin (to deserve the least
of them: see note on ii. 18.)
16. Let us therefore (depending on his power, his inter-
cession for, and sympathy with us) come coldly [9] to the
throne of grace, (this ihaorfpiov, or mercy-seat, Rom. iii.
25.) that we may obtain mercy (in the pardon of our sins),
and find grace (or favour) to (a suitable) help in time of
need (Gr. cig eixapov BofSaav, for seasonable help in all
our sufferings for his sake).
ANNOTATIONS ON CHAP. IV.
[*] Ver. 1. AOKHZ ric torepnxévar, Should seem to come
short.] That the word dtorcpnxéva, signifies to fail of, or
fall from, any thing, see note on xii. 18. and that doxéw is
oft an expletive, all critics do acknowledge: so pi ddEnre
Aéyev, say not, Matt. iii. 9. of Soxovvrec apyav, they who
rule, Mark x. 42. 6 Soxci tye, that which he hath, Luke
viii. 18. Matt. xxv. 29. 6 Sox@v icrava, he that standeth,
1 Cor. x. 12. (See the note on 1 Cor. vii. 40.)
[?] Ver. 2. KaSamep xdxeivor, As well as they.]. This, by
some, is referred to their hearing of the law, as in the para-
phrase ; by others, as probably to the gospel blessings then
typified to them: for the apostle informs us, that they all
did eat the same spiritual meat, and drank the same spiritual
drink ; for they drank of the rock that followed them, and
that rock was Christ. (1 Cor. x. 3,4.) This sounds flat to
them only who are averse to this doctrine, that the bless-
ings of the gospel were typified to the Jews; but is con-
firmed from ver. 6.
352
[°] Ver. 3. Ele tiv xardravoty pov, Into my rest.] Upon
the true interpretation of these words here, and ver. 1.
xardravoww avrov, depends the true sense of this chapter,
Now some refer this to that deliverance from their perse-
cutors, and the peaceable days of professing the gospel,
the Christians in Judea and elsewhere should enjoy after
the destruction of Jerusalem: but to this I can by no
means assent; for (1.) the bearing of the cross, the suf-
fering persecution, being so often hinted as the portion of
all that will live godly, I cannot believe that a promise of
deliverance from them should be so often represented by
the Holy Ghost, as the great gospel blessing promised to
believers, the evayyeAfa, the evangelical promise made to
Christians by God, that they should enter into his rest,
ver. 1. the sabbatism remaining for the people of God, ver. 9.
the rest which they should sfrive to enter into, ver. 11. and
be afraid lest they should fail of, ver. 1. (2.) I know of no
such happy change of the affairs of Christians in all other
parts of the world, that the apostle should here, and almost
in all his other Epistles, speak of it, as this interpretation
maketh him to do, as one of the greatest blessings of
Christianity ; nor were there any such halcyon days enjoyed
by Christians after the desolation of Jerusalem. This will
be evident from Christ's message to the Asiatic churches,
after the times of Domitian; for there he speaks to the
angel of the church of Smyrna, Fear none of those things
which thou art about to suffer: behold, Satan is about to
cast some of you into prison, that ye may be tried ten days.
Be thou faithful to the death, and I will give thee a crown
of life, Rev. ii. 10. To the church of Pergamus thus: I
know thy works, and where thou dwellest, where is the throne
of Satan; and thou holdest my name, and hast not denied
the faith in the days in which Antipas my faithful martyr
suffered, who was slain among you where Satan dwells, ibid.
ver. 13. To the church of Philadelphia thus: Because
thou hast kept the word of my patience, I will also keep
thee from the hour of temptation, which shall come upon all
the world, to try them that dwell upon the earth, iii. 10. This
argument a reverend person endeavours to evade, by
saying, that John writ his Revelation in the ninth year of
Claudius. But, first, this is contrary to the testimony of
all antiquity, excepting only the single testimony of Epi-
phanius ; which also is fully answered by Dr, More: for it
is generally agreed, that he writ his Revelation in, or after
he came from, the isle of Patmos, as may be proved from
i.9—11. Now all the ancients say, that John was banished
thither by Domitian; and writ his Revelation about that
time. So Irenzeus* speaks expressly, saying, If the name of
antichrist had been to be divulged, it would have been men-
tioned by him who saw the revelation; for it was not seen
long ago, but almost in our age, at the end of the reign of Do-
mitian: which passage cannot be understood of the name
only of the beast, but of the whole revelation ; as is evident,
(1) because Eusebius, who cites this passage, must under-
stand him so: for he saith, that he returned from his exile
in this island, pera riv Aoprcavod redevrijv, (chap. xxiii.)
after the death of Domitian ; and so he must have writ his
Revelation while he lived. And (2.) because the name of
* As bnshou ay 22585 rod nal viv daronadudw Emganérog: ob8t yap apd arorred xpbrov
gaiph Su, Adrd cyxediy Lert rig hyatrEpag yavedc, mois TH TEAR THe Acpertiayed dexiic, Apud
Euseb. Hist, Eccl, lib, iii. cap, 18.
A. PARAPHRASE WITH ANNOTATIONS ON
(CHAP. Iv.
the beast is not said to be revealed to the evangelist, but
only the number of his name. And (8.) the words «at rijv
aroxéAupw iwpaxérog even force this sense; for they are
properly rendered, who saw also the reselations distin-
guishing the revelation from the name. And, lastly, aname
cannot properly be said fo be seen, nor doth St. John ever
use any such expression about it; but a revelation may be
properly said to be seen, and St. John often saith he saw
them. Again, in this persecution of Domitian, saith Eu-
sebius,* xaréye Adyoc, the tradition runs, that John the
evangelist was banished to the isle of Patmos, for the testi-
mony he gave to the Divine Word. And in his Chronicon+
he adds, that under him the apostle John being banished
into the isle of Patmos, tvSa ri aroxddvww edpaxer, we Snot
Elpnvaioc, there saw his revelation, as Ireneus testifies ;
which both confirms the tradition, and gives the true sense
of the words of Irenzeus, cited by him. So also St. Jerome}
saith, That St. John being banished into the isle of Patmos,
in the fourteenth year of Domitian, “ scripsit Apocalypsin,”
composed the book of the Revelation. So almost all the
Greek and Latin writers, saith Huet. in Orig. Com. p. 72.
Vid. Oros. lib. vii. cap. 10, 11. Martyr. Timoth. apud
Phot. Cod. 254. p. 1408. lib. i. Aret. in Apoc. 1.9. Se-
condly, It is certain, from the second text here cited, that
Antipas had suffered martyrdom before the writing of these
Epistles to the churches. Now that Antipas suffered mar-
tyrdom under Domitian, the old Roman martyrology as-
sures us, and Dr. Hammond on the place confesses: it is
therefore evident, that St. John, speaking of this martyr-
dom, which happened in the days of Domitian, as a thing
past, must write the Revelation in or after the reign of Do-
mitian. This the doctor saw, and therefore interprets these
words, Thou hast not denied my faith, cat tv rate jyuéoare, even
in those days (of fiery trial) in which Antipas, drexcravOn,
was or hath been slain: thus the time is approaching wherein
Antipas I foresee will be cruelly martyred ; that is, if, this
was written in the ninth of Claudius, and Antipas slain the
tenth of Domitian, I foresee he will be slain forty years
hence; which descant, to speak in his own words, is too
vain to be seriously considered. Lastly, The Christians
had no such halcyon days for any considerable time after
the destruction of Jerusalem: for Jerusalem was de-
stroyed anno Christi 70; and the second persecution began-
under Domitian, anno Domini 96. They had therefore
only rest for twenty years, and then comes the second
persecution, in which many Christians § were exiled, and
some suffered martyrdom ; for even heathen writers, saith
Eusebius, || mention riv dwyydv cat ra ev airq papripia,
the persecutions and the martyrdoms of our men. And in
his Chronicon he saith, That Brutus, in his history, af-
firms, that wodoi Xororiavév tpaprbpncay card Aopiriavev,
many Christians suffered martyrdom under Domitian. Ten
years after the end of this persecution, comes ona third
persecution under Trajan, in which, saith Eusebius,9 so
great and heavy was the persecution, in most places, that
* Tig ele Oeion rover Evexey wapruglag Mdrpxov cixeiy xaradixacSiva cniv vicw. Ibid.
cap, 8,
+ Ad An. 14. Dom. ¢ Verbo Joan.
§ Mera wrtlorwy Evégay xal OraBlav. |] Hist. Eccl. lib. iii. cap, 18,
G Tecotrés ye pedy bv orrsloos roma 6 xab? iyadiy Eweradn 6 Saypade, doe Trinioy. Senodydey
bet 7H wer ray pragrdpay xuynBlvra Racirst xowdegs wep ro wAnOous Tay arte Tig mie
tos dyasenpebvorr.
CHAP. lv.]
Pliny, one of the celebrated presidents of the provinces,
being moved with the multitude of the martyrs, writ to the
emperor concerning the multitude of the martyrs that had
suffered ; and received this answer from him, That they should
not be inquired after, but only punished as they fell into
their hands. And that* though hereupon the open persecu-
tions ceased, yet in divers provinces they continued, and exer-
cised many of the Christians with divers kinds of martyrdom.
In the seventeenth year of Trajan, the Jews in Mesopo-
tamia rebel, and many myriads of them perish. In the
second of Had@gian they rebel again, and overcome. In
the seventeenth of Hadrian, Barchochebas set himself up
for their Messiah, and drew an infinite multitude of Jews
after him. Now all these, and especially the last, were se-
vere persecutors of the Christians of those places. For
Justin Martyr+} oft informs us, That even after the destruc-
tion of Jerusalem, they retained still the same hatred to the
Christians, and cut them off wherever they had power and
opportunity ; and in the days of Barchochebas, put those
Christians to exquisite torments, who would not deny Christ.
And could these be the times of quiet and safety to the
Christians, from their persecutors? and of prosperous
and peaceable days for the public worship and service of
God? Is this the érayyXla, gospel-promise of a rest and
sabbatism to the people of God? the reward, which it is
just with God to render them for all their sufferings for his
sake ? (2 Thess. i. 7. see Dr. Hammond on that place.)
To come then to the true import of this phrase, let it be
noted, that there is a double rest mentioned in this and
the former chapters ; viz.
1. The rest promised to the Jews in the land of Canaan,
iii.11. And this, saith the apostle, could not be the rest
of God; for if Joshua had given him (such) rest, David
could not have spoken of another day, ver. 8. Why not?
saith Mr. Clerc. Answer, Because then, by entering into
that, they would have already entered into the rest of God.
2. A rest, after the example of God, ceasing from his la-
bours, when he had finished the creation, which is the rest
of the blessed that die in the Lord, tva dvarataowvra ik rev
kérwv airov, that they may rest from their labours, Rev.
xiv. 13, And that this is the rest which the apostle now
begins to speak of; is evident from these words, ver. 10.
He that is entered into rest, he hath also ceased from his
own works, as God did from his ; for what can we under-
stand by resting from his own works, but as the fatherst do
interpret it, rov dwypdv, rov Tepacuwr, Tov SrAulewv, from
his persecutions, temptations, and afflictions, to which he
is obnoxious in this present world? The phrase seems
plainly to be taken from Isa. lvii. 1. where it is said of the
righteous taken away from the evil to come, They shall enter
into peace, they shall rest in their beds. Of this rest, that
of Canaan, and the sabbatism there observed, were a type,
as the Jews themselves inform us; and therefore it seems
reasonable to interpret these words agreeably to that sense.
{*] Ver. 7.] Here Mr. Clerc speaks thus; I say again,
"Os nat Avev meopavan Boyan spinods nar’ brrapylay edmrta Sas, wreloug v8 vain wie
Fis Badpigos inayeniZerbas paprugiais, Hist. Eccl. lite ili. i 33.
t "Bx Optig yudis nal moreloue tyctivras, ipacleng iyaty dvaspotvrec nab mondlovres hyadis, babe
ray Binorat.——~Ka} yixg Bagyoyshac——Xeirrianic pdvous ele ryamelag Bends, eb pad
dpriree Incoiy iv Xeirely ual Bracgnaster, inérevey amiyicbas. Apol. ii. p. 72. E.
Dial. p. 234. Kal viv &e. B.C. p. 335. D. Anaad nal had part? porate
nig 8a 246070 Hevelas, p. 363, D. ary om cA a
+ Chrysost. Theod, Gicnm. Theoph.
VOL, VI.
THE EPISTLE TO THE HEBREWS.
353
' There is no mention in the Psalmist of any future rest:
_which if true, there is no sense in the apostle’s words, nor
any strength in his argument, for it doth evidently run thus,
There must be a rest to the people of God, besides, i. e. suc-
ceeding, that which Joshua procured them in the land of
' Canaan; because the Psalmist, so long after their rest in
Canaan, makes mention of a future rest: so the apostle.
_ There is no mention in the apostle of a future rest, saith Mr.
Le Clerc. He had spoken in one place of the rest of God,
saith the apostle, ver. 4. And he speaks again, év rotry,
in this place of the Psalmist, of this rest, ver. 5. into which
unbelievers not entering, in this passage of David, he again,
riva dptZe iyépav, sets or defines a certain day, by saying to
them, who lived so long after these unbelievers miscarried,
To-day if you will hear his voice (and so enjoy this rest),
iii. 18, 19. harden not your hearts : speaking there of a rest
not already enjoyed, but hereafter to be enjoyed by them,
and so not of the rest procured to them by Joshua: ei yap,
for if Joshua had given then the rest called the rest of God,
David would not have here spoken of another day of rest ;
but having done so, dpa, certo utique, we conclude, there
remains yet a rest to be enjoyed by the people of God.
[°] Ver. 8. Ei yap "Incovc, For if Joshua.] For explication
of the apostle’s argument here let it be noted, that all the
Greek commentators on this place concur in this, that the
apostle speaketh of a threefold rest.
First, Of the rest of God, mentioned Gen. ii. 2. in these
words, And God rested on the seventh day from all his works
that he had done. Which rest, say the ancients; was the
symbol of the rest of the just from all their labours. So Tre-
neeus* saith, The seventh day, which was sanctified, and in
which God rested from all his works, is the true sabbath of
the just, in which they shall do no earthly labour: and Origen+
saith, That Celsus understood not the mystery of the seventh
day, and the rest of God, in which all that had done their
work in six, and had left nothing undone which belonged to
them, should feast with God, ascending to the vision of him,
and in that to the general festivity of the just and blessed.
And again, ¢ If we farther inquire which are the true sab-
baths, we shall find that the observation of the true sabbath
reaches beyond the world ; the true sabbath, in which God
will rest from all his works, being the world to come, then
when all grief, sorrow, and sighing, shall fly away, and God
shall be all in all.
Secondly, Of the rest of the Jews in Canaan: which is
the rest God sware the murmuring and unbelieving Jews
should not enjoy, perhaps as well in the spiritual sense as
in the natural. For the Jews themselves represent their
sin, as that in which they made bold, § WevdoAoytav. kata-
xplvav to Oe@, to charge God with a lie. And the Jerusalem
Targum saith, || God threatened to remember it in the day of
* « Hee sunt in regni temporibus, hoo est, in septima die que est sanctificata, in
qua requievit Deus ab omnibus operibus que fecit, que est verum justorum sabba-
tam, in qua non facient omne terrenum opus,” Lib. v. eap. 33,
t Ob yap o1dé wig f rev caBRarov, nal ric nawamadeews Oxo hyetpa, ev H boprarwow bya
vis Ossi of ardvra 7a Epya iavrin rats 2 hpatgass memoinudres, nid 3d 7d pandév maparsros-
wivas viv tmiBarrivron dvaBalvorres im viv Semplav, xat viv by abs ray Sinalow mal pax
xaplan wavhyug. Lib. vi. p. 317.
¢ Si altius repetamus que sint vera sabbata, ultra hunc mundum est veri sab-
bati observatio——Erit ergo vernm sabbatum, in quo requiescet Deus ab omnibus
operibus suis, secalum futurum ; tanc cum aufagiet dolor, et tristitia, et gemitus, et
erit omnia et in omnibus Deus.” Hom. 23. in Num, F. 136. A. See Clem. Alex.
Strom. vi. p. 682, 683, Barnab. Ep. §. 15. et Coteler. ibid.
§ Joseph, lib. iii, cap. 13. {| In Psal, xxxix. 2.
22,
354
judgment. In Midrash Tillim an evil tongue is said to be
worse than idolatry ; and this is proved from what these
rebels spake against God, 11 W), the sentence of judgment
being passed upon them for their evil words, Numb: xiv.
28. Now idolatry is still reckoned by them a sin exclusive
from the heavenly Canaan, They shall not enter into the rest
of the house of my sanctuary, saith the Chaldee, on Psal.
xev. Ll. However, those Jews who entered into Canaan,
wheri they were to have rest from all their enemies round
about; so as to dwell safely, (Deut. xiis 9, 10.) did so far
disobey the voice of the Lord, that he said he would not
drive their enemies out from before them, but would leave
them to be as thorns in their sides and pricks in their eyes,
to vex themin the land where they dwelt, Judg. ii. 2, 3: Josh.
xxiii. 18. Numb. xxxiii. 55.) so that the Jews themselves
expected a farther completion of that promise, in the times
of the Messiah, as we learn from those words of Zacharias
the father of the Baptist, Blessed be the God of Israel; who
hath visited and redeemed his people, and hath raised up a
mighty salvation for us in the house of his servant David ; as
he spake by the mouth of hisholy prophets, which have been
since the world began: that we should be saved from our
enemies, and from the hands of all that hate us: that we
being delivered out of the hands of our enemies, might serve
him without fear, Luke i.68—71.74. And hence the apostle
here concludes, that Joshua gave them not the rest empha-
tically styled the rest of God, as resembling his rest from
all his works, when he had finished the world ; and so there
must be yet another rest remaining to the people of God,
as it follows, ver. 9.
(°] Ver. 9. A rest, ZafPariopde.] The apostle, by thus
changing the word avaravoic, rest, into sabbatism, and by
comparing of this sabbatism with the rest of God on the sab-
bath, or seventh day, clearly leads us to the interpretation
of ‘all the ancient Christians, that our glorious and com-
plete rest hereafter with God, is that of which God’s rest-
ing on the seventh day was a symbol; and to the spiritual
sabbath, of which the Jewish doctors speak so generally,
as the great thing signified by their sabbath ; as rons they
say, * The sabbath was given to be R17 phir 5 Ww NII,
deiypa, a sign, or exemplar, of the world to come. The sab-
bath-day, what is it?+ A figure of the land of the living,
to wit, of the world or age to come, the age of souls, the age
of consolations. ‘Thus in their descants upon Psalm xcii.
which bears this title both in the Hebrew and the Greek,
A song, Nw DY, deo riv tmépav rod caBParov, upon the
sabbath-day, they say, { This is the age to come, Nw 2w,
which is all sabbath. The Psalmist, saith R, Solomon Jar-
chi, in locum, speaks of the business of the world to come,
which is all sabbath —A psalm upon the sabbath-day, saith
R. Eliezer, cap. 19. p. 42. that is, upon the day which
is all sabbath, and rest, in the life of the world to come.
And again, cap. 18. p. 41. The blessed Lord created seven
worlds (i. e.ages), but one of them is all sabbath, and rest in
life eternal: where he refers to their common opinion, that
the world should continue six thousand years, and then a
perpetual sabbath should begin, typified by God's resting
the seventh day, and blessing it. So Bereschith Rabba;
If we éxpound the seventh day of the seven thousand years,
* Baxt. Flor. 299.
ae’ +t Zoar. in Gen. fol. 5. col, 2,
t Midrash Tillim, in v. 15.
A PARAPHRASE WITH ANNOTATIONS ON
[cHap. Iv.
which is the world to come, the is, And he blessed ;
because that in the seventh thousand all souls shall be bound
in the bundle of life ; for there shall be there the augmenta-
tion of the Holy Ghost, wherein we shall delight ourselves.
And so our rabbins, of blessed ‘memory, have said in their
commentaries, God blessed the seventh day, the Holy Ghost
blessed the world to come, which beginneth in the seventh
thousand of years. Philo* is very copious in this allegory,
who, disputing against those who, having learned that the
written laws were céuBoda vonray moaypdrwy, symbols of ine
tellectual things, did upon that account neglect them, saith,
That though the seventh day was a document of the power
of God, and of the rest of the creature, yet was not the out-
ward rest to be cast off. And again, It is fitly said, 8° imo-
vouwwv, by allegories, or figurative expressions, the sabbaths
of the land shall be meat for you, Lev. xxv. 6. + For rest
in God producing the greatest good, peace, secure from war,
is only that which nourisheth, and is to be enjoyed with plea-
sure. And a third time, || This is the reason of the seventh
day, or the septenary ; i.e. of the soul resting in God, and
performing no more mortal works.
[7] Ver. 12. ‘O Adyoe rod Ocod, The word of God. ] The
apostle seems not to speak here of the essential word of
God, the second person of the Trinity: (1.) Because St.
Paul, in all his writings, never applies this phrase to our
Lord Christ, it being peculiar to St.John. (2.) The apostle.
must have very abruptly spoken here of him, under this
metaphor, of whom nothing went before, bat very appo-
sitely of the gospel, to which these attributes do well agree :
for, (1.) the word is quick and vital, not only promising
life to the obedient, but threatening death to the disobe-
dient, from the living God, who can quickly execute it,
iii. 12. (2.) It is powerful, being the power of God for the
destruction of strong holds, and every thing that exalts itself
against the knowledge of God, 2 Cor. x. 4. 7. (3.) It is
sharper than a two-edged sword, and piercing even to the
dividing asunder of the soul and spirit, the joints and the
marrow : slaying Ananias and Sapphira, and delivering up’
others to Satan, for the destruction of the flesh, 1 Cor. v. 5.
1 Tim. i. 20. It is, (4.) A discerner of the thoughts and in-
tentions of the heart, there being then a gift of discerning
spirits, attending the preachers of it, by which they judged
and discerned of them; and so the secrets of their hearts
were made manifest, 1 Cor. xiv. 24, 25. And, which makes
this extremely pertinent to the present exhortation, all this
was very visible in the instance of the unbelievers here
mentioned, to terrify the Jews from falling by the same ex-
ample of unbelief. For, (1.) the word of threatening was
so quick upon those spies, who brought up the evil report
upon the land, that they died immediately bythe hand of
God, or by the plague before the Lord, Numb. xiv. 37.. And:
as for the rest of the unbelievers, they were consumed (saith
Moses) by God’s anger, and by his wrath were troubled:
they were carried away as with a flood ; they vanished as a
dream, or as the morning-grass, which in the evening is. cut
down, and withereth. (Psal. xc. 5, 6.) And thus they found
* Miyde fon iGdhyan Suvdjecg aby this bert x3 dytmrev, dergatlag D8 vig wept 7d yernriy
Waypdtort rd bal wisi i voyacBern Dive déereagee De Migr. Abr. p, 314.-B..315;,A,
4 Dehn, yap xad amrorauerdy padvor aly Os dvdmwavei, 73 pbyierey ayably; =
motion vey dortatpacy eleva. Lib. de Profag. p, 371. D.
t Alen Bh nardcracis tori £Bdosddoe dvamravopatme by Oss uytic,. nat ab bd “pte
Sunriiv Enya Exs qrovoujateng. Lib. quod Deus sit Immut. p, 230, Fe
CHAP. 1v.]
the weight of that threat, Dvdcere rov Supdv tiie doyiic pou,
Ye shall know the vehemency of my wrath, Numb. xiv. 34,
They were alsothus punished for the evil intentions of their
hearts; for, saith St. Stephen, In their hearts they turned back
into Egypt, Acts vii. 30.: so that, by the word of God, Lam
inclined to understand his threats denounced against un-
believers, Numb. xiv. Psal. xcy. 11. It also may deserve
to be noted, that Philo, lib. de Cherub. p. 86. G. ascribes
most of these epithets to the Adyoc, saying, The flaming
sword was a symbol of the Word, especially of the First Cause,
bEvawdrarov yh kat Sepudv 6 Adyoc, for his Word is quick
and fervent. And again,* God (saith he), whetting his sword,
the dissector of all things, divides the inform essence of all
things, and cuts them in the middle.
[2] Ver.13. [pbc dv tyivéd Adyoc, To whom we must ren-
der an account.] So Matt. xii. 36. Of every idle word that
men shall speak, amoddcovet Adyov, they shall give an ac-
count in the.day of judgment ; Matt. xviii. 23, The kingdom
of heaven is like to.a certain king, who would, svv¢oa dASyov,
make up an account with his servants ; Luke xvi. 2. ’Awééo¢
Adyov, Give up an account of thy stewardship ; Rom. xiv.
12. Every one, A\syov dice’ 74 Ge, shall give an account of
himself to God ; Phil. iv. 17. I desire fruit that may abound,
sig Adyow ipuwv, to your account; Heb. xiii. 17. we Adyov
amodwcovrec, As they that must give an account; 1 Pet. iii.
15. Being always ready to give to every one that asks you,
Adyov, an account of the hope that is in you ; and, iv. 5. Oi
amodécova Aéyov, Who shall give.an account to him that is
ready to judge the quick and dead.
[9] Ver.16. To the throne of God.] The Jews say, God
hath a double throne, one of judgment, and the other of
mercy; and when he beholds the world obnoxious to con-
demnation, he rises from his throne of judgment, and places
himself on that of mercy. This throne of mercy is our
blessed Jesus, styled by this apostle, iAaorfpiov, the true
propitiatory, or mercy-seat: by this high-priest and inter-
céssor must we come unto God, he being able to save to the
utmost them that come unto God by him, vii. 25.
- Note also, That some great men think, the rest and sab-
batism, discoursed of, chap. iii. iv, refers to the millen-
ium, or the time of \the conversion of the Jewish nation,
and the new heavens and new earth, then promised; but
Iam not able to assent to that opinion, for this reason, that
the apostle writes to the believing Jews of the present age,
warning them, that there be not in them an evil heart of unbe-
lief in departing from the living God, and exhorting them
to continue unto the end in faith, iii. 13,14. that.so they
might not fail of this rest of God; and to fear, lest a pro-
mise being made of entering into this rest, any of them should
fall short of it, iv:1,2. And again, ver.11. Let us give
diligence to enter into this rest, that we fall not by the same
example of unbelief. Now these exhortations could not
properly be directed to the believing Jews of that age, con-
cerning the millenium, or the glorious times which were
to happen at the conversion of the Jewish nation, they be-
ing to die one thousand seven hundred years before that
conversion, which is not yet accomplished, and before
those glorious days, which are not yet come; for what ad-
vantage, in reference to that, could they receive by this
*"'O Gls dnomebpetveg xd rota “vin cummbyrar, aired rbyw, Braseet dpacepay nat
inn vin than tholay, Lib. quis Rer. Divia. Heres, p.391. A. can
THE EPISTLE TO THE HEBREWS.
355
diligence, who were to die so long before it happened, and
being once in heaven or paradise, could neither expect nor
desire to come down thence to be partakers of any enjoy-
ments, or better company here on earth? But these exhor-
tations are very properly directed to them, to take care
they fail not of their rest in the celestial Canaan, typified
by their rest in the earthly Canaan, the time when they
should rest with God, saith Origen, ascending to the vision
of him, the rest of souls in the land of the living, the rest in
the life and the world to come, and in life eternal ; (see note
on ver, 8. 10.) seeing these blessings only can belong to, and
at the time of retribution will only be conferred upon, them
who use this diligence. And hitherto the apostle seems
plainly to refer it, when he speaks of so great salvation,
ii. 3: of bringing many sons to glory, ver. 10.,of their being
partakers, kAjcewe éxovpaviov, of a heavenly calling, iii. 1.
the hope and confidence of which he exhorts them fo hold
fast unto the end, ver. 6. and then immediately begins his
discourse of this rest.
CHAP. V.
Lerus come forth, saith he, to God’s throne of grace
with freedom, as having there such a high-priest in whom
are all things by way of excellency to be found, for which
the Levitical priesthood was ordained, and repaired to; as
having, >
1. A better priesthood, viz. after the order of Melchisedec,
chap. vii.
2. A better consecration to it, viz. by an oath.
3. A better tabernacle in which he ministers.
4. A better sacrifice offered there.
5. A better covenant established in his blood.
1. For every high-priest taken from among men is or-
dained for (the service of) men in things [*] pertaining to
(the worship and propitiation of) God, that he may offer
both [*] gifts and sacrifices for sins :
2. (And he is one) who can have compassion {*] on the
ignorant, and on them that are out of (Gr. err from) the
way (offering willingly and interceding affectionately on
their behalf); for that he himself also is compassed with
(the like) infirmity.
8. And by reason hereof (of which infirmities) he ought
(by God’s command, and from the nature of the thing), as
for,the people, so also [*]for himself, to offer (sacrifices )
for sins. ,
4. And [*]no man taketh this honour to himself, but he
(only enjoys it) who is called of God, as was Aaron (and
his posterity.
5. And) so also (was it with our Lord) Christ, (for
he) glorified not himself to be made a, high-priest; but he
(appointed him to be so) who said unto him, Thou art my
Son, [°] to-day have I begotten thee.
6. As he saith also (of-him) in another place, Thou art
a priest for ever after the order of Melchisedec, (as being
raised up to appear for ever in the heavens, and there
officiate as a priest for us ): eh
7. Who in the days of his (continuance in the) flesh,
when he had offered up (Gr. offering up) prayers and sup-
plications, with strong. crying and tears, to him that-was
able to save him from death, and.was (Gr. being ) ["] heard
[*] in that he feared ; (and being heard so pe to obtain
356
deliverance from his fears, which he did by an angel sent to
strengthen him, Luke xxii. 43.)
8. Though he were a Son, yet[®] learned he (the difficulty
of) obedience (to death) by the things which he suffered
(i. e. by the agonies and terrors which he suffered at the ap-
prehension and approach of the death he was to suffer, and
so was the more fitted to be to us a compassionate high-priest
under our sufferings for his sake) ;
9. And being (by these sufferings) [|] made perfect
(reAwSee, consecrated to his priesthood), he became the
author of eternal salvation to all them that obey him ;
10. (Being) called (or, constituted) of God a high-
priest after the order of Melchisedec (i. e. for ever ).
11. Of whom (i. e. whose priesthood ) we have many things
to say, and (those) [| hard to be uttered, (or explained,
not from the nature of the things themselves, but) seeing
(éret, because) ye are dull of hearing.
12. For when for the time (ye have professed the faith)
ye ought to (have been able to ) be teachers (of it to others ),
ye have need that one teach you again which be the
['*] first principles of the oracles of God; and are become
such as haye need of milk (the food of babes), and not of
strong meat (the food of men ).
13. For every one that useth milk is (as yet) unskilful
in the word of righteousness: for he is (but) a babe (in
Christ, 1 Cor. iii. 2. xiv. 20. Gal. iv. 19. Eph. iv. 14.)
14. But strong meat belongeth to them (only ) ['*] who
are of full age (i. e. perfect men), even (to) those who by
reason of use have their senses exercised to discern both
good and evil.
ANNOTATIONS ON CHAP. V.
['] Ver. 1. TA’ mpd riv Ocdv, In things pertaining to
God.] To procure and perform those things which relate to
the worship and the propitiation of the Deity. So Crellius.
[*] Adpa re xai Suatac, Gifts and sacrifices.] Both these
may relate to sacrifices for sin; for not only peace-offer-
ings, but gifts of any kind are called M227, dea, Matt.
v. 23. and M32 is by the Seventy interpreters often ren-
dered Svota, Gen. iv. 3. 5. Exod. xxix. 41. xxx. 9. xl. 26.
Levit. and Numbers, centies.
[°] Ver. 2. Tote ayvoover Kat a riaveobtarite.) He refers to
the sins which go under the names of NNOM) Own: for the
word J>NO7 belongs properly to. the thing, in doing which
we err from the way ; and an expiatory sacrifice was there-
fore required from him that did so, because he knew
JIT IW) NOM, that he had erred and gone from the way:
but OWN was a sin committed out of ignorance. of the com-.
mand of God: so Abarbanel. For sins committed xovstwe,
wittingly, and with a high hand, or from a will set in op-
position to the law of God, there was no sacrifice appointed
by the law: and to this the apostle alludes, x. 26. saying,,
to them that sin wilfully there remains no more sacrifice
Sor sin.
[*] Ver. 3. Ilepi éavrov, For himself.] Here Grotius notes,:
that this being spoken generally of every priest taken from,
among men, Christ also must have offered for himsef a
sacrifice for sin; i..e. that he might be delivered from those:
sorrows, which were the punishment of sin, and-were :in-
flicted on him upon occasion of our sins.
A PARAPHRASE WITH ANNOTATIONS
But in this he,
seems guilty of great and manifold mistakes ; for, 1. the’
ON
apostle plainly speaks of the sinful infirmities of these
priests, who therefore were to offer for their own sin,
vii. 27. whereas of Christ he declares, That though he
was in all other things made like to us, yet xwpte apapriac, ©
without sin, iv.15. that he offered himself to God a lamb
without spot, ix. 14. that being thus holy, free from evil,
undefiled, and separate from sinners, he needed not, upon a
day, as those high-priests, to offer up sacrifice first for his
own sins, and then for the people's, vii. 26. xxvii. 2. He
was not nor could he, after he became our surety, be de-
livered from those sorrows, which were the punishment of
our sins, he being, as our expiatory sacrifice, not only on
occasion of our sins, but in our stead, to bear the punish-
ment of our iniquity.
[°} Ver. 4. Kat ody éavrws rie, No man.] i. e. According to
the. law, say most interpreters; but I see no necessity of
this limitation, it being true that no man can promise to
himself God will accept his offerings, who hath no com-
mission from God to make such offerings; whence doth
arise a good argument, to shew that sacrifices are of Divine,
and not of human institution only.
[(°] Ver. 5. This day.] I have shewed, note on ii. 10. that
Christ was by his death consecrated to his priesthood ;
whence it must follow, that he could not exercise his sacer-
dotal function till after death: and this the apostle shew-
eth here, by saying, He was made a high-priest by the
Father, saying, Thou art my Son, this day have I begotten
thee: for that this relates unto the resurrection of our
Lord, is evident, because we find the same apostle proving
his resurrection from these words, Acts xiii..33. which he
could not have done, had they not been intended as a pre-
diction of his resurrection.
["] Ver. 7. ElcaxoveSac, He was heard.) i.e. Delivered
from his fear. So the word doth and must signify, when
it relates to prayer for deliverance from evils. So Psal.
Xxii. 21. DHodv pe, Save me from the mouth of the lion, var
amd keparwv povoxcodtwv, and bear me from the horns of the
unicorn ; Psal. xxxiv. 6. This poor man cried, xai ciofjxovce
avrov, and the Lord heard him, and saved him out of ail his
troubles ; and, ver. 4. I sought the Lord, xat ciohxovee, and
he heard me, and delivered me from all my fears; Psal. lv.
2,3. Attend unto me,xat cicdxovoov pe, and hear me, ard
pwviig éxSpov, kal ard SAifewe auaprwrod, from the voice of
the enemy, and from the vexation of the wicked ; and, ver. 16.
I cried to the Lord, and the Lord sichxovct pov, heard me ;
ver. 18. He delivered my life, dri rev zyyifdvrwv por, from
those that drew nigh to me; Ecclus. li. 10, 11. sionxotoSy %
dint pov, My prayer was heard; for thou savedst me from
destruction. (See Psal. xxxi. 7.)
\ [®] Awd rig ebAaBeiac, From his fear.] Some would have |
this rendered so, He was heard by reason of his reverence
of God; but it is truly rendered, from his fear: and so the
word continually signifies, both in the Old and the New Tes-
tament, and when it is used, as it very often is, by Philo.
So Josh. xxii. 24. tvexev eiAaBetag erochoauev tovro, We did
this out of fear ; and, Wisd. xvii. 8. xarayéAagrov cvAGBaav
tvdcouv, They were affected with a ridiculous fear ; Heb. xii.
28. Let us serve God acceptably, per’ aidsoic cat eidAaPBetac,
with reverence and godly fear ; Acts xxiii. 10. eiAaBnSae 6
x'Alapxoc, The captain fearing ; Heb. xi. 7. Noah, ebdaf3n-
Ocic, fearing, prepared an ark: so Josephus saith of the
king, Esther’s husband, that he held forth his sceptre, vAa-
_(enap. v. .
CHAP. V.].
Betac avriv arodiwy, delivering her from her fear: and in
the Septuagint, eAaPeicAa ard toocwrov Kupiov, is to fear
before God, Exod. iii. 6. Jer. v. 22. Hab. ii. 20. Zeph. i.
7. iii. 13. Zech. ii. 13. and eddaPeioba ad tpoadrov airod,
is to fear before man, or be afraid of men, 1 Sam. xviii. 15.
Job xix. 29. Isa. lvii. 11. Jer. xxii. 25. Ecclus. vii. 7.
This sense also the particle av5 doth require, which rarely
doth import the meritorious cause. His prayers and tears
also do express the greatness of his fears; and, lastly, the
' scope of the apostle requires this sense, he being here re-
presenting 0 rd as one of like passions with us, that he
might shew he was a merciful high-priest. This fear he
became subject to, say Grotius and the fathers, because
the Divinity for a season as it were withdrew its influences
from the human nature, cal yap rijv avOpwrdrnta rovro
madtiv % Sedrng ovveyopnoe, for the Deity permitted the hu-
manity thus to suffer, saith Theodoret. And this doubtless
all those fathers intended, who followed that reading, ii. 9.
that he-tasted death for every man, xwpic¢ Ocov: for that this
was no depravation of the Nestorians, as Gicumenius and
Theophylact fancied; is evident from this, that his words
are thus cited by Origen,* and by St. Ambrose,+ who lived
before Nestorius.
[9] Ver. 8.”Epnabev ap dv trae rv iraxonv, He learned obe-
dience, from or by the things that he suffered.) These words
1 have expounded thus: He learned (the difficulty of) obe-
dience (to the death) by the things that he suffered. But I
conceive they may be also rendered and expounded thus:
Ver. 7. He was heard and delivered from his fears, to wit,
from those fears which threw him into an agony in the gar-
den, and against which an angel was sent from heaven to
comfort him; Ver. 8. kairep dy vide, though being a Son (even
the proper Son of God), he taught us obedience by the
things that he suffered, or by the death he suffered in obe-
dience to the will and commandment of his Father: (John
x. 18.) for as the Hebrew lamed signifies both to learn and
to teach, and is by the Septuagint above twenty times ren-
dered d:8doxew, to teach; and as the word learn in our
language signifies also to teach, as in these words of the
old translation, Psal. cxix. 66. O learn me understanding
and knowledge: so also, saith Eustathius,{ the word pav6é-
vw is péon AtEve, a word that signifies both to teach and to
be taught, and is so used by the authors that lived after
Homer's time, and by the sophisters.
['°] Ver. 9. TeAcweic, Made perfect.| That this word is
here taken in the notion of consecration, may appear, saith
the reverend Dr. Hammond, by the words following ; as the
application of it, being pronounced or declared a high-priest,
which belongs to Christ after his resurrection, and not be-
‘fore, that being the time when he entered into his heavenly
tabernacle, living there for ever to appear before God, and
exercise that function in his presence for us ; and so he be-
came a high-priest for ever.
["]Ver. 11. Avoeputvevroc, Hard to be uttered.] See here
what are St. Paul’s 8vevdnra, things hard to be understood ;
per: a
* Xwgle ual Oecd imip wavric tysicars Savarev, Smeg tv riot xevras rig pic “ERpaloug
avripphoas yhevry Qea. Orig. Com. in Joh. ed. Huet. tom. ii. p. 38. D.
t “ Ut sine Deo pro omnibus gistaret mortem.” .De Fide ad Grat. lib. ii. cap.
4. Theodoret in locum.
$"Qcarep BéBasy ob patron 73 E3400, ANDA nad vd EMBaker, obrw nad 73 poaySdvew dpapor
vaira Merci, in Homer. ed. Rom. p. 1561. lib, xli. et rursus, orm xal 73 poavdve
hows ins, tog ida 7) mative yeippare wage vite copie rats, Ibid, p. 1883, lib. xlv.
THE EPISTLE TO THE HEBREWS.
357
(2 Pet. iii. 16.) viz. those things which were not so in’ them-
selves, or through the difficulty of the matter revealed, but
through the imbecility and weakness of them to whom
they were spoken.
['?] Ver.12. Srotyeia rig apyxiic tov Aoylwyv rob Ocod, The
Sirst principles of the oracles of God.] It is the descant of all
the ancient commentators on this place,* that by these first
principles the apostle understands the humanity of Christ,
because the preachers of the gospel spake of that only, to
them. who were not yet perfect in the faith: and yet this
seemeth neither to be true, nor safe; not true, because the
apostle had in the first and second chapters of this Epistle,
as all these commentators teach, spoken to those rude Jews
of the Deity of Christ; and because he mentions not Christ’s
human nature among the principles of the doctrines of
Christ, reckoned up vi. 1, 2.: not safe, because it seems
to intimate, that Christians might be taught the faith before
they had the knowledge of the Divinity of Christ, and con-
sequently that this was no necessary part of the Christian
faith.
Note, secondly, that hence we may fairly guess who were,
in the Epistles to St. Timothy, the teachers of the law, who
neither understood what they said, nor whereof they affirm-
ed, 1Tim.i.7. and the ircpodiddcxaXor, the false teachers,
who were proud, knowing nothing, but doting about ques-
tions and strifes of words, men of corrupt minds, and des-
titute of the truth, vi. 3—5. and who were always learning
and never able to come to the knowledge of the truth, 2'Tim.
iii. 7. viz. not the gnostics, but, in all likelihood, the Jew-
ish false teachers, and such as were perverted by them.
Note, thirdly, that this seems not to be spoken of all the
Jews, but only of the greatest part of them; that therefore
which is spoken of the Deity of Christ, the Melchisedecian
priesthood, the virtue of Christ’s priesthood, belonged to
the more perfect, who were not to be debarred of the know-
ledge of these things, by reason of the imbecility of their
brethren.
[**] Ver. 14. TcXelwy 8.] See the sense of the word per-
fect, note on 1 Cor. ii. 6.. This metaphor seems to be taken
from the digestion of the stomach: that which is light of
digestion, and needs not much concoction, as solid food
and strong meat do, being here represented by the name
of milk; and so in reference to the judgment, that which
can easily be learned, and apprehended aright, and -in
which we are in no great danger of mistaking, as are the
first principles of religion, mentioned chap. vi. is compared
to milk ; but that we cannot easily discern, and about which
we are subject to mistakes and wrong conceptions, as the
things mentioned in the former note were to the Jews, is
called strong meat.
CHAP. VI.
1. Tuererore, leaving the principles of the doctrine
of Christ (though your small proficiency in them makes it
seem almost necéssary to discourse anew of them to you )
['] let us go on unto perfection (i. e. to the doctrines which
* Sroiyeia vig doyiic viv Aoylay rod cov, mong Tamevoregous img rou Xgiorod Nayoug
indrece. Tois yag pandéorm viv wlorw toxnnios rédsiav, Ta meph Tig aySpambrnros mporépe-
cov pata rig’ danOelag of xiiguxeg. Ita Theodoret. Chrysost. cum. Theophylact in lo-
cum. Ti pay nad dvSpaorwoy magovolay rol Kupiov. Irens lib. iv. cap. 75.
358
will render you perfect men in the knowledge of Christ );
not laying again the foundation of ( Christianity in the doc-
trines of) repentance from dead works, (i. e. from works
deserving death, Rom, vi. 23. viii. 13.) and of faith towards
God, -
2. (And) of the [*] doctrine of baptisms (that.of water
and of the Spirit, by which they that repent and believe are
initiated into the church of Christ), and [°] of laying on of
hands (after baptism, for the receiving of the Holy Ghost),
and of the resurrection of the dead, and [*] of eternal judg-
ment, (the great motives, to engage all Christians herein to
exercise themselvés, to have always consciences void of of-
fence towards God and towards all men, Acts xxiv. 15, 16.)
3. [°] And this will we do, if God permit.
4. (I say, let us not attempt wholly to lay again the foun-
dation of Christianity ;) for it is impossible for those who
were once [°] enlightened (in baptism), and:{"] have tasted
of the heavenly gift, and were made partakers of the Holy
Ghost (sent down from heaven, and conferred on them by
the imposition of hands ),
5. And have [*] tasted the good word of God (preached
among them with such variety of tongues, and confirmed by
A PARAPHRASE ‘WITH ANNOTATIONS ON
so many miracles), and (have seen and felt) [9] the powers |
of the world to come,
6. If they shall fall away (from. Christianity ), ['°] to re-
new them again to repentance; seeing they (by so doing) ©
crucify to themselves (or by themselves) the Son of God —
afresh, and put him to an open shame.
_ 7, For (as) the earth which drinketh in the rain which |
cometh oft (from heaven) upon it, and (so) brings forth
herbs meet for them by whom it is dressed, receiveth (far-
ther) blessing from God, (so is it with them who become
fruitful under the dew and showers of Divine grace; )
8. But that (earth) which (being thus dressed and watered )
beareth (| only ) thorns and briers is ["'] rejected, and nigh
anto cursing; whose end is to be burned.
9. But, beloved, we are persuaded better things of you,
and things that accompany salvation, though we thus
speak (to warn you of the danger of falling off from the
Christian faith ).
10. For (if ye be not wanting to yourselves). God is not |
unrighteous to forget [**] your work (of faith) and (your)
labour of love, which you have shewed towards his name,
in that you have ministered to the (necessities of the) saints,
and (yet) do minister (to them),
11. And we desire (érPupotpev d2, we desire therefore)
that every one of you do shew the same diligence (which
hitherto ye have done), to the (intent that ye may retain a)
full assurance of hope to the end:
12. ['*] That ye be not slothful (Gr. may not be slothful ),
but followers of them who through faith and patience in-
herit-(ed) the promises,
13. For when God (upon his faith in offering his son
Isaac) made a promise to Abraham, ['*] because he could
swear by no (one) greater, he.sware by himself,
14. Saying, Surely blessing I will bless thee, and multi-
plying I will multiply thee.
15. And so¢ accordingly ), after he had patiently endured,
he obtained the [*] promise (ofa seed multiplied greatly to
him, Gen. xxii. 17.
16. God confirming his faith in the promises made to
him after the manner of men: ) for men verily swear by the
ficuar. vi.
greater: and an oath for confirmation is to them an ["] end
~ of all strife (or contradiction ).
17. Wherein (év @, in which thing accordingly) God,
(being) willing more abundantly to shew (not only to
Abraham, but also) to the heirs of promise the immutability
of his counsel, confirmed it by an oath;
18. That by two immutable things in which it was im-
possible for God to lie (viz. his promise and his oath), we
might have a strong consolation, who have fled for refuge to
lay hold upon the hope set before us: (who, to escape the
wrath impendent on theunbelieving Jews here and hereafter,
have fled to the hope of glory set before us in Christ Jesus,
the lively hope of an inheritance incorruptible, to which we
are begotten by Christ Jesus, 1 Pet. i. 3.)
19. Which hope we have as an anchor of the soul, both
sureand steadfast (in all the storms and billows of theworld ),
and which [27] entereth into that within (Gr. the inward
part of) the veil;
20. Whither the forerunner is for us.entered, even Jesus,
(who is) made a high-priest for ever after the order of
Melchisedec: (and so one that can never die, or miscarry
| tn.his office, but lives for ever, there fe appear in. the presence
of God for us, vii. 24, 25.)
ANNOTATIONS ON CHAP. VI.
[*] Ver. 1. EMD rijvreAadrnra, To perfection. ] That to be
| perfect signifies to be fully instructed in the principles of
Christian faith, see note on 1 Cor. ii. 6.
(?] Ver. 2. Barricpay dedaxiic, The doctrine of baptisms.)
He speaks not of the baptism of John and of Christ, for
the baptism of John was preparatory to repentance and
faith in Christ; nor of the baptism of martyrdom, that
being not ordinarily known to the Jews by that name ; but
of the double baptism, of which the Baptist spake in these
words, I baptize you with water ; but thereis one who.cometh
after me, he shall baptize you with the Holy Ghost, and with
jire; (Matt. iii. 11.) and of which our Saviour speaks to
Nicodemus, saying, Except a man be born again of water
and of the Spirit, he cannot enter into the kingdom of God :
(John iii. 5,) for this in order follows the doctrine of re-
pentance, and faith in God and our Lord Jesus Christ.
[3] "Embécewe re xepiv, Imposition of hands.] Imposition
of hands was used in ordination, healing of the sick, and
absolution of penitents ; but this imposition of hands was
not common to all Christians, nor joined with baptism ; nor
was it to be reckoned among the principles or initiatory
doctrines of the Christian faith. It remains therefore that
we understand this of the imposition of the apostles’ hands,
used after baptism for the receiving of the Holy Ghost,
mentioned Acts viii. 17. Then laid they their hands on them,
and they received the Holy Ghost. (See xix. 6.)
[*] Kat kpiuarog aiwviov, Of eternal judgment.] Hence in-
terpreters observe, that the doctrine of Origen, touching
the period of the torments of the damned, is here con-
demned : and indeed the primitive fathers, not Origen him-
self excepted, taught the contrary.
If we do not the will of Christ (saith Clemens Romanus*),
ovdty jpac pboera tig aiwvtov KoAdcewe, nothing will deliver
us from eternal punishment. The black way in Barnabas +
“© Frag. Ep. 2. + Sect: 20.
a
CHAP. VI.]
is 483¢ Tov Savdrov aiwviov pera tyswptac, the way of eter-
nal death with punishment. The punishment of the damned,
saith Justin Martyr,* is KéAaoic cat tiuwota tv aiwvly rvpt,
(xddraote dem , koAaate aldémoc, TUpd¢ aiwvtou dixn) endless
it and Tornoe in eternal fire: in Theophylact,+ it
is KéXacig aidnoc, aldviog tywoela, eternal punishment. Ire-
nzeus,{ in his symbol of faith, makes this one article, that
rode do<elc kat alcove cic 7d aidwov wip wéuby, Christ would
send the ungodly and unjust into everlasting fire.
Tertullian§ declares, ‘‘ Omnes homines aut cruciatui
destinari aut rOfrigerio, utroque sempiterno,” that all men
are appointed to eternal torments or refreshments. And if
any man (saith he) thinks the wicked are to be consumed,
and not punished, let him remember, “ ignem: gehenne
zternum preedicari in poenam eternam,” that hell-fire is
styled eternal, because designed for eternal punishment ;
and thence concludes their substance will remain for ever,
whose punishment doth so. St. Cyprian || saith, ‘“‘ Servantur
cum corporibus suis animz infinitis cruciatibus ad-dolo-
rem;” that the souls of the wicked are kept with their bodies,
to be grieved with endless torments. ‘“'Tormentis nec mo-
dus ullus aut terminus,” There is no measure nor end of their
torments, saith Minutius./ Lastly, Origen ** reckons this
among the doctrines defined by the church, that every soul,
when it goes out of this world, shall either enjoy the inhe-
ritance of eternal life and bliss, if its deeds have rendered it
fit for life, “sive igni eterno ac suppliciis mancipanda est,”
or is to be delivered up to eternal fire and punishment, if its
sins have deserved that state.
[°] Ver. 3. Kai rotro roifjcouev, And this will we do, &c.]
This verse by Grotius and Dr. Hammond is thus inter-
preted; We purpose some other time to instruct you far-
ther in these rudiments of Christianity, if you do not in the
meantime fall from the Christian faith ; (ii. 1. 3.) If there
be not in you an evil heart of unbelief, in departing from the
living God ; (iii. 12.) If you fall not after the same example
of unbelief which your forefathers gave, (iv. 11.)
Others put this verse in a parenthesis, and make it re-
late to these words, ver. 1. Let us go on unto perfection, or
to the higher doctrines of Christianity, as God willing we
now intend to do. So Acts xviii. 21. God willing I will
return unto you. I will come to you speedily if God will,
1 Cor. iv. 19, And this interpretation I like best.
[(°] Ver. 4, ®wrichévrac, Enlightened] That baptism from
the beginning was called gwricudc, illumination, we learn
from the concurrent testimonies of Justin Martyr,++ Ire-
neus,{{ and Clemens Alexandrinus, which makes it very
probable that this phrase obtained from the beginning of
Christianity, and so this answers to the doctrine of bap-
tisms, ver. 2.
[*] Tevoapévove re ric Swpea¢e ri¢ erovpaviov, And have
tasted of the heavenly gift.) i. e. The Holy Ghost sent down
from heaven, styled by our Saviour, rijv Swpedy roi Ocoi, the
gift of God, Johniv. 10. Thus our Saviour discoursing
* Ap. icp. 41. 46. Ap. ii. p. 57. 64.71. 87.
$ Lib. i. cap. 2/libs ii. cap. 6. lib. iii. cap. 4,
§ De ‘Test. anime, cap. 4. et de Resur. carnis, cap. 35,
| Ep. iii, tib. de Jande Mart. et libr. contr. Demetr.
q P. 39. ** Proem. mesi dpyan.
tt Kaneinas 38 roiro 73 Air poy Quriziads, hs parricpatven thy Bidvoay Tay race ravbayiy-
vom, Justin, Dial. ii, p. 94.
tt Kanrerras 32 mednaxis 0 Eoyay viieo yheroiaa, wal paricpan, nal réreor, nal nour pty,
Clem. Alex, Pad. lib. i. cap. 6, lib. ix. A.
+ Ad Autol. p: 79.
THE EPISTLE TO THE HEBREWS. 359
of baptism by water and the Holy Ghost, and of regenera-
tion, dvobev; from above, by virtue of this Spirit, saith, he
discoursed rept rwv trovpavtwy, of heavenly things, John iii.
12. and they, who were sealed with the Spirit of promise,
Eph. i. 13. are said to be blessed with spiritual blessings,
éy roic trovpavtoic, in heavenly things; and this gift was
imparted by imposition of hands, Acts viii. 17. xix. 6.
[®] Ver. 5..Kat xaddv yevoapévove Oc0d pia, And have
tasted the good word of God.]| i.e. And have been acquainted
with the gospel, which affords the promise of remission of
sins, and of justification here, and of a resurrection to eter-
nal life hereafter, (ver. 2.) So the promise of bringing the
children of Israel into the land of Canaan is styled 1147
IAW, pia kaddv, a good word, Josh. xxi. 45. xxiii. 15. the
word of God for bringing his people out of captivity is
styled MOTI, my good word, Jer. xxix. 10. the words
of consolation, which the angel spake to Jerusalem, are
DAT OY, phuara cata, good words, Zech. i. 13. the
promise made to God’s people of remission of sins, and
peace and truth in the days of the Messiah, is DMF IAN,
a good word ; andthe prophet speaking of the Messiah,
saith, My heart meditateth a good word, 219 34, Asyov
dyaov, Psal.xlv.1. This word they saw confirmed by
the gift of tongues and prophecy, vouchsafed to the first
preachers of it, and daily experimented in their assemblies,
(1 Cor. xiv.) and so they could not but be convinced of the
truth of it.
[9] Avvdpee re péAXovroe aidivoc, The powers of the world
to'come.] The world to come doth, in the language of the
prophets and of the Jewish doctors, signify the times of the
Messiah, who, in the prophet Isaiah, is called, 6 wari
pérXovrog aidvoc, the Father of the world to come. (See note
on ii. 5.) The powers, therefore, of the world to come, ac-
cording to the Scripture idiotism, must be the external ope-
rations of the Holy Ghost, viz. the gifts of faith, of heal-.
ing, of casting out devils, tveoyfuara duvauewv, 1 Cor. xii.
8, 9. the working of miracles, or the operations of powers.
Or, secondly, this fourth particular may answer to the day
of judgment, which is the fourth thing mentioned, ver. 2
as-the three former seem to do'to the three other things
there mentioned, and then the powers of the world to come -
may signify the powerful persuasions the doctrine of a fu-
ture judgment administers to repentance and a new life ;
(Acts xvii. 30, 31. 2 Cor. v. 10, 11.) though of this import
of the phrase I find no example.
[] Ver. 6. AStvaroy robtove madkw avakawiZew tig pera-
vovav, Itis impossible to renew these to repentance.| For these
being all the means, internal and external, by which God:
gave testimony to the truth of Christian faith, and the pro-
phetic office and glorious resurrection of our Lord; they,
saith the apostle, who, after a full experience of them, do
of their own accord renounce that faith, cannot be renewed
to repentance, because they have already resisted all that
_evidence, which God saw fit to give men of the truth of that
faith and of this Messiah; and so they become guilty of
that sin against the Holy Ghost, which, saith our Saviour,
shall never be forgiven. (Matt. xii. 32.)
But then the mapareadyrec, men that thus fall away, are
not those who lapse in the times of persecution, and much
less those who, through the temptations of the flesh, may
sometimes fall into great sins, for’ to such the apostle
grants place for repentance, 2 Cor, xii. 21. and one of these
360
he delivers to Satan for the destruction of the flesh, that
the spirit might be saved in the day of the Lord Jesus, 1 Cor.
vy. 5. exhorting his Corinthians, upon his repentance, to re-
ceive him into their communion, 2 Cor. ii. 7,8. but such
as, after these experiences of the truth of the Christian
faith, have voluntarily renounced it, relapsing either to
heathenism or Judaism ; for they are such as apostatize
from the living God, iii. 12. such as fall through unbelief,
iv. 11. such as hold not the profession of the faith, x. 23.
such as draw back from the faith, ver. 38.
Secondly, This will be farther evident from the descrip-
tion of these persons, they being here said avacravpoiv éav-
roic, by themselves to crucify Christ afresh, and wapadevy-
nariZeav, to put him to an open shame, as one that deserved
the punishment which the Jews inflicted on him, and being
apostate Jews, to crucify Christ again.
[*"] Ver. 8. "Addxyoc, Rejected.] It is rejected of the
husbandman, who will spend no more labour upon it, but
leave it to be scorched by the heat, and so to be like the
heath, which is the emblem of the cursed man, Jer. xvii.
5, 6. or like the barren fig-tree which the Lord cursed,
saying, Never fruit grow on thee more, Matt. xxi.19. Ac-
cordingly, they on whom the showers of Divine grace fall
down from heaven, if they bring forth no good fruit, shall
be addéxyuor, rejected by God, continue under the curse of the
law, and their end shall be destruction.
[**] Ver. 10. Tot toyou iuev, Your work.] This seems to
be the gpyov wicrewc, work of faith, mentioned 1 Thess. i.
- 3. 2 Thess. i. 11. and joined with 6 xéro¢ ri¢ wyamne, the
labour of love, as here; and which is styled Zoyov dyaSdv,
the good work, Phil. i.6. Rom. ii. 7. (see note on that
verse) the following exhortation being this, That they would
continue in the faith to the end, and be imitators of them
who through faith and patience did inherit the promises.
[**] Ver. 12. “Iva pi vwOpoi, That ye be not slothful.] i.e.
God being so engaged on his part to let nothing be wanting
which is requisite to enable you to persevere, and so to
enjoy the fruits of your faith in the salvation of your souls,
see that ye be not slothful, nor faint-hearted, but still con-
tinuing the same Christian diligence to the end, that so ye
may at last enjoy the blessings promised by this gospel,
and live in an assured hope of them, as your father
Abraham did.
[*] Ver. 13. ’Eret xar’ ovdevieg eiye peiZovoc dudom, Be-
cause he could swear by no greater.| So Philo, ‘Opac¢ yap dr
ov kad érépov duvbea 6 Ode, oddity yap avrov xpeirrov, adda
xaS’ iavrov, Thou seest that God sweareth not by another,
for there is nothing better than he, but by himself. (Leg.
Alleg. lib. ii. p. 75. D.)
He swears, 8¢ iavrov, by himself.] It may perhaps be
not unworthy of our observation, that where God saith in
the Old Testament, I swear by myself ; the Jerusalem Tar-
gum renders this frequently bemimri, by my Word, as Exod.
xvii. 16. Deut. i. 1. xxxii. 22. 26.
[] Ver. 15. Tie trayyeAtac, The promise.] This cannot
be understood of Isaac, the promised seed, he being not
only born, but offered, when God made this promise to
Abraham ; nor can it be said that he inherited the promise
because he saw it afar off, that being a sign he did not yet
inherit it, or that he did this in his posterity; for the apo-
stle saith, he himself inherited the promises: which is ex-
actly true of the words cited here by the apostle, Surely,
A PARAPHRASE WITH ANNOTATIONS ON
blessing I will bless thee, and multiplying I will multiply
(CHAP. VII.
thee ; for the book of Genesis assures us, this promise was
exactly fulfilled in his life: for the Lord-blessed him in all
things. (Gen. xxiv. 1.) He had a numerous seed by his
wife Keturah, (Gen. xxv.) to whom he gave gifts, (ver. 6.)
From Ishmael arose twelve sons, which were princes of
their tribes, (ver. 13. 16.) He lived fifteen years after the -
birth of Jacob and Esau by Rebekah, of whom the oracle
declared, that there were two nations in her womb: tor
Isaac was sixty years old when they were born to him,
(ver. 23. 26.) He himself was born when Abraham was
a hundred years old, (Gen, xxi. 5.) Abraham was a hun-
dred and seventy-five years old when he died : (Gen. xxv.
7.) he therefore lived fifteen years after the birth of Jacob
and Esau, and ninety years after the birth of Ishmael; and
so lived to see this promise verified to him.
[°] Ver. 16. ’Avriioyiac répac, An end of contradiction. ]
Diodorus Siculus* informs us, that the Egyptians styled
an oath, peylorny risrw, the greatest confirmation. It is,
saith D. Halicarnassensis, reAcurata mioric, the last or ut-
most assurance. It is, in the language of Procopius, tora-
Tov, kal éxupwrarov tlarewe re Kal aAdnSelac évéxupor, the last
and firmest pledge of faith and truth. That the apostle
here speaks of promissory oaths, is evident from the occa-
sion of this discourse, viz. his promise made to Abraham.
Now these oaths being equally conducing to this good end
in all ages, we have just reason to believe that Christianity
allows of them for these ends.
[7] Ver. 19. Eic rd towrepov rov xarameraspatoc, Which
entereth into the veil.] Which, being the hope of the hea-
venly mansions typified by the sanctum sanctorum, within
the veil, carries our expectations thither: the Jews had the
highest expectations from the service of the high-priest en-
tering into the holy of holies; if on the day of expiation
he came out alive, + there was great joy, for then they
thought they were accepted. How then may we rejoice in
contemplation of that heavenly sanctuary!
CHAP. VII.
Bi (War CH order, sure, was very excellent, and there-
fore fit to represent the priesthood of the holy Jesus, the
King of saints, and Prince of peace:) for this Melchise-
dec, [*'] king of Salem, priest of the most high God, who
met Abraham returning from the slaughter of the (four)
kings, (mentioned Gen. xiv. 9.) and blessed him; (ver. 18.)
2. To whom Abraham also gave a tenth part of all (the
spoils taken by him); first being by interpretation (of the
word Melchisedec), King of righteousness, and after that
also (styled ) King of Salem, which (by interpretation) is,
King of peace; (and being ) ;
3. [°] Without father, (or) without mother (of any
priestly order), without descent (from any of the pedigree
of Abraham, ver. 7.) [*] having neither beginning of days
(from which his priestly office was to commence), nor end
of life (in which it terminated ) ; but, (being ) [*] made like
unto the Son (a son) of God, abideth a priest conti-
nually.
4. Now consider how great this man (Gr. he) was, unto
* Ta bdaalsawa viv mpayjadran Son Siaxglverar, nal ra aGiBaia ReCaiiras, xat
7% donor AapCavs wlerv. Philo de Somn. p. 441, 442,
+ Gemar. tit. Joma. j
CHAP. VI1.]
whom even the patriarch Abraham gave [°] the tenth of the
spoils (which anciently were given to kings and priests,
as belonging to God, whom they served or represented ).
5. And verily they that are of the sons of Levi, who
receive (7%. €. they indeed of the sons of Levi receiving ) the
office of the’ priesthood, have a commandment to take
tithes of the people according to the law, that is, of their
brethren, though they come out of the loins of Abraham:
(i.e. they receive tithes only by virtue of the law, and that
- from them on. ou ne come out of the loins of Abraham, as
well as they, Numb. xviii. 21. 26.)
6. But he [°] whose descent is not counted from them
(being no kin to Abraham) received tithes of Abraham
(himself ), and blessed him who had the promises (that in
him should all the families of the earth be blessed ).
7. And without all contradiction (in all solemn benedic-
tions, ex officio, ) the less is blessed of the better, (and so
he that blessed Abraham must be greater than he was ).
8. And here (under the Levitical priesthood ) men that die
receive tithes; but there (in the instance of Melchisedec )
[7] he ¢ received them ), of whom it is witnessed (Psal. cx.
4.) that he liveth.
9. And [*] as I may so say, (the family of) Levi also,
who receiveth tithes, paid tithes in Abraham.
10. For he was yet in the loins of his father ( Abraham ys
when Melchisedec met him.
11. If therefore [9] perfection (7. e. full expiation of sins)
were (to be obtained) by the Levitical priesthood, (as it
must. have. been, had it came by the law, ver. 18,19.) for
{?°] under (Gr. about) it the people received the law, what
farther need was there that another priest should arise
(as the Psalmist saith) after the order of Melchisedec,
and not be (rather) called (a priest) after the order of
Aaron?
12. (And yet you see this need there was ;) for the
priesthood being changed (i. e. translated from the order
of Aaron to that of Melchisedec ), there is made of neces-
sity a change also of the law (concerning priesthood, ver.
14. or touching priests to be repaired to for expiation.
13. And this change is signified by these words, Thou
art a priest for ever after the order of Melchisedec;) for
he (i.e. Christ) of whom these things (words) are spoken
pertaineth to another tribe (than that of Levi), of which
(tribe) no man gave attendance at the altar.
14. For itis evident that our Lord (to whom these words
belong ) sprang out of (the tribe of ) Judah; of which tribe
Moses spake nothing concerning priesthood.
15. And it is yet far more evident: (by saying, ) ["] for
that (Gr. ci, that) after the similitude of Melchisedec (not
of Aaron, ver. 11.) there ariseth another priest,
16. Who is made (a priest ), not after the law of a car-
nal commandment (relating to men that are flesh and
blood, and so infirm, and subject to mortality ; for all flesh
is grass, Isa. xl. 6. and therefore must be succeeded by
others), but after the power of an endless (or indissolu-
ble) life.
17. For (thus) he testifieth, (by saying,) Thou art a
priest for ever after the order of Melchisedec.
18. (1 say, not after the law of a carnal commandment, )
for there is verily (in these words) a disannulling of the
commandment going before (the preceding commandment
concerning the Levitical priesthood and sacrifices), ['*] for
VOL, VI.
THE EPISTLE TO THE HEBREWS.
the weakness (of it as to justification ), and [**] unprofita-
bleness of it (as to the expiation of sin ).
19. For (thus) [**] the law made nothing perfect, but the
bringing in [**] of a better hope did; by [*°] which we draw
nigh to God.
20. [7] And (by so much is Jesus made the mediator of
a better covenant), inasmuch as (his priesthood, by virtue
of which he became this mediator, was) not without an oath
(as was that of the tribe of Levi):
21. (For those priests were made (such) without an
oath; but this with an oath by him that said unto him,
(Psal. cx. 4.) The Lord sware and will not repent, Thou
art a priest for ever after the order of Melchisedec:) (Now
where no oath intervenes, God may change his institution,
but not after his oath.
22. I say,) by so much was Jesus made a surety of a
better testament, (established upon better promises, viii. 6.)
23. And (to proceed in the comparison ) they truly were
many priests (successively ), because they were not suffered
to continue by reason of death:
24. But this man, (Gr. but he, i.e. Jesus, ver. 22.) be-
cause he continueth (for) ever, hath an unchangeable
(high) priesthood (which passeth not away, and so admits
of no succession to it ).
25. Wherefore he is able also to save them to the ut-
termost (Gr. for ever) that come unto God by him, see-
ing he ever liveth to make intercession for them, (and by
that intercession to become the propitiation for their sins
for ever, 1 John ii. 2.
26. And thus was he a high-priest suited to our condi-
tion: ) for such a high-priest became us (sinners), who is
holy, (i.e. consecrated to his office, and so holiness to the
Lord, ‘Exod. xxviii. 36.) ['°] harmless (daxoc, free from
evil in himself), undefiled (by the impurities of others),
separate from sinners (and so not liable to any defilement
by dwelling among them), and (therefore) made higher
than the heavens, (he being ascended far above the hea-
vens, Eph. iv. 10. and passed through the heavens, Heb. iv.
14, into the presence of God, there to appear for ever
for us ;
27. And so one) who needeth not daily, as those high-
priests (under the law did), to offer up sacrifice, first for
his own sins (which he, being free from evil, ver. 26. could
not do), and then for (the sins of) the people: [9] for this
(last) he did once, when he offered up himself.
28. For the law maketh men high-priests which have in-
firmity, (subjecting them to sin, and by that to mortality,
whence they have need to offer, as well for themselves as for
the people, ver. 27.) but the word of the oath, which was
since the law (as being in the Psalms written after it),
maketh the Son (our high-priest), who is consecrated (to
this office) for evermore (he being not subject to those in-
firmities which brought mortality upon others ).
ANNOTATIONS ON CHAP. VII.
[(‘] Ver. 1. BASIAE'YS Zadjp, King of Salem.] They
seem mistaken, who think this Salem was the same with
Jerusalem ; for it is plain from this very place, Gen. xiv. —
15—17. that Salem was in the way which led from the val-
ley of Damascus unto Sodom. St. Jerome* also saith,
* Ep. ad Evagrium, tom. iii, F.14.C.
3A
361°
362
that he learned “ab eruditissimis gentis illius,” from the
most learned of the Jews, that Salem was not Jerusalem,
but a town near Scythopolis, which till then was called
Salem: and it retained its name in our Saviour’s days, as
appears by the evangelist saying, that St. John baptized
near Salem, John iii. 23. Now of this Melchisedec, king
of Salem, let it be noted,
First, That he must be a man, not an angel, not the Holy
Spirit: for (1.) every high-priest (saith the apostle) is
taken from among men, v. 1. (2.) The Scripture still speaks
of him as a man, describing him by his proper name, his
kingly dignity, and the city where he dwelt, and by his per-
sonal actions, proper to a man, his bringing forth bread
and wine, and his receiving the tithes of the spoils. And,
(3.) from these words, Consider, mnXixog obrocg, what an
eminent person this Melchisedec was, to whom Abraham gave
the tenth of the spoils; things, surely, which neither angels
nor the Holy Spirit would receive, nor was it necessary to
prove their dignity. Accordingly Josephus* saith ex-
pressly, that he was a king of the city of Salem ; and Philo,+
that he was a king, and not a tyrant.
Secondly, He could not be Sem, as the Jews vainly
imagine ; for the apostle saith here expressly, that Melchi-
sedec was not yeveadoyotpevoc 2 abriy, i. e. one who had
his pedigree or descent from them; which is not true of
Sem: nor could he be said to be without father, or mother,
whose genealogy is evident from Adam, Gen. v. 32. x. 1.
and who was the sonof Noah. Nor was Sem’s priesthood,
if he had any, of a different order from Levi’s, who was in
his loins; as well as Levi was in the loins of Abraham; and
therefore it could not be said, that Levi paid him tithes in
the loins of Abraham, but it would be, as true, that he re-
ceived tithes in the loins of Sem: for, aceording to this in-
terpretation, he was in the loins both of him that received
tithes, and of him that paid them; which destroys the
whole argument of the apostle here. Moreover, there is
no visible cause why Moses should call Sem, whom he.so
often mentions, by any other name than his own, by which
he doth so oft make mention of him; nor is it likely that
Sem reigned in the land of Canaan, which now was.in the
possession of his brother’s son; nor could Abraham be said
to sojourn there as ina strange country, if his noble ances-
tor Sem had been king there.
Thirdly, Much less could he be the eternal Adyoe, or the
Son of God himself; for as he only was a priest according
to his human nature, 7. e. that nature in which he was in-
ferior to God, and which he had not yet assumed, and was
then constituted a high-priest, when God said to him, at
his resurrection, This day have I begotten thee, v. 5. so
could he not be a high-priest after his own order, or made
like unto himself. But Melchisedec was in this like unto
him, that he was both a priest of the most high God, and
_aking also in that country, those two offices being anciently
in the same person; whence the Hebrew M9, a priest, is
by the Targum often rendered N25, @ prince ; see Gen.
xli. 45. Exod. ii. 16. iii. 1. 2 Sam. viii. 18. xx. 26. 1 Kings
iv. 6. Job xii. 19. and on those words, Psal. cx. 4. Thou
art a priest for ever: (Thou shalt be a great prince for
ever, is the descant of the Jewish Targum.)
Note also, that here again Mr. Le Clerc is insufferable,
* Antig. lib. i. + Cap. 11. lib. ii. de Legis Alleg. p. 57.
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. VII.
when he says, ‘‘ Because the allegorical writers of the Jews
at that time accommodated innumerable places to the
Messiah, not relying upon any grammatical interpretation,
but a certain old custom of explaining the Scripture
after this manner; and because they interpreted Psalm cx.
of the Messiah, the sacred writer makes use of that .inter-
pretation to his purpose; and because they acknowledged
the Messiah ought to be like Melchisedec, he reasons
against them from their own concessions, not against other
men, who might have denied what he affirmed: otherwise,
if the thing be considered in itself, no strong or grammatical
argument can be drawn against others from that history ;
and therefore such things are not too much to be urged
now, because that way of explaining Scripture is grown
out of use:” that is, the apostle proceeds all along upon
weak grounds, and urges arguments that in themselves de-
pend on falsehoods, only because some silly Jews had said
the same thing before him. I read indeed, in profane
Celsus, * this vile reflection on the sacred penmen, that
they produce things unknown, fanatical, uncertain, and
which no wise man thinks to be of any strength: but I am
sorry to find a Christian writer thus exposing thém to the
contempt and scorn of anti-scripturists. Christ is a priest
for ever after the order of Melchisedec, saith the apostle,
vi. 20. So indeed you tell us out of the idle tales and al-
legorical interpretations of some brain-sick Jews, saith Mr.
Le Clerc; but without.all ground. It is wepisadrepov Kara-
Snrov, exceeding manifest (saith the apostle), that another
priest should arise after the order of Melchisedec, vii. 15.
It is no such thing, saith Mr. Le Clerc ; this follows only
from the vain concessions of the Jews: another man may
deny what you thus confidently affirm.—It is exceeding
manifest (saith the apostle); for the Scripture testifies this,
by saying, Thou art a priest for ever after the order of
Melchisedec, ver. 17. And God hath confirmed this by
an oath, in these words, The Lord sware and will not
repent, Thou art a priest for ever. You make use of a
rabbinical interpretation, saith Mr. Le Clerc, and call that
falsely a scripture testimony; but another may deny what
you thus assume, for no strong or grammatical argument
can be drawn from these words.
[*] Ver. 3. ’Awdrwp, &c. Without father, without mother,
&c.] It being certain that these things cannot be properly
spoken of a man, it is necessary to interpret them as I
have done in the paraphrase; and to this interpretation
the apostle leads, by styling him, aycveaddynrov, without
pedigree, as being i) yeveadoyobuevog 2 airav, not of the
genealogy of the people of Abraham.
[°] Mire adoxny huepov, pire Swing téX0¢ Exwv, Having nei-
ther beginning of days nor end of life.| Though I have
placed another exposition of these words in the para-
phrase, I condemn not the ordinary sense which interpreters
put upon these words, viz. That in Scripture there is no-
thing said of the beginning or end of his life; for so Philo
saith of Cain, Perhaps the sign, that Cain should not be
killed, was this, rd undérore avarpeSijva, that he should never
be taken away by death, ov82 yao Yévarov abrov dia wéone
rie vonodectag. dedfAwkev, for Moses hath said nore of his
death. — quod Deter. p. 145. C.)
*"Aywora, nal wapoiorea, xal waved Adnva, wY TE fady yayne obdEle Ay voUy Exo edetty
Swvarre, doadi yae xal vd pandév. Orig. lib. vii. p. 338.
CHAP. VI1.]
[4] "Agpwpowpévoe 8 rq vig rod Ocov, But made like to the
(a) son of God.] All the interpreters I have met with refer.
this to Christ, of whom Melchisedec was a type, he being
the antitype, as being emphatically a King of righteousness,
and a Prince of peace, without earthly father, as to his
Divinity; without mother, as being not of the genealogy
of the Aaronical priesthood ; without beginning of days as
to his Divine nature, ‘and without end of life as to his priest-
hood. But the apostle is not here speaking of Melchise-
dec’s likeness to Christ, but of Christ’s likeness to him,
as being a priest after the order of Melchisedec: nor do
these things well suit with our Lord Christ, who, as'to his
human nature, was not without mother, nor, as to his priest-
hood, without beginning of days, Luke iii. 23. - I therefore
rather think, that as in all the former characters, so here
the apostle speaks of Melchisedec, and saith, he was, in
this, like to a son of God, or to one of the angels, who are
immortal, and never cease to be: for it is certain, that the
angels are often styled the sons of God: so Job i. 6. “ Bene
Heloim,” the sons of God, are, in the Septuagint, ayyedou
rov Gov. So also ii. 1. xxxviii. 7, Psal. xxix. 1. Chal. So
Dan. iii. 25. The vision of the fourth is like vig rov Osov, a
son of God, i. e. an angel of God: for so it follows, ver.
28. He sent his angel, and delivered them. It is the ob-
servation of the book of Wisdom, ii. 3. that man was made
immortal, and to be an image of God’s eternity; and at
their resurrection, saith St. Luke, they shall die no more,
but shall be like unto the angels, xat viot ciot rou Ocov, and
are the sons of God, being sons of the resurrection ; and our
vioSecta, or sonship, is by this apostle made to consist in
the redemption of the body from corruption. (See note on
Rom. viii. 23.) Melchisedec therefore being here repre-
sented as one who had no end of his life; and upon that
account, one who abides a priest for ever, is in this said to
be like to a son of God; whence, ver. 8. the apostle op-
poses him to priests that die, saying, there he received
tithes, of whom it is testified that he liveth, viz. Psal. cx. 4.
[°] Ver.4. Acxarny réy axpoSwiwy, The tenth of the spoils.)
Ta dxpoStva, saith Phavorinus, are, 7a rév rodtuwv, the
spoils of war; they are, saith Hesychius and Suidas, ai
Aapdpwv arapyxat, the first-fruits of the prey ; or, as Jose-
phus * saith, dexdrn rig Aclac, the tenths of what was gotten
by war; it being a very ancient custom to give partly
to the gods, and partly to kings, the tenths or first-fruits
of these spoils: and so Melchisedec might here receive
them both as a king and asa priest. That they were given
to the gods, we learn from those words of Arrian;+ We
ought, in hunting, to begin from the gods, and to present to
them the first-fruits of what we have taken, ob peiov 7 év rH
ving wod{uov axpoSina, no less than in a victory in war, the
chief of the spoils. ‘Thus did the Athenians, saith Herodo-
tus,{ who rév Xbirowy tiv Sexarnv avéSncav, consecrated the
tenth of their prize to the gods. Diodorus Siculus saith,
all the Greeks did it; and Josephus saith, that Joshua
preserved the gold and silver of the inhabitants of Jericho
to be arapyiv talperov rp Oe@, excellent first-fruits to God
of their spoils. (Antiq. lib. v. cap. 1. p. 136.) See this as to
both parts largely proved by Dr. Spencer.§ And evident
it is, that Abraham here paid not the tithes of all he had,
* Antiq. lib. i. cap. 11. p. 18,
t Lib. v. TT
¢ Hist. lib, ix. p. 543. ae
§ Lib, iii, 10, sect. 1, 2.
THE EPISTLE TO THE HEBREWS.
363
but: only the tenths of the spoils: 1. Because he had no-
thing else there, the remainder of his estate being at Mamre.
2. The manner of paying tithes being not this, that a man
shall pay the tenth of all he hath, but only that he pay the
tenth of his increase ; and that not whenever he meets the
priest, but at the time of harvest only, or when he receives
from God’s hands the increase of it: it cannot then be
thought reasonable, that Abraham should give to Melchi-
sedec the tithes of any other spoils than those he had now
reaped by way of harvest.
[5] Ver. 6. ‘O 88 un) yeveadoyobpuevoc 2 abrov, Whose de-
scent, &c.] Thus Philo * saith, that ‘Ispéa éavrod meroinxev 6
Ozd¢ ovdiy Eoyov abrov mpodiaruTmHoac, God made him his
priest, having not mentioned any work that he did before:
and elsewhere he saith, that he received avropadi Kat ad-
rooldaxrov ispoctyny, a priesthood taught and learned by
himself.
["] Ver. 8. He.] They seem to be mistaken who think
this only belongs to Christ, and not at all to Melchisedec :
the contrary is manifest, (1.) from the particle kat, which
shews that the apostle is still speaking of the same person,
i. e, Melchisedec; and from the three following verses,
which all speak of him: nor is here more said of him than
ver. 3. where it is affirmed, he had-neither beginning of days
nor end of life. And by the opposition betwixt the Aaron-
ical priests as dying, and him as living, and by the word
paprupobjievoc, Which respects a testimony of this thing, it
is evident that the apostle infers this from the words of
the Psalmist, Thow art a priest for ever after the order of
Melchisedec.
[®] Ver. 9. ‘Qe tog cizetv] Is not here to speak briefly,
and, as in a word; but we Gv eiry tic, as a@ man may say,
or, iva ovrwe eirw, that Imay so say ; because, saith Theo-
phylact, if was réAunua, a harsh figure; for in such a
manner, saith Quintilian,+ we use to mollify harsh expres-
sions: which is enough to guard us against the inference
which some make from these words, that in like manner we
may be said to have sinned in Adam, as being in the loins
of Adam when he sinned. Which may be granted. zpdmov
Twa, in a manner, because we derived from him that death
which was the punishment of his sin, as coming from the
loins of one mortal, and deriving from him a nature subject
to that sin which deserveth death: and more cannot be in-
ferred from these words, because the apostle here says no
more of Levi, but that he, in a manner, paid tithes in
Abraham. (2.) Because by the like argument it may be
proved, that Jesus Christ himself, as man, paid tithes to
Melchisedec, for he also was in the loins of Abraham when
Melchisedec met him, and consequently that he was also
inferior to Melchisedec ; which perhaps was the very rea-
son why the apostle thus mollifies his words, and is so
careful to let us know he useth here a form of speech which
‘is not proper and exact, and such as ought not to be
pressed too far. And therefore (3.) the subject-matter
fairly shews the difference : for tithes are paid out of such
things as are the fathers’ goods, and so would have de-
scended, by the laws of nature and nations, to their pos-
terity, had they not been thus given to another; but good
and evil actions are merely personal, and therefore, though
* Lib. ii, Alleg. p. 57. E. |
+ Et si quid periculosius finxisse videmur, quibusdam remediis premuniendum
est, ut ita dicam, si licet dicere, qaodammodo,” lib. viii. 3. Tid rpémov, CEcum, hic.
3A2
364
the effects of both may, and often do, descend unto pos-
terity, the good actions of the parents bringing temporal
blessings on their offspring, and their evil actions subjecting
them to temporal calamities and diseases ; yet their merit
or demerit cannot be properly derived or propagated to
their posterity: for as no man is a good man, in the ac-
count of God, purely because his father, or some of his pro-
genitors, were so; so neither is any man properly a sinner,
or evil in the sight of God, merely because his parents were
so before he was born.
[9] Ver. 11. TeAclwore, Perfection.] That this word, re-
lating to priests and oblations, signifies expiation and pu-
rification, see note on x. 1. :
[°°] Ex’ airi yap 6 Aade vevouoSérnro, For about that the
people received the law.] i. e. The law appointed that the
people, under all their defilements which needed any ex-
piation and purgation, should repair to the Levitical priests:
or, Under the priesthood, the people received the law con-
cerning sacrifices; the priesthood being first instituted, and
then the laws concerning sacrifices and expiation.
Kat ov xara rd&w. Aapav AéyeoOa.] The words are in all
the Greek scholia, Vulgate, Syriac, Arabic, and yet are
by Dr. Mills rejected as a marginal note, upon the sole au-
thority of the Ethiopic: (see Examen Millii.) so viii. 4.
rv tepéwv is rejected upon the authority of the Vulgar and
three MSS. though it be in all the Greek scholiasts, the
Syriac, and Arabic: so ix. 22. cxédov is wanting only in
the Syriac and Ethiopic, and yet rejected by the doctor:
so 6 Ozdc, x. 9. is rejected upon the sole authority of the
Ethiopic, against the authority of the Greek commentators
and all the other versions: and, xiii. 21. he rejects tyyw
upon the sole authority of the Vulgar. (See.Exam. Millii.)
[7] Ver. 15. Ei, For that.] The particle & often signifies
quod, that, in Scripture, as doth the Hebrew DN. So Acts
xxvi. 8. Why should it be thought impossible, & Ode ve-
Kove éyelpet, that God should raise the dead? And ver. 23.
Ei raSnric 6 Xpiotdc, ci towroc, &c. That Christ hath suf-
fered, and that he is the first that rose from the dead. So
Jer. ii. 28. Where are thy gods, ci avacrficovra, that they
may arise and save thee? (See 1 Tim. v. 10. 2 Chron.
vi. 18.)
[?*] Ver. 18. Aca 7d avrijc aobevic, For the weakness of it.]
For what the law could not do, i. e. that deliverance from
death, that justification to life, it could not give, év @ jo%é-
vet dua capkde, in that it was weak through the flesh, render-
ing us subject to the transgression of it, and so to death by
the sentence of it, Christ, by his sacrifice for sin, did. (Rom.
viii. 3.)
[35] Td avwpedr2c, The unprofitableness] Of the law, here
mentioned, must not be taken absolutely, for that the apo-
stle denies, declaring in his answer to that question, What
advantage then hath the Jew (aboye the gentile)? or, Tic
4 wpbraa; What is the profit of the circumcision? That it is
much every way: (Rom. iii. 1, 2.) and reckoning among
their advantages, the giving of the law, (Rom. ix. 4.) and
shewing the uses of it, and the reason which moved God
to give it. (Rom. vii. 8. Gal. iii. 19. 24.) But the precepts
of the ceremonial law were acSevij al trwya ororyeia, weak
and beggarly elements, compared to those of the gospel,
(Gal. iv. 9.) and wholly unprofitable as to justification, or
the absolution of the sinner, or transgressor of it, from the
guilt of sin, as the apostle testifies in these words, Rom.
A PARAPHRASE WITH ANNOTATIONS ON
[cHaP. vil.
iii. 9. What then are we (Jews) better than they (the gen-
tiles)? ov wévrwe, not altogether ; for we have before proved
(touching) both Jews (chap. ii.) and gentiles, (chap. i.) that
they are all under sin (and so both equally stand in need
of justification by faith).
[*] Ver. 19. Ovdtv yap treAclwoev 5 véuoc, For the law
made nothing perfect.| Nor is it to be wondered, that the
law, of which the Levitical priesthood was the chiefest
part, and that only which concerned the expiation of sin,
should be thus disannulled, since it was thus weak and
unprofitable as to the absolution of the sinner from the guilt
of sin, and could not, by its sacrifices, reAswoat, procure
an absolution as to conscience, to those that came unto God
by them, from the guilt of sin, (x. 1,2.) They could not
make the worshippers of God by them perfect, as apper-
taining to conscience ; (ix. 9.) i. €. 80 as to have no more
conscience of the guilt of sin: This made it necessary that
they should give place to the introduction of a better hope.
[9] "Erecaywyi xpeirrovog tAmidoc, The introduction of a
better hope :]%. e. The introduction of that sacrifice, which
gives a better hope; a hope of entering, not into an earthly
tabernacle, which was all the Jewish sacrifices could pro-
cure, (the way of entering into the holy of holies being not
yet made manifest, ix. 8.) but of entering within the veil,
vi. 19. The hope of good things to come, by a better and
more perfect tabernacle, ix. 11. The hope, not of an
annual, but of an eternal redemption; (ver. 12.) not of an
inheritance to be continued for a little time in the land of
Canaan, but of an eternal inheritance ; (ver. 15.) Christ
being entered, not into an earthly tabernacle, as the Aaron-
ical priests did, which was the figure of the true, but into
heaven itself, there to appear in the presence of God for us,
(ix. 24.) and so procuring to us freedom to enter into the
holiest by the blood of Jesus.
[°°] Av tic tyyiZouev rH Oey, By which we draw nigh to
God :] Having our consciences purged from dead works,
by the blood of Christ, to serve the living God, (ix. 14.)
and having through him freedom to come unto him with full
assurance of faith, (x. 22.) and by which we are made,
?yyde, nigh to God through the blood of Jesus, (Eph. ii. 13.)
and have access unto the Father, (ver. 18.)
[7] Ver. 20. Kat xaS’ éc0v.—kxarad rocotrov.] Here is
plainly the figure called céyxvotc, or cupmdokn, verborum,
that which is put last being to be construed first, as is ma-
nifest from the 6 o:, but he, relating to the Mediator of the
better covenant, in the following verse. So Mark xiv. 23,
24, And taking the cup, he gave thanks, and gave it to them,
and they all drank of it ; and he said unto them, This is the
blood of the new testament, &c. For it is manifest from
Matt. xxvi. 27, 28. that Christ first said, This is my blood
of the new testament, before they drank of it. And so
those words, ver. 23. And they all drank of it, must in con-
struction follow those of ver. 24. This is the blood of the
new testament: so Rey. xx. 12. And*I saw the dead,
small and great, standing before the throne of God, and they
were judged, &c. And ver. 13. And the sea gave up her
dead, and death and hades gave up their dead, and they
were judged according to their works: and yet itis certain,
that the sea and hades must give up their dead, before they
could stand before the throne of God, or be judged. So
Heb. ii. 1. We see Jesus made a little lower than the angels,
for the suffering of death, crowned with glory and honour,
CHAP. VIII. ]
that he, by the grace of God, might taste death for every
man ; i.e. for the suffering of death, that so by the grace of
God he might taste death for every man, crowned with glory
and honour. j
[%] Ver. 26. ”Axaxoc, Harmless.] "Axaxog, amdyngos ; the
word imports, one free from sin: so Chrysostom and The-
ophylact; and this place, saith Philo,* must be the pro-
perty of a true high-priest, for 6 rpd¢ adjSeaav apxtepede,
kat pu) Wevddvupoc, auéroxog duaptnudtwy tort, he that truly,
and not improperly, bears that name, is free from sin; and
of him that Was to enter once a year into the holy of
holies,} he saith, He must be, éddéxAnoog Kat tavredije, Tept
pndtv, wi) péya, pi) pexpdv, dwAGe Kepatvwy waSoc, GAN’ aorly
kal wAfpe cat wavta teActoTdry Kexonuévoc pice, entire, per-
fect in all things, not tainted at all with any passion, great
or small, but of a nature sound, whole, and every way per-
fect (xexwptopévoc dd tév auaprwrwv, separate from sin-
ners). This must signify something different from dxaxog,
free from evil, and undefiled by sin. And what can that
be, besides what I have hinted inthe paraphrase? Now
to clear up this, let it be noted, that though the holy of
holies was the place into which none entered but the high-
priest, and he only once a year, after a sin-offering had been
first offered for him, yet God commands that an atonement
should be made for the holy place, because of the unclean-
ness of the children of Israel, and because of their trans-
gressions in all their sins; (Lev. xvi. 16.) ¢. e. because it was
seated among an unclean people, it needed an atonement.
That therefore our high-priest might be every way clean
and undefiled, he was to be, not only free from sin, but
also separate from sinners, as the high-priest} was seven
days before the expiation, and when he made the ex-
piation. (Lev. xvi. 17.)
[9] Ver. 27. Totro yap trotncev tparat, For this he did
once for ail.| Grotius and the Socinians contend, That
Christ is here said to have offered up himself for his own
sins ; but then by sins, they say, is improperly signified his
natural infirmities and sufferings. But where hath the word
sin any such import? It is indeed sometimes applied to
impurities, not moral, but only legal; asin the case of men-
struous women, Ley. xii. 8. xv. 13. and to leprosies sent by
the hand of God, for the punishment of sin, Lev. xiv. 30.
but never to any thing which by the law of Moses was ac-
counted no defilement. And how improper isit to make the
same words, used but once, signify properly sin, when re-
specting the people, and only sufferings, with respect to
Christ? Moreover, how did he offer up himself for his own
sufferings? Did he suffer, that he might not suffer? or, that
he might not be obnoxious to them? The interpretation
therefore of all the ancient commentators, which I have
given in the paraphrase, ought to stand in opposition to this
vain invention.
CHAP. VIII.
& Now (for) of the things which we have spoken,
this is the sum; (i.e. To give you a summary of the things
spoken in the former chapters, touching our high-priest,
Christ Jesus ; or, But the chief of the things spoken is this,
THE EPISTLE TO THE. HEBREWS.
* De Victimis, p. 652. E. + Lib. de Temul. p: 202. D.
t See Seld. de Syn. lib. iii. cap. 11, et Codex Joma, cap. 1.
. 365
That) we have (in him) such a high-priest, who is set on
| the right-hand of the throne of the Majesty in the heavens,
(there to officiate for us ;
2. And who is therefore) a minister of the (heavenly )
sanctuary, and of the true tabernacle, ["] which the Lord
pitched, and not. man, (for by theWord of the Lord were the
heavens made, Psal. xxxii.
3. A high-priest, I say, of the heavenly sanctuary, and
therefore one who must have something to offer in that sanc-
twary:) for every high-priest is ordained to offer gifts and
sacrifices (in that sanctuary in which he executes that office ) :
wherefore it is of necessity that this man (the high-priest in
heaven.) have somewhat to offer (there.
4. I say there, and not on earth:) for if he were on
earth, he should not be a priest, (or, had he been (still). on
earth, he had not been a priest at all,) seeing that there are
(other ) priests that (are appointed to ) offer gifts according
to the law;
5. [*] Who serve to the example and shadow of heavenly
things (or, in that holy place and tabernacle, which is an
example and shadow of the heavenly), as (we learn from
what.) Moses was admonished of God, when he was about
to make the tabernacle: for, See, saith he, (Exod. xxv.
40.) that thou make all things according to the pattern
shewed thee in the mount. (For calling it, 5 riémoc, a type
or pattern, he shews that it was only a resemblance of the
things in heaven, and not the heavenly things themselves,
ix. 23.)
6. But now he ( Christ) hath obtained a more excellent
ministry (viz. that of officiating in the heavenly sanctuary ),
by how much also (Gr. dow kal, inasmuch as also) he is the
mediator of a better covenant, which was established upon
[°] better promises.
7. (A better covenant, I say:) for if that first covenant
(made by Moses with the Jews) had been [*] faultless (so
that God should have found no cause of blaming them who
lived under it), then should no place have been sought for
(the introduction of) the second.
8. (But so it was not ;) for, finding fault with them (for
the breach of it ), he (i.e. the prophet ) saith, Behold, the days
come (saith the Lord), when I will make a new covenant
with the house of Israel, and with the house of Judah:
9. Not according to the covenant that I made with their
fathers in the day when I took them by the hand to lead
them out of the land of Egypt; because they continued not
in (the observance of ) my covenant, and I (therefore ) [°] re-
garded them not, saith the Lord. (Jer. xxxi. 31—33.)
10. (I say, not according to that covenant: ) for this is
the covenant that I will make with the house of Israel;
After those days, saith the Lord, I will put my laws into
their mind, and write them in their hearts; and I will be to
them a God, and they shall be to me a people:
11. And they shall not (have need to) teach every man
his neighbour, and every man his brother, saying, Know
the Lord: for all shall know me, from the least to the
greatest. :
12. (I say, I will be their God:) for I will be merciful
to their unrighteousness, and their sins and their iniquities
will I remember no more.
13. In that he saith, [*] A new covenant, he hath made
(a declaration that) the first (is) old. Now that which
decayeth and waxeth old ["] is ready to vanish away.
366
ANNOTATIONS ON CHAP. VIII.
[*] Ver. 2. °HN trnfev 5 Kipwc, The sanctuary which the
Lord pitched, and not man.] That is, of heaven itself. For,
first, rd Gywov, in this Epistle, being put absolutely, oft
signifies the heavenly sanctuary, the holy mansion in which
the Divine Majesty resides gloriously, in opposition to the
Gywov xoouxdv, earthly holy, mentioned ix. 1. And the
true tabernacle which the Lord pitched, and not man, is
the heavenly tabernacle, set in opposition to the yepo-
nofnrov, or that of Moses, which was made with hands,
and styled by the Chaldee paraphrast, the sanctuary above,
in which the angels sing God’s praises, Psal. xxix. 9.
So, ix. 11. Christ being come a high-priest of good things
to come, by a greater and more perfect tabernacle, ob xe
porotfjrou, not made with hands, that is to say, not of this
building, but by his own blood he entered once into the holy
place (pamak sic ra iysa, once for all into the holy places );
x. 19. Having freedom of access into the holy place, and
having a high-priest over the house of God; and, ix..23, 24.
It was necessary that the examples of the things in the hea-
vens should be purified with these, but the heavenly things
themselves with better sacrifices than these. For Christ
entered not into the holy places made with hands, cic xepo-
wotnra ya, which are the figures of the true, but into heaven
itself, to appear now in the presence of God for us. And
this is suitable to the old notions of the Jews, who oft
declare, that the chief intention of making the tabernacle,
and other things, was, That they might be a book of wis-
dom to instruct them in the things above, which they re-
spected; and that when Moses made one tabernacle on
earth, another was made by the angels in heaven. (Buxt,
Hist. Arcee, p. 83, 84.) It also was their opinion, that the
second part of the tabernacle was made to be an image of
the visible world; and the holy of holies to be a resem-
blance, “ mundi superceelestis,” of the celestial world.
So Philo * often calls the tabernacle of the Jews, 7d.xe1po-
woinrov, and says, it was @ shadow or: resemblance rov
apxerbrov, of the archetypal or original in heaven. Moses,
says he, framed ra apxérura, the archetypal plan of the taber-
nacle; Bezeleel only, ta abrov pyshpara, the resemblance of
things; and this he proves by the apostle’s argument, used
ver. 5. For Moses, saith he, used God for his guide, who said
to him, See thou make all things according to the pattern
shewed thee in the mount. Bezeleel (saith he +) signifies one,
év oxiaic row, employed in making shadows; whereas Moses
was employed, not to frame the shadows, but, apxerbrove
pbauc abtde tov mpayparwv, the archetypal natures of the
things themselves. { Elsewhere he distinguisheth betwixt
the ra dpdpeva tk rijg abixov kat pLapriig SnutovpynStvra bAne,
visible things of the tabernacle made of inanimate and cor-
ruptible matter, and ra adépara Kat td vonrd Sewohpara, the
invisible and intellectual ideas, of which the other were the
images. § The first he calls, iepdv xeporotnrov, the sanctuary
made with hands, of which Moses had the incorporeal ideas,
And Josephus saith, || that the second part of the tabernacle
signified that earth in which men conversed, but the third
* Legis Alleg. lib. ii. p. 61. B. + D. de Plan. Now, p. 170. B.
¢ Lib. de Temul. p. 202.A. B. . § Lib. de Vita Mos, p. 515, 516.
|| Tv 38 rpleny vim aregttygade 7G Oc 812 47d nal viv obgaviy dreaiBarov elves dvOpa-
was, Antiq. Judaic. lib. iii. cap, 8. p. 86. G,
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. viir.
part was appropriated to God, heaven being inaccessible to
men ; which seems to be the very thing the apostle intend-
eth by those words, The Holy Ghost this signifying, that
the way into the holiest of all was not yet manifested, whilst
the first tabernacle was yet standing, Heb. ix. 8.
[*] Ver. 5. ‘Yrodetypare cad omg, To the example and sha-
dow.) 'These words, saith Mr. Le Clerc, can by no means
signify @ prefiguration of something future, for heaven was
a great while before the tabernacle and temple. But this
argument is of no force; for though heaven be older than
the tabernacle, yet that considered as a place in which the
Jews then worshipped, and enjoyed communion with God,
might be a type of that place in which they were hereafter
to worship and enjoy him.
The argument of the apostle is to this effect: Christ
could not be a priest on earth, because he could have there
no tabernacle in which to offer sacrifice; the only place
God had appointed upon earth to offer sacrifice in, being
the Mosaical tabernacle, and the temple, in which no other
sacrifices could be offered but those appointed by the law;
no oblation made, or to be made, but by the Levitical priest-
-hood. Moreover, this tabernacle being the shadow of the ©
heavenly one, that must succeed it as the substance; there-
fore the oblation to be made by this high-priest after the
order of Melchisedec, must be made in that tabernaclé
which was to succeed and follow this, as being the sub-
stance of that shadow. So Gicumenius hore, Had he not
died, and been received up into et ovk av iy tepede, he
had not been a priest.
[*] Ver. 6. Better promises. ] Those of the law being only
temporal promises, relating to blessings to be conferred
upon them in the land of Canaan; this covenant had the
promise of an eternal inheritance, to be conferred upon
them in the celestial Canaan, ix. 15. ‘These spiritual pro-
mises were indeed made to the fathers also of old, beforé
the law, whence they are said by faith to look for a better
country, that is, a heavenly, and to have expected a city
that hath foundations, whose builder and maker is God,
Heb. xi. 10.16. But then these promises of a Saviour,
and of such salvation by him, were not made in and by the
law, but long before it, (Rom. iv. 13. Gal. iii. 15.17.) as they
must be, if made to them who lived and died long before
it. Under the law also they had spiritual promises, and
types of the Messiah in it, who was the promised seed, in
whom all these promises were made, and by whom they
were purchased; but then they had not these promises by
the law, nor these blessings by the Levitical priesthood, but
by the virtue of the Lamb slain from the beginning.
[*] Ver. 7. "Apeurroc, If the first covenant had been favillt-
less :] That is, say the fathers, et duéumrove iota, If it could
have made them blameless that were under it. So Theo-
doret, Chrysostom, Gicumenius, Theophylact; and so the
words following do force us to interpret this clause: for the
apostle and the prophet plainly charge the breach of the
old covenant upon the Jews themselves, blaming them
for it, ver. 9. I know some interpreters render the words,
peupopuevoe avroic Aéyet, blaming it, he saith to them; but the
observation of the ancient fathers is this, ov« cre peupdpuevoc
avtp, aAAd penpdpevoe adroic, he said not, blaming it, but,
blaming them ; and the words following, because they con-
tinued not in that covenant, do justify that exposition.
Obj. But you will say, How doth it follow that the cove-
CHAP. VIII.]
nant was faulty, because the Jews continued not in it, any
more than that the new covenant is also faulty, because
many Christians do not observe the conditions of it? I an-
swer, That the word faulty doth not here signify sinful in
itself, for so this apostle denies it to be faulty, Rom. vii. 7.
but only imperfect and defective as to the great end of the
covenant, Do this, and live, it- being a law that could not
give life, (Gal. iii. 21.) and as to preserving those that were
under it from offending, and so becoming blameworthy, and
obnoxious before God. (Rom.iii. 29.) This being premised,
Tsay, two thin shew, that the prophet and the apostle so
lay the fault on them, as plainly to insinuate, there was also
an imperfection and deficiency in the law they were under,
which ministered occasion to it; first, because he lays the
blame not on some refractory persons only, but on the
whole. house of Israeland Judah. Now where all, good
and bad, come under blame, there must be some imperfec-
tion and defect in the law, with reference to the two great.
ends aforementioned. ‘Secondly, Because, for the preven-
tion of this blame, God, by his prophet, doth not call them
to a more exact observance of that law and covenant, but
promiseth-a new covenant; plainly insinuating thereby,
that there was need of a new and better covenant, to pre-
vent their transgression, and render them fit objects of his
grace and favour for the future. Accordingly this weak-
ness of the law is by St. Paul resolved, partly into such
causes as respect the offenders, and partly into such as’
respect the law itself: into such as respect the offenders, as
ver. 9. the weakness of the flesh, which made them unable
to perform that exact obedience the law required, and so it
became unable to justify them; for this the law could not
do, in that it was weak through the flesh, (Rom viii. 3.) and
their carnal inclinations, which made them averse to the
spiritual precepts of the law. (Rom. vii. 14.) And this the
new covenant remedied, by requiring not perfect, but only
sincere obedience, as the condition of those blessings which
it promiseth, and giving the assistance of the Holy Spirit
to perform that obedience.. For, to come to the imperfec-
tions of the law itself, compared with this new covenant;
First, The first is this, that the law required exact obe-
dience but gave no inward spiritual assistance for the per-
formance of that duty. Hence the apostle puts this dif-
ference betwixt the law and the gospel, that the first is only
the ministration of the letter, the second is the ministration
of the Spirit : (2 Cor. iii.) that under the law, the Jews served
God in the oldness of the letter ; whereas under the gospel,
we serve him in the newness of the Spirit : (Rom. vii. 6.)
that then the inclinations and desires of the things for-
bidden by the law, ‘wrought in our members to bring forth
fruit unto death; whereas, if we, through the Spirit, do
mortify the deeds of the flesh, we shall live: (Rom. viii. 13.)
then, the good which they would, they did not ; (Rom. vii.
19.) but now, the righteousness of the law is fulfilled in
us, walk not after the flesh, but after the Spirit. (Rom.
viii. 4,
Secondly, The law not only made all that were subject
to it obnoxious to condemnation for the guilt of sin, but
also was unable to remove that guilt, and clear the con-
science from the sense and terror of it. It could not justify
us, saith the apostle ;. For by the deeds of the law shall no
flesh be justified, (Rom. iii. 20. Gal. ii. 16.) i. e. it could not
absolve us from condemnation on the account of sin; it
THE EPISTLE TO THE HEBREWS.
367
could not, by the sacrifices it offered daily, take away the
guilt of sins,(Heb. x.4. 11.) and so could not make the wor-
shipper perfect as pertaining to conscience; (Heb. ix. 9.)
whereas, by virtue of the blood of Christ, a full remission
of them was procured, so that God would remember them
no more, (Heb. x. 17, 18.) and so the conscience was by it
purified from dead works. (Heb. ix. 14.)
Thirdly, The law, considered not as moral, that being
the law common to all mankind, but as purely Mosaical,
contained in it only ceremonial precepts, which bad no
_ real or intrinsic goodness in them to commend them to our
practice ; whence, by the apostle, it is said to consist of
outward and carnal ordinances, imposed on them only till the
time of reformation, (Heb. ix. 10.) and to contain only the
elements of the world, (Gal. iv. 3.) weak and beggarly ele-
ments, (ver. 9.) whereas the new covenant is a law written
| in the heart, (ver. 10.)
Lastly, As the Mosaical law had no inward goodness to
commend it, so also was it wanting in the promise of those
spiritual and eternal blessings, which are the sovereign
motives to obedience, and to purification of ourselves from
all filthiness of flesh and spirit; whereas, by virtue of the
death of Christ, a promise of an eternal inheritance ts pro-
cured for us, (Heb. ix. 15.) and an entrance into the holy of
holies through the blood of Jesus, (x. 19.) On which ac-
count the apostle saith, The law made nothing perfect, but
the bringing in of a better hope did. (Heb. vii. 19.)
[°] Ver. 9. And Iregarded them not.] K¢y® jéhyca aire.
So the Septuagint, and from them the apostle ; whereas the
Hebrew runs 02 *Nby3 °D3N) and, or though, I was a hus-
band to them: but the learned Dr. Pocock hath shewed,
thatthe Hebrew ya not only signifies in the Arabic, to
govern, and be a husband, but also to refuse, despise, and
nauseate. And so it well accords with the words of the
Septuagint.
[(°] Ver. 13.] For explication of this new covenant, let it
be considered,
First, That it is expressly promised to. be made with the
whole house of Israel, with them to whom the old cove-
nant was made, with them who were brought out of the
land of Egypt; it therefore is not a promise made to, or a
covenant made with, some few elect and chosen people
out of Israel and Judah, but with those who abode not in
their former covenant, and so were not regarded by God.
Now hence it is manifest,
That this can be no promise of absolute election, or
vouchsafing irresistible grace to any of the Jews, because
then the whole nation of the Jews must have been converted.
2. Because this is a promise of something to. be done in
the last times, or in the times of the Messiah, whereas God
hath at all times his elect, and doth at all times vouchsafe
them his effectual grace. 3, Because this is here called
a covenant, which implies two parties covenanting, or
stipulating; the one obedience, and the other blessings on
the performance of it; whereas an absolute promise ad-
mits of no conditions. 4. The elect always persisted in
their covenant with God, and were always regarded by
him; they always were his people, and he always was their
God; this therefore can be no new covenant with them.
Secondly, This being a promise of a new covenant, of
which new covenant Christ is declared here to be the me-
diator through his blood, it cannot properly be said to be
368
fulfilled in the complete import of it before our Saviour's
sufferings, and the preaching of justification through faith
in his blood. | Nor seems it to have been yet accomplished
in the extent and the full meaning of it, as it will be, when
the blindness of the Jews shall be removed, and so all
Israel shall be saved : (Rom. xi. 25, 26.) For this is God's
covenant with them, when he shall take away their sins ;
(ver. 28.) which though he did make good at the first
preaching of the gospel to as many as believed in Jesus;
yet, since that was the time of the falling and casting off the
generality of that nation, a remnant only being then pre-
served from Judaical blindness, I believe there will be a
time, when this, and other like prothises made to them in
the Old Testament, shall have a more complete accomplish-
ment. But to proceed to the proper import of the words ;
First, I conceive that the phrase, I will put my laws into
their minds, and write them on their hearts, imports that he
would clearly and perspicuously make known his will to
them, and by his Holy Spirit make such a deep impression
of it on their spirits, and so continually bring it to their re-
membrance, that it should be as powerful upon them, and
as present to them, as if it were writ upon their hearts.
For these two metaphors, both in the Scripture and the
Jewish writers, chiefly signify two things;
1. A clear and perspicuous revelation of the mind and
will of God, so that we need not be at much pains to search
it out: as in these words, The commandment which I com-
mand thee this day, is not hidden from thee, neither is it far
JSrom thee: the word is near unto thee, in thy mouth, cai év
TH kapdla cov, and in thy heart, and in thy hands, that thou
shouldest doit. See, I.have set before thee life and death.
(Deut. xxx. 11. 14, 15.) And so, saith the apostle, is it with
that word of faith which we preach, it is nigh to the Christ-
ian in his mouth to confess, and in his heart to believe it.
(Rom. x. 8, 9.) And the law written in the hearts of hea-
thens, is the law so plainly taught them, that their own con-
sciences do inwardly condemn them when they do trans-
gross it. (Rom. ii. 15.) This also is apparent from the con-
sequent effect of writing this law in the Christian hearts,
and putting it in their inward parts; viz, that they shall
have no need to teach every one his neighbour, saying,
Know the Lord: for they shall all know him from the
least to the greatest. 'This law therefore must be plain to
the capacities of, and easy to be perceived by, them all:
and to this interpretation the fathers * give a general
consent.
2. An efficacious impression of them on the soul, and
on the memory, so that we do not let them slip out of
our minds.
mand thee this day shall be in thy heart ; They shall be
p22 md by YAN, writ upon the table of thy heart, saith
Jonathan B. Uziel; and thow: shalt talk of them when thou
sittest in thine house, and when thou walkest by the way,
and when thou liest down, and when thou risest up ; (ver.'7.)
They shall be év xapdia Kat Yui cov, in thy heart and soul,
saith the Septuagint. As the expression is, Deut. xi. 18.
by which expressions he requires yj) droorivat tov vdéuov
ard tig Kapdtag av’tw@v, that the law should not depart from
their hearts : (2 Macc. ii. 3.) so, Prov. vii. 1. My son, forget
* St. Jerom. in Jer. xxxi. 31. Chrysost. on Rom. x. 8. Theod, in loc. Cyril. of
Alex. Com, in Joh, lib, xii. p. 1071. Chrysost, in Heb, Hom. 14. tom, iv. p. 509.
A PARAPHRASE WITH ANNOTATIONS ON
So Deut. vi. 6. These words which I com-.
(CHAP. Ix.
not my law, but let thy heart keep my commandments : ver. 3.
Write them upon the table of thy heart. And again, vii. 1.
My son, keep my words, and lay up my commandments with
thee : bind them upon thy finger, write them upon the table
of thy heart, ver. 3. So the Targam on Cant. viii. 9. saith,
God will remember them for the sake of the law which is
written, 8297 > dy, upon the table of the heart of his
children. And, Jer. xvii. 1. the sin of Judah is said to be
written on the table of their hearts ; as if the memory of it,
and affection to it, could never be obliterated. And the_
Targum on Job xxx. 4. saith, They who let the law slip
pad Mm? dy, from the table of their hearts, burning coals
shall be their meat. So frequent is this phrase to this sense,
both in the Scripture and the Jewish writers. Accordingly,
Clemens gives this commendation of the Corinthians, that
the commandments of the Lord, imi ra mdaxn rie Kapdtac
airav tyéyparro, were written upon the tables of their
hearts.
Secondly, That the words in which this new covenant is
framed, Jer. xxxi. 33—35. may have a more exact and
full completion, at the second calling of the Jewish nation,
this apostle seems to intimate, Rom. xi. 27. but that they
also were fulfilled by the first advent of our Lord, can only
be denied by them who think with Mr. Le Clerc, that the
apostle argues upon unsound foundations: for he most
clearly saith, 1. That the old covenant was only to con-
tinue till the new covenant, in which God promised to be
merciful to their iniquities, took place; and also, that this
new covenant was established in the blood of Jesus, the
mediator of a better covenant, ver. 6. and proves that
Christ had by his. sufferings perfectly procured the remis-
sion of the sins of them that were sanctified, or cleansed
from the guilt of sin, by faith in his blood, by the words
of this new covenant, x. 14—17. 2. He says, that the
old covenant, there mentioned, was to vanish away at
the coming of this new covenant, ver. 13. and thereby in-
timates, that this new covenant, mentioned Jer. xxx. 33.
began to take place, even from.the abolition of the old
covenant, consisting in ordinances which were only to
continue till the time of reformation, (Heb. ix. 11.) and
which were taken away by the death of Christ. This there-
fore seems to be one of those places which prove there will
be a double completion of the promisesand predictions con-
tained in the Old, and perhaps in the New Testament, and
thereby shew they may admit of a double sense, the one re-
lating to the first, the other to the second coming of our Lord.
["TEyyi¢ apavcpnov, Is ready to vanish away.] Though the
Judaical sacrifices which signified the death of Christ, after
his death, ceased to be obliging, and their discrimination
from all other nations or the account of circumcision, and
the distinction of meats, ceased, as St. Paul often testifies ;
yet these words seem to intimate, that the church, state,
and polity of the Jews was not to come to its full period,
till the destruction of the temple and city of Jerusalem.
CHAP. IX.
1. THE apostle had declared, viii. 5. that the taberna-
cle had only a shadow of heavenly things ; this he now pro-
ceeds to shew in the following words :) Then verily [*]the
first covenant had (élye piv obv rpdrn oxnvi, the first taber-
nacle therefore had) also ordinances of Divine service, and
CHAP. 1X.]
a worldly sanctuary (in which that worship and these ordi-
nances were performed ).
2. For there was'a tabernacle made; the first (Gr. oxen)
yao KareoxevasSy %) meérn, for a first tabernacle was pre-
pared ), wherein was the candlestick, and the table, and the
shew-bread; which (first tabernacle ) is[*] called the Sanc-
tuary (or, holy ).
8. And after the second veil, the (other ) tabernacle (was
prepared, ver. 2. 6.) which is called the Holiest of all;
__ 4. Which had (for its use) the [*] golden censer (used
only on the day of expiation), and the ark of the covenant
overlaid round about with gold, [*] in which was the golden
pot that had manna, and Aaron’s rod that budded,( Numb.
_xvii. 10. Exod. xvi. 33, 34.) and the tables of the cove-
nant; (1 Kings viii. 9.) :
5. And over it (the ark, were) ‘the [°] cherubims of
glory shadowing the mercy-seat; of which we cannot now
speak particularly (so as to give the mystical signification
of them). j
6. Now when these things were thus ordained (or, these
things being thus prepared ), the priest went always into
the first tabernacle, accomplishing the service of God.
7. But into the second went the high-priest alone [°] once
every year (i.e. one day only in the year, and then) not
without blood, which he offered for himself (first), and
(then) for the ["] errors of (Gr. sins of ignorance committed
by ) the people : ;
8. The Holy Ghost (by whose afflatus Moses was directed
to prepare the tabernacle ) this signifying (by this admission
of the high-priest alone, and that but once a year, and that
then only when all the people were gone out of the tabernacle
of the congregation ), that [*] the way into the (true) holiest
of all was not yet made manifest, while as the first taber-
nacle was yet standing:
9. Which was a figure for the time then present (jjric
[°] rapaBory cic _rov kad rdv évestnxdra, which figure con-
tinues till this present time, viz. in the like service performed
in the temple), in which were (xpocptpovra, are) offered
both gifts and sacrifices, that could not (ui) dvvapeva, which
sacrifices cannot.) make him who did the service (i.e. who
brings these gifts and offerings) [] perfect, as pertaining
to the conscience ;
10. (As being conversant) only in meats and drinks, (to
be abstained from by these worshippers, Lev. x. 9.) and
divers washings, (to be then used by the priests officiating,
Exod, xxix. 4. by the Levites, Numb. viii. 7. and by the
people defiled, Lev. xv. 8. before they might enter into the
temple), and (in other) cardinal ordinances, (which only
sanctified to the purifying of the flesh, ver. 13. and were
therefore) imposed on them (only) ["] until the time of
reformation (of all things, by this new high-priest. These
carnal ordinances include all the sacrifices and other ser-
vices performed in the tabernacle. )
Li. But Christ. being come (yevéuevoc, made) a high-
priest (not of present temporal blessings in the land of
» but ) of good things to come, (not by the service of
the tabernacle made with hands, ver. 23. but) by (a service
performed in) a greater and more perfect [?*] tabernacle,
not made with hands, that is to say, not of this building;
(i. e. the building of this worldly sanctuary, ver. 1.)
12. Neither (yet to be procured as the Mosaical blessings
were) by the blood of goats and calves, but by his own
VOL. VI.
THE EPISTLE TO THE HEBREWS.
369
blood; he (to procure those good things for us) entered in
(not as the high-priest did yearly into the earthly tabernacle,
but, parat,) once (for all) into the (heavenly ) holy place
(with his blood), having obtained (for us by it, not an
annual, but an) [*] eternal redemption.
13. For if the blood of bulls and goats, and the ashes of
a heifer sprinkling the unclean, (Numb. ix. 2. 4.) [**] sanc-
tifieth to the purifying of the flesh (from ceremonial defile-
ments, and so procures a free admission to the service of the
tabernacle) :.
14, How much more shall the blood of Christ, who (being
sanctified ) through the ["] eternal Spirit [*°] offered himself
(as a lamb ) without spot to God, (John i. 29. 1 Pet. i. 19.)
[7] purge your conscience from dead works (i. e. from
works deserving death, Rom. vi. 23. that so you may be ad-
mitted ) [!*] to serve the living God (in his church here, and
in his heavenly sanctuary hereafter ? x. 19—21.)
15. [9] And for this catise (8a rovro, or, by this blood ) he
is (become) the mediator: of the new testament (in which
he promises to be merciful to our iniquities ), that by means
of (his) death, [*°] for the redemption of the transgressions
that were (committed by us ) under the first testament (and
not by that fully expiated), they which are called (to be
God's church and people.) might receive [*'] the promise of
(an) eternal inheéritance.
16. (I say, by means of his death, ) for where a testament
is (that is unchangeable), there must also of necessity be
the death [**] of the testator.
17. For a testament is of force (only) after men are
dead: otherwise it is of no strength at all while the testator
liveth (and so hath power to revoke his testament ).
18. Whereupon (Sev, whence it is that) neither the first
testament (made with the Jews, Exod. xxiv. 8.) was dedi-
cated without blood (which blood shewed the death of the
sacrifice was necessary to make that testament ).
19. For when Moses had spoken every precept to all the
people according to the law (given at Mount Sinai), he
took the [*] blood of calves and of goats, with water (mixed
with the blood to keep it from congealing), and (with)
scarlet wool, and hyssop, (the wool to receive and imbibe
the blood, and the hyssop to sprinkle it, Exod. xii. 22. Lev.
xiv. 49, 50. Psal. li.'7.) and sprinkled (the blood) both
(upon) the book (of the covenant), and (upon) all the
people.
20. Saying, This is the blood of the [*] testament which
God hath enjoined to you.
21. Moreover he [*] sprinkled likewise with blood both
the tabernacle, and all the vessels of the ministry.
22. And [%] almost all things are by the law purged
(purified) with blood; and without shedding of blood is
no remission.
23. It was therefore necessary (by virtue of the Mosaic
institution) that the patterns of things [*] in the heavens
should be purified with these (sacrifices ) ; but the heavenly
things themselves (7. e. our bodies to be received into heaven
are to be purified ) with better sacrifices than these.
24. (I say, the heavenly things themselves, ) for Christ is
not entered into the holy places (of the tabernacle) made
with hands, which are the figures of the true (holy place) ;
but into heaven itself, now to appear in the presence. of
God (and so prepare and consecrate those mansions ) for us.
25. (It was not necessary, I say, that he should enter with
3B
370
his blood, asthe high-priest did into the earthly tabernacle, )
nor yet that he should offer himself often, as the high-priest
(did, who.) entereth into the holy ‘place every year with
(the) blood of others (to make an annual atonement for
the guilt of sin) ;
26. For then must he often have suffered [**] since the
foundation of the world (his offering himself before God with
his blood being the consequence of his sufferings): but now
once [*] ‘in the end of ‘the world (imi ovvreAda rév aidvwr,
in the end of the ages) hath he appeared to put away (the
guilt of) sin, by the sacrifice of himself.
27. And (in this the death of Christ resembles that of ‘all
other men ; for).as itis appointed unto all men once to die,
but after this (comes ) the judgment (when they shall die no
more):
'28. So Christ was (Gr. being) once offered to bear the
sins of many; and ‘unto them that look for ‘him shall he
appear (Gr. shall appear to ‘them that look for him) the
second time [°°] without (any more:sacrifice for) «sin unto
salvation (i. e. for their'salvation ).
ANNOTATIONS ON CHAP. IX.
[?] Ver. 1. ‘HTIPQ’TH daShxn, The first covenant.] Some
of the ancients, as Chrysostom, read only 1) zpérn, but none
of them read dcaSfxn, but many of them oxy), as Theodoret
and G2icumenius ; and this I believe to be the true reading:
for it‘is well observed by the fathers, who do, and who do
not read the word oxn}, that the apostle having before
proved from the enallage of the priest and priesthood, and
of the former covenant, that.an end was put unto the Jewish
constitutions, proceeds now to prove ‘the same from the
consideration of that tabernacle which was a ‘shadow of
good things to come. Secondly, Because the thread or the
contexture of the apostle’s argument seems plainly ‘to re-
quire this reading: for the tabernacle, consisting of two
parts, an outward house called ‘the “holy place, and an in-
ward house called the holy of holies ; the apostle here calleth
the outward house the first tabernacle, and discourses of it
as such, ver. 1,'2.and then, ver. 3. proceeds to the holy:of
holies, or the second tabernacle, saying, the first or outward
tabernacle had a worldly sanctuary, in which the rites of the
Jewish worship were performed ; for a first tabernacle was
prepared by Moses, containing such and such things ; and
then a second, containing other things: now this first taber-
nacle is called a worldly tabernacle, because, as both the
Jews and fathers say, it was designed to represent this lower
world; the earth and the sea, saith Josephus.* It was «déo-
pov Tov aisSyrov ciuPorov, a symbol of the sensitive world,
saith Clemens Alexandrinus.+ (See Dr: Spencer, De legibus
Hebr. p. 188.)
The Suwaupara Xarpetac are the constitutions, or the rites
and rales of worship prescribed to be used in the service of
the tabernacle ; ducauara, rouréort, cbuBora, Seopode, vouo-
Seatac, ordinances, that is, symbols, constitutions, laws. So
Chrysostom, Gicumenius, ‘Theophylact.
[2] Ver. 2. "Hree Neyerau é &yia, Which is called the Sanctu-
ary.| Or, as other copies read, ijric Abyerae ayla, which is
called holy. Vain therefore is the argument of Mr. Le Clerc,
that the writer of this Epistle ‘did not well understand He-
brew, and therefore cannot be thought to have been St.
A PARAPHRASE WITH ANNOTATIONS ON
_f[enap. 1x.
Paul, but rather some Grecian; to wit, because he calls the
sanctuary only aya, holies ; whereas, according ‘to the con-
stant usage of the Hebrew, he should ‘have called it Gy
Tov aylwv, holy of holies. For (1.) all this depends on an
uncertain accent ; read but wyia, and there is no foundation
for this argument; ‘seeing, then, the apostle speaks not of
the sanctuary, but of the first tabernacle, which was only
called holy. Andso Chrysostom, Gicumenits, and Theo-
phylact, read; and Theodoret observes, that the tabernacle
was divided ‘into two parts by the veil, the one was called
holy, the other the holy of holies,.and that 4 xpérn direv, we
mpoc Ta ayia Tov ayiwy, the apostle calls this the first taber-
nacle, to distinguish it from the sanctuary ; as it is evident
he doth from the verse following, which demonstrates that
ayia is the true reading in this verse. (2.) It depends upon
a false criticism, for WIP jo, 1 Kings viii-8. signifies “ ex
adyto,” or from the most holy place, where the ark was, as
appears from 2 Chron. v. 8. (See Dr. Lightfoot’s Treatise
of the Temple, chap. 15. sect. 4.)
[*] Ver. 4. Xpvcovv Sumuarfpwov, The golden censer.) Of
this golden censer the Jews inform us, that it-was only
used on the great day of expiation, when the high-priest
entered into the holy of holies ; and that on other days they
offered incense in a silver censer. ‘So Maimonides and
Abarbanel. (See Buxt. ‘Hist. Arce, p.'76.) Lys
[*] Ev 7, In which, &c.] Of the ark the Scripture saith
expressly, that there was nothing in it but the tables of\the
covenant, 1 Kings viii. 9. 2\Chron. v. 10. whereas the pot
of manna and ‘Aaron’s rod are here said tobe also init. To
solve this difficulty, some interpreters say, that as, ver. 2.
the apostle tells us what was in the first tabernacle, viz. the
candlestick, the table, and the shew-bread ; so here he seems
to tell us, not what was strictly in the ark, but in the holy
of holies, saying, it had for its use the golden censer ; and
the ark, and in it the tables of the covenant; the pot of
manna, and Aaron’s rod: but the words, over it were the
‘cherubims, relating not to the holy of holies, but only to the
ark, confute that» exposition.
Others say, that the pot of manna and Aaron’s rod are
said to be in the ark, as being placed in the receptacles of
the ark, or the coffers in the side of it, mentioned Deut.
xxxi. 26. 1 Sam. vi. 8. Hence they are said to be laid up,
notin, but before the ark of the testimony, Exod. xvi. 34.
Numb. xvii. 10. or with the ark, as 3, which answers to 2v,
here signifies, viz..cum, ad, prope, juxta. (See Noldius de
Partic. p. 144,145.) So iv TaBadv is near Gibeon, Josh.
x. LO. and év KagiaScapi, near Kiriath-jearim, Judg. xviii.
(Bochart. Hieroz. lib. ii. cap. 50, p. 590.) And this expo-
sition solves the difficulty, and agrees fully with the tra-
dition of the Jews; for that there were such capsulas to
the ark for this use, is owned, saith Buxtorf,* both by the
Talmud of Jerusalem and Babylon. Maimonides saith,+
There was a stone in the west part of the holy of holies, on
which the ark was placed, and before it the pot of manna,
‘and the rod of Aaron. Moses Mikkotsi says the same,
‘and Abarbanel adds,} That our interpreters write, that this
place does not deny that the pot of manna and the rod of
Aaron were kept there for the children of Israel, as it issaid
in a certain tradition of our rabbins.
[°] Ver. 5. Cherubims of glory.) So called, because the
* Antiq. lib, iii. cap. 8. + Strom. vy, p. 562. B.
t Ibid. cap. 5. p. 69, 70. ¢ In1 Reg. viii. 9.
* Hist. Arow, p. 72.
CHAP. 1x.]
glory of the Lord dwelt between the cherubims, and shined
forth from them; Psal. Ixxx. 1. Thou that dwellest between
the cherubims, shine forth: and they being emblems of the
angelical nature, were also emblems of the Divine presence,
before which the angels stood continually.
(9) Ver. 7. "Awat rot évavrod, Onee every year.) The priest
entered into the holy of holies on the great day of expiation
four times, to offerincense, (Lev. xvi. 12.) to offer the blood.
of the goat, (ver. 15.) and to‘ make an atonement for himself,
(ver. 17.) which makes it necessary to paraphrase. the
words as I have done.
[7] Kal résv rob Naod ayvonuarwv, And for the ignorance of
the people.| It is certain that the law allowed of sacrifices
for sins committed not out of mere ignorance; %.e. for ly-
ing and false swearing. (Lev. vi. 1. 6.) We therefore must
either say with Vatablus and Munster in locum, that sins
committed through the violence of our passions and aflec-
tions are called sins of ignorance, and so they stand op-
posed to sins of presumption,.(Numb. xv. 27, 28.30.) or that
the sins of the people are here so styled because they are
mostly such.
(®] Ver. 8. Thy rév aytwv 6dsv, The way into the holy of
holies,| i. e. Into the heavens, was not yet revealed nor
opened. Thus did the Jews themselves interpret this sym-
bol, saying, that* the adytum, 6 roi iepstow fw aBarov, which
was inaccessible to the priests, represented the heaven where
God dwelt. ‘This interpretation all the ancient commen-
tators give us of this place, viz. Chrysostom, Theodoret,
(cumenius, Theophylact, saying, These things were so
prepared, that they might learn, Ort ra Gyia tv Gylwv, routéo-
rw, 6 ovpavic trt éoriv aBarog, that is, that heaven, repre-
sented by the holy of holies, was as yet inaccessible, for
Christ first entered into heaven, kat Barby tiv rovrov aré-
gave, and so rendered it accessible tous: and therefore, as
the apostle saith here, pio repavepioba ri tov aylwy 6ddv,
the way into this holy of holies was not yet manifested, so he
Saith in the next chapter, that we Christians have ri cico-
8ov rv aytwv ev Te aipare *Inood, an entrance into heaven by
the blood of Jesus, and 68dv rpécparov, a new way which he
hath made new through his flesh; ¢.e. our forerunner being
thus entered into heaven with his blood to appear before
God, and so to prepare these mansions for us, the way of
our entrance into heaven is now made manifest. And this
the ancients say was signified by the rending of the veil, at
our Lord’s death; viz. ra aBara civar Nourdy Bard, rov oiipa-
vov avoryfhoroba, that heaven, before inaccessible, was now
opened, and a way was made into the true holy of holies;
(Chrysostom, Hom. Ixxxviii. in Matt. p. 541.) and the hope
of Christians being now to enter within. the veil, because
our forerunner is gone before, (Heb. vi. 19, 20.) seems to
intimate the same thing.
P] Ver. 9."Hrre wapaBody cig rov Katpdv Tov évearnxdra, kal?
év, &e.] Here the Vulgar and Gicumenius read kal’ jy,
which, saith Dr. Mills, is the true reading, adding, that
Kara cuveldnow, accessit aliunde, has been added to the
text. The second opposes the Aithiopic, which is a ver-
sion of no credit, to the Syriac, Arabic, Vulgar, all the
Greek scholiasts, and Cyril. Alexandrinus, who all own
the reading of the text: which liberty, if it be allowed, the
Scripture must be a very uncertain and precarioustule. In
* Jos. Antiq. lib, iii. cap. 8/
THE EPISTLE TO THE HEBREWS.
371
the first, the reading of the text is approved by Chrysostom,
Theodoret, Theophylact, Cyril. of Alexandria, de Ador.
Sp. p. 357. and. by all the eastern versions. The other
reading indeed gives a very good sense thus, Which taber-
nacle was a figure of the present time, according to which
figure, gifts and sacrifices were offered ;—but since the
reading of the text, which runs thus, Which figure continues:
to this present time, in which, by the Jews, are still offered.
gifts and sacrifices,—bears the same sense, and is supported
by better authority, what reason can be given why it should
be changed?
[?°] TeAe@oar kara cuvetdnoww, To perfect according to the
conscience.] The best account of this phrase, relating: to
what the law and its sacrifices could not do, may be learned
from what the new covenant, and the blood of Christ, in
which it was.established, is said to do. First, then, that
blood offered in the presence of God, is said to take away
sins sic To Supvexig, SO.as that there shall be no return of them
upon the conscience; no need of any more oblation for the
sins of such a.person, there being in him no more conscious-
ness of guilt, after, his. justification by faith in the blood of
Jesus. For where remission of sins is, there is no more. of-
Sering for sins, because the tenor of the new covenant runs
thus, Their sins and their iniquities will I remember no more,
(x. 17.18.) Hence the apostle argues thus, That the law,
with those sacrifices which were offered every year, could not
cig TO Omverie TeAswaa, perfect for ever them that come to
God with them, because, if they could have done that, the
worshippers once purged by them would have had no more
conscience of sins ; (Heb. x, 1,2.) i.e. they would not have
been still conscious of the guilt of sin, and so could. have
no need yearly to repeat the same sacrifices. And of our
Saviour’s sacrifice he speaketh thus, That by one offering,
rereXeiwkev cic TO Smmvexic, he hath perfected for ever them
that are sanctified, i. e. are purged by, it from the guilt of
sin. (Heb. x. 14.) Wherefore, to perfect according to the
conscience, is so fully to expiate from the guilt of sin, that
it shall no more be remembered by God, and we shall have
no more conscience of the guilt of it. Now the conse-
quents. of this full remission are these two, 1. A coming
unto God with freedom, and full assurance of acceptance
with him. This the apostle frequently ascribes unto the
death of Christ, who suffered for our sins that he might
bring us to God, (1 Pet. iii. 18.) saying, By him who hath
reconciled us to God by the cross, we have freedom and
access with confidence to the Father, by faith in him; (Eph.
ii. 16. 18, iii, 12.) and upon that account exhorts us te come
to him in full assurance of faith, having our hearts sprinkled
Srom an evil conscience. (Heb. x.22.) 2. A right of entrance
into heaven. 'This, saith the apostle, could not be obtained
by the service of the tabernacle, (ver. 8.) but only by the
death of Christ, by which the way into the holy of holies
is laid open, (x.19, 20.) eternal redemption is obtained
for us, (ix. 12,) and we receive the promise of an eternal-
inheritance; and so it consequentially signifies to have a
full assurance of acceptance with God here, and of happi-
ness with him hereafter.
Which could not perfect according to the conscience.| To
clear up what has been said upon this verse, let it be noted,
that God declares the tenor of the new covenant should
run thus: I will be merciful to their iniquities, and remem-
ber their sins no more.. Whence observe,
3B2
372
First, That there was no such promise or condition made
under the old covenant, that requiring for every new sin
of ignorance a new oblation; whereas sins of ignorance
and infirmity being not contrary to the sincerity of our obe-
dience, they do not violate the new covenant, and so are par-
doned by virtue of the blood of the new covenant, shed
igamak, once for all, for the remission of sins: for if we thus
sin, saith the apostle John, we have an advocate with the
Father, Jesus Christ the righteous, and he is the propitiation
for our sins, 1 John ii. 2. And if we walk in the light as he
is in the light, the blood of Christ cleanseth us from all sin,
1 John i. 7.
Secondly, Observe, that the legal sacrifices sowed only
for the purification of the flesh from ceremonial defilements,
and restored to them only a right to the benefits of the
Mosaical covenant, viz. life and prosperity in the land of
Canaan, but did not so far purify the conscience, as to
procure them an admittance into the heavenly Canaan,
which, if they had entirely cleansed them from the guilt
and the defilement of sin, they would have done; and hence
the apostle says, the way into the holy of holies was not
opened, whilst the first tabernacle was standing, (ver. 8.
see the note there.)
[**] Ver. 10. Méxpe Kaipou SiopSbaewe, Till the time of the
reformation.] That is, as the next verse expounds it, till
the coming of Christ, the Messiah of the Jews, when they
themselves expected a reformation of the law, saying,
that the law which was learned in that age was vanity, in
respect of the law of the age to come ;* that is, saith the
gloss on Eccles. xi. 8. Tw dw inn 12D), in respect of the
law of the Messiah ; and that then the law will be renewed.
For our doctors, saith the author of Sephir Ikkarim, + de-
clare, that all Israel shall receive a second law from the
mouth of God immediately, as formerly ; and this they all
prove, as the apostle doth, chap. viii. from Jer.xxxi. 31—33.
[**] Ver. 11.] That the tabernacle here mentioned is not
the body of Christ, but heaven itself, see note on viii. 2.
[9] Ver. 12. Aiwviav X\érowow, Eternal redemption.] Here
it is evident, 1. that this our high-priest had procured for
us a perfect and perpetual expiation from the guilt of sin ;
and this Schlictingius on the place fully grants. 2. That
this Aérpwoic, or redemption, was procured by the blood of
Christ, we having aroA\trpwow, redemption through his
blood, even the remission of sin. (Eph.i. 7.) That therefore
was the Aiérpov, or price paid, to procure this redemption.
That this arodtrpwore .wapaBdcewv, redemption from trans-
gressions was made Savdrov yevopévou, by the death of Christ,
suffering as a piacular victim for us, there being no other
way of procuring this remission under the law, (ver. 22.)
and so no other known to, or heard of by, the Jews. And,
lastly, that suffering thus, he must also suffer in our stead,
as all piacular victims did. Whence he is said to give his
life, Nérpov avri rokAGv, a ransom for many, Matt. xx. 28.
dvri\urpov trip ravrwy, a ransom for all, 1 Tim. ii. 5. (See
the note there.)
['*} Ver. 13. “AyiaZe rpde riv rig capKd¢ kaSapdrnra, Sanc-
tifies to the purifying of the flesh.) It is truly observed by
the reverend Dr. Hammond, that to sanctify to the purify-
ing of flesh, is to make legally clean, i.e. so as that they
might come into the congregation again, it being the sanc-
* Pog. Fid. par. iii. dist. 3, cap. 11. p. 608. 611.
+ Voisin, ibid. p. 123,
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. Ix.
tification ry kecowwptvwv, of the urelean ; but still ina me-
taphorical signification, as cleansing signifies expiation,
and obtaining pardon of sin; and when this is done by a
sacrifice, ayaZev, signifies to expiate, and cleanse from
guilt by virtue of it. In which sense it is used throughout
this Epistle, and that agreeably to the import of if, when
it relates to sacrifices in the Old Testament. So x. 10.
nrytaopévot topuiv, we are sanctified ; i. e. are purged from the
guilt of sin by the body, or, as other copies read, by the
blood of Christ, offered once for all. And, ver. 15. By one
offering he hath perfected for ever them that are sanctified ;
i.e. hath entirely purged them who by this offering are
cleansed from the guilt of sin: he being offered once, si¢
TO TOAAwY dvEveyKeiv TAC auaprtac, to bear, or take away, the
sins of many, and cic aSérnow apuaprtac, for the putting away
sin by the sacrifice of himself, ix. 26, 27. and, ver. 29. where
itis styled the blood of the covenant, tv @ irytao8n, by which
he, who now counted it as common, was sanctified, or
cleansed from the guilt of sin; it being the blood shed for
the remission of sin, the blood of that new covenant which
said, I will be merciful to their impieties, and their sins and
their transgressions will I remember no more, ver. 17, 18.
so, xiii. 12. Therefore Jesus, that he might sanctify the peo-
ple by his own blood, suffered without the camp: where both
the blood sanctifying, and wept auapriac, the sacrifice for
sin, ver. 11. to which it answers, shew that Christ sanctified
the people by the oblation of himself as a sin-offering, to
cleanse them from the guilt of sin. (See note on Heb. ii. 11.)
[?] Ver. 14. Aca Ivebparog aiwviov. | The Vulgar, Chrysos-
tom, and Cyril. Alex. de R. Fide, p. 73. read ayiov; but
_Theodoret, GEcumenius, Theophylact, Athanas. Ep. ad
Serap. p. 180. Ambros. de Sp. S. cap. 8. Cod. Alex. Syr.
Arab. read as the text.
[°°] ‘Eavrdv zpochveyxev, Offered himself without spot to
God. In heaven, saith Dr. Hammond: for that oblation,
saith Grotius, must be here understood, which answers to the
legal oblation made in the holy of holies, which the oblation
of Christ upon. the cross doth not, but his oblation in the ©
heavens. Against this interpretation some object, that
Christ presenting himself with his blood in the heavens, is
never styled an oblation; but that is a plain mistake, (see
note on viii. 3, 4.) and of evil consequence: for if Christ
had no oblation to offer in heaven, he could not be a high-
priest there, since every high-priest must have something
to offer in that sanctuary, in which he exercises his priestly
office. But yet it being said, not that he offered up his
blood, but that mpoofveyxev iavrdv, he offered up himself,
which he did upon the cross, (Eph. v. 2. Heb. ix, 25. 28.)
and the zpospopa, or oblation of the sacrifice, being pro-
perly the giving it up to the death, or to be a piacular vic-
tim in the sinner’s stead, these words may very well be thus
interpreted, Who, through the Holy Spirit, by which he was
sanctified from the very womb, offered himself a piacular
victim without spot to God. But then the blood of Christ
here mentioned, as purging the conscience from dead
works, must be his blood presented before God in the
heavenly sanctuary; for the apostle had spoken before,
ver. 7. of the blood brought into the holy of holies by the
Aaronical high-priest, and declared that it could not per-
fectly expiate the conscience from the guilt of sin, ver. 10.
and therefore here the analogy requires that he should
speak of the blood of Christ, brought by our high-priest
CHAP. Ix.]
into the heavenly sanctuary. Moreover, he had said be-
fore, that he entered with his blood into the holy of holies,
ver. 12. and therefore, ver. 14. must be still speaking of the
effect or influence of this blood, there presented for us.
[27] KaSapuet riy ovvednow dd vecodv toywv, Purge the
conscience fron dead works.] Td xaSapiZav, here, as the
comparison clearly shews, being in sense the same with
ayuZav in the verse preceding, must signify the cleansing
of the conscience not from the inclination to sin, by the
Holy Spirit, but from the guilt of sin, by the blood shed for
the remission ef it. And, secondly, this is the constant
sense of the word xaSapiZev in the Old Testament, when
joined with dvd apnapriwv. So Lev. xiv. 19. The priest shall
make an aionement for him that is to be cleansed from his
uncleanness, 2EiAdcerar 6 icpede wept Tov KaSapiZopévov and Tic
apapriac avrov.. And, xvi. 30. The priest shall make an
atonement for you to cleanse you, xaSapioa ipac ard Tacwv
Tav anapruiv iuov, from all your sins. (So Josh. xxii. 17.
Psal. li. 3. Jer. xxxiii. 8; Ezek. xxiv. 13.) Hence then it
follows, that the dead works, from which their conscience
was to be thus cleansed, must signify »orks which deserved
death by the tenor of the old covenant.
[*] Aarpebev Oxp Zavr, To serve the living God.] God,
being a holy God, can enter into covenant with none, or
admit them into his service, whilst they lie under the guilt
of sin unpardoned, and so have not found grace in his sight,
Noah found grace in the eyes of God, and with him he
established his covenant, Gen. vi. 8.18. Abraham be-
lieves in God, and this was counted to him for righteous-
ness ; and then the Lord makes a covenant with him by
sacrifice, Gen. xy. 10.18. So Exod. xxiy.6. the Jews offer
burnt-offerings, and sacrifice peace-oflerings to the Lord,
and the blood is sprinkled upon all the people, and then
he enters into covenant with them. Hence the apostle
saith, Let us draw nigh to God with full assurance of faith,
having our hearts sprinkled from an evil (or condemning)
conscience, Heb. x. 22. ,
[9] Ver. 15. A:é rotro,| May either relate to the end of
Christ's mediatory office, and so be rendered for this end,
or, for this cause; or to the means, by which that new cove-
nant, of which he is the mediator, was established, and
then it will be best rendered, by this blood: his blood being
styled the blood of the new covenant, Matt. xxvi. 28. Mark
xiv. 24. and the covenant being styled the new covenant in
his blood, Luke xxii. 20. 1 Cor. xi. 25.
[%] Eic aroXtowow THy emiry mpwry SiaShxy TapaBdcewy,
For the redemption of sins under the first covenant.] St.
Paul’s design, in the. Epistles to the Romans and Gala- |
tians, is to shew, that the law could not justify any man,
i. e. that it could not procure his absolution from the guilt
of sin, but rather left all guilty before God; and his design
in this Epistle is to shew, that the sacrifices offered, under
the law, could never take away sin, (x. 4.) And hence
ariseth the necessity that Christ should shed his blood for
the redemption, i. ¢. for the remission of sins committed
under the old covenant, before we could be capable of en-
tering into the new, or have a right to the blessings of it.
["] Tiv trayydav, The promise of an eternal inherit-
ance. | The immediate promise of the new covenant, esta-
blished in the blood of Christ, is remission of sins ; (x.17.)
but then this being an eternal redemption from them, (ver.
12.) and such as perfects for ever them that are sanctified,
THE EPISTLE TO THE HEBREWS.
373
(x.14.) upon it necessarily follows the promise of an eternal
inheritance, there being nothing to exclude us from it, but
- the guilt of sin. Hence is there a close connexion betwixt -
Christ’s overcoming death, and bringing life and immor-
tality to light ; and this emphatically is styled the promise
of the gospel, Tit. i. 2. 1 John i. 2. v. 11. j
[*] Ver.16. “Avéyxn pépeota, There rust be.] There must
be produced, saith Dr. Hammond, as the word ¢épew sig-
nifies, John xviii. 28. Acts xxv. 7. There must intervene: so
Schmidius and Budzeus.
[*] Ver. 19. To aiva rav udcywr, &c. The blood of calves
and goats.| There seems no need of the conjecture of
Bishop Usher and others, that besides the burnt-offerings
and peace-offerings mentioned by Moses, Exod. xxiv. 5.
there were then offered sin-offerings, the holocausts them-
selves being expiatory sacrifices; as is evident from these
words, Lev. i. 4. He shall put his hand on the-head of the
-burnt-offering, and it shall be accepted for him to make an
atonement for him. Now the Jewish* doctors tell us, that
this imposition of hands was always joined with confession
of sins over the sacrifice, which confession still concluded
with a prayer, that the sacrifice might be an expiation for
them. And the phrase, it shall be accepted, 2&Adcassa
meot avrov, to make an atonement for him, used here, and
Lev. xiv. 20. concerning holocausts, is as much as ever
is said of expiatory sacrifices. (2.) This may be. far-
ther urged from the word kepher, used concerning holo-
causts, Lev. i. 3. that being the word used to import ex-
piation for sin; on which account the Syriac version saith,
that the burnt-offering was designed, ‘‘ ad placationem
obtinendam a Deo,” to appease God: and the Chaldee +
paraphrast, that the burnt-offering came ‘“ ad expiandum
pro cogitationibus cordis,” to expiate for the thoughts of
the heart. And it was the general opinion of the Jews,
saith Doctor Outram,{ that some kind of sins were ex~-
piated by holocausts. And, (3.) all the sacrifices of living
creatures, before the law, were holocausts; and yet it is
certain that many of them were offered to appease God,
and expiate for sin. Thus Noah, after the flood, offered
burnt-offerings, Gen. viii. 20. and yet Josephus, Antiq. lib. i.
cap. 4, hath informed us, that he offered a sacrifice to atone
God, and appease his displeasure. 'The sacrifices which
Job offered for his children were burnt-offerings, yet were
they also offerings for sin, Job i. 5. the reason of their ob-
' lation being assigned, It may be that my sons have sinned.
| The oblation which God commanded his friends to make,
was a burnt-offering, Job xliii.'7. and yet it was offered to
appease God’s wrath, and prevailed, with the prayer of
Job, Avcv rhv dpaprtav avroic, to procure absolution from
their sin. Nevertheless, because Josephus, speaking of
this matter, mentions the blood, rwv xopwyv spayévrwy, of the
rams slain, as the apostle doth ruv rpdywv, the blood of the
goats; hence it seems necessary to allow these also were
slain then, either as sin-offerings, or as burnt-offerings, as
they are allowed to be, Lev. i. 2, 3. 10.
[*] Ver.20. AcaSijxn, Covenant, or testament.) ‘‘ This dis-
course (saith Mr. Le Clerc) is to be looked upon merely as
the play of an hellenistical writer; who, because he saw
that SiaSfxn was used for that covenant whereof Christ is
t Ibid, p, 141.§.7.
* Joh. in Lev, vi. 7.
¢ De Sacrif, 1iB. i. cap. 15. §. 8—10.
374
the mediator, and signified also a testament, and Christ
was dead, thence deduced consectaries which are true in-
deed, considered in themselves, but here rely upon weak
principles, rather to set off his.discourse according to the
custom of that age, than to convert the Jews to the faith by
the force of reasoning.” Thus is the great apostle of the
gentiles turned into a Jewish rabbin, setting off his dis-
course by weak reasonings, because it was customary for
the Jews to do so. Our word and preaching is (saith the
apostle) not in the words of man’s wisdom, but in demon-
stration of the Spirit, 1 Cor. ii. 4. “ By your leave (saith
Mr. Le Clerc), you sometimes speak not in the words of
man’s wisdom, but of Jewish folly, talking plainly like an
allegorical Philo, making often such accommodations of
Seripture, and such consequences deduced from them, in
which no regard atall is had to grammar.” We speak the
wisdom of God, saith the apostle. “No (saith Mr. Le
Clerc), your discourse is to be looked upon merely as the
play of an hellenistical writer.” We speak (saith the apo-
stle) the things which God hath revealed unto us by his
Spirit, and have received this Spirit, that we may know the
things which are freely given us of God ; which things we
speak not in words taught by human wisdom, but in words
taught us by the Holy Ghost. “ No (saith Mr. Le Clerc),
even in things relating to the new covenant, established in
the blood of Christ, your discourse relies upon weak prin-
ciples, and is no better than playing with the ambiguity of
words, and deducing consequences without any regard to
grammar. For, true it is indeed, that a testament is rati-
fied by the death of the testator, and Christ is dead, but
Christ was not the mediator of a testament; for testaments
do not want mediators : and if it should be granted that he
was, he could not be thought at once a mediator and a tes-
tator, by whose death alone a testament was confirmed.
The testator here is God the Father, whose heirs men are
in conjunction with Christ, but God the Father can in no
sense be said to die.” Thus Mr. Le Clerc confutes the
author, and yet says, he does not lessen the authority of
this Epistle, though others think he plainly overthrows it;
but, God be thanked, he does it still without just ground.
For,
First, Itis plainly false that God can be the testator here;
and that for his own reason, because ‘‘ God the Father can
in no sense be said to die:” for a testator must have his
testament, and where there is a valid testament, there (saith
the apostle) must of necessity be the death of the testator.
“ A testament (saith Mr. Le Clerc) being ratified by the
death of the testator.”
Secondly, I grant, that Christ was not the mediator of a
testament, but then he was the mediator of a covenant;
which, as it was sealed with and confirmed by his blood,
procuring for us such blessings as he by his will designed
for, and declared should be conferred upon, believers,
through faith in his blood, became also a testament. Thus
when he said, for their sakes, wyéZw iuavrdv, John xvii. 19.
i. e. I offer up myself as a piacular victim, that they might
be sanctified, or truly purged from their sins; he adds,* as
his last will and testament,—Father, I will that those whom
thou hast given me be with me where Iam. So here he is
* “Aine yotr sig nar’ Xpioriv DaDiinne Ofrw Ta Garou bye slut nal ote wos.
in locum,
Theoph.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Ix.
become a high-priest of good tlitngs to come, purchasing
eternal redemption for us by his blood. And, ver. 15. he
became the mediator of that new ‘covenant, in which God
promised to be merciful to our transgressions, and to re-
member our sins no more; procuring the remission of them
by the intervention of his death, that we that believe in him
might receive the promise of an eternal inheritance, which
he died to entitle us to, and confer upon us; whence it is
styled the purchased possession. This therefore was his will
and testament, that they for whom he died should live
through him, and this testament could not be confirmed but
by his death: he therefore was at once the mediator, in
whom the new covenant, promising to us remission of sins,
was made; and the testator, by whose death the testament,
that they who believed in him should have eternal life, was
ratified.
Moreover, what if, after all, here should be nothing said
of a testator, but only of a mediator of such a covenant as
was to be ratified in the blood of Jesus? This sure would
confound all that Mr. Le Clerc here offers; and yet I think,
with submission to better judgments, that even this may be
maintained against him.
For though there be here mention, ver. 16, 17. rot d:aSe-
pévov, yet it is not necessary that word should signify a
testator properly so called, but only a promiser, and one
that confirms his promise with his own blood. For d:ari-
Snut, in Phavorinus, is iricxvovpa, cvvriSena, I promise, I
covenant, and d:aribeoOar SuaSfxnv is very commonly, in pro-
fane authors, to enter into covenant ; and so the phrase
StaShoopar SaSheny, and déSero Siabh«nv,* is constantly used
in the Old Testament; and therefore the participle d:aBéue-
voc, derived from the same verb, must properly have the
same signification here, in which it is still used by the Sep-
tuagint, and which it always bears in the New Testament.
Thus, Acts iii. 25. You are the children, diabfxne ic éBero,
of the covenant which God made with our fathers; Luke
Xxii. 29. Kaye dcarfOeua div, And I appoint to you a king-
dom, xabec &é0cro, as my Father hath appointed me: so
here, viii. 10. x. 16. Atrn 7 StaSfixn jv daSfcoua, This is the
covenant which I will make with the house of Israel. And
because covenants were usually made, “‘ victimas caeden-
do,” by sacrifices, and established in blood, as both the He-
brew berith, the Latin fedus, and the Greek ozovd), whence
the word spondeo is derived, shew; and the phrases, dpxia
réuvew, feedus ferire, and percutere; accordingly it was in
the new covenant established in the blood of Jesus. Hence
the apostle speaks thus of this covenant, and the appointer,
disposer, or the maker of it.
Ver. 15. That by virtue of this blood he is become the
mediator of a better covenant.
Ver. 16. For where there is a covenant, ( Cuvierov ‘yEvo-
pévou, made by death, or ratified by the blood of him that
makes it, ver. 15.) there of necessity must intervene the death,
rou ScaSeuévov, of him that makes the covenant (or promise).
Ver. 17. For a covenant (of this nature) is only from
(mi vexpoic) in the death of them who make it (as other |
covenants were ratified by the death of the sacrifices used
at the making of them), and is of no force whilst (6 Sua Sée-
voc) the maker of the covenant lives.
Ver. 18. Whence (i. e. because, without shedding of
* See Kircher’s Conc. vol. i. p. 2139.
CHAP. IX.}
blood, there is mo remission; so it was also in) the first’
covenant, (for it). was not dedicated without blood.
To this sense the contexture of the apostle’s argument
doth plainlydead; for, chap. viii. he introduceth the pro-
mise of anew covenant, in which God engageth to be mer-
ciful to-our iniquities, and ‘to remember our sins no more,
(ver. 12.)-and.so, by removing.our guilt, made wus fit:to be
partakers of aneternal.inheritance. ‘This remission of sins,
‘saith he, couldnot:be purchased by the gifts and sacrifices
under the law, :for\they could not fully purge the conscience |
from the guilt@f sin, (ix. 9.) but Christ, by his owntblood,
hath purchased eternal. redemption for us, (ver.12.),and:by
this blood «he is become the mediator of a better covenant ;
' he having suffered death for the.remission of sins:committed
under the old covenant, thatwe might receive the: meena of
an eternal inheritance, (ver. 15.)
And this death was necessary :for him to suffer, forthe
obtaining of these ends; for where there is such. accovenant,
there is a necessity that ‘the death of him who ratifies this
covenant with his blood should intervene. For such a
covenant is only ratified upon the death of them by whom
itisamade, and is of no force, whilst he lives that makes the
covenant, because this remission-of sins \is.not.to be pro-
cured without shedding of blood : which was a thing so.ab-
solutely necessary under:the law, that neither was the first
covenant dedicated or established without blood.
_ Now. if this be so, here is no playing with the ambiguity
of the word d:adhen, nor any intimation.of.a hellenist, but
-rather of a Hebrew, using the word in the sense which
both the Hebrew berith usually bears, and in which d.aSfnn
answers to it in the Septuagint: -and-so there was no just
occasion for the dangerous reflections which Mr. Le.Clerc
hath made:on this discourse of (he apostle.
1[%] Ver. 21. “Eppavrics, &c.] Of this: sprinkling of the ta-
bernacle and all the, vessels, we read nothing,in the, place of
Exodus forecited, or in any other part of the law; but
Josephus saith,* that Moses did Ocparevew av oKxnviy, Kal ra
mept abriy oxety thal, Kal ry aipati tov tabpwr Kal KoLWY opa-
- yévrwwv, consecrate for God’s service the tabernacle, and all
-the vessels of it, anointing them.with oil, and.with the blood |
of bulls and rams.
[*%] Ver. 22.. Almost all things.| He saith, almost ;be-
cause some things which could abide the fire, were purified
by the fire, Numb. xxxi.23. and others by water, Ley. xvi.28.
(“] Ver. 23. Abra 02 ra trovpaua, The heavenly things.]
‘For. explication of these words, let it be observed, first,
‘that the apostle here speaketh all along, not of purification
of persons, but of things of the tabernacle, and, of the
vessels of it, ver. 21. of the ra ravra, all other things which
were to be purified; of the irodeiypara rev év ovpavoic, the
- patterns of things in heaven, ver. 23. that is, the tabernacle
and the utensils of it, viii.5., The heavenly things themselves,
opposed to them, cannot therefore signify men in general,
viz. the church triumphant or militant, or, in particular, our
souls, or consciences, but the heavenly place, styled, ver. 24.
heaven itself, the place into which Christ entered, in which
-he appears before God, the place of which the tabernacle
made with hands was a figure.
Secondly, Observe, that by God’s appointment an atone-
ment was to be made for ihe holy. place, by the blood of a
* Actiq, lib. iii, cap. 9. p, 89. B.
THE EPISTLE TO THE HEBREWS.
375
sin-offering sprinkled upon and before the mercy-seat seven
times, because of the aincleanness of the children of Israel,
and because of their transgressions and their sins. (Lev. Xvi.
16.) ‘Now these ‘could not defile that holy place into which
they. never entered, but :yet they rendered them and ‘their
services unworthy to appear, and to'be ‘tendered before it,
as they still did, worshipping towards or before this foot-
stool of the Divine Majesty. An atonement was also tobe
amade for the tabernacle of the congregation, in which God
dwelt among them, because of their uncleannesses, which
rendered :them unworthy \to come into that tabernacle
where he was present; whence it is observable, that no
‘man was permitted to be in the tabernacle, till the atone-
ment was made for it ; so that )the purification of the holy
.of holies was only the preparing of it to be still a mercy-
seat, to which they mightrepair with their prayers, praises,
and adorations, and from which God might graciously shine
forth upon them, when purified :by this atonement from the
defilements of their'sins. And the \purification of the ta-
‘bernacle was only to prepare it to bea place ‘in which they
might present their persons before God, thus cleansed By
this atonement from the guilt of-sin.
And in like manner was heaven itself to-be prepared or
purified for us, by our Lord’s entrance into it with his own
atonement, or propitiatory sacrifice ; first, that our prayers
and praises might ascend up thither, and be accepted at
God's mercy-seat, as being offered to.\God by our high-
\priest, aiid .xendered acceptable by the atonement he had
made for the pollutions cleaving to them. Hence is‘he
represented as having a golden censer, and much incense to
offer, with the prayers of all saints, Rev. viii. 3,4. Secondly,
That our persons might be admitted into this heavenly taber-
nacle, as being cleansed by his blood from those defile-
ments which they had contracted. Accordingly, our Lord
tells his disciples, In my Father's house are many mansions ;
I.go to prepare a place for you, John xiv:.2,3. And ‘here
he is said to purify and prepare these heavenly mansions for
us, by entering into heaven, there to appear with his blood
of sprinkling in the presence of God for us.
[*8] Ver. 26. *Azd karaPorijc Kbopov, From the foundation
of the world.] This phrase.is used six times elsewhere in
the New Testament, viz. Matt. xiii. 35. xxv.34. Luke xi.
50. Rev. xiii. 8. xvii..8. and,in this Epistle, iv. 3. God's
works were finished from the foundation of the world. And
in all these places it manifestly signifies, from the begin-
ning of the world ; (see Psal. Ixxviii.2. Matt, xiii. 35.) and
_ therefore must in reason bear the same import in this text;
and then it proves, against Crellius, that the sufferings of
Christ had respect to all preceding generations: for if his
sufferings had not respected the sins of the whole world,
where is the necessity, upon the supposition here made, of
the reiteration of his sacrifice, that he should have suffered
From the beginning of the world?
[?] ‘Ent rp ouvredcig roy aidvwv, At the end of the world.]
Dangerous here is. the note of Grotius, that St. Paul, In id
propendebat, ut crederet de propinquo imminere mundi
ruinam. See this confuted, note on 1. Thess. iv. 15. And
that ré réAn and % ovrvridua rév aidévwv signifies, not the
end of the world, but the last of the three acinar ages
of the world, see note on 1 Cor. x. 11.
[°°] Xwpie a dpagriac, Without a sin-offering.] See note on
2 Cor. v.20.
376
CHAP. X.
(Tue legal high-priest, I say, went yearly into the holy
of holies, ix, 25. as it was necessary for him to do in that
imperfect dispensation ; )
1. For the law having (only ) a['] shadow of good things
to come, and [*]not the very image of the things (them-
selves ), can [*] never with those sacrifices, which they (who
officiated under it) offered year by year continually, make
the comers thereunto perfect (i. e. absolved from the guilt
of sin for ever):
2. For [*]then would they have ceased to be offered?
because that the worshippers once purged (by them, «ig rd
Sinvextc, for ever) would have had no more conscience of
sins (i. e. would not have been after conscious of the guilt
of sin).
3. But (so far are they from procuring this perpetual
remission, or freeing those that offered them, from being any
more conscious of sin, that) in those sacrifices there is a
remembrance again made of sins every year, (viz. in the
great day of expiation ; whereas, where there is full remis-
sion of sins, there is no remembrance of them any more, and
so no more offering for sin needful, ver. 16, 17.
4. They could not, I say, expiate for ever, or clear them
from all conscience of sin ;) for it is impossible that the
blood of bulls and goats [°]should take away sins (for
ey so that no farther sacrifice should be needful to that
end ).
5. Wherefore, when he (the Lamb of God, that taketh
away the sins of the world) [°|cometh into the world, he
(in the Psalmist) saith, Sacrifice and offering thou wouldest
not, but ["]a body hast thou prepared (for) me: (i. e.
thou wouldest not have them to continie after my coming
into the world to offer myself a sacrifice for the sins of the
world, they being only to continue till the time of reforma-
tion, ix. 10. and here, ver. 9.)
6. In burnt-offerings and sacrifices for sin thou hast had
no pleasure: .
7. Then said I, Lo, I come, (as) [*] in the volume (or,
roll) of the book it is written of me, to do (rod otijoa, that
I should do) thy will, O. God (i. e. to offer my body a
sacrifice for sin, according to thy will ).
8. Above when he said, (avérepov Aéywr, when he, i. e.
Christ had said before, Psal. xl. 6.) Sacrifice, and offering, ’
and burnt-offerings, and offering for sin, thou wouldest not,
neither hadst pleasure therein (speaking of the sacrifices D3
which are offered by the law;
9. Then said he, (afterward, ver. 7.) Lo, I come to do
thy will, O God. (And thus) he taketh away the first (the
legal sacrifices), that he may establish the second; (the
oblation of his body, ver. 10.)
10. [9] By the which [*°] will we are sanctified through
the offering (Gr. dia rig to0cpopac, who are sanctified by the
offering ) of the body of Jesus Christ (2para€) once for all,
(not as the legal sacrifices, once every year, ix. 25, 26.)
11. And every priest (according to the law) standeth
- (Gr. stood) daily ministering and offering oftentimes the
same sacrifices, which can never take away (the guilt
of) sins:
12. But this man ( Christ Jesus ), after he had offered one
sacrifice for sins (by which the guilt of them hath been fully
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. x.
taken away, Heb. i. 3. is) [*"] Mr ever sat down on the
right hand of God; (and so is placed over all his works, ac-
cording to Psal. viii. 6.)
13. From henceforth expecting till his enemies be inde
his footstool (till the devil, antichrist, death, the wages of
sin, and the last enemy be abolished, 1 Cor. xv. 15. and so the »
following words of the Psalmist, Thou hast put all things in
subjection under his feet, be fully accomplished ).
14. For by (this) one offering (of himself to the death
for us) he hath ['*]perfected for ever (i. e. completely ex-
piated the sins of ) them that are sanctified (through faith in
his blood, procuring the remission of sins, Acts xxvi. 18.)
15. Whereof (and of this) the Holy Ghost also is a
witness to us: for after that he had said before,
16. This is the covenant that I will make with them after
those days, saith the Lord, I will put my laws into their
hearts, and in (or, upon) their minds will I write em;
(Jer. xxxi. 33.)
17. (He adds, as a farther promise, or part of the new
covenant, ) And their sins and iniquities will I remember
no more.
18. Now where (such a) remission of these is (as cuts
off the remembrance of them any more ), there is ['*]no more
(need of ) offering for sin. (See ver. 2,3.)
19. Having therefore, brethren, boldness (or, liberty, see
note on iii. 6.) to enter into the holiest by the blood of
Jesus, (from which the Jews were typically debarred, the
way into the holiest being not then revealed, ix. 8.)
20. By a new ["] and [] living way, which he hath con-
secrated (or, made new ) for us, through the veil, that is to
say, (through) his flesh (offered for our sins upon the
cross) ;
21. And having (such) C) a high-priest over the hirade
of God; (i.e. the church, iii. 6. 1 Tim. iii. 15. or, over the
house not made with hands, in which God dwells, viii. 1, 2.
ix. 1. 11.)
22. Let us (who are of this house, iii. 6. and for whom
this freedom is procured by this high-priest ) draw near (to
God) with a true (upright) heart in full assurance of
faith, (that our services shall be accepted now, and our per-
sons hereafter admitted into his presence, as) having [] our
hearts sprinkled (by the blood of Jesus) from (the accusa-
tions of ) an evil conscience, and our bodies washed with
pure water (viz. the laver of regeneration ).
23. Let us hold fast the profession of our faith (Gr.
the hope we profess) without wavering; (or, being moved
From the hope of our calling, Colos. ii. 23. that hope which
causeth us to rejoice, iii. 6. which entereth within the veil,
vii. 27.) for he is faithful who hath promised ( this entrance
into it) ;
24. And let us consider one another (as members of the
same body) to provoke (one another) to love and to good
works: (or, works of charity ; see note on Tit. iii. 8.)
25. Not forsaking the assembling of ourselves together,
(not drawing back from Christianity to Judaism, ver. 26.
38.) as the manner of some is; (who, for fear of persecution
from the Jews, return to the worship of the synagogue, ver.
32. 36.) but exhorting one another (to perseverance in the
faith): and (that) so much the more, as you see ['*]the
day (of vengeance upon the unbelieving and apostatizing
Jews ) approaching.
26. [9] For if we sin wilfully (by renouncing and falling
CHAP. x.]
off from Christianity) after that we have received the
knowledge of the truth, there remains no more sacrifice for
sin, (ovx re, there is not yet left any other sacrifice, besides
that which you reject, to purge you from the guilt of sin ; and
therefore nothing can remain for such aposiates )
27. But a certain fearful looking for of judgment and
fiery indignation, which shall devour the adversaries (of
Christ the Son of God, ver. 29.
28. And of this you may be assured, from what befel
those who revolted from the law of Moses; for) he that
despised Moseg's law died without mercy under (the testi-
mony of) two or three witnesses (of that apostacy, Numb.
xv. 30, 31. Deut. xxvii. 2.7.)
29. Of how much sorer punishment, suppose ye (then ),
shall he be thought worthy, who hath trodden under foot
the Son of God (using him with the greatest contempt ), and
hath accounted the blood of the (new ) covenant, [*°] where-
with he was sanctified, (or, purged from the guilt of his
sins, ii. 11. ix. 13, xiii. 12.) an unholy thing (such as pollutes
rather than purges, as being the blood of a malefactor ), and
hath done despite to the Spirit of grace (by refusing to own
him as the Spirit of God ; yea, rejecting him as a lying
spirit, and his gifts and miracles as illusions )?
. 30. For we know him that hath said (7. e. who intro-
duceth God thus speaking), Vengeance belongeth to me,
and I will recompense, [**] saith the Lord. (Deut. xxxii.
35.) And [*] again (in the same place, ver. 36. saith of him Ds
The Lord shall judge his people.
- 81. It is a fearful thing to fall into the hands of the living
God, (who ever lives to punish those who revolt from him ;
see iii. 12.)
' $2. But call to remembrance ( AvapupvijoxeoSe d&, Remem-
ber therefore) the former days, in which, after ye were illu-
minated, (i. e. baptized into the Christian faith, vi. 4.) you
endured (courageously) a great fight (Gr. conflict) of af-
flictions; (for a great persecution then befel the church
which was at Jerusalem, Acts viii. 2. 1 Thess. ii. 14.)
33. Partly, while you were made a gazing-stock (or
spectacle) both by reproaches and afflictions; and partly,
while ye became companions of them that were so used,
(Acts v. 41. the apostles, especially Paul and Barnabas,
Acts xiv. 5. 19, 20. xvii. 10. 14, 15.)
34. For ye had compassion of me in [*] my bonds, (Acts
xx. 23. xxi. 4, 11—13. ) and took joyfully the spoiling of
your goods, knowing in yourselves (by the testimony of
that Spirit who is the earnest of our future inheritance, Eph.
i. 14. iv. 30.) that you have in heaven a better and an en-
during substance.
35. Cast not away therefore your confidence (rappnotav,
your freedom in profession of the faith), which hath great
recompence of reward, (for with ihe mouth confession is
made unto salvation, Rom. x. 10.)
36. For ye have need of patience, that, after ye have
done the will of God, (i.e. have suffered according to his
will, 1 Pet. iv. 19.) ye might receive [*] the promise (re-
ward ).
37, For (the vision of Habakkuk, respecting the coming
of Christ,and exhorting you to wait for him, said then, Yet
fora time, as I do now, ) yet a little while, [*] and he that
shall come (Gr. 6 tpxépevoc, he that cometh now to reward
your patience ) will come, and will not tarry.
38. (It also adds these words of comfort to the faithful,
VOL. VI.
THE EPISTLE TO THE HEBREWS.
377
and terror to the revolter, Expect him now, Alxaioe 82, for)
the just shall live by (his) faith: [°°] but if any man draw
‘back (kat éav irooretAnra, and if he draw back from it), my
soul (saith God) shall have no pleasure in him.
39. But we (I hope, vi. 9.) are not of them that draw
back to perdition ; but of them that believe to the saving of
the soul.
ANNOTATIONS ON CHAP. X.
[‘] Ver. 1. SKIA‘N rév peddAdvrwy ayatav, A shadow of
good things to come.] i.e. Of those good things to come, of
which Christ is the high-priest; their tabernacle being only
a shadow or figure of that celestial tabernacle, into which
he, as our forerunner, hath already entered ; (ix. 11.) the
purgation they obtained by their sacrifices, from the defile-
ments of the flesh, of the purifications of our consciences from
dead works ; (vér. 13, 14.) their annual redemption, of the
eternal redemption obtained by Christ ; (ver. 12.) their free-
dom of entrance, being cleansed by their sacrifices into the
tabernacle of the congregation, of our freedom to enter into
the holy of holies.
[*] Ov adtiy tiv cikdva tev tpaypatwr, Not the very
image of things.] The apostle here distinguishing betwixt
the things and the image of them, I think the word image
cannot properly be rendered substance: but we under the
gospel do enjoy such lively representations of the good
things to come, as are both assurances, and foretastes, and
beginnings of them, the earnests of our future glory, in the
enjoyment of the Holy Spirit, who is the earnest of it ; (Eph.
i. 14.) and by whom we are changed into the image of our
glorious Lord ; (2 Cor. iii. 18.) the image of our enjoyment of
God, and dwelling for ever with him, by being made a ha-
bitation of God through the Spirit ; (Eph. ii. 22.) the image
of our entrance into his presence, in that freedom of access
we have already to the Father through Christ; (Eph. ii. 18.
iii. 12.) the image of our final absolution, in that justification
which is attended with that peace of God which passeth all
understanding. And this sufficiently answers the objection
of Esthius against this sense, viz. That a more express sig-
nification of these future good things would not more effica-
ciously avail towards the exhibition of them: for such an |
image of them, as also is an earnest, foretaste, assurance,
and an inchoation of them, is sufficient to make the comers
to God perfect for ever, as far as we are capable of being
so in this life; as being fully assured of the entire pardon
of our past sins, so as that they shall not be remembered
any more, and of the enjoyment of those future blessings,
of which we have received already the earnest, first-fruits,
and assurance.
[*] Eig 7d Stnvextg obdérore Sivara rode mpocepyomévove
reAewoa, Could never make the comers to them perfect for
ever.] All interpreters allow a obyxvarc, or trajection of the
words in this verse. Now this, which I make in the trans-
lation, seems to be confirmed by the effect of our Lord’s
sacrifice opposed to these; for that, saith the apostle,
rererclwxev cic rd Sinvexte, hath perfected for ever them that
were sanctified, i.e. hath cleansed them for ever from the
guilt of sin, (ver. 14.) That therefore which he here denies
to the legal sacrifices, must be also this, that they could r«-
Aewicat cic rd Suvextc, expiate sins for ever ; or so as that they
who were once purged by them, should have no more con-
3C
378
science of sin; (ver. 2.) and to this sense the following ar-
gument inclines.
» The words reActodv and reAcuiou have two significations;
the one is agonistical, and then it signifies to reward and
crown, as in those words, That they without us, pi} redew-
Séo1, might not be made perfect, i. e. be crowned, or have
their fullreward, Heb. xi. 40. (see the note there :) the other
is sacrificial; for when it is joined with sacrifices, or hath
relation to them, it signifies, dyd@Zev, cal naSapiZeoSa, to
sanctify and purge from the guilt of sin. Whence redawoag
is rendered by Hesychius and Phavorinus déyidonc. So the
sin-offering, by which Aaron and his sons were sanctified,
and set apart for the priesthood, is styled, Svota reActioewe,
Exod. xxix. 34. and the sacrifice by which the temple
was sanctified, or purged from its defilements, is styled,
Suvola reAndoewe, 2 Mace. ii. 9. and therefore what is here,
cannot make perfect, is, ver. 4. cannot agatptiv apapriac,
take away sins; and, ver.2. xaSapiZeoSa, is to purge from
the conscience of sin. (See ix. 9. 12. 14.)
And, lastly, the word zpocepyouévoue here, seems not to
signify, the comers to it, i.e. the lew, but, the comers to_
God for pardon by these legal sacrifices; for the word in
this whole Epistle still relates to coming to God, as the
phrase is expressly, vii. 25. xi. 6. the coming to the throne
of grace, iv. 16. and in this chapter, ver. 2. rpocepydjecda,
Let us come (to God) with a true heart.
(*] Ver. 2. "Eat odk av txabcavro rpoopepduevar, For then
they would not have ceased to be offered.|] Some, leaving
out the ov«, translate the words thus, For then sure they
would have ceased to be offered; but the ov« is found in
Chrysostom, Theodoret, GEcumenius, Theophylact, and the
Alexandrian manuscript, and therefore ought not to be
omitted: others, with the Arabic version, read the words
interrogatively, For then would they not have ceased to be
offered ? which gives a very good sense. But yet there
seems to be another sense of them very agreeable to the
context; viz. For then they would not have ceased, or been
taken away, to give place to another sacrifice for sin, as
the apostle proves they were, from ver. 5. 9.
[°] Ver. 4. ’Agaipeiv auaprtac, To take away sins,] Is not,
as Grotius here notes, “ efficere ne ultra peccetur,” fo make
us sin no more; for that is not the effect of Christ's blood,
but, as far as in this imperfect state we are enabled so to
do, of his sanctifying Spirit. Moreover, the apostle speaks,
ver. 1. of expiation of the conscience from the guilt of sin, of
expiation by the legal sacrifices which did not inwardly
sanctify, of purgation by the oblation of them, ver. 2. from
that sin of which there was a yearly remembrance in the
oblation of those sacrifices to make atonement for them,
ver. 3. and therefore the adsvarov yap, which connects this
verse with the former, and shews that fo be impossible to be
effected, which he had said before was not effected by those
sacrifices, must confine this phrase to the taking away the
guilt of sin, by* expiationand atonement for them; not to
the removal of the power and dominion of them, by internal
sanctification. And so daipsiv ayapriay always signifies,
either to take away sin by a mere act of grace, absolving
from the punishment due to it; (as when Nathan said
to David, Ag&y 6 Képwe 7d audprnud cov, The Lord hath
taken away thy sin, thou shalt not die, 2 Sam. xii. 13. and
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. X.
the seraphim to Isaiah, This hth touched thy lips, rai
agedei rae Gjaprtac cov, and he will take away thy sins, Isa.
vi. 7. and, Isa. xxvii. 9. By this, apaipeSifioerac dvouta “Laxad,
shall the iniquity of Jacob be forgiven; and this is the bless
ing, drav apopa THY Guapriay adrod, when I shall take away
his sin; and when God saith to Joshua, i8od aghpnxa tac
avoutae gov, Behold, I have taken away thy sins, Zech. iii. .
4.) or, when this phrase hath relation to a sacrifice, to take
it away by that; (as when it is said, Lev. x. 17. Wherefore
have ye not eaten the sin-offering in the holy place, seeing it is
most holy, and God hath given it you, iva dpédyre ri apap-
tlav Tig svvaywyiic, Kai Edonote wept abrév evavri Kupiov,
that you might bear (away) the iniquity of the congrega-
tion, to make an atonement for them before the Lord? See
ver. 11.) ‘
[°] Ver. 5. Eisepyduevoe de rov Kéapov, Coming: into the
world.] The Socinian gloss here, ‘‘ de ingressu Christi in
mundum faturum,” i. e. of Christ’s going out of this world
into the next, or into heaven, isso absurd, that it needs no
refutation; his coming into the world, in the Scripture
phrase, being, his descending from heaven to be with us,
John xvi. 28. I came down from the Father, and came into
the world ; and his going hence into heaven, being styled,
his leaving of the world, John xiii. 1. xvi. 28. xvii. 11. And
though the phrase of entering into the world may some-
times in St. John import Christ’s entering on his prophetic
office, or his appearing publicly in the world, as 6 tpyépuevoe
is that Prophet which was to come into the world ; yet the _
connexion of it here with the time when a body was pre-
pared for him, will not suffer us to doubt, that it importeth
here his assumption of the human nature, and his being
born into the world in it. And so this phrase is used, when
Christ is styled the true Light, that enlighteneth every man
that cometh into the world, John i..9. For though the
grammatical construction doth not hinder but that gpxé-
pevov sic Tov Kéopov, may be construed with Light thus,
which coming into the world enlighteneth every man; yet
ody wna 5D, all that come into the world, being the con-
stant phrase by which the Jews express all men living, as
Dr. Lightfoot on the place observes; and the Jews them-
selves, speaking of God himself after this manner, Dy
Na 5D ANID INN, * Thou art he that illuminates every man
that comes into the world ; this is a plain confirmation of
our translation of these words. ox
["] Sepa karnoricw po, A body hast thou prepared, or
framed, for me.| The words in the Hebrew are, sm
DIN, my ears hast thou bored, in plain allusion to the cere-
mony used to a slave that would not have his liberty, but
- would continue in his obedience to his master, and would
not go free. (Exod. xxi. 6. Deut. xv. 17.) And seeing this
was done out of love to his master, the boring of his ear
seems not to be commanded as a note of infamy, but asa
solemn devoting of him to his master’s service; though
were it used as a mark of servitude, it answers still exactly
to our Saviour, who took upon him, saith the apostle,
poppy SodXov, the form of a servant, or of a slave, and be-
came obedient to the death for us, when he might have been
free from it, out of love to his Father and us his children.
(Heb. ii. 14.) And because he only could appear in this
form, and performed this obedience in the body he ’as-
* See Grot, de Satisf. contra Soc. cap, 10.
* Vejikra Rab. sect. 31,
CHAP. X.]
sumed for this purpose, the Seventy interpreters, perhaps
by the internal motion of the Holy Spirit, translated the
phrase thus, A body hast thou prepared, or framed, for me: ;
for that the apostle did not change the translation of the
Septuagint, but find it thus, his words declare, when he
saith, he taketh away the first, viz. sacrifice, and offering,
according to the law, that he might establish the latter,
i. ¢. the oblation of his body, or his obedience to the death
in his body thus prepared for him. So read Theodoret,
St. Austin, Euthymius, St. Chrysostom, Apellinarius, and
Ambrosius ; #@ read the Arabic and Ethiopic versions;
and they who read otherwise, may be supposed to have
followed not the Greek, but the Hebrew. And this read-
ing the apostle approves and follows, as the true meaning
of the Hebrew phrase, and that which so fitly doth express
our Saviour’s oblation of himself (as that sacrifice which
was to put an end to those which only were the types and
shadows of it), and his giving up himself, entirely a servant,
to do the will of God; on which account, slaves and ser-
vants, who were altogether at the beck and will of their
lords, were both by Jews and heathens called ovara, bo-
dies. Thus Raguel gave to Tobias half his goods, ospara,
kal xrfhvn, cat apybpiov, servants, and cattle, and money,
Tobit x.10. The sale of the captive Jews, by Nicanor, is
in the Greek thus, dvogispo¢ “lovdaixiv cwuarwv, 2 Macc,
viii. 11. Joseph. Antiq. Jud. lib. xii. cap. 2. p. 390. F. So
all the servants of the men of Sichem are, wayra ra ovjpara
ab’riv, Gen. xxxiv. 29. And odara is by our translation
rendered slaves, Rev, xviii. 13. So Aristotle, Strabo, De-
mosthenes, and J. Pollux, use the word. (SeeConstaatine.)
I do not find that the ancient Jews interpreted these
swords of Christ in express terms; but they say enough to
justify the apostle’s argument from this text. For hence
they conclude, that *God had no principal regard io sacri-
jices, and that obedience and praise were betier than sacri-
fice ; and that + a farther salvation was to be expected, even
the salvation of God, Psal. 1. 23. Isa. xlv. 17. which was
Mywn ony, an eternal salvation jor, in the language
of the apostle here, salvation, cic rd ravtcdic, for ever, Heb.
vii. 25. sic rd Sinvexic, x. 14. ;
[*] Ver. 7. In the volume of thy book it is written of me,
that I should come to do thy will.] It being there written,
that the Messiah was to make his life an offering for sin,
Isa. liii. 10. and by that to cause these offerings and sacri-
Sices to cease, Dan. ix. 27. therefore he is said to go to his
cross, ds it was written.of him; Matt. xxvi. 24. And the
rulers of the Jews are said to have fulfilled the Scriptures
in condemning him, and to have done that which was written
of him, Acts xiii.27. 29. (See Luke xxiv. 44. 46.)
[°] Ver. 10.] Though perhaps the article of should be left
out, itbeing not read by Chrysostom and Theodoret, or by
the Syriac version; yet, because it is in the Alexandrian
copy, in Gicumenius, Theophylact, the Arabic version, and
im many manuscript copies, I thought fit to give it a place
in the paraphrase, and then it is easy to perceive that
iryaoueSa must he repeated, to complete the sense.
[°] “Ev 6 OAfpart, By the which will.] Christ had said in
the Psalmist, that his Father would not have the sacrifices
and oblations of the law continued, but that his will was,
_* Maim. More Nev. par. iii. cap. 32.
_t Pug, Fid. par, iii, dist. 3. cap, 12. §. 14,
THE EPISTLE TO THE HEBREWS.
379
that he should once for all suffer for the sin of man; by the
execution of which will, performed by Christ’s oblation of
his body for us, we are sanctified: where ayiaZav, or &yd-
ZeoSa, doth not signify to be freed from the power and do-
minion of sin, but from the guilt of it; as is proved, note
on ix.13.: and this is farther proved, from the means of
this sanctification, viz. the oblation of Christ's body, that
being offered as a piacular victim, to purge us from the
guilt of sin, and from the condemnation due unto us for it:
nor doth the apostle here understand the oblation of Christ’s
body in the heavens for us, that being properly his inter-
cession, but the oblation of his body on the cross, and his
sufferings. (Heb. ii. 10,11. xiii. 12.) And, lastly, this being
effected by the oblation of Christ's body, éparaé, once for
all; as.it restrains the word to his oblation on the cross,
which was but once performed, and is past (whereas his
appearance in the heavens for us is still present and per-
petual), so,doth it perfectly overthrow the pretended sacri-
fice of the mass: for, if by this one oblation he hath per-
Sected for, ever them that are sanctified, what ‘efficacy can
there be in this vain repetition of it? nay, must it not im-
port, that remission of sins is not fully obtained for us by
our Lord’s sacrifice .on the cross? for, saith the apostle,
where remission of these is, there is no more offering for sin,
(ver. 18.)
[{4] Ver. 12.. Ric 75 Smvextc, For ever.] By comparing
this with ver. 14, By one offering he hath perfected, sic rd
Smnvexte, for ever them that are sanctified, and with ver. 7.
where it is denied that the legal sacrifices could,:rsAii@oar
sic 70 Omvextc, expiate sins for ever ; and from the stress'the
apostle here, (ver. 10.) and elsewhere, lays upon this zpoo-
good epawak, oblalion once for all,—I imagine that these
words may be better rendered thus, This man, after he had
offered one sacrifice for sin for ever, is sat down. ©
[2] Ver. 14.] ‘That rereActwxev cic rd Sinvexic is to expiate
sin for ever, see note on ver. 1. and that:the apostle here
speaks of them who are sanctified by this expiation, hath
been observed, note on ix.13. as is apparent from the
testimony of the Holy Ghost produced here to confirm
this, viz. That God would remember. their sins no. more,
(ver. 17.)
A question ariseth from ver. 4. and 11. Upon what ground
it is here asserted, that the,legal sacrifices could never take
away sin? and wherein lies the difference, in point of ex-
piation, between the sacrifices of the law and the oblation
of the body of Christ, that one could purge the conscience
from the sense of guilt, and take away sin for ever, and the
other could not? “ If all must be resolved into-Divine ap-
pointment and Divine .acceptation, how is it impossible
that the blood of bulls and goats should take away sin? Was
it not possible that God might have appointed and ac-
cepted of the life of a beast, instead of that of the greatest
malefactor, who thereby might be freed, not only from
a temporal, but likewise from the obligation to eternal
death?” Now in answer to this question, I conceive, that
Divine acceptation must neither wholly be excluded, nor
wholly be assigned, as the cause that the oblation of our
Saviour’s body was thus available for that expiation of
the guilt of sin, which could not, be obtained by. the legal
sacrifices.
And, first, I say, Divine acceptation must not, yea, can-
not wholly be excluded; for that would render the obla-
3C2
380
_ tion of our Lord’s body, of what virtue soever it might be
in itself, wholly unable to procure the pardon of our sin,
and exclude all true remission and forgiveness of sin.
For,
The punishment of another, being not the thing threat-
ened or required, but only the death of the offender, can be
of no avail to free the criminal from punishment, though
he, that is the substitute, be never so able or ‘so well in-
clined to suffer it; unless the governor, or he to whom the
execution of the law belongs, be willing to accept of his
vicarious punishment; and whensoever he is pleased, and
sees just cause to do so, it is an act of grace and favour to
the criminal, and a remission of his personal obligation to
bear the punishment he had deserved. In punishments in-
flicted on the criminal, it is true, that so far as he suffers
what the law exacts, so far doth he dissolve the obligation
to further punishment, and so far must his punishment be
inconsistent with remission; for as far as any man is pu-
nished, he is not forgiven. But by admission of another to
suffer in our stead, we are as much forgiven ‘as we could
be, did he not suffer in our stead, because we are as much
exempted from suffering any punishment on the account
of our offences; and how can we be more forgiven, than
we are by such an act as removes from us the whole pu-
nishment as much as if we had never offended? the vica-
rious punishment is indeed the motive and the procuring
cause of this forgiveness, as it renders it consistent with
the governor's honour, and with the ends of government, to
grant it; but it takes ina! nothing from the freedom of the
pardon.
Secondly, I add, That Divine acceptation must not be
assigned as the only cause that the oblation of our Savi-
our’s body was thus available for the expiation of the guilt
of sin; for then no reason can be given, why he might not
have accepted of the blood of bulls and goats, and much
more the sufferings of any ordinary man, for the procuring
our exemption from the guilt of sin; whereas two reasons
have been already offered in the note on ii. 14. why the
blood of bulls and goats could never take away sin; viz.
first, because they were not of the same nature and origi-
nal with man, who sinned, and so could not dissolve the
debt his nature had contracted. Secondly, They never
could procure for us a resurrection, and so they could not
free us from that eternal death our sins deserved; nor could
any mortal man do it, because he never could have power
to raise his own body; only that Jesus who had power to
lay down his life, and take it up again (who hath life in
himself, and who can make the dead hear the voice of the
Son of man, and live), can do this. Indeed, they could do
nothing of that which was requisite, saith this Epistle, and
the whole Scripture, for that end. But the great reason |
why the blood of bulls and goats could never take away
sins, is this, that they could never answer the great ends
of punishment, and thereby render it consistent with the
honour of the governor, and with the ends of government,
to admit the substitution of them in our stead. Now the
ends which wise men do assign of punishments, are these:
First, Mapdderypa, That they who suffer, may be exem-
plary to others, and may, by what they suffer, deter others
from the commission of the like offences; by letting them,
in their example, know what they must suffer, when the
guilt of their own sins is laid upon them,
A PARAPHRASE WITH ANNOTATIONS ON
[cHap. x.
Secondly, Nov@cota, That the offender may learn wisdom,
by the rod: that the remembrance of what was suffered for
it might prevent the repetition of his sin; and that he may ~
be fitted to embrace that counsel of our Saviour, Sin no
more, lest a worse thing come upon thee.
Thirdly, Tyswpta, The vindication of the prince's ont
and the preservation of the laws he hath established from
contempt. Now to apply this to our purpose, I say,
1. That by the obedience of our Lord Christ unto the
death in our stead, these ends of punishment are very sig-
nally obtained, and that with more advantage to God’s
glory, than if the punishment of -our offences had been in-
flicted upon us; and so God, by it, may be truly said to
have been satisfied, seeing that justice, which consists in
punishing for the transgression of a law, is truly satisfied,
when all those ends, for which the punishment of the offen-
der could be desired, are obtained.
2. I add, That none of these ends could be at all ob-
tained by the suffering of bulls and goats, and not compara-
tively by the sufferings of any mortal man whatsoever. And,
First, God, by this dispensation, hath given us the best
and most effectual example to deter us from sin: for three
things only can be requisite to this end, viz. that the pu-
nishment of sin be insupportable, when we suffer it; inevi-
table, when we, by our rebellions, have made ourselves the
vessels of God’s wrath; and that we have a lively sense and
deep impression of all this upon our spirits. Now,
The example of our Saviour’s sufferings shews how in-
supportable the punishment will be, which justice will in- —
flict upon the sinner; for if the apprehension of it pro-
duced such agonies and consternations in the soul of Christ,
that God saw need fo send an angel to support him under
them, how must the sinner sink under that burden, when it
is laid upon his shoulders! if he, who was the well-beloved
Son of God, found it so dreadful to lie under the burden
for some hours; to lie exposed for ever to it, must be far
‘more intolerable: if the consideration of God’s paternal
love, and of the glorious issues of his sufferings, was scarce
sufficient to support our Lord under the terrors of that
cup; what will support the sinner, when he shall know
himself to be the everlasting object of God’s wrath!
This example also shews, that impenitent sinners cannot
escape this wrath of God, since he inflicted so great a pu-
nishment on the~beloved of his soul, when he became our
surety. For if on this account God spared not his only
Son, we may be sure he will not spare his stubborn ene-
mies. With what strong cries, and with what earnestness,
did our Lord pray to be delivered from this cup? and yet,
when he had made his soul an offering for sin, thus did it
please the Lord to bruise him. If then his ears were shut
against the cries of his beloved Son, how can they be
opened to the howlings of rebellious sinners? if God was
pleased to lay so great a load on him who was but sponsor
for our sins, their punishment cannot be milder who com-
mit them. And,
Lastly, This example gives us the most lively sense and
deep impression of these things, as being the most sensible
demonstration of God’s indignation against sin, which is
recorded in the sacred writings. To find God drowning
the whole world, and raining fire and brimstone on Sodom
and Gomorrah for sin; to see the darling objects of his
love, the Jewish nation, become for above seventeen hun-
cHAP. x.]
dred years the objects of his sorest wrath, are instances
sufficient to deter men from sin: but then to see God mix
a cup so bitter, so full of gall and wormwood, for his own
innocent-and well-beloved Son, and make him drink it. off,
only because he undertook to be our surety; to see him
lifted up upon the cross, the earth trembling under him, as
if unable to bear his weight, the heavens darkened over
him, as if shut against his cry, and all this because our
sins did meet upon him,—is a sure and eminent demonstra-
_ tion of God’s indignation against sin.
. Secondly, Whereas inevitable ruin must have followed,
upon the execution of the deserved punishment on the of-
fender’s person, God, by this method, hath taken a most
excellent way for reformation of the sinner, which was the
second end of punishment: for what can be a more effec-
tual motive to abstain from sin, than this example, which
so clearly represents the greatness of the provocation in
the greatness of the punishment, and shews it is impossible
that guilty persons should avoid the stroke of God’s vin-
dictive justice, or bear the weight of his almighty arm?
Thirdly, God, by this dispensation, hath sufficiently
consulted the preservation of his honour, and secured the
reverence and observation of his laws; which was the
third great end of punishment. For,
God, by declaring thus, he would not pardon our offences,
without this satisfaction made for the violation of his law,
hath fully vindicated his institutions from contempt; see-
ing, by this example, he hath let all men know, that though
he be a God of great long-suffering and mercy, he will by
no means clear the sinner, or suffer sin to go unpunished.
Again, God, by this dispensation, hath vindicated his
honour more than if he had destroyed the sinner; having
more evidently shewed his hatred of, and great displeasure
against sin, by punishing it so severely in his only Son, when
he became our surety : for the greater the inducement is to
remit the punishment of sin, the greater must be his hatred
who inflicts it; that therefore this consideration, that he
who suffered was his well-beloved Son, would not induce
him to remit the punishment, must be the highest demon-
stration of his most perfect hatred of all iniquity.
But that none of those ends could be at all obtained by
the substitution of a bull, or goat, or ram, to suffer in our
stead, must be extremely evident, this being a substitution
very supportable, especially by the rich, who very freely
spend much more upon the satisfaction of their lusts, and
who would therefore gladly buy a freedom to commit them
atso small expense. This then would be $0 far from tend-
ing to reform the sinner, that it would rather be a great en-
couragement to him-to continue in his evil courses, when
he thus knew the damage would be very little to him; this
also could not tend to the honour of the lawgiver, but
rather would tempt men to conceive that his displeasure
against sin could not be great, since he required so little to
repair his honour ;- and that he was not much concerned
for any satisfaction for the violations of his law, when such
slight matters wefe by him thought suflicient expiations
for them.
Moreover, the oblations of any ordinary man could not
procure this expiation for us: 1. Because he could only
suffer that punishment he had deserved, by his own sins:
now evident it is, no satisfaction can be made by me for
others, by suffering that which justice doth require me to
THE EPISTLE TO THE HEBREWS,
381
suffer for my own offences. 2. Because he could not over-
come death, he never could raise up himself from the grave,
and so could not procure that redemption from it to another,
which he could not obtain for his own self. Nor, 3. is it
visible how he can serve the ends of justice, or of govern-
ment, by doing so, more than the criminal himself would
do by his own sufferings. For, 1. what great indication
would it be of Divine hatred to sin, that he required only
the death of a mortal man, to expiate the sins of the whole
world? Or, 2. what discouragement could this afford to
sinners from continuing in their evil courses, or what great
dread of Divine vengeance ? for if, as it was conjectured by
most nations, the death of a malefactor might be sufficient
for this purpose, what nation could ever want such expia-
tions for their sins ? or, if it were to be a good man, seeing
they bore so great love to mankind in general, and to their
country in particular, some of them would still be ready to
offer their own lives for preservation of their nation: or
how, by this, would God consult either the honour of his
government, or secure the reverence and observation of his
laws, by thus requiring only one criminal to suffer less than
he himself deserved, to make atonement for the continual
violations of his sacred laws by a whole nation, or even
the whole race. of men?
[9] Ver. 18. Ovd« ee tpocpopa, &c. No more offering for
sin.] From these and many other passages of this Epistle,
the sacrifice of the mass, declared by the Trent council,
sess. xxii. can. 2,3. to be a true and proper propitiatory
sacrifice for sin, is utterly overthrown. For, 1. from these
words of the apostle, It was not needful that he should offer
himself often, for then must he have often suffered, ix. 24—26.
it is very evident, that Christ cannot offer himself but he
must suffer: since then they dare not say that Christ suffers
in the mass, neither can they say that Christ offers him-
selfthere. 2. Fromthose words, Without shedding of blood
there is no remission, ix. 22. it follows, either that the sacri-
fice of the mass must be a bloody sacrifice, and so Christ’s
blood must be as often shed as he is offered in the mass, or
else that it obtaineth no remission of sin. 3. This follows
from these words, By one oblation he hath perfected, (i. e.
hath perfectly and fully expiated, and that) for ever, them
that are sanctified ; for what necessity of, what virtue can
there be in, doing that again, which is perfectly and fully
done already, and that for ever? And, lastly, where remis-
sion of sins is so obtained by Christ’s own oblation, that
God will remember them no more, there is, saith the apo-
stle, no more need of offering for sin; but by the blood of
Christ, the blood of the new testament, such. remission is
obtained, saith the same apostle, ix.15.17. Ergo, &c.
[24] Ver. 20. ‘Oddy rpdaparov, A new way.] The way into
the highest heaven being before aaroc, impassable, saith
Josephus; (see note on ix. 8.) there being no entrance for
us into that place, till our forerunner had entered into it,
vii. 20. till he had purified and prepared it for us by his better
sacrifice, ix. 23. John xiv. 2, This was the doctrine of all
the primitive Christians, that Christ, by his death, opened
this veil for the just that were, from Adam, * amroKexAciopévot,
excluded from those blissful regions: + that difcxice ppay-
pov Tov 2& aldvog wi) oxtoStvra, he rent open the enclosure
* Cyril. Hieros. cat. 4. p. 27.
Thad. apud Easeb, Hist. Eccl, lib. i, cap, 13, p. 35¢
382
which from the beginning had not been laid open. Hence
Tertullian* saith, the patriarchs were “ Dominice resur-
rectionis appendices,” the appendants of our Lord's resur-
rection ; and therefore, ‘as xat tyovre¢ is here to be repeated
from ver. 19. so the preposition d:a, through, seems here not
to denote the means, or the condition of éntrance into the
holy of holies, but rather the term to be passed through;
as if he should have said, We have a new way of entrance
through the veil, now rent ; which, before it was so, hin-
dered our entrance into that place; thatis, through the flesh
or body of Christ broken upon the cross, and so letting out
that blood which procures that entrance, as the blood the
high-priest carried with him procured his entrance, ix. 7.
[*] Kat Zécav, And living way :] That is, Zworowwtvcar,
leading to and giving life, saith Grotius. He dying for us,
that we might live through him, 1 Johniv.9. Thus the
bread of life, John vi. and the word of life, Acts v. 20. Phil.
ii. 16. is the bread and word giving life, in opposition to the
dead shadows of the law, saith Dr. Hammond, or the sacri-
fices prescribed by it, all whose virtue was in their death;
we being reconciled by. the death of Christ, but saved by his
life; (Rom. vy. 10.) our access to these mansions being
obtained by this forerunner, made higher than the heavens,
(vii. 26.) made a priest there, after the power of an endless
life,(ver. 16.) and therefore able to save us to the uttermost,
because he lives for ever, there to make intercession for us,
(ver. 25.)
[**] Ver, 21. A high-priest.] i.e. A high-priest so merci-
ful, and able to help us when tempted, and so faithful inthe
performance of his office, (ii. 14.)
[77] Ver. 22. "Eppavriopivar rag xapdtac, &c. Having our
hearts sprinkled from an evil conscience, &c.] Here is a
manifest allusion to the things requisite to procure to a
defiled Jew admittance to God’s sacred presence in the
temple or the tabernacle. The Jewish maxim saith, that
the very root and essence of the sacrifice was sprinkling of
blood ; and therefore, on the great day of expiation, the
bullock for the sin-offering, and the goat for the sin-offering,
which was brought in to make atonement in the holy place
for the people, was sprinkled before the mercy-seat seven
times, (Lev. xvi. 14, 15. 27.) and so they were made clean
From all their sins before the Lord, (ver. 30.) and admitted
again into the tabernacle of the congregation, from which
they were excluded till this sprinkling was performed,
(ver. 17.) Again, when the Israclites were in a great fear,
that by coming near the tabernacle they should be con-
sumed, saying, Behold, we die, we perish: whosoever cometh
any thing near unto the tabernacle of the Lord, shall die;
(Numb. xvii. 12, 13.) God appoints the water made of the
ashes of the red heifer, to cleanse them from those legal im-
purities, which rendered them unfit to come into his taber-
nacle, and made it dangerous for them to approach unto it,
styling it on that account a purification from sin ; (ver. 9.)
and this water was to be sprinkled on the unclean, and he
was to wash his clothes, and bathe himself in water, and being
thus purified, might come into the sanctuary: (ver. 19, 20.)
this sprinkling of the blood and water, sanctifying to the
purifying of the flesh. (Heb. ix.13.) Let us therefore, saith
the apostle, wko have (not our flesh only, but) owr con-
sciences purified from the guilt of sin, by the sprinkling (not
* De Anim. cap.55. See Petav. de Incar. tom, ii. lib. xiii, cap. 16—18.
A PARAPHRASE WITH ANNOTATIONS ON
[cuap. x.
of the blood of bulls and goats, bit) of the blood of Christ,
and have our high-priest still presenting this blood before.
the mercy-seat, and who have our bodies washed with the
pure water of baptism, the laver of regeneration (as the
clothes and bodies of the unclean were with fountain-water),
draw near to God with greater freedom than they could.
['*] Ver. 25. ‘Hufoav, The day approaching.| i.e. The
day of the Lord’s coming to destroy the unbelieving Jews,
and to execute his vengeance on them, for rejecting and
crucifying their Messiah, styled by St. Luke, the days of
vengeance, xxi. 22. ijuépa rijg ciaddou abrov, the day of the
Lord's coming, which who can bear? saith the prophet, Mal.
iii. 2. nugpa katouévn we KMBavoc, the day burning like an
oven; iiuépa 7 2oxoutyn, the day coming that shall’so burn up
them that do wickedly, as not to leave them root or branch ;
iytoa Kupiov éyyiZovea, the day of the Lord drawing near,
when all the inhabitants of the land shall tremble, Joel ii. 1.
peyadn 4 aytépa Kupiov nat tmipavic, the great. terrible
day of the Lord, ver. 11. 31. sjuéoa airov, the day of the Son
of man. ‘That this is the meaning of the place, will appear
from the scope of the apostle, which is to terrify them he
writes to, by the consideration of that dreadful day of ven- ©
geance threatened to the unbelieving Jews, not only by our
Lord, but their own prophets, and now near at hand); as it
follows from ver. 26. to 32.
[9] Ver. 26. ‘Exovotwe yap iyapravévrev ii, For if we
sin wilfully.] That these words do not concern every sin
committed knowingly against the laws of Christ, but only
such as do consist in apostatizing from the faith after we -
have received the knowledge of it, and rejecting himas our
prophet and lawgiver, will appear, 1. from the parallel
place, vi. 4—6. for they who there ‘cannot be renewed unto
repentance, are they who fall away from the faith, after they
have been enlightened, &c. which plainly answers to these.
words here, they who sin wilfully, after they have received
the knowledge of the truth ; they are there said to crucify
afresh the Lord of life, and to put him to an open shame;
yea, to fall away after they have tasted of the heavenly gift,
and have been made partakers of the Holy Ghost ;- which
always answers to the trampling under foot the Son of God,
and the doing despite to the Spirit of grace. 2. From the
instances produced-out of the Old Testament: for the argus
ment used, ver. 28. from the comparison of him who de+
spised Moses's law, and therefore was to die without mercy,
under the hand of two or three witnesses, Deut. xvii. 6.
plainly concerns them only who transgressed God's cove-
nant, by goingMind serving other gods, vers2, 3. And as_
for those who sinned voluntarily, or with a high :hand,
under the law, and so were to be cut off, and haveno sacri-
fice allowed to expiate their sin, (Numb. xv. 30, 31.) they
were such as blaspkemed or reproached the Lord, %. e.-re-
volted from, and would not own him as their governor; they
despised the word of the Lord; they made the covenant
given in Sinai void, by contemning the authority by which
it was enjoined, as the Hebrew signifies, and so they were
indeed apostates from God. 3. From the preceding ex-
hortation, ver. 25. not to fall off from the assemblies of
Christians; and the following, not to cast away their con-
fidence, ver. 35. not to. draw back from the faith,-ver. 38.
it being better not to have known the way of righteousness,
than, having known it, to depart from the holy commandment
delivered to them, 2 Pet. ii. 21. and, lastly, from the ex-
CHAP. X.]
pressions used, ver. 29. which can agree to none besides
apostates from the Christian faith : for, to tread the Son of |.
God under foot, must surely signify the extremest contempt
that can be cast upon him; to count the blood of the cove-
nant (by which we are purified) itself, cowdv, unclean, and
polluting, can be only done by him who looks on Christ,
not as the Saviour of the world by it, but as one who de-
served to suffer what'from the Jews he did: and to do
despite to the Spirit of grace, cannot well signify less than
that which our Lord styles the sin against the Holy Ghost,
which men t commit, and in their hearts continue
Christians.
[*] Ver. 29. "Ev © iiyutoOn, By which he was sanctified.}
That this refers, not to Christ sanctifying himself, or offer-
ing himself as a piacular victim for us, (John xvii. 19.) but
to him who counted this blood an unholy thing, seems clear,
first, from the constant usage of this phrase in this Epistle,
where he that is sanctified is he that is purged from the guilt
of sin, ii. 11. andin this very chapter, where it is said, ver.
10. that we are iyyracpéver, sanctified by the oblation of the
body [er, the blood] of Christ ; and, ver. 14. that by one ob-
lation he hath perfected for ever rove ayaZonévove, them
that are sanctified. Secondly, From the phrase, the blood of
the [new] covenant; i.e. of that covenant in which God
promises to be merciful to our iniquities, and remember our
sins no more, viii. 12.x. 17. Thirdly, Because, though
Christ is'said to sanctify himself, yet is he never said to be
sanctified, but only dyaZev rdv XAadv, to sanctify the people
by ‘his own blood, xiii. 12. -(See the reading justified,
Examen Millii.)
{*] Ver. 30. Saith the Lord, Nya Kiépioc.] These words
are not tobe foundin many manuscripts ;‘they are-not.inthe
Vulgar, Syriac, or Ethiopic version ; not in the original,
or in the Septuagint; and.therefore seem to‘have crept in
here from ‘Rom. xii.19. where, instead. of oidayev-yap tov
drévra, we know-him that speaketh, we find, yéyoamwra yao,
for it is written; which reading Chrysostom ‘here hath,
and without these words the sense runs better.
[*] And again:| Not Psal. cxxxv. 14. the words there
being taken from Deut. xxxii. 36. but in the same. place, or
in the following verse. So, ii.13. Iwill put my trust in
him, Isa. viii. 17. Ket wédw; and again, ver. 18. Behold, I
and the children which God hath given me. ¥
[*] Ver. 84. Tote Seopotce pov, My bonds.] Were this cer-
tainly the true reading, it would fairly prove St. Paul the
author of this Epistle; but the other reading, Beic Ssopoic ovv-
eraxtoare, you had compassion of them: that were bound, is
more likely to be the true reading; for so reads the ‘Alex-
andrian and two other manuscripts, the Syriac, the Vulgar
Latin, and St. ‘Chrysostom.
Twdoxovrec tyew tv tavroic xpetrrova trapkw tv ovpavoic,
kai pévovoav.] Note that Origen, in his book De Martyrio,
Omits'the words 2v éavrotc, that Clemens of Alexandria *
reads i éavroic, that some read instead of it ipac, and that
all the ancient versions follow this reading. Note also,
that all the Greck fathers read 2v odpavoic, which two va-
rious readings make the Greek run clear and smooth. (See
Examen Millii in looum.)
[*] Ver. 36. Tv trayyéXav, The promise.) That is. pri-
marily the recompence of reward, mentioned ver. 35. So,
* Strom. iv, pi 514,
THE EPISTLE TO THE HEBREWS.
383
xi. 89. trayyeAla, the promise, is the same with the recom-
pence of reward, ver. 26. the things not seen, but hoped for,
which are the objects of our faith, ver.1. But then this
Epistle being directed to the believing Jews, who had both
from their prophets and from our Lord a promise, that in
the great terrible day of the Lord, whosoever should call
upon the name of the Lord should be saved, Joel ii. 32. and
that the eayyediZéuevor ode Kipiog wpookéxAnrat, i. e. they,
whom the Lord hath called by his gospel, should be deli-
vered, ibid. that when the day was to come that burned like
an oven, then was the Sun of righteousness to rise on them
that feared him, with healing on his wings, Mal. iv. 1, 2.
that he who endured to the end shall be saved, Matt. xxiv.
13. and to whom it was said, Hab. ii. 3, 4. The vision is,
win Ny, yet for a time then, now for a very litile time,
imdpuewov avrov, with patience wait for him [the Messiah,
say the Jews], for he that cometh will come, and will not
tarry : wait for him, say the Jews,* 13 bap, to receive
your reward. Christ also having taught them by a para-
ble, that God would come, év raya, speedily to avenge his
elect whocried unto him, under persecutions, day and night,
(Luke xviii.) I believe, that the.receiving this promise ve-
rified to them, which tended so exceedingly to confirm their
faith, might be here intended, especially if we consider,
that the apostle could not properly affirm of our Lord’s
coming to judgment, that it was plixpov dcov baov, a very
very little while, and he would come, and would not tarry.
[*] Ver. 37. ‘O 2oxdpevoc.] This is the peculiar title given
tothe Messiah by the Jews, as we learn from the Baptist’s
question to him, Sd <6 toydpuevoc; Art thou he that should
come, or look we for another? (Matt. xi..3.) and.from the
hosannas of the Jews, sung to him in these words, Blessed
be, & éoxdpevoc, he that cometh in the name of the Lord.
(Matt. xxi.9.) And the Jews do not only interpret this
passage of him, but also encourage themselves to wait for
him, by this very argument of the apostle, sawp 25, that
they may receive their reward; for blessed (say they }-).are
all: that hope in him, (Isa. xxx. 18.)
[%] Ver. 38. ‘YrooreiAnra, If any man draw back.] The
reverend Dr. Hammond hath shewed from Phavorinus, and
from Acts xx. 20, 21. Gal. ii. 12. that this word signifies:to
draw back, refuse, and fly from a thing; and so the object
of it being here faith, must signify, his flying from, and
drawing back from the faith, or refusing still to profess it;
and, as it follows, must be his drawing back unio perdi-
tion ; and because this is dene usually from fear of .perse-
cution, hence it is joined with fear, Gal. ii. 12. Peter iré-
oreAXev éavrdv, withdrew himself, fearing the circumcision ;
and sometimes is put to signify fear: so, Deut. i. 17. pj
trooreihy todewrov avOodmov, you shall not be afraid of the
face of man; and because men’s cowardly fears make them
to hide, dissemble, and play the hypocrite, hence it is reck-
oned by Julius Pollux,{ among the words which signify to
conceal and hide; and by Hesychius and Suidas is ren-
dered, doxpiverat, Sodisberar, he plays the hypocrite, and
deals deceitfully ; all which, in things which do respect our
God and our religion, are pernicious to the soul; espe- _
cially if we consider, that he that draws back stands op-
posed, ver. 39. to him that believeth, and therefore is an un-
* See Pug. Fid. p. 212. 742. +t Ibid. p. 212. 354. 742.
. $ Lib, vi. cap, 53, p. 523, lin. 41.
384 A PARAPHRASE WITH ANNOTATIONS ON
believer ; and, ver. 38. to him that liveth by his faith, and
therefore can have none, or only a dead faith: and, lastly,
that God here solemnly declares, his soul shall have no
pleasure in him, and then he must still lie under his sad
displeasure.
Note, secondly, that tav 8 iwoareAnrat refers plainly to
the just man, the man who lives by his faith; and in the
prophet, to him that is with faith and patience to wait for
the accomplishment of the vision ; and, ver. 39. the izoore-
Aduevoc, the drawer back stands opposed to him that be-
lieveth to the salvation of the soul. ‘The words do therefore
plainly suppose, that the just man who liveth by that faith,
in which, if he persisted, he would save his soul, may draw
back unto perdition. And this is also evident from the en-
suing words, My soul shall take no pleasure in him, for they
do plainly intimate, that God took pleasure in him before
his drawing back; for otherwise this threat would signify
nothing, the Lord taking pleasure in no man but in just men
only, and such as live by faith. ;
Note, thirdly, that ay 6 may be rendered not hypotheti-
cally, and if, but “cum vero semet subtraxerit,” but when
he shall draw back ; which I have shewn to be the common
import of the Greek av, note iii.15. But if we read them
hypothetically, the supposition cannot be of a thing impos-
sible ; for then God must be supposed to speak thus, If the
just man do that which I know is impossible for him to do,
and which I am obliged by promise to preserve him from
doing, my soul shall have no pleasure in him ; which is to
make God seriously to threaten men for such a sin, of
which they are not capable, and of which they are engaged
to believe they are not capable, if they believe the doctrine
of perseverance, and so to threaten them to none effect.
CHAP. XI.
i. Now (the) faith (by which the just man lives, x. 38.)
is the [*] substance (or, the firm expectation ) of things hoped
for, the evidence of things not seen (i. e. by which we are
confirmed in the truth of them).
2. For by it the elders (7. e. the fathers before and since
the flood ) obtained a good report (or, testimony from God,
left on record in the holy Scriptures ).
3. Through (that) faith (which is the evidence of things
not seen.) we understand that the worlds (the lower, middle,
and superior worlds, see note on i. 2.) were framed [*] by
the word of God; so that (the) things (of them) which are
seen were not made of things which do (did then) ap-
pear, (but, %& rwv aoparwv, of things not then visible, Gen.
Liz.)
4. By faith Abel offered to God [*] a more excellent sa-
crifice than (that of) Cain, by which (faith) he obtained
witness (i. e. a testimony from God) that he was righteous
(or, accepted by him ),[*] God testifying (his acceptance) of
his gifts: and by it he being dead yet speaketh (i. e. de-
- clareth by his faith, that Godis a rewarder of the righteous,
though they die).
5. By (virtue of this) faith (that God would reward
those that serve him, though in this world he might not do
it, ) Enoch was translated that he should not see death: and
[°] was not found (on earth), because God had translated
him (from it): for before his translation he had this testi-
mony (from God, Gen. vy. 22. 24.) that he pleased God,
[CHAP. XI.
6. [°] But without (this ) faith itis impossible to please
him: for he that cometh to God (in a way of duty) must.
believe that he is, and that he is a rewarder of them that
diligently seek (to please) him. (To believe that he is, re-
lates to that faith which is the evidence of things not seen;
Sor God is invisible: to believe that he is a rewarder to that
Saith which is the expectation of things hoped for.)
7. By faith Noah being warned by God of things not seen
as yet (7. e. of a future deluge), moved with fear (of what
God threatened), prepared an ark to the saving of his
house (from that deluge) ; by the which he condemned the
(old) world (which would not believe his prediction of this
deluge), and became {"] heir of the righteousness which is
by faith.
8. By faith (in God’s promise) Abraham, when he was
called to go out into a place which he should after receive
for an inheritance, obeyed; and he went out, not knowing
whither he went, (no, not so much as what the land of pro-~
mise was; God's first command unto him being only this,
Get thee into a land which I shall shew thee, Gen. xii. 1.) -
9. By faith (Gen. xii. 7.13. 15.) he sojourned in the land
of promise, as in a strange country, dwelling in tabernacles —
with Isaac and Jacob, the heirs with him of the same pro-
mise, (tt being renewed to Isaac, Gen. xxvi.3. and to Jacob,
Gen. xxviii. 13.)
10. [°] For (God having said unto him, I am thy shield,
and thy reward shall be exceeding great, Gen. xv. 1.) he
looked for a city which hath foundations (a heavenly one,,
ver. 16. which cannot be shaken, Heb. xii. 28.) whose
builder and maker is God, (it being not a building made
with hands, as those on earth, but eternal in the heavens,
2 Cor. v. 1. Heb. ix. 11.)
11. By faith also Sarah herself (who at first believed
not, Gen. xviii. 12. after that the Lord had renewed the pro-
mise to her, saying, At the time appointed I will return unto
thee, according to the time of life, and Sarah shall have a
son, ver. 14.) received strength to conceive seed, and was
delivered of a child when she was past (the ordinary ) age.
(of bearing children), because she judged him faithful who
had promised.
12. Therefore sprang there even of one, and him as good
as dead (his body being dead, and the womb of Sarah
dead, as to the procreation of children, Rom. iv. 19.) so.
many as the stars of the sky in multitude, and as the sand
which is by the sea-shore innumerable, (according to God’s
promise, Gen. xv. 5. xxii. 17.)
13. These ail (forementioned that died, or all these pa-
triarchs) died in faith, not having received the [®] pro-
mises, but having seen them afar off, and were persuaded
of them, and embraced them (as certain), and confessed
that they (themselves) were (only) strangers and pilgrims
on the earth.
14, (I say, they died in faith, or in firm expectation, not
only of these temporal, but of spiritual and heavenly pro-
mises: ) for they that say such things (viz. that they, even
in the land of promise, are pilgrims and strangers, ) declare
plainly that they seek a country (where they may rest and
dwell, when this their pilgrimage on earth is ended ).
15. And truly if they had been (only) mindful of that
country from whence they came out, they might have had
opportunity to have returned (‘o it, i. e. from Canaan and
Egypt, to Ur of the Chaldeans ).
CHAP. xI.]}
16. But now (by this professing themselves strangers and
pilgrims upon earth, they declared that) they ["°] desire.
a better country, that is (not one on earth, where they pro-
fess they are but strangers, but, a heavenly: wherefore
(the) [*] God (of heaven )is not ashamed to be called their
God (and to own them as their sons and children) ; for he
prepared for them a (heavenly ) city.
_ 17. By faith (in God’s power, ver. 19.) Abraham, when he
was tried, ['*] offered up Isaac, (laying him upon the wood,
which was upon the altar, Gen. xxii. 9.) and he that had re-
ceived the prémises (of a numerous seed to issue from him)
offered up his only-begotten son,
18. (Even him) of whom it was said (by God), That in
Isaac shall thy seed be called:
19. Accounting that God was able to raise him up, even
from the dead; from whence also he received him in a
figure, (i. e. from his own dead body, and the dead womb of
Sarah, Rom. iv. 19.)
20. By faith (or, a firm expectation that God would make
good his benediction) Isaac [**] blessed Jacob and Esau
concerning things to come, (Gen. xxvii.) 5;
21. By (the like) faith Jacob, when he was dying,
blessed both the sons of Joseph; [‘*] and worshipped
( God, leaning ) upon the top of his staff (by which he was
supported from falling ).
22. By faith Joseph, when he died, made mention of
the departing of the children of Israel (out of Egypt, say-
ing, God will surely visit you, and bring you out of this
land, Gen. 1. 24.) and gave commandment concerning his
bones (that they should be carried with them when they re-
turned to Canaan, ver. 25. which was an evidence of his
faith in the promise of God ).
23. By (the) faith (of his parents, that God would send
them a deliverer, ) Moses, when he was born, was hid three
months of his parents, because they saw he was [1°] a pro-
per (Gr. comely) child (and therefore hoped he might be
that deliverer God had promised); and (therefore) they
wwere not (so) afraid of the king’s commandment (as to de-
liver him up to be slain ).
_ 24.[%] By faith (in God's promise of a deliverance out
of Egypt,) Moses, when he was come to years (of dis-
cretion ), refused to be called the son of Pharaoh’s daughter;
25. Choosing rather (by his owning himself to be one
of them) to suffer affliction with the people of God, than
to enjoy (in Pharaoh’s court) the pleasure of sin for a
season;
. 26. Esteeming the ['7] reproach of Christ greater riches
than the treasures of Egypt: for he had respect unto the
['*] recompence of the reward. ;
27. By faith he forsook Egypt, [19] not fearing the wrath
of the king (when he pursued after him, Exod. xiv. 13.) for
he endured, as seeing him (present with them) who is in-
visible, (and therefore said unto the people, ver. 30. Fear ye
not, stand still, and see the salvation of God, Exod. xiv. 14.)
. 28. Through faith (in God’s promise, that upon seeing the
blood of the paschal lamb upon the upper door-posts, and the
two side-posts of the houses of the Israelites, he would pass
over them, when he slew the first-born of the Egyptians, Exod.
xii. 13, 23.) he kept the Passover, and (observed) the
sprinkling of (the) blood (of it ; and this he did ') lest he
that destroyed the first-born (see note’ on’ 1 Cor. x. 10.)
should touch them.
VOL. VI.
THE EPISTLE TO THE HEBREWS.
29. By faith they passed [°°] through the Red Sea as by
dry land: which the Egyptians assaying to do were drowned.
30. By faith (in God’s promise, Josh. vi. 5.) the walls
of Jericho fell down, after they were compassed about
seven days, ‘
31. [*'] By faith the harlot Rahab perished not with them
that believed not, (which faith she testified) when she had
received the spies with peace.
32. And what shall I more say? for the time would fail
me (should I proceed ) to tell of Gideon, (who, through faith,
overthrew the Midianites, Judg. vii.) and of Barak, (who slew
the Canaanites, Judg. iv.) and of Samson (who vexed the Phi-
listines ), and of Jephthae (who slew the Ammonites, Judg.
xi. and ) of David also, and Samuel, and of the prophets:
33. Who through faith subdued kingdoms (as Joshua and
David did), wrought righteousness (as Abraham, Gen.
xv. 6. Phinehas, Psal. cvi. 30. or turned the people from
idolatry into the way of righteousness, as Samuel, 1 Sam.
xii. Elijah, 1 Kings xviii. 39.) obtained promises (as
Abraham and David), stopped the mouths of lions’ (as
Daniel),
34. Quenched the violence of fire, (as the three children,
Dan. iii. 17.) escaped the edge of the sword, (as David the
sword of Goliath, 1 Sam. xvii. 46, 47. and of Saul ; the Jews,
the sword of Haman, Esth. iv.14. Elijah, the sword of Aha-
ziah, 2 Kings i. 15.) out of weakness were made strong, (as
Gideon with his three hundred men, Judg. vii. 15. Samson,
Judg. xvi. 28. Jehoshaphat, 2 Chron. xx. 12. Jonathan,
1 Sam. xiv. 12. Job and Hezekiah, 2 Kings xix.) waxed
valiant in fight (as Joshua, Gideon, David ), turned to flight
the armies of the aliens (the Maccabees ).
35. Women received their dead raised to life again, (the
widow of Zarephath, 1 Kings xvii. 20. the Shunammite,
2 Kings iv. 36.) and others were tortured ( Hleazer, 2 Macc.
vi. 28.) not accepting a deliverance; (ver. 26. 30.) that they
might obtain a better resurrection, (2 Macc. vii. 9, 11, 14.
23. 29. 36.)
36. And others had trial of cruel mockings (2 Macc. vii.
7.10.) and scourgings, (uaotryotuevor, Josh. xii. 7. 2 Macc.
vi. 30. vii. 1. 37.) yea, moreover of bonds and imprison-
ment (as Joseph, Samson, Jeremiah):
37. They were stoned, (as Zechariah, 2 Chron. xxiv. 21.)
they were sawn asunder, (odpara Avpavduevor. Josh. ibid.
Isaiah, by Manasseh ; see Buxt. Lex. p. 1360.) [**] were
tempted, (or, érupacSnoav, they were scorched and fried,
2 Macc, vii. 5.) were slain with the sword: (1 Macc. ii. 38.)
they wandered about in sheep-skins and goat-skins; ) Elijah,
1 Kings xiii. 19. 2 Kings ii. 8.14.) being destitute, (as
Elijah when fed by crows, 1 Kings xvii. 4.) afflicted, tor-
mented ; (Gr. evilly entreated, 1 Kings xix. 10.
38. And though they were men) of whom the world was
not worthy; (yet) they wandered in deserts, (1 Mace. ii.
29.) and in mountains, (ver. 28,) and in dens and caves of
the earth, (2 Macc. vi. 11.)
39. And these all, having obtained a good report through
faith, (uaprupnPivrec, having obtained a testimony from God,
or from his Word, that they pleased him through faith, not-
withstanding ) [“] received not the promise (of a heavenly
country, ver. 13. 16. not the recompence of reward, ver. 26.
not the better resurrection, ver. 35.)
40. God having provided (Gr. foreseen) [**] some better
things for us (and so deferring the completion of that pro-
3D
385, ~
386
mise till we also should be made partakers of it), [*] that
(so) they without us should not be made perfect.
ANNOTATIONS ON CHAP. XI.
[?] Ver. 1. "YMO’STAZIZ rv ArZoutvwv.] The word
indcracc, in the Old Testament answers either to the He-
brew PNPM, which signifies expectation, as Ruth i. 12.
“Eort pot irdaracic; Have I any expectation of a husband?
Ezek. xix. 5. aréAcro indoracte airiic, her expectation was
lost: or to the word N>MN, which is of the same import, as
Psal. xxxix. 7. ‘H imdéoracte pov mapa oo tort, My expecta-
tion is from thee, Psal. xxxix. 47. It also bears the same
sense in the New Testament, signifying there a confidence
of expectation, as 2 Cor. ix. 4. Lest we should be ashamed,
ty ri brooracn rabry Tig Kavxhoewe, in this confidence of
boasting : and, xi. 17. That which I speak, I speak not after
the Lord, but as it were foolishly, tv rj troorace trabry rig
kauyhatwe, in this confidence of boasting : and in this Epistle,
iii. 14. We are made partakers of Christ, if we hold, riv apxinv
rig troordcewe, the beginning of our confidence firm to the
end. And this import of the word accords best with the
instances of this faith that follow, they being such as ge-
nerally consisted in the expectation of some future good,
which, saith the apostle, they have not yet received com-
pletely, ver.39. Hence itis that I render the words thus, Faith
is the confidence, or firm expectation, of things hoped for.
[?] Ver. 3. “Pnuar: Ocov, By the word of God.] That is, as
the comparing this with i. 3. shews, by the word of the Di-
vine Aédyoc. So Philo, speaking of the framing of the hea-
ven and earth, saith, T@ yap repupaveotary Kal rnAavyeorary
éavrod Ady pruarc 6 Orde aupdrepa rout, God hath made
them both by his illustrious and splendid Logos, with a word.
(Leg. Alleg. lib. i. p. 38. G.) And of Moses he saith, That
dying, he did not, é&A¢trev, cease to be, nor was he gathered
to the most, as others, adda dia phuaroe Tov airtov peravic-
rarat, &¢ ov kat 5 cburac Kéopog enpovpysiro, but he was
translated by the word, or command, of that Cause by which
the whole world was made. (L. de Sacrif. Abel et Cain.
p- 102. C.) Now, whether this pia be the word of the
Father speaking to the Son or Logos, or the word of the
Aéyoe, saying, Let them be made, and they were made, it is
hence evident that this Logos must be a person, and not an
attribute. (See the note on Heb. i. 3.)
[*] Ver. 4. MWAclova Ouciav, A more excellent sacrifice.)
Philo, in his discourse on this subject, De Sacr. Cain et
Abel, p. 107. makes the defect of Cain’s sacrifice to consist
in two things; first, that he did not offer it soon enough,
but pe iyuépac, after certain days: secondly, that he did
not offer the first-fruits of the earth, as did Abel of the first-
fruits of his sheep, but only of the fruits; but there is no
ground for either of these things in the text, which seems
to intimate, that they both offered at the same time; nor
doth it’ say that Cain offered not of the first-fruits of the
earth. The apostle here plainly discovers, that the thing
which gave the preference to Abel’s sacrifice above that of
Cain’s was his faith, viz. that faith which is the substance of
things hoped for, or his expectation, or persuasion, that
God would certainly reward those who diligently endeavour
to’please him in this or in the other world. Accordingly
the Targum of Jerusalem, and Jonathan B. Uziel, upon the
place, declare, That Cain denied that there would be any
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XI.
future judgment or reward hereafier to the just, and that
Abel did maintain the contrary, that there should be a fu-
ture recompence for the righteous: and this he, being dead,
yet preaches by his faith; for this faith, which God so sig-
nally approved of, and confirmed with so great a testimony,
he will not suffer to go unrewarded, as he must do in one
so quickly slain, because God thus preferred his sacrifice
before his brother’s, if he did not reward him in the other
world. And therefore Philo says, that seeming to die, as
to this corruptible life, Zi riv &pOaprov, Kat tiv tri Oe Cwrjv
evdainova, he lived the incorruptible and blessed life in God.
(L. quod Deter. &c. p. 127. C. D.) To say, as do the fa-
thers, He yet speaketh, because he is still celebrated in the
world, is to say nothing proper to Abel, that being also true
of all the other patriarchs; and to refer this to the cry of
his blood for vengeance, is to refer to that which seemeth
not to be the commendation of his faith, by which the ape-
stle here declares he speaketh.
[*] Maprupovyroc, God testified upon his gifts.| That is,
saith Theodotion, évérpnoe, he caused fire to descend from
heaven, and consume his sacrifice, and thereby testified his
acceptance of it: so he discovered his acceptance of the
sacrifice of Abraham, Gen. xv. 17. and of the sacrifices of
Aaron, Lev. ix. 24. of Gideon, Judg. vi. 21. of David,
1 Chron. xxi. 26. of Solomon, 2 Chron. vii. 1. and of Eli-
jah, 1 Kings xviii. 38. And accordingly the prayer of the
Israelites for their king runs thus, The Lord remember all
thy offerings, and turn to ashes thy burnt-sacrifice, Psal.
xx. 3. To this agrees the interpretation of R. Solomon
and Aben Ezra, among the Jews; of Gicumenius and
Theophylact on the place: and St. Jerome * confirms it by
this inquiry, Whence could Cain know that God accepted
the sacrifice of Abel, and rejected his, if the interpretation
of Theodotion was not true? ;
[°] Ver. 5. Ody eipioxero, &c. Was not found on earth,
because God had translated him.| God killed him not, saith
Onkelos: and this we may sufficiently learn from the story,
Gen. v. for of all the rest mentioned in that chapter, it is
said they died; but of him this is not said, but only that
he was not, because God took him, drt peréSnxev adrov 6 Gedo,
because God translated him, saith the Septuagint, the book
of Wisdom, and the son of Sirach. (Wisd. iv. 10, Ecclus.
xiv.44.) Moreover, it is said of Noah and of Abraham, that
they walked with God, Gen. vi.9. xvii.1. but it is not said
that they were not, because God took them; this phrase must
therefore import something which happened not to them:
many of the Hebrew doctors say, that he was taken into
heaven, or into paradise; He was taken into heaven by the
Word of the Lord, saith the Targum of Jonathan; He was
translated into paradise, say the Arabic and Ethiopic
versions; God shewed him the tree of life, say R. Mene-
chem and Zoar, in 2 Kings ii. 1. He translated him into
paradise, say Kimchi and Menasseh ben Israel.+ Hence
Munster on the place speaks thus, “Asserunt nostri hunc
Enoch cum corpore et anima translatum esse in para-
disum.” ‘To be translated, saith Philo, ¢ is yeroulav orei-
AacSa Mv ard Svynrov Blov mpd¢ Tov aSavarov, to go from this
mortal to an immortal life. ‘The same was the opinion of
the ancient fathers, of Irenzeus,§ and of Pseudo-Justin, |
* Trad. Heb. sup. Gen. tom, iii, p, 70. lit. K.
+t De Nom. Mat. p. 812. B,
|| Resp. ad qu. 85.
t De Fragil. Human, §. 12.
§ Lib. iv. cap. 30, lib. v. cap. 5.
CHAP. XI.]
who saith, that they who rose with Christ are with Enoch
and Elias, tv 7G wapadsetow, in paradise. See others cited |
for this opinion by Feuardentius upon Irenzus. Note, |
lastly, that this translation into paradise was the fruit of
his faith, that faith which was the expectation of things
hoped for, and that God would reward his diligence in |
seeking him: for since he by this faith obtained this testi-
mony, that he pleased God, God could not take him hence
in displeasure, but out of favour to him.
' [°] Ver. 6.] In this sixth verse we have the heathen’s
creed, that is, and that he is the rewarder of them that
diligently seek him; without which the apostle declares,
1. That it was impossible for them to please God, and so
God must either have laid upon them no obligations to
please him, or required what he knew to be impossible, or
given them sufficient means to know this. 2. That they
could have no suflicient motives to serve him, or to come
unto him in expectation of his blessing upon them that did
so, and therefore the heathens embraced this as a principle
of natural religion, That God could not suffer it to go ill
with good men, either in life or death, but would be sure to
take care of and provide good things for them. Thus
Socrates * requests his judges to receive this as a certain
truth, that a good man, living or dying, can be subject to no
evil, because the gods never neglect his affairs; and this is
recommended by Cicero,} and by Jamblichus,} as the great
principle which philosophy suggests as an encouragement
to virtue; that “if we believe that nothing is concealed
from God, we must believe that which happens to the
friend of God, happens for the best ; and that what seeming
evils happen to him, will do him good, in this or in the
other life. For he can never be neglected by the gods,
who is desirous to be a virtuous and good man, and as
like to God as he is able; but wept rod adikov ravavria rob-
twv dt diavosicSa, of the wicked and unjust man we are to
believe just the contrary.” And this again Jamblichus§
delivers us as a great principle of philosophy, that “if we
believe there is a God, who is Lord of all things, we must
own that whatsoever is good and honest must be asked of
him, for all men give good things to them they love and
rejoice in, and the contrary to them to whom they are dis-
affected, and therefore much more will the gods do so.”
Another principle, also founded in the nature of man, and
laid down by them as the foundation of all religion, was
this, That if piety were not advantageous to them, no man
would embrace it, it being natural to all men to pursue
their advantage, and to decline the contrary. So Arrian, ||
upon Epictetus, lays down this for an axiom, that “if
piety and profit did not go together, piety would be pre-
served in none; the reason is, because nothing is so na-
tural to us as to affect and pursue our own advantage: so
that if you place what is holy and just in that which profits,
you preserve them; but if you separate what is honest
from what is advantageous, you destroy what is just and
honest, as being weighed down by profit.” Simplicius
THE EPISTLE TO THE HEBREWS.
387
‘
| adds,* *'That where is profit, there we place our piety ;”
and thence infers, that ‘we cannot love, honotr, and wor-
ship the Deity, whatsoever reasons may be alleged for so
doing, if we conceive him hurtful, and not profitable to us,
because every living creature flies what is hurtful, and the
causes of it; and affects and follows what is profitable :”
and this they learned from their master Epictetus, + who
lays the foundation of all religion upon this principle,
«That where profit is, there is piety:” and. he, perhaps,
from Plato, who lays it down for an axiom, that 7d piv ope
Amov Kardv, 7d 8? PAaBepdy aisypoy, what was good was pro-
jitable, what evil hurtful.
["] Ver. 7. KAngovépuor, &c. Heir of the righteousness. |
z. e. Of the happiness promised to them who are justified
by faith, or to persons who by faith had an hereditary right
to it, viz. not only to the temporal salvation the ark af-
forded, but to that spiritual and celestial which the ark
typified: (1 Pet. iii.21:) For being justified through faith, we
are made heirs through hope of eternal life, Tit. iii.7. Heirs
of salvation, Heb. i. 14. Heirs of the kingdom, James ii.
5. (See note on Gal. iii. 29. and on Heb: i. 14.)) —
[°] Ver.10. Thy exceeding great reward.| Thus the Jeru-
salem Targum, and that of Jonathan, interpret this phrase,
Fear not, the reward of thy work shall be great in the world
to come.—So ought we (saith Theophylact) to look to things
above, and make no great account of those on earth.
Ver. 12. Kai ratvra.] Some manuscripts read rovrov, but
all the Greek scholiasts read kai raira, being, according to
the custom of the Greek language, used by way of amplifi-
cation, and signifying idque, is well rendered by our trans-
lation, and that.
[9] Ver. 13. Tac trayysXiac, The promises.|] Here note,
that these words kai meoSévrec, and were persuaded, are
neither to be found in the ancient version, nor the Greek
commentators. 2. That the promises here mentioned, as
not received by these patriarchs, cannot be temporal pro:
mises: for otro: wavrec, all these, as it cannot be referred
to the whole Jewish offspring, since many of them, as the
apostle has observed, iii. 18, 19. iv: 2.6. 11. died in unbe-
lief ; so neither to Abraham, Isaac, and Jacob only: for
1. they are not all that died in faith; and, 2. the same
is said of all in general, ver. 39. otro. wavrec, these all died
in faith, not having received the promise. Now we find'no
temporal promise made to Abel and to Enoch; and that
temporal promise which God made to Noah, he fulfilled.
2. The text saith, They embraced them, confessing they were
strangers and pilgrims upon earth; whence the apostle
makes this inference, that they sought another country, that
is, a heavenly ; which makes it necessary to conceive, that
the promises here mentioned, as not received, were, as
(Ecumenius saith, ra ovpdma, heavenly promises, ra rept rii¢
Bacirelac rév otpavérv, kal Tie dvasrdcewe, the promise of the
kingdom of heaven and the resurrection, saith Theophylact.
Thus Philo { saith, Oi cara Mwvoiy copot mravrec siodyovrat
maporkovvrec, All the wise men are introduced by Moses as
* Apol, p. 31. D.etde Rep, cap. 10. p. 760. t Tuse. qu. 4. §. 82.
+ Protrept. cap. 13. p. 84. § De vita Pythag. cap. 18. p. 89.
|] Aki 23 ctvonoy txslvou pepariicdas, Bri bav jah bv vii abrd H eiceBic, nal cupepipoy, ob
Pivaras cedbiivas xb siosBis ty vin. lib. i. cap. 27..p. 53. Mav Gaiew ob8erd ore duslorras
5 1H ilo cupndpicover, ODBiv yap oir pirsiv akepuney doe 73 aired cupaptpov——
F dua roirony paty by raurii v5 Si 73 cupspigov, nad 73 Boioy wal 79 nanhiy——c oil eras rad-
7a orivra——"“hy ¥ array st 73 cyedpteov, Adraxod 88 abd ri Sinasov, oiyeras ralre wayra,
zaraBagoiueva vor roi cuadteorres. lib. ii. cap. 22. p, 245, et lid, iii, cap. 3. p. 269.
*"“Omov yag rd cupapipor, bust xal vd ioe Bie riOkesda. Ore airiov vopslovrac xaxdiv
aivriy ryadivty pirsivh céBery Bivaroy, Tay yap Cav ra wiv RraPega, xal va alria advan pei-
yet vt Kad ixrgboreras, 7a 88 bperyua xal 7d alria abray feiveict ve, nal Savedfe. In
Epictet. p. 80.
t Tis rep rode Oecde sicsPelag ibs, dre 7d xupioraroy Extivh tori, Bede boron ere wept
abran Exe, wg Wwrow, xat Sioimoiyray re Sra nardic, xat Bixalorc, Sc. “Omov yap 7d cupapéi-
gov, éxei’ xat 73 eloeBég. Enchir. cap. 8, 38,
$ De Confus, Ling. p. 259, 260.
3 D2
388
strangers, their souls coming from heaven to travel here on
earth, and that they desire to return thither ; rarp{da piv rdv
oupanoy év @ wodrebovrat, Eévoy St rav wept yetov ev ) TapwKnoav
vouiZovea, looking upon heaven as the city where they dwell,
and the earth in which they travel, as their place of pil-
grimage. And again, Daca piv wy) sopod warpida piv ov-
pavor, yi 8 Eévnv Eaxe, The soul of every wise man looks on
heaven as his country, the earth as the place of his pilgrimage.
(De Agric. p.153.) So did Abraham, saying, I am a stran-
ger and a sojourner with you, Gen. xxiii. 4. And Jacob,
calling the time he lived here, the years of his pilgrimage,
Gen. xlvii.9. So David, saying, lama stranger with thee,
and @ sojourner, as all my fathers were, Psal. xxxix. 13.
The same he speaks of the whole Jewish nation, Saying,
i Chron. xxix. 15. We are strangers before thee, and so-
Journers, as were all our fathers. And this he learned out
of the law, where God speaks thus to them, Lev. xxv. 23.
The land is mine, for ye are strangers and sojourners with
me, évavriov pov, saith the Septuagint. Accordingly, the
philosophers taught, that to die was to go into our country,
mpoc Tv Tarpida Thy GAnSwny bSev nASouev, to the true coun-
iry whence we came. (Simpl. in Epict. p. 77.)
[°] Ver. 16. Kpetrrovoe dpéyovra, They desire a better coun-
try.] The ancient Jews declare, that “the earthly Canaan
was a type of the spiritual Canaan, and the promise of
living in it for ever, was a parable representing their future
happiness in the world to come.” It is written,* “ All
Israelites have their portion in the world to come, as it is
said, And thy people shall be all just, they shall inherit the
land for ever,” Isa. 1x, 21. ‘This land (saith Maimoni-
des +) is a parable, as if he should say, the land of the
living ; and that is the world to come.” And R.Menachen
on Gen. xii. refers it to “ the land which is‘above, watered
with waters which are above.” If they received this pa-
rabolical interpretation from the patriarchs, here is the
reason of their faith, and expectation of this better coun-
try. Vain here is the interpretation of Mr. Le Clerc,-both
upon the tenth and sixteenth verses; for, 1. a city which has
foundations is, saith he, Jerusalem; whereas in Abraham’s
time, there was no such city that he could expect; nor
was that a.city which could not be shaken, Heb. xii. 28. it
having been long since destroyed; nor was it a city whose
builder and maker was God, but man.
a better country, that is, a heavenly, é. ¢. the land of Ca-
naan, which was an antitype of heaven: so Mr. Le Clerc,
in flat contradiction to the apostle, saying, the country they
expected was not that from whence they came out, ver. 14,
15. i. e. was not Canaan, but a heavenly country; and he
adds, God had provided for them a city, not Jerusalem,
sure, but a heavenly city.
["] On tracyévera, God is not ashamed to be called their
God.]i. e. The God of Abraham; Isaac, and Jacob. To
be their God and their Father is the same thing. Thus,
Jer. xxxi. 1. I will be the God of all the families of Israel,
ver. 9. is thus varied, I am a Father to Israel. I will be
their God, and they shall be my people, 2 Cor. vi. 16. is
ver. 18. I will be a Father to you, and you shall be my sons
and. my daughters. To be sons of God, is to be heirs of
God, Rom, viii. 17. to be sons of the resurrection, Luke
xx. 36. to inherit all things, Apoc. xx.7. And the vioSecta,
* Talm. Bab. in Sanhed. C, Chelek, t Treat. of Repent, cap, 5. sect. 5.
A PARAPHRASE WITH ANNOTATIONS ON
Again, he expected -
[cHar. XI.
or adoption promised by God, is the redemption of the body
from corruption: (see note on Matt. xxii. 31, 32. and on
Rom. xviii. 17. 23.) and this is the reason why God, taking
upon himself the title of their God and Father, answers
this title, by preparing for them a city.
(**] Ver. 17. Mpocevivoxev, &e. He offered up Isaac.] So
speaks the New Testament twice, here and James ii. 21.
So the Jews constantly; Philo* informs us, that though
the fact was not perfected, yet it was preserved in the minds
of the readers, and mentioned in the sacred volumes as a
thing entirely and absolutely done. And to this day they
pray, +That God would be gracious to them for the merit
of the sacrifice of Isaac, according to the prayer which both
the Targum of Jerusalem and Jonathan mention on Gen.
xxii. 14. as made by Abraham; to this effect, wiz. I be-
seech thee, O God, by thy mercies, that when the sons of
Isaac shall offer to thee in the time of their necessity, thou
wilt be mindful of this binding of Isaac. Hence have they
framed this story, {That when the knife touched the throat
of Isaac, his soul departed, and that when God said, Lay
not thy hand upon the lad, it returned, and so he being
dead, revived. And truly Abraham, having done all that
belonged to him to do towards this offering his son, and
being fully resolved to have gone through the work, had
not God’s call restrained him, may well be said, in the
Divine construction, to have actually done it; and to this
some refer Abraham’s receiving Isaac from the dead in a
figure, he being thus snatched from the jaws of death, and
restored to him when he expected nothing but his death.
[9] Ver. 20. EtAdynoev roy “laxdB, He blessed Jacob.) It
may be inquired how he could bless Jacob by faith, when
he knew not that it was Jacob? To this I answer, that to
the blessing him by faith, it was not necessary he should
know him to be: the person he intended thus to bless, but
only that he should feel the Divine afflatus, or the spirit of
prophecy upon him when he blessed him; that. being suf-
ficient to confirm him, that his benediction should be esta-
blished by that God before whom he blessed him, and who
guided his lips and his heart in it: and though we have
translated it as a prayer, it mostly runs in the future tense,
and may- wholly be translated as a prophecy, and so it
must be uttered in faith. And whereas it is objected far-
ther, that Isaac thought he was blessing Esau; now so to
bless him as to make him lord over his brother, (ver. 29.)
could not be spoken in faith, because the oracle had before
declared to Rebekah, that the elder should serve the younger :
I answer, first, that this rather is an argument against the
truth of his benediction, than the faith of it; it rather
proves that Isaac should not thus have blessed Esau, than
that he believed not what he said: but indeed it proves
neither, for Isaac might feel such a strong afilatus upon
him, as might convince him that his benediction was de-
rived from the gift of prophecy, and so would certainly be
accomplished; whomsoever it concerned. Secondly, The
learned Bishop of Ely on ver. 4. answers, that either Re-
bekah had not acquainted Isaac with the oracle, or it seems
he did not understand it as Rebekah did.
['*] Ver. 21. Kai rpocextvncev, And worshipped] God, for
* ‘Ondurngos xal mavreriic ob prdvov Ev rate legate BiBAoe, GAAa xal by raic rav avaywer-
xivroy Siavolass dvdyeaarres torunirevrar. De Ab, p. 293.
+ Vide Clem. Rom. Ep, ad Corinth, §. 10, ¢ Pirk. Eliez, cap. 31. p. 74.
THE EPISTLE TO
the assurance he had of being buried in the land of pro-
mise, which he desired out of faith in the promise God had
made to him, Gen. xxviii. 13.
6 [9] Ver. 23. ’Aorciov, A comely child.] He was, saith St.
Stephen, dorciog rq Oey, of a very excellent beauty, Acts
Vii. 20. poopy Séioe, of a Divine form, saith Josephus ;*
of an angelical form, say the Jews.t+ He was, saith Justin,
one, quem forme pulchritudo commendabat, renowned for
his beauty. Josephus also adds,{ that an Egyptian scribe,
to whose predictions they gave great credit, had foretold
one should be born of Israel, who, if he came to age, should
grievously afflict the Egyptians, and bring out the Israelites
from among them; and that God had by avision declared
to Amram, that this child, to be born to him, should deliver
the Israelites out of Egypt ; which, if true, gives a farther
ground of their faith.
[2°] Ver. 24.] Josephus informs .us, that when Pharaoh
had put the crown upon his head, adopting him as the son
of his daughter, to be his successor, he let the crown fall
to the ground, and stamped upon it with his feet. But the
words péyac yevduevoc being the very words used Exod.
ii, 11. where it is said, It cameto pass, that when Moses was
grown, he went out unto his brethren; the apostle doubtless
had relation to them, and interpreted his going out unto
them, to be his owning himself to be one of them: It came
into his heart, saith Stephen, to visit his brethren; (Acts
vii. 23.) i. e. to join himself to the afflicted Jews.
+ [7] Ver. 26. Tov dvecdiopdy, The reproach of Christ.) The
seed of Abraham, even before they went down. to Egypt,
are styled the Christs of God, Psal. cy. 15. yi a&bnoSe tov
xprarey pov, touch not my Christs. And the prophet Habak-
kuk, speaking of God’s judgments upon Pharaoh, and God’s
deliverance of them from him, saith, 2j\Se¢ cic owrnpiav
Aaov cov Tov cwou troy Xpiorév cov, Thou wentest forth for
the salvation of thy people, to preserve thy Christ: (Hab.
iii. 13.) so that the reproach of Christ, may be the reproach
of the people of God, (ver. 15.) Moreover, the reproach,
which he and they suffered, was for their faith in the pro-
mised seed, and that was Christ ; (Gal. iii. 16.) on which ac-
count it might be truly styled the reproach of Christ, as the
afflictions of the apostle are styled the afflictions of Christ,
Col. i. 24. and he himself the prisoner of Christ, Eph. iii. 1.
as being the reproach he suffered for his faith in the pro-
mised seed, which was Christ.
. Photius here saith, the reproach of Moses may be called
the reproach of Christ, as being such as Christ suffered,
clog 6 Xgusrd¢ traXe, in which sense we are bid to go forth
to him without the camp bearing his reproach, xiii. 13.
Betwixt this and the following verse, some Latin copies
insert these words, fide magnus factus Moses occidit Egypt-
ium considerans dolorem suorum, which Dr. Mills thinks
genuine, though they are neither owned by any of the ver-
sions, nor any of the Greek commentators.
[*] Bic rijv pucSarodoctav, The recompence of reward]
Here mentioned, could not be temporal, for Moses came
not into the land of Canaan, nor could he expect any
greater blessing in that kind, than he might have had in
Egypt. He therefore must have respect to some spiritual
and heavenly recompence.
CHAP. xt. ]
THE HEBREWS. 389
[9] Ver. 27. Mi} goBnSec, Not fearing.] It is expressly,
_ said, that Meses, when he fled from the face of Pharaoh,
feared, Exod. ii. 14. and it is farther evident from these.
words of God to him, Go, return into Egypt, for all the
men are dead that sought thy life,iv.19. And therefore
they, who refer this to that flight, say, He did not fear his
wrath, so as to distrust the providence of God in working a
deliverance to his people by his hand; but his unwilling-
ness, when God commanded him, to go back to Egypt,
confutes this gloss. Others say, he feared not the wrath
of the king, when he said unto him, Take heed to thyself,
see my face no more ; for in that day thou seest my face thou
shalt die, Exod. x. 28. Butthen he had not forsook Egypt,
and when he went from it, he did so by the command of
Pharaoh, Exod. xii. 31. and so needed not to fear him.
Against the exposition given in the paraphrase, it is ob-
jected, that it agrees not with the order of the words, be-
cause the passover mentioned ver. 28. was kept in Egypt.
But this objection will be of little force, if we consider,
that other.things are mentioned in this chapter out of the
order in which they were performed : thus, ver. 32. Gideon
is mentioned before Barak, and Samson before Jephthah,
as also ver. 33—36.
[*] Ver. 29. Through the Red Sea.] That this they truly
did, see note on 1 Cor. x. 1.
[**] Ver. 31.] She testified her faith, not only by pre-
serving thus the spies, but by saying to them, I know that
the Lord hath given you this land, Josh. ii. 9, and again,
The Lord your God heis God in heaven above, and on earth
beneath, ver. 11.
[**] Ver. 37. ’ErapaoSyncav.] That this is not the right
reading, may easily be gathered from this one considera-
tion, that after two such great punishments, as stoning and
being sawn asunder, it is very improper to introduce their
being tempted, which signifies no certain kind of punish-
ment.at all, and is included in all the other punishments
here mentioned. Some therefore read irvpdoSycav, some
trupwornaay, some éxpfjoSnoav, all signifying they were
burnt ; which reading agrees well with the story of the Mac-
cabees, where they bring Eleazer and the young men émi 7rd
mvp karapAéyovtec abrove, to the fire, and burnt their flesh:
so that Josephus (from cap. 6. to cap. 12.) saith, they. were,
we emt rupt peracxnpariZduevor sig apSapoiav, as one might
say, translated in the fire to incorruption. .But yet I pre-
fer the opinion of those who think this was an error arising
éx Sirroypaplac, from writing the same word twice, or rather
that some who knew not what érpioSnoav meant, writ for it
éreipdoSnoay, and so in time they came to be both written;
because the Syriac hath not éepdéoSnoav. Eusebius* cites
St. Paul’s words thus, 2iSaoSneav, émpteSyoar, tv povyy pa-
xalpacaréSavov. Tertullian} paraphrases them thus, Hie-
remias lapidatur, Esaias secatur, Zacharias inter altare et
edem trucidatur. Clemens{ of Alexandria reads thus,
iuSaoSnoav, trapdoSnoay, iv pdvy, &c. which gives just
ground to conjecture, that some ignorant writer put érelpao-
Sneav for impioSncav. This fault is very visible in the
transcriber of Origen ;§ for, in his fourth homily of Jeremy,
we read in the Greek inpioSncav, trapacSnoay, but in the
old translation there is only secti occisione gladii occubue-
* Antiq. lib. ii. cap. 5. . + Pirk. Eliez, cap, 48.
+ Td iv "EBpalav vives vig map’ Alyvmrrlag dvdyung amonices. Antiq. lib. ii, cap, 5.
t Seorp. cap. 8.-
§ Ed. Huet, tom, i, p. 141, D,
* Prop. Ev. lib. xii. cap, 10, p. 585,
¢ Strom. iv. p. 515. A.
390
runt. And in the fifteenth homily,* aAov AcSoBdAncar,
&Xov trplaSycav, adXov tréxrewwav, Which shews that Origen
did not own the word trspécSycav. And though we find
the word again in his homilies} on St. Matthew, yet who-
soever reads the place will find that Origen takes no notice
of it, but proceeds immediately from érploSyoav to tv pévy
paxalpac drfSavov, saying, the word épicSnoay refers to
Isaias, and the words év ¢évq paxalpac aréSavov to Zacha-
rias. In the fourth dialogue against Marcion, p. 125. he
proves that the prophets were not phantoms, but men con-
sisting of flesh and blood, because 6 piv érpioSy capt, 6 8
23am, Kad of Aourod tv Hdvy payatpac awéSavov, one of them
was sawn asunder, another was stoned, and the rest were
killed by the sword: and in his exhortation to martyrdom,
p- 282. he adds, The writer of the Epistle to the Hebrews
saith, 2iSaoSnoav, txploSysav, tv pdvy paxalpag aéSavov,
they were stoned, they were sawn asunder, they were slain
with the sword. From all which places it is evident, that
érptoSnoav was the reading followed by the ancients.
[*] Ver. 39. Ovd« tkouloavro tiv trayyeXiav, (or, as Some
copies read, rac trayyeAlac,) Received not the promises.]
These words being the same with those in ver. 13. of this
chapter, All these died in faith, ui AaBdvreg twayyeXlac, not
having received the promises, it is reasonable to interpret
them to the same sense ; viz. of their not having received”
the heavenly kingdom and blessed resurrection they ex-
pected. And so the whole current of this Epistle will
force us to interpret them: for it is the promise of entering
into rest after we have ceased from our labour here on earth,
(iv..1. 10.) the promise of an eternal inheritance, (ix. 15.)
the promise we are to receive after we have patiently done
the will of God, (x.36.)
[%] Ver. 40. Kocirrdv re wept iypiv, Some better thing con-
cerning us.] viz. Our hope of entering into the veil, by
reason of our forerunner entering in thither first; (vi. 19,20.)
we having a high-priest higher than the heavens, (vii. 26.)
set on the throne of Majesty in the heavens, (viii. 1.) who by
his death hath procured, that they which are called might
receive the promise ofan eternal inheritance, (ix. 15.) and
who, hath, by his entrance into this holy place with his
blood, purified and prepared these holy places for us, (ver.
23, 24. the way into which was not opened before, ver. 8.)
and given us freedom of entrance into the holiest through
the blood of Jesus, by this new way which he hath conse-
crated through his flesh, (x. 20.) we being therefore come to
Mount Sion, the city of the living God, to the heavenly Jeru-
salem, and to the spirits of just men made perfect, (xii. 22.)
[%] "Iva p} xwpi¢e hpev rerawSoor, That they without us
may not be made perfect.| This-all the fathers interpret of their
receiving their crowns or their rewards hereafter. Thus of
Abel and Noah, St. Chrysostom saith, That they might not
be crowned before us, tva dpie rat tHv oTrepdvwv Kapdv,
God hath appointed one time of coronation for them all:
Ovdérw tov orepavwy twhAavoay, They have not yet obtained
their crowns, saith Theodoret, God expecting still those that
are to combat; thathe may proclaim them victors altoge-
ther. Origen, having cited this place, saith thus; You
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XII.
see that Abraham yet expects to obiain perfection, yea Isaac
and Jacob, and all the prophets expect us, that with us they
may obtain perfect bliss. Yea, he says the same, not only
of all the saints of the New Testament, but even of the
blessed apostles, saying,* Even the apostles have not re-
ceived their joy, but wait that I might be partaker with
them ; nor do the saints departed obtain the full reward of
their good actions. Nor did the primitive fathers mean
this only of their bodies, but also of their souls, which they
conceived not to be exalted to the highest heavens; saying,
that they had not yet received their full reward, yea, that
they were not to expect it till the day of judgment. (See
note on Tim. iv. 8.) And therefore I cannot but wonder to
hear a very learned person in his note on this place saying,
Tt will be acknowledged by all, that then, i. e. at our Sa-
viour’s resurrection, the patriarchs received this promise,
or that the sufferers here mentioned then received it ; espe-
cially when the apostle here saith, They were tortured, not
accepting a deliverance, that they might obtain a better re-
surrection, which surely they have not yet obtained: and I
more admire that this should by him be interpreted of de-
liverance from their persecutors, and rest from persecutions,
for is this promise fulfilled to Christians? To them who,
if they will live godly, must suffer persecutions ? and through
many tribulations enter into the kingdom of God? And do
they who were thus tortured find this perfection with us ?
Or had they any other rest or freedom from them, than what
death gave them? Surely the exposition of all the ancient
fathers is much to be preferred before this new and singular
invention ; as also before the new doctrine of the Floren-
tine council, That the souls of saints departed do already
behold the face of God in heaven.
CHAP. XII.
1. W uererore, seeing we also are compassed about
with so great a [*] cloud (i.e. a multitude) of witnesses,
let us (who are to run a Christian race) lay aside every
weight (of worldly cares and affections), and the [*] sin
which doth so easily beset (and circumvent) us (and so
_ hinders our feet from making a due progress in it), and let
us run with patience the race that is set before us.
2. [°] Looking unto Jesus, (who, by his prophetic office,
was ) the author, and (by his regal office, will be the) finisher
of our faith; who for the [*] joy that was set before him
(as the reward of his sufferings) endured the cross, de-
spising the shame (of it ), and (therefore ) is set dows at the
right hand of the throne of God.
3. For consider him who (being so excellent a person,
and so dear to God, yet) endured (patiently ) such contra-
diction of sinners against himself (such blasphemies against
his doctrine, such calumnies against his person, such mali-
cious and unwearied attempts against his life), [°] lest ye be
wearied and faint in your minds (under the conflict of af-
fictions ye endure.
4. For which fainting ye have no such cause as this
Captain of salvation, and this cloud of witnesses had ; for )
* Pp. 147. t Tom. i. p. 225.
¢ “ Vides ergo quia exspectat adhuc Abraham, nt qui perfecta sunt
* « Nondam enim receperunt letitiam suam, ne apostoli quidem, sed et ipsi ex-
quator,
exspectat et Isaao, et Jacob, et omnes prophetw exspectant nos, ut nobi perfec-
tam beatitudinem capiant.” In Ley. Hom, vii, f. 71. D.
pectant ut et ego lewtitie eorum particeps fiam ; neque enim decedentes hinc sancti
continuo integra meritoram suorum premia consequuntar, sed exspectant etiam nos
licet morantes.” Ibid.
CHAP. XII, ]
[°] ye have not resisted unto blood (as they did), striving
against sin.
5. And (by your proneness to grow weary, and even faint
under the combat, ) you (seem to) have forgotten the ex-
hortation which speaketh to you as to children (thus), My
son, [*] despise not thou (be not slothful and dispirited un-
der) the chastening of the Lord, nor faint when thou art
rebuked of him: (Prov. iii. 11,12.)
6. For whom the Lord loveth he chasteneth, and scour-
' geth every son whom he receiveth (into that relation ).
7. If ye (thew) endure chastening, [*] God dealeth with
you as (a father) with (his) sons; for what sonis there
whom the father chasteneth not (for his offences )?
8. [9] But if ye be without (such ) chastisements, whereof
‘all (sons) are partakers, then aré ye (treated-as,) bastards
(whom the reputed parent disregards), and not (as) sons
(whom he loves, ver.6.)
9. Furthermore, (<i 82, and if) we have had fathers of our
flesh which corrected us, and (yet) we gave them rever-
ence (and: honour, in expectation of the long life promised
to them that do so, Exod. xx. 12.) shall we not much rather
be in subjection to the [*°] Father of (our ) spirits (who gives
and who recalls our spirits at pleasure), and (so ) live (ever-
lastingly )?
10. For they verily ["] for a few days chastened us after
their own pleasure (Gr. as seemed best to them); but he
(our heavenly Father, doth it) for our (own) profit, that we
might be partakers of his holiness.
ll. (Nor let.it discourage you that these afflictions seem
grievous to the flesh, waca &2,) for no chastening for the
present seemeth joyous, but grievous (to it): nevertheless,
afterward it yieldeth the peaceable fruits of righteousness
‘to them that are ["] exercised thereby (i. e. those fruits of
righteousness which end in peace ).
12. Wherefore lift up the hands which hang down (as if
wearied with, and giving over, the combat ), and (strengthen)
the feeble knees (which seem unable to stand firm, and run
‘on this race with patience; see note on ver. 3.)
18. And (so) make (woijeare, ye will make) [!*] straight
paths for your feet (to walk in ), lest that which is lame be
turned out of the way; but let it rather be healed, (Gr. iva
ph, that that which is lame may not be turned out of the
way, but rather may be healed.
14. And in order thereunto) [**] follow peace with all
men, and holiness, without which no man shall see the
Lord :
15. Looking diligently lest any man [**] fail of the grace
(Gr. torepiv ard, fall from the grace) of God; lest any:
root of bitterness springing up trouble you, and thereby
many be defiled;
16. Lest there be any fornicator, or profane person
(among you, such) as (was) Esau, who for one morsel of
meat sold his [**] birthright.
17. For ye know how that afterward, when he would
have inherited the blessing (he had lost ), he was rejected
(by his father, saying of Jacob, I have blessed him, and he
shall be blessed ): for he found no place of repentance (no
change of the blessing pronounced by his father ), ['7] though
he sought it carefully with tears, (crying with an exceeding
great and bitter cry, Gen. xxvii. 34.) ;
_ 18. For ye (believing Jews) are not come (as your fore-
fathers, when they entered into the old covenant with God, )
‘THE EPISTLE TO THE HEBREWS.
39)
unto [**]the mount that might be touched (and so you might
_ die, Exod. xix. 12.) and that burned with fire, (Gr. to the’
burning fire, Deut. v.23.) nor to the blackness, and darkness,
(caused by the cloud, styled vépedrn yvopwome, Exod. xix.
16.) and (to the) tempest (of thunder and lightning, Deut.
y. 22.)
19. And the sound of a (the) trumpet (exceeding loud,
which made the people tremble, Exod. xix. 16.) and the
(great) voice of words; which (was so terrible, that ) they
that heard (it.), entreated that the word should not be
spoken to them any more (lest they died for it, Exod. xx.
19. Deut. y. 25. xviii. 16.) ;
20. (For they could not endure [1] that which was com-
manded (that severe cautionary command which runs thus,),
And if so much as a beast touch the mountain, it shall be
stoned, or thrust through with a dart:
21. And so terrible was the sight, that [*°] Moses said, I
exceedingly fear and quake :)
22. But ye are come (under the gospel-dispensation, to
things of a more. excellent nature, not apt to terrify and
discourage, but create joy and comfort to you; not as_then
to Mount Sinai, but) [*] to Mount Sion, (whence you ex-
pect all your spiritual blessings ; not to the terrestrial Jeru-
salem, whichis in bondage with her children, Gal. iv. 25.
but) to the city of the living God, [%] the heavenly Jeru-
salem ; (not,to thousands of angels attending.on God, as at
Mount Sinai, Psal. xviii. 17. but) to an [2] innumerable
company of angels (ministering to them who shall be heirs
of salvation, Heb. i. 14. :
23. And) to, the general assembly, and church (not _
of the Jews, and of the first-born registered amongst them,
Numb. i, 16. but) [**] of the first-born, who are written in
heaven, [*] and to God (now. declared to be) the judge of
all, (Acts xvii. 30, 31.) [°°] and to the spirits of just men
made perfect, (who have run their race, and are to be
crowned at the great day, 2 Tim. iv. 8.)
24, And to Jesus the mediator (not of the old covenant,
which promised only the land of Canaan, but) of the new
covenant, (established in his blood, by which we receive the
promise of an eternal inheritance, Heb. ix. 15.) and to the
[%] blood of sprinkling, [*] which speaketh better things
than that of Abel.
25. [°°] See (therefore) that ye [°°] refuse not him that
speaketh (now by his Son to you). For if they escaped
not (God’s severe judgments) who refused him that spake
on earth (by Moses), much more shall not we escape, if
we turn away from him that speaketh (by his Son coming
down, and by his Spirit sent down) from heaven. (1 Pet.
i, 12.)
26. [*!] Whose voice then shook the earth (when the
law was given, Exod. xix. 18. Psal. Ixviii, 8.) but now
(under this dispensation) he hath promised (yet a farther
shaking), saying, [**] Yet once more (at the making my
new covenant) [**] I shake not the earth only, but. also
heaven. (Hag. ii. 7, 8.)
27. And this word, Yet once more, signifieth the remoy-
ing of those things that are shaken as of things that are
made, that those things which cannot be shaken may re-
main.
28. Wherefore we receiving (the promise of ) a kingdom
that cannot be moved, (or shaken, or give place to an-
other), [**] let us have (or retain that) grace, whereby
392
(alone) we may serve God acceptably, with reverence and
godly fear:
29. For our God is (to the disobedient and rebellious
among us, as he was to them, Deut. iv. 24. ix. 3.) [*] a
consuming fire,
ANNOTATIONS ON CHAP. XII.
['] Ver. 1. NE’®OS, A cloud,] For a multitude, is a.
phrase used by Homer, who calls a multitude of footmen,
vépoo meiiv, which Virgil* thus translates, Insequitur
nimbus peditum: this cloud of witnesses therefore contains
all the worthies mentioned in the former chapter, who by
their words and actions have testified how much the ob-
jects of their faith were valued before all worldly things,
and how equitable it was to endure afflictions, not accept-
ing a deliverance, that they might obtain a better resur-
rection.
[*] Thy sirepiorarov auagriav, The sin that easily besets
us.] The apostle being here speaking of the Christian’s
race, this phrase is best interpreted with relation to it, and
so it must respect the sin which cleaves to our affections,
which are the feet of the soul, like a long garment wrapped
about us, and so hinders the running of our Christian race;
for it is either our affection to, and our desire of, what we
ought not to desire or affect at all, or which we ought not
comparatively to affect or desire, which gives the rise and
prevalence of all temptations to sin, and renders self-denial
so exceeding difficult: he therefore requires us to put off
this sin as racers did their garments, running naked, that
without hinderance we may run our Christian race.
[°] Ver. 2. "Agopavrec, &c. Looking to Jesus,| As an ex-
ample of patience under sufferings, fit to be imitated by
his disciples, and as one gloriously recompensed in his hu-
man nature for the sufferings he sustained in it, and as one
who will give to us the same happy repose after our suffer-
ings; he having, as the author of our faith, promised, and
being able, as the finisher of our faith, to confer that glori-
“Ous recompence, (x. 35, 36.)
[4] “Avrt rii¢ mpoxemévne air xapac, For the joy set be-
fore him.| That avri is used for the final cause, appears
from these examples in the New Testament; He gave him-
self a ransom avrt ro\AGy, for many, Matt. xx. 28. Render
not evil, avri caxov, for evil, Rom. xii. 17. Her hair was
given, avri wepi3oAalov, for a covering, 1 Cor. xi. 15. avri
rovrou, For this cause shalt a man leave father and mother;
and here, ver. 16. avri Bodcewe pac, For one morsel of
‘bread lie sold his birthright. (See 1 Thess. v. 15. 1 Pet.
iii. 9.) Note also, that the apostle goes on in his agonis-
tical terms, and having spoken, ver. 1. of the zpoxeiuevoe
iyiv ayov, the race before us to run, he here speaks in the
same language, of the joy set before our Saviour in his
race; that is, of the BpaPov, the prize or crown placed
in his view for his encouragement to run to it; it being the
custom in those games} to hang the crown at the end of
the goal, that he, who came first to it, might snatch it, or
lay hold of it: the joy set before him must therefore be the
prospect of that majesty and glory, power and dominion,
* Zn. vii. ver. 793, and note in Georg. lib. iv. ver. 60,
+t He did, saith Plutarch, Kadersiy tiv oripavoy xptyedjctvor. Teg! grdomdoutiag, p.
523. And Iran, saith the apostle, imexrevesvos Eat 73 BpaGeiov, Phil. iii. 14.
A PARAPHRASE WITH ANNOTATIONS ON
[cHap. x1r.
he in his human nature was to be ‘invested with, as the re-
ward of these his sufferings; He for the suffering of death
being crowned with majesty and honour ; (Heb. ii. 9.) God
having therefore highly exalted him, and given him a name
above every name: (Phil. ii. 9.) and thus we have just cause
to look upon him as an example of faith and patience, and
of God’s especial favour to them that suffer for his sake.
[°] Ver. 3. “Iva pi) cdunre txAvduevor, Lest you be wearied
and faint in your minds.] These also are two agonistical
terms; the one signifies to be weary, as in those words of
C. Marcius, * Nxévrwy od« fort 7d kéuverv, Conquerors must
not be weary, and so give over. the fight ; the other, to faint
and be dispirited, so that we can run or fight no longer:
and because in those combats they fought dp0ocrddnv,
standing upright, and xéipag ixreivovrec, stretching out their
hands, therefore the apostle exhorts them, in their spiritual
combat, to stretch out the hands that hang down, and dvop-
Qovv, to erect their feeble knees, ver. 12. (Faber. Agon, lib.
i, cap. 8.) :
[9] Ver. 4. AvraywuiZdpuevor péxore aiparoc, Ye have not re-
sisted unto blood.) This is another agonistical expression
belonging to the pugiles, who were oft besmeared with
blood, and sometimes died under the blows they received
from the clubs of their adversary. (Faber. Agon. lib. i.
cap. 7.) : : ia
[7] Ver. 5. Mi dAcyciper.] ’OArywpeiv is, say Phavorinus
and Hesychius, ayeAciv, paSupeiv, to be unregardful of, to
be slothful ; ddtywooc, pexodpvxoc, to be crest-fallen; ava-
wirre, animo concidere, to faint, and be dispirited. Tod ava-
airrew, kuptwe eri Wuxi éoriv, olov abupeiv, dAtywpeiv. (Athen.
Deip. lib. i. p. 23. B.)
[®] Ver. 7. God dealeth with us, as with his sons.] Here
the note of Chrysostom is this, That from those things,
whence men usually conclude they are deserted by God,
the apostle shews, that God demonstrates his fatherly af-
fection to them.
[9] Ver. 8.] Hence the Jews speak thus, Woe to the man
who goeth out of the world without tribulations. (Buxt.
Lex. p. 1528.)
[1°] Ver. 9. Te rarpt rév tvevudrwr, To the Father of spi-
rits.| This phrase is not here put to signify the author of
our new spiritual birth; for spiritual graces and disposi-
tions are never called rvciuara, spirits, in Scripture; nor is
the Holy Spirit, who produceth them, ever mentioned in
the plural, when they are spoken of. Itis plainly a He-
brew phrase, used twice by Moses when he speaks thus to
God, O God of the spirits of all flesh ; (Numb. xvi. 22.) and
again, Let the Lord, the God of the spirits of all flesh, set a
| man over the congregation; (Numb. xxvii. 16.) and he is
so styled, both as the Creator of them, or that God who
formeth the spirit of man within him, (Zech. xii. 1.) and the
preserver and governor of them; The God in whose hand
is the soul of all living, and the spirit of all flesh of man,
| (Job xii. 10.) and into whose hands they do return at death,
(Eccles. xii. 7.) according to that old tradition of the hea-
thens, preserved in Epicharmus,+ "That man dying, ammA-
Oev Bev FASe TaAW, ya piv cic yav, Tvedpa S vw, returns
from whence he came, his earthly part to the earth, his spirit
upwards: and the tradition of the Hebrews, that in the
* Plutarch in vita C. Mare, p. 218.
t Platarch de Consol. ad Apol. 110, A,
CHAP. XII.]
time of our dissolution * God comes and takes away his
part, and leaves the part of our father and mother, styled
here, the fathers of the flesh. Josephus saith,+ that at the
formation of Adam, God made man out of the earth, and
sent him asoul and spirit. Philo saith,{ that his body was
indeed made of earth, shaped into human form, but his soul
was only derived from the Maker and Governor of all
things; and this was signified by these words, He breathed
into him the breath of life: so that though according to his
visible part he was mortal, as to his invisible he was im-
mortal: hence," saith the Targum of Jonathan, on Numb.
xvi. 22. xxvii. 16. It is God that putteth the spirit of the
soul in the bodies of all men: and the Targum of Jerusalem,
Tit is God who ruleth over the souls of all flesh, (See Pug.
Fid. p. 401.) ,
[*] Ver.10. ode dAtyac jutoac, For a few days] Seems not
here to.refer to the days of children’s minority, for that makes
nothing to the purpose of the apostle’s argument; and the
motive to suffer Divine chastisements, used by the Scrip-
ture, is, not that they are long, but that they are but for a
very little while, Heb. x. 7. momentary, 2 Cor. iv. 17; dXé-
you aprt, but for a little, 1 Pet.i. 6. nor is xara'rd SoKody ai-
toic, after their pleasure, but, as it. seemed good to them.
This therefore seems to be the meaning of the words, That
earthly parents chastise their children, aiming at that which
seems best for them in this present life, consisting of few
days, or for their temporal good in this life: but God doth
it for their spiritual and eternal benefit, to make them here
partakers of his holiness, and so fit them for the peaceable
Fruits of righteousness hereafter.
[7] Ver. 11.] The word yeyuuvacpévoic, used here, shews
that this phrase is agonistical; and taken from the exer-
cises performed by them naked in the Olympic games,
where one of the crowns given to the victors being orfpavoc¢
2daivoc, of olive, the symbol of peace; hence Faber con-
ceives the Christian’s: crown is here represented by the
peaceable fruits of righteousness. -
[**] Ver. 13. Tpoxidc dp6dc, Straight paths.) i.e. Make
straight paths in the way of Christianity, not stepping out
of it to avoid persecution; that they, who are already lame
and feeble, may not he moved, by your example, to go
out of it, but rather, by your constancy in it, may be
* confirmed.
[*] Ver. 14.] Be of a pure and peaceable conversation
towards all with whom you do converse; for as this is ne-
cessary in order to ‘your living with God, so will it tend
much to prevent the persecutions of men.
[*] Ver. 15.] That iorconxéva: is the same with agforacSa,
to depart from the grace of God, which brings salvation;
or, to depart from the faith, and by so doing, fall short of
the promised rest, Heb. iy. 1. the words of the apostle, and
his scope, which is to preserve the Jews from backsliding
from Christianity to Judaism, and the following exhortation,
not to refuse him that speaketh now, ver. 25. and tyev riv
xapw, to retain and hold fast the grace of God, ver. 28.
sufficiently shew. But this is still more clear from the
words of Deut. xxix. 18. whence this whole verse is taken,
* Midrash Cohel..in cap. 5, ver. 11.
t Kal metjca tvinsy ated ual duyiv. “Antiq, lib. i. cap. 2. p. 5.
$ Viv 22 Lui dm” obderde yennrt rd eraghmay, arn’ in ool marese ual hyeadves ran
dmivrar, Td vig txegpbancey, obBiv Prepay Fy % wvetpam Oxtoy derd rig peaneplag, nad ebdal-
pores txslns piaios dmanlay wiv bade oreindyaevov, Lib. de Mundi Opificio, p. 23, C. D.
VOL. VI. .
THE EPISTLE TO THE HEBREWS.
393
which runs thus; po) tic torw tv Spiv nwwoe H Stavola
-écAwev ard Kuptov, Lest there be among you any man or
woman whose heart turneth away from the Lord our God, to
go and serve the gods of the nations, wi tic éorw ev bpiv pita
avw pbovea tv xorg kal mixpia, lest there should be among you
a root springing with gall and wormwood ; which makes it
probable, that the true reading here should be, not évoyAq,
but 2v yoAj; though it be certain, that the word évoyAéw sig-
nifies to create trouble to ourselves or others, as Dan. vi. 21.
Esth. ii. 22. 29. and in those words of Antoninus, lib. vii.
§. 16. Td siyeuovexdy abrd ody éautq@ évoyAci; Doth not the
mind create trouble to itself? See the full consent of the
ancients to the word tvoyAq, which is here rejected by Dr.
Mills, Examen Millii in locum. ga CE ISY it
[29] Ver.16. Mowroroxta, The birthright] Which Esau sold
contained these privileges: (1.) A double portion of his
father’s goods, Deut. xxi. 17. (2.) Power and dominion
over the younger; for he succeeded in the government of
the family, or kingdom: Reuben, thou art my first-born, the
excellency of dignity, and the excellency of power, Gen.
xlix. 3. The kingdom gave he to Jehoram, because he was
the first-born, 2 Chron. xxi. 3.. This Isaac gave'to Jacob
in these words, Be thou a master to thy brethren, and let.
thy mother’s sons bow down to thee, Gen. xxvii. 29. (3.) The
honour of priesthood, in their own family at least: so, Exod. -
xxiv. 5. He sent the young men (Chald. the first-born) of
the sons of Israel, and they offered burnt-offerings, and sacri-
ficed sacrifices to Jehovah. Afterward the Levites were
taken into the service of God, instead of all the first-born
among the children of Israel, Numb. iii. 41. consecrated
before to God, Exod. xxii. 29. Numb. viii. 17. Gen. xxv.
29. This birthright Esau sold, when he was faint, tAcirwv,
and this shews, how proper this instance is to preserve
them from being wearied, and fainting in their minds.
The Targum of B. Uziel saith, That he was made faint
by committing idolatry, shedding innocent blood, and going
in to a damsel betrothed that day; and this shews him)
a fornicator, both in the spiritual and carnal sense, and
a profane person. And, lastly, Mercer saith, ‘‘ Primogeni-
turam hereditatem ccoelestem adumbrasse;” that the primo-
geniture was a type of their celestial inheritance: which also
seems to be hinted by the paraphrases on the place; for
that of Uziel saith, He denied the life of the world to come,
and contemned his birthright: and the Targum of Jerusa-
lem, that he contemned his birthright, and despised his part
in the life to come, and denied the resurrection: and Chry-
sostom here styles him dxparij¢ kat rvevpariKcd ameuBodwr.
And as this shews his profaneness, so also doth it shew.
the appositeness of his example to the apostle’s purpose.
[7] Ver. 17. ’ExZyrfcac pera Sacotwv airiv, Though he
sought it carefully with tears.] Though these words, thus:
expounded, do not immediately prove that true repentance
may find no acceptance with God, (that which Esau sought
with tears, being not his own repentance, but the blessing
which Isaac gave to Jacob, and would not repent of, Gen.
xxvii. 33.) yet are they designed to insinuate, that men may
so despise the blessings of Christianity, as to be after
thought unworthy to enjoy them; that by their apostacy
they may fall so entirely from God, as that he will not be
prevailed on to-restore them to their lost and despised
privileges, upon their tears and fastings; as is apparent in
the case of the Jews, who have large times of penance and
3 E
394
humiliation, but are not to this day restored to the grace
and favour of God, and to the privilege of being his pecu-
liar people, and first-born, as once they were.
» [°] Ver.18. ¥nAagwpvy Spe, To the mountain that might
be touched.} And therefore was corporeal and terrene, and by
being touched after the prohibition, (Exod.xix. 12.) would
procure present death: but you are come to the spiritual
and heavenly Zion, which will certainly give life to all that
belong to it.
[] Ver: 20. Td diacreAAduevov.] AcaorédAopnae signifies to
command with vehemence, or severity, Matt. xvi. 20. Mark
v.43. viii. 15. y
[*] Ver. 21. Mwiiciic strev, Moses said.] This, :interpret-
ers think, St. Paul received by tradition of his ancestors,
though no footsteps of this tradition have been found among
them. But doubtless the apostle had respect to Deut. ix.
where, ver. 15. Moses sees the mount burning up to heaven,
and, ver. 19. saith, ¢¢oBde sim, F exceedingly fear.
[*] Ver. 22. Stay 8px, To Mount Zion.] All the good
things, blessings, and comforts, which God will give to Is-
rael, are only out of Zion, say the Jews, Vajikra Rabba,
§. 24. Midrash Tillim ad Psal. xiv. Hence came their
strength, Psal. cx. 2. and help, Psal. xx. 2. blessings, Psal.
exxviii. 5. life, Psal. cxxxiii. 3. and salvation, Psal.xiv.7.
[**] ‘Iepoucadi. éxovpavity, To the heavenly Jerusalem,]
Which is the mother of us all, Gal. iv. 26. where our city
is, Phil. iii. 20. This the rabbins call the Jerusalem of
the age to come, to be built in the. days of the Messiah ; say-
ing also, that the inferior Jerusalem is a figure of that
which is above. (See note on Gal. iv. 26.) And it is here
styled the heavenly Jerusalem ; not that heaven is primarily
intended by it, and not the church of Christ on earth; but,
propter originem et finem, as having its rise from heaven,
and as leading to it; on which account the gospel-state is
styled oft the kingdom of heaven.
[**] Mupidow ayy&wy, To myriads of angels.| The glori-
ous citizens of heaven who attend at the throne of God, to
whom we are united, they being made one with us, in
Christ, (Eph. i. 10.) and to whom we are reconciled by him.
(Colos. i. 20.)
[*4] Ver. 23. Tlowroréxwv, Of the first-born :] i. e. Of the
apostles, who received the first-fruits of the Spirit, (Rom.
viii. 23.) and of the churches which received first the
Christian faith, (Eph. i. 12.) whose names are written in
heaven, i.e. who are enrolled among the citizens of the
new and heavenly Jerusalem, or among: the just, for whom
the kingdom is prepared. In this rejoice (saith Christ), that
your names are written in heaven, Luke x. 20. Thus,
Exod. xxxii. 32. Moses, by the Targum, is introduced
speaking thus, I know thou hast writ my name in the book
of the just: and of the false prophets, the Targum on Ezek.
xiii. 9. saith, They shall not be written in the book of eter-
nal life, which is written for the just of the house of Israel ;
and into this kingdom they only are to enter, whose names
are thus enrolled in the book of life. (Rev. xxi. 27.)
[*] Kat xpir@ Oey, And to God the judge of all.] Who
will adjudge the crown of glory to those who have fought
the good fight of faith, (2'Tim. iv. 8.) who run this race with
patience, (1 Cor. ix. 24, 25.)and will give them the kingdom
prepared for them. (Matt. xxv. 34. Luke xii. 32.)
[*%] And to the spirits of just men, rerectwuEvwv, made
perfect.] This word here cannot well signify them who are
A PARAPHRASE WITH ANNOTATIONS ON
{[cHAP. xII.
crowned in the agonistical sense ; “because the-apostle, in
the former chapter, had asserted of those witnesses which
died in faith, that they had not yet received the promise,
and were not to be crowned before us Christians; and
saith, that he himself expected to receive his crown only.
at the great day. (2 Tim. iv.8.) But.it signifies, either that
they had fulfilled their course, and so rested from their
labours and conflicts, as Chrysostom ‘here saith, and so
have nothing more to do but to receive their crown: or, in
the other sense of the word, reAuotcSai, to be made perfect
in holiness, or to be perfectly purged from all guilt of sin,
and so fit to be admitted to this kingdom: in which sense
the apostle here denies that there was any reAelwore, or per-
fect expiation made by the Levitical priesthood ; the Jaw
making nothing perfect : (Heb. vii. 11.16.) and thatthe
offerings prescribed by it could not, reAci@aa, make per-
Sect the worshipper, as to his conscience: (Heb. ix. 9.) that
they could not reAadoa cic rd Suvexte, perfect him for ever,
soas that he should need no farther expiation for sin ;
(Heb. x.1.) and that Christ, by one offering, rereelwxev die
7d Smvexic, had perfectly expiated for ever them that were
sanctified, (yer. 14.) And accordingly the Targum upon
1 Chron. xxi. 15. saith, God saw the house of his sanctuary,
which is above the heavens, where the souls of the just are ;'
and hence it is evident, that the souls of just men are not
reduced by death to a state of insensibility ; for can a soul
that reasons, and perceiveth good things, he made perfect
by perceiving nothing at all? Can a spirit, which here en-
joyed the pleasures of a good conscience, of a life of faith,
and of communion with God, and the comforts of the Holy
Ghost, be advanced to perfection by a total deprivation of
all those satisfactions and enjoyments? —
[*] Ver. 24. Aiuare pavrisopot, The blood of sprinkling.)
Not that of bulls and goats, with which Moses sprinkled
the people, when they entered into the old covenant, (Exod.
xxiv.8.) and the tabernacle, and the vessels of the ministry,
to sanctify them for the Levitical service; but the blood
of Christ, by which the heavenly places are purified and pre-
pared for us, (ix. 23, 24.) and by which we have entrance
into the holiest, (x. 19, 20.) Whereas the blood sprinkled
seven times, for their purification under the old testament,
was sprinkled before the veil, because the priests could not
enter with it within the veil.
[%] Koeirrova AaAovwr: mapa tov, Or, Tapa Tov *AP2A,
Which speaketh better things than that of Abel.] Than the
blood of Abel; not because that called for vengeance,
this for mercy ; but than the blood of the sacrifice of Abel
offered, by faith, by which God testified his acceptance,
and by which he, being dead, yet speaks: (Heb. xi. 4.)
that procuring acceptance for himself alone; this, for all
believers: that, speaking only for him, and declaring him
righteous; this, interceding to God, for the justification of
all men, through faith in his blood.
[29] Ver. 25. XpnuartZovra, Him that speaketh.| This word,
both in the Old and New Testament, signifies speaking
as from God, or words proceeding from him. (See Jer.
xxv. 30. xxvi. 3. xxix. 23. xxx. 2, xxxvi. 4. Matt. ii) 22.
Luke ii. 26. Acts x, 22. Rom. xi. 4. Heb. viii. 5. xi. 7.)
So2 Mace. ii. 4. xonuariopod yevnPivrog arp, The prophet
being warned of God, commanded that the ark should go
with him.
[°] Mi waparhonsSe, Refuse not.) As they. did, saith
CHAP. XII.]
Theodoret, desiring dvr? rod Ocov tov Mwata dafseiv, instead
let not God speak to us: (Exod. xxix. 19.) desiring not God,
but an angel, saith Philo on these words, De Somniis,
p. 455. E. (See note on Colos. ii. 19.)
[*] Ver. 26. 0% 3 gwvi, Whose voice.] He speaks here
not of the voice of Christ, but of the God of Israel, who,
at his appearance on Sinai, shook the earth; of his voice
who made the promise, that Christ, the Desire of all nations,
should come. Nor can the apostle, or the prophets, speak
of Christ's seeénd coming, to give new heavens and new
earth, by the conversion of the Jewish nation: for, first,
this shaking was to be the forerunner of the coming of the
Desire of all nations, or contemporary with it; now he was
to come to fill that very house then built with glory, and to
make the glory of it greater than the glory of that house
built by Solomon. The prophet must therefore speak of
shaking antecedent to the destruction of the temple : and
therefore the apostle, speaking of the very thing promised
in the words of the prophet Haggai, must also speak of
the first advent of our Lord. Secondly, The prophet
speaks of a shaking which was to happen after a little time,
(Hag. ii. 7.) and therefore not of an advent of our Saviour,
after two thousand years expired, yet to come. And,
thirdly, the apostle says plainly, that Christians had then
received this kingdom, which could not be shaken, to give
place to another; and upon that grounds his exhorta-
tion fo them, to retain or hold fast the grace received :
(ver. 28.) which shews, it was not a kingdom yet to come
after one thousand seven hundred years ; but that which,
throughout the gospel, is styled the kingdom of God, and
of heaven, and is said to be then come unto them, Matt.
xii. 28.
[%*] "Ere dak, Yet once more.| The word yet signifies, that
there was yet to be another shaking, for the introduction
of another covenant, and consequently for the abolishing
the first; and the word once only, that there should be
no more shaking, after the introduction of the second co-
venant.
[8] "Eye ociw, &c. I shake not the earth only, but the
heavens.| Hag. ii.’ 7. The ancient Jews speak of this place
thus ; I will give a short glory to the Israelites, and after-
ward shall the Messiah come, Talm, Tr. Sanhed. cap. 11.
Expounding this place of the coming of the Messiah, they
add, that as the first tabernacle and temple were built and
destroyed, so was the second temple, but the Messiah should
build a temple, and God had built a tabernacle and temple
in the heavens, which should never be destroyed, Pug. Fid.
p- 304. 309.
Now this shaking of the heaven and earth, being to be
accomplished at the coming of the Messiah, or, the Desire
of all nations, cannot signify the removal and subversion
of the material heavens and earth, they being not thus
shaken at Christ's coming: but this is a metaphor fre-
quently used in the prophets, to signify the subversion of a
state and kingdom, and of the government which obtains
amongst them ; as when the prophet, speaking of the de-
struction of Babylon, saith, I will make the heavens shake,
and the earth shall be removed out of its place, Isa. xiii. 13.
And of the destruction of the Jews by the Assyrians, he
useth these very words, The earth shall be moved, and the
heavens shaken, Joel ii. 10. (See Judg. v. 4. Psal. Ixxvii.
THE EPISTLE TO THE HEBREWS.
395
18. Isa. xxiv. 19, 20.) Thus, at our Lord’s coming to de-
of God to have Moses ; by saying, Speak thou to us, and | stroy Jerusalem, say some interpreters; to destroy anti-
christ, as,others think ; the powers of heaven shall be shaken,
(Matt. xxiv. 30. Mark xiii. 25. Luke xxi. 26.) which im-
port of this phrase being not understood by Esthius, he,
without cause, rejecteth this interpretation of the word.
Secondly, This shaking, being for the removal of things
which were shaken, and they being not the material earth,
must signify the things which were then introduced with
the shaking of the earth, i. e. the covenant made, and the
worship and tabernacle, and other materials then ap-
pointed to be made with hands for God’s service; which,
as the apostle, throughout this whole Epistle, contends,
were to be abolished, and to continue only until the time
of reformation, (ix. 10.) and then to give place to that new
covenant and dispensation, which procured for us an eter-
nal redemption, and an entrance, not into the holy places
made with hands, but into heaven itself.
[*] Ver. 28. "Exouev xaow.] It is the observation of cri-
tics here, and elsewhere, that Zywy, to have, is often put for
«aréyxewv, to retain, or hold fast: so txsw miotw Kat adyaSiv
auveldnoww, is to hold faith and a good conscience, 1 Tim. i.
19. Exe 7d pwvarhpior rig tiotewe, to hold the mystery of
faith; irorbxwaww Exav, to hold fast the form of sound words,
2 Tim. i. 13. Xdpic, throughout the whole New Testament,
doth signify the favour and the grace of God, so freely ten-
dered to us in the gospel: (see note on 2 Cor. vi. 1.) so
that the import of those words seems tobe this; Let us con-
tinue steadfast in that faith and dispensation delivered in
the gospel, as being that alone which renders both our per-
sons and our services acceptable to God; let us not fall
from the grace of God ; (ver. 15.) let us not cast off our con-
fidence ; (x. 35.) Let us hold fast the profession of our hope
without wavering, (ver. 23.) continuing to serve God with
a holy reverence.
[*] Ver. 29. Iltp caravaXickov, A consuming fire.] To con-
sume thine enemies, if thou obey him, and to bring them
down before thy face ; (Deut. ix. 3.) but to consume thee, if
thou forget the covenant thou hast made with him. (Deut.
iv. 24.) This hath relation to the Schechinah, or glorious
presence of God, the sight of which was like devouring fire,
(Exod. xxiv. 17.) and from which went out fire to consume
Nadab and Abihu, (Lev. x. 2.) and those two hundred and
fifty persons who burned incense, (Numb. xvi. 35.) and of
whom the Psalmist speaketh in these words, A fire burned
in their congregations, the flame burnt up the wicked. (Psal.
cvi. 18.)
CHAP. XIil. s:
i. Ler brotherly love continue.
2. Be not forgetful to entertain strangers; for thereby
some (viz. Abraham, Gen. xviii. and Lot, Gen. xix.) have
entertained ['] angels unawares.
3. Remember them that are in bonds, as (affectionately
as if you were) bound with them ; and them that suffer ad-
versity, as being yourselves also in the body (and so as
being subject to the like afflictions ).
4, [*] Marriage is honourable in all (persons ), and (so
is) the bed undefiled: but (or, wherefore ) whoremongers
and adulterers [*] God will judge (7. e. adjudge to condem-
nation).
3-E2
396
5. [*] Let your conversation be without covetousness;
and be content with such things as ye have (at present):
for he hath said, (Deut. xxxi, 6. Josh. i. 5.) I will never
leave thee, nor forsake thee.
6. So that we may boldly say, (as the Psalmist doth,
Psal. Ivi. 4.) The Lord is my helper, and I will not fear
what man shall do unto me.
7. Remember them which have the rule over you, (Gr.
‘Be mindful of your governors, or guides, ) who have spoken
to you the word of God: whose faith follow, considering
the end (or close) of their conversation: (with what con-
stancy and perseverance they continued in the faith, and
sealed it with their blood, in hopes of that crown of glory
Christ had promised to them that were faithful to the death.
8. Even that) Jesus Christ (who, both as to his doctrine
and his promises, is) the same [°] yesterday, and to-day,
and for ever.
9. Be not carried about with divers and [°] strange doc-
trines, (7. e. doctrines diverse from them, and new, %. e. not
taught by those guides who spake to you the word of God,
ver. 7.) For it is a good thing that ["] the heart be esta-
blished (i. e. comforted and strengthened )[®] with grace (i.e.
the sense of the Divine favour, and the grace brought to us
by the gospel) ; and not with meats (eaten at the Jewish fes-
tivals, and their peace-offerings ), which have not. profited
(to the purifying of the conscience from guilt, Heb. ix. 9.)
them that have been occupied therein.
10. We (Christians ) have (a sacrifice upon) [9] an altar
(that of the cross), of which they have no right to eat (or
to partake) who serve the tabernacle, (i. e. cleave still to
the worship appointed for the Jewish tabernacle.
11. The truth of this they may learn from their own
institutions concerning. sacrifices: ) for the bodies of those
beasts, whose blood is brought into the sanctuary [*°] for
(a) sin (offering ), ave (by the law of Moses not to be eaten,
but) burnt without the camp. (Exod. xxix. 14. Ley. iv. 21.
vi. 30. xvi. 27.)
12. Wherefore Jesus also, (our sin-offering, the person
typified by theirs offered on the great day of expiation, Lev.
xvi.) that he might sanctify the people with his own blood
(carried into the heavenly sanctuary), ["'] suffered without
the gate. (He therefore thus answering the type of that
sin-offering, of which neither priest nor people were to eat ;
they who still do adhere to the legal institutions, are by that
law excluded from partaking of this sacrifice.)
13. Let us go forth therefore to him without the camp
(the terrestrial Jerusalem, the Jewish church and service ),
[**] bearing his reproach.
14. For here we (especially, who are thus persecuted, )
have no continuing city, but we seek one to come, (even
the city of the living God, xii. 22.)
15., By him therefore (our high-priest) let us offer the
( Christian ) [*°] sacrifice of praise to God continually, that
is, (in the language of the prophet, Hosea xiv. 2.) [**] the
fruit of our lips, giving thanks to his name.
16. But (and for the other Christian sacrifices, those of
alms,) to do good and communicate forget not: for with
such sacrifices God is (still) well pleased.
17. Obey them that have [*] the rule over you, (your
bishops and pastors, ver, 24.) and submit yourselves (io
their godly admonitions ) : for they watch for your souls, as
they that must give an account (to God for them); that
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XIIF,
they may do it [*°] with joy, (in tlepresence of Christ, that
they have gained you to him, and built you up in your faith,
1 Thess. ii. 19.) and not with grief (that they could not
prevail upon you to live suitably to thetr instructions): for
that is unprofitable for you (and pernicious to you ).
18. Pray for us, (for our freedom and success in preach-
ing the gospel, Eph. vi. 19. Colos. iv. 3. and our deliver-
ance from the enemies of our faith, 1 Thess, iii. 1, 2.) for
we trust we have a good conscience, in ['] all things
(being ) willing to live honestly.
19. But I beseech you the rather to do this Ce now v); that
I may be restored to you the sooner.
- 20. ['*] Now the God of peace, that brought again from
the dead our Lord Jesus, that great Shepherd of the sheep,
through (with) the blood of the everlasting covenant (to
be offered by him in the heavenly sanctuary),
21. [9] Make you perfect in every good work to do his
will, [°°] working in you (by his grace given to, and his
spirit residing in, you, ) that which is well pleasing in his
sight, through Jesus Christ; [*] to whom be glory for ever.
Amen.
22. And I beseech you, brethren, guffer the word of« ex-
hortation (to perseverance with patience in the Christian
faith) : for I have written a letter to you (of this subject)
in (as) few words (as the importance of the matter and my
affection to you would permit ).
23. Know ye that our brother Timothy (see the preface)
is set at liberty; with-whom, if he comes (hither again)
shortly, I will ( God willing) see you.
24. Salute all them that have the [*] rule’ “over you, and
all the saints. They of Italy salute you.
25. Grace be with you all. Amen.
ANNOTATIONS ON CHAP. XIII.
[‘] Ver. 2. "AITTE’AOYS, Angels.] It follows not hence,
say the commentators here, that all the three persons
which appeared to Abraham were created angels; for one
of them being styled, by Abraham, the Judge of all the earth,
Gen. xviii. 24, Jehovah, ver. 22. and Abraham praying to
him with so great humility, Oh! let not the Lord be angry,
and I will speak unto him, who am but dust and ashes, ver.
27. 31. it seems more proper with the ancients to conceive,
he at least should be the Son of God, the Angel of the cove-
nant ; for the Word of God, saith Justin Martyr,* Kat ay-
yeAog xadgirat, Kat Ode, Kat Képuoc, kal ave, Kat avOpwroc,
’"ABpadpu Kat “Ioadk pavetc. Yet since, in the opinion of the.
Jews, they were three angels, (as Ainsworth and Cart-
wright note upon the place, the apostle, writing to them,
saith no more of them,) I rather think, with the reverend
Bishop of Ely, that it may be granted, that the three that
appeared to Abraham were created angels; but then they
appeared only as the retinue of the Schechinah, or Di-
vine Majesty, styled the Lord, ver.1. 13. For after the
same men, who came in, and did eat with Abraham,
and rose from the table, were departed, (ver. 16. 22.)
Abraham stands yet before the Lord, that is, before the
Divine Majesty who appeared to him, ver. 1. and styles
him the Judge of the whole earth. And this agrees well
with the opinion of the Jews, who, as they acknowledge
* Dial. cum Tryph, p. 282,
CHAP. XLII. ]
that the three men whom Abraham entertained were
created angels, so also do they own that there was then a
separate appearance, or Divine Majesty, which talked
with Abraham. And this takes off the observation of Crel-
lius, and others, on this place, that the name Jehovah is
given to angels; for according to this interpretation, the
name Jehovah is not given to any of the three angels
which were entertained by Abraham, but only to the Sche-
chinah, or Divine Majesty, which appeared with them, and
spake to Abraham, from ver. 10. to 17. and to whom, after
the departure ofthese three, one into heaven, and two to
Sodom, Abraham still speaks to the end of that chapter.
{(*] Ver. 4. Timoe 6 yanoc, Marriage is honourable.] It is
not worth disputing, whether these words should be ren-
dered as a precept, thus, Let honourable marriage, and
the bed undefiled, obtain among all; or, as our version
renders them, by way of assertion. The observation of
the ancients upon the place is this, That marriage is ho-
nourable in all persons,* old and young, and in all things.
[°] Kowet 5 O<d¢, God will judge ;]i. e. Karaxpwei, He will
condemn them: so, John iii. 16. God sent not his Son into
the world, iva xptvy tov xécpov, that he might condemn the
world. He that resisteth, shall receive to himself, cpipa, pu-
nishment, or condemnation, Rom. xiii. 2. so, Matt. xxiii.
14. 1 Cor. xi. 29. 1 Tim. iii. 6. Jude 4. Mark iii. 29. Luke
Xxiil. 40. rotrov xpivavrec, by condemning Christ, they ful-
filled the voice of the prophets, Acts xiii. 27.. That the
apostle here should give these cautions against the gnostics
amongst the Jews, is said without ground, for no man can
prove that any gnostics had been then among them; but
they had then the sect of the Nicolaitanst among them,
mentioned Rey. ii. 6. 15. who did dvatnv ixropvebev, for-
nicate without shame, holding whoredom and adultery to be
things indifferent. Moreover, Justin Martyr saith,{ That
whereyer they travelled, they multiplied to themselves
wives, dvdéuare yapuov, omden pretence of marriage. (See note
on Rom. ii. 22.) On which account there was ground suf-
ficient for this exhortation, Note hence, that whoredom is
a mortal sin.
[*] Ver.5.] Hence we learn, first, that we are then cove-
tously minded, when we are not content with the things we
enjoy at present, but are impatiently desirous of having
more.
Secondly, That what God promises to any of his ser-
vants, may, in like circumstances, be applied to them all;
for this promise, which the apostle here makes and applies
to all good Christians, was particularly made to Joshua, i. 5.
[°] Ver. 8.] i. e. Through all times and ages: for, as
Philo§ observes, Tpyepijc yap 6 xpdvoc ee mapeAnAvSéroc, kad
tveor@roc, kat péAXovtoc, Time consists of three parts, the
past, present, and to come, and these three signify, éxavra
rov aimva, all time, or the whole compass of it: so that, as
the same doctrine of Christianity must always be professed
by all Christians, so the same Jesus is always ready to as-
sist and reward the sincere professors of it.
That the apostle speaks here, not of their living but
dead sli will Appear, partly from his exhortation to
* Mh bv wroig mgoBeChnors paby, ty 82 rots vboig ole, BAN’ Ev wrdow. Theoph, Oix by rov-
ora pabv roo pxkpes vhiatag, by ivtew 28 ob, GAN’ Brag 2s’ Frou alice epboraig vhyasos. CEcum.
+ Euseb. Hist, Ecol, lib. iii, cap. 29. Irens lib. i, cap. 27.
¢ Did. p. 371. B. § De Sacrif, Abel et Cain, p. 106. C.
THE EPISTLE TO THE HEBREWS.
.
397
remember them, the living guides being the objects, not of
their memory, but sense ; partly from the phrase 2A\dAnoav;
who have spoken, which intimates, they had now left off
speaking ; and partly from the %&Paove, the close, or period
of their. conversation here on earth; they are exhorted to
look back unto their living ishaps they are commanded
to obey, (ver. 17.) their. dead bishops to remember: (ver. 7.)
for I think, saith Origen on Matthew, (ed. Huet. tom.i. p.
420.)he who is styled by Christ, 6 iyyotuevoc, a guide, Luke
Xxii. 26. is, & xadotpevoc év raic txxAnolac imloxowoc, he who
is called in the churches a bishop.
[°] Ver. 9. Arvdayaic Eévare,] I render, new doctrines, and
therefore strange to the ears of them that hear them first ;
so Eéva Sarudvia are new demons, Acts xvii. 18. and the apo-
stle saith, they were not to look upon their fiery trial, wc
Eévov tuiv rapaBatvovroc, as if some new thing had happened
to them, 1 Pet. iv: 12.
["] BeBaotoSa ri capdiav, That the heart is established, |
Is a Hebrew phrase, signifying to comfort, strengthen, and
refresh the heart. So, Gen. xviii. 5. I will fetch a mor-
sel of bread, mad yd), and comfort your hearts ; Judg.
xix. 5. 8. Erfjpiov Kapdiav cov, comfort thy heart with a
morsel of bread: of which the Psalmist saith, that xapdtav
avSpemov ornpice, it strengthens man’s heart, Psal. civ. 15.
whence it is often styled orfpryya dprov, Psal. cv. 16. Ezek.
iv. 16. v. 16. xiv. 13. the staff of bread.
[®] The grace here mentioned.is, say the ancients, 7 rij¢
xapirog Sidacxarla, the doctrine of the gospel, or of the grace
of God tendered in it. The meats here mentioned are the
meats eaten in the Jewish festivals, new moons, and sab-
baths, Colos. ii. 16. or their peace-offerings and oblations,
styled Bpwpara, meats, Heb.ix.10, which feasts some Jew-
ish zealots would have observed with the Christian festi-
vals, viz. their Passover and Pentecost, (1 Cor. xi.) and in
the same riotous manner, (ver. 21.) And these sacrifices, or
peace-offerings, they would have still retained, perhaps as
being not sacrifices for sin, but free-will-offerings, and only
sacrifices of praise. So that the import of these words is
this; It is good the soul, or heart, be established, refreshed,
and comforted, not with meats eaten in the Jewish festi-
vals, or at their eucharistical oblations, which. profit or
avail nothing to the peace and quiet of the conscience, but
with the Divine favour, and that gospel- grace by which.
justification and remission of sins is obtained through the
blood of Jesus; of which they cannot be partakers who
still cleave to the legal observations.
[®] Ver. 10. Oveiacrhpiov, An altar.] That the altar here,
signifies the sacrifice offered upon the altar, is plain from
this, that of this altar they were to eat. So they that eat of
the Jewish sacrifices are said to be, xowwwvol Suvovacrnplov,
partakers of the altar,1 Cor. x. 18. i.e. of the things offered
at the altar; and then it must import the body of our Lord
offered and broken on the cross: by partaking of the me-
morials of which body, we testify our communion with
Christ and his church ; (ibid. ver. 16, 17.) and of this, saith
the apostle, they have no right to partake who adhere still
to the Mosaical oblations.
[2°] Ver. 11. [epi &uapriacg.] That wept duapriac signifies
a sacrifice for sin, or a sin-offering, see note on 2 Cor. ult.
[“] Ver. 12. Without the gate.] That sin-offering which
was carried without the camp, whilst they were in the
wilderness, when the temple was seated. at Jerusalem,
398
was carried without the gate of the city. (Maimon. de Rat.
Sacrif. Faciend. cap. 7. §.4. Ainsw. in Lev. vi. 30.) And
this is the reason of the variation of the phrase here.
[**] Ver. 13. Tofvyy tepyduc0a.] Some quarrel with the
apostle for beginning a sentence with rofvuv, which it is
confessed that the best Grecians rarely do; but this, saith
Stephanus, is not without example; and Vigerus notes,
rolvuy “ initio quidem periodi ponitur, sed tamen vocem
sequi,” that is, it is sometimes first in position, but it is not
so.in construction.
His reproach.] i. e. His cross and sufferings, which the
persecuting Jews inflict upon his followers, as they did upon
him, persecuting them evento strangecities, (Acts xxvi. 11.)
and from city to city.
[*5] Ver. 15. Ovotav aivécewe, The sacrifice of praise.| The
Jews. say, that, ‘in seculo futuro,” in the age to come *
(which often signifies the age of the Messiah), all oblations
shall cease, but the oblation of thanksgiving, which shall
never cease, and that praise is more acceptable to God than
all sacrifices ; which they prove from those words of the
Psalmist, I will not reprove thee for thy sacrifices, because
they were not always before me: offer unto God thanks-
giving, Psal. |, 23. He that offereth praise, honoureth me.
And the Greek commentators observe, that the sacrifices
God now requires, are unbloody sacrifices, to wit, those of
praise and thanksgiving, and imitation of Christ. So Chry-
sostom and Gicumenius.
["*] Kaprév xeAtwv, The calves of our lips.) Hos. xiv. 2.
So the Jews themselves interpret these words, What shall
we render for the calves of our lips? Dr. Pocock notes,+
That xaproc¢ is here taken for xéoTwpa, which in the Septua-
gint signifies a holocaust, which being usually of young
bullocks, corresponds to the calves of our lips in Hebrew.
So in the Song of the Three Children, xaprica rt cov, is to
sacrifice before thee, ver..14.
[%] Ver. 17. Tote iyyoupévore buy] TMept trvoxdrwv déye,
he speaks of bishops, say Chrysostom, C2cumenius, and
Theophylact. Clemens Romanust places them before the
presbyters, saying, Tote véuote Ocov tropebeoSe, iroracadmevor
Toic Hyouptvore buoy, Kal TyAv Thy KaSfKovoay aovéuovrec TOIC
wap’ tpiv mpsoPurépoc, Ye walked in the laws of God, being
subject to your guides or rulers, and giving convenient ho-
nour to your presbyters or elders.
[°°] Mera yapae, With joy:| That is, say others, that they
may go on with their work joyfully, which they can only
execute with trouble and sadness, when they find you re-
fractory to their admonitions : but these words, That they
may do it, seem plainly to relate to the account they must
give up hereafter to God.
[7] Ver. 18. Ev wiior.] In all times, circumstances, things,
and places. Here is-the true test of an upright conscience,
that in all times, things, and cases, it renders us industrious
to walk exactly according to the rules of righteousness.
The want of this some of the Jews might suspect in the
apostle, as not being concerned for the observation of
the law.
[7°] Ver. 20.] These words seem to express all the three
offices of our great Mediator, which are the foundations of
all our prayers and praises directed to God, and of all the
* Pog. Fid. par. iii. D. 3. cap. 12. ¢. 14—17.
: t Ibid. §, 20,
¢ Epist. ad Rom. §. 1.
A PARAPHRASE WITH ANNOTATIONS ON
[cHap. xt1r-
blessings we receive or expect ffom him ; his prophetic
office, in that he is styled the great Shepherd of the sheep ; his
priestly office, in that he is said to be brought again from
the dead with the blood of the everlasting covenant ; and
his kingly office, in that he is styled our Lord Jesus.
[9] Ver. 21. Karaprioa ipac, Make you perfect.] Here is
the duty of every good Christian, to be ready for every good
work, (Tit. iii. 1.) doing the will of God from the heart.
(Eph. vi. 6.)
[°°] Toy tv iptv, Working in you, &c.] Here is the power
by which we are enabled so to do, and the motive to the
performance of our duty, viz. the grace of God teaching us,
denying all ungodliness and worldly lusts, to live righteously,
soberly, and godly, in this present world ; and the expecta-
tion of the blessed hope and glorious appearance of our Lord,
to reward our services. (Tit. ii. 1I—13.) The love of God
the Father, in giving up his Son to the death for us; and
of Jesus Christ, who gave himself for us, that he might re-
deem us from all iniquity, and purify to himself a peculiar
people zealous of good works, (ver.14.) and who died for all,
that they who live, might not henceforth live unto themselves,
but unto him that died for them. (2 Cor. v. 15.) And, lastly,
the inward assistances of the Holy Spirit, bringing these
things to our remembrance, exciting us to the performance
of our daty, strengthening us against our temptations, and
comforting and supporting us under our sufferings.
Tlowy év tuiv 76 evapsorov éveriov avrov, Working in you
that which is well pleasing in his sight.) That God doth
some way work in us every good work, and whatsoever is
well pleasing in his sight, can be denied by none who un-
derstand the Scriptures; and one would think it should be
as little the subject of dispute, whether God works these
things as a vomit or a purge works in us by physical and
irresistible operations, or whether he works on reasonable
creatures by offering reasons to persuade them, and upon
men endowed with a will, to make them willing, as all men
do, by propounding motives and encouragements of a pre-
vailing nature, to engage them to choose the good and re-
fuse the evil; of which I have said so much in the treatise
of grace, annexed to 2 Cor. vi. 1. that I shall say nothing
more at present, but that it is unaccountable how actions
should be good, unless we consent to them, or how they
should be ours, unless we choose and do them. This text
is therefore vainly urged to prove, that we are purely pas-
sive in the work of our conversion, and that we neither do
nor can do any thing towards it:
First, Because God evidently speaks this to them who
were already jtrue believers, and converts to the Christian
faith, and wanted only to be made perfect in every good
work, Secondly, Because he exhorts all Christians to
work out their salvation with fear and trembling ; upon this
very account, that it is God that worketh in them both to
will and to do. (Phil. ii. 13.) For if God so worketh in
us, that we do not co-operate with him, why are we com-
manded to work out our salvation? For can we act where
we are purely passive? Or can that be a reason why we
ourselves should act, that another will effectually do this
very thing without our co-operation? Is it not rather a
reason why we should not work at all; since this work
will be certainly performed without us? See more to this
effect in the note on Phil. ii. 10. Note also, that the word
karaprtca, Which begins this verse, signifies fully to in-
THE EPISTLE TO THE HEBREWS.
struct, as in those words, Luke vi. 40. The disciple is not
above his master, xarnoriopévog 8 rac, but he that is fully
instructed is as his master, 1 Cor. i. 10. fre 8 xarnoriopévor,
be ye perfectly instructed in the same mind and judgment,
Eph. iv. 12. God hath appointed apostles, prophets, and
evangelists, pastors, and teachers, mpd¢ rdv Karaptiopoy tav
aylwy, for the full instruction of the saints, till we all come
to the unity of the faith, and knowledge of the Son of God,
ver. 13. So the Glossa Graeco-Latina, xarapriZw, struo, in-
struo, xarnptiopévoc, constructus, instructus; and in this
-sense this may he reasonably deemed a prayer, that God
would fully instruct the believing Jews in every good work
requisite to be done in obedience to his will, and so would
work in them that which was well pleasing in his sight, we
being thus transformed by the renewing of our mind, cc rd
SoxiuaZev, that we may approve (and so be inclined to do)
the good, evageorov, well pleasing and perfect will of God.
(Rom. xii. 2.) a
[**] “Qu 4 d0Ea cic rode aimvac rw aidvwv, To whom be glory
for ever, Amen.] Here Schlictingius saith, that he who is a
Christian cannot be ignorant, that glory for ever and ever
‘ignorant that Christ is to be owned as the true God?
399
is to be ascribed to Christ, as well as to the Father, as it
is Rev. y. 12, 13. 2 Pet. iii. 18. And how then can he be
This
being the doxology ascribed in the New Testament to
him, of whom, and by whom, and to whom, are all
things, Rom. xi. 36. to God the Father, Gal. i. 5. to the
omnipotent God, Eph. iii. 20. 24. to him who dwelleth in
light inaccessible, 2 Tim. iv. 15, 16. to the God of all grace,
1 Pet. v.10, 11. to the only wise God our Saviour, Jude 25.
In St. Clemens,* it is frequently ascribed, To Oey wavro-
xparopt, to Almighty God, to whom be glory for ever and
ever, Amen, as a character peculiarly belonging to him.
And in the Jerusalem Targum,+ this is the frequent ap- _
pendix to the mention of the great God, Let his name be
blessed (i. e. glorified) for ever and ever, Amen: so that
both in the opinion of Jews and Christians this was a
doxology proper to the true God.
[22] Ver. 24. Tode aiyouuévove, &c. That have the rule over
you. | Hence it seems evident, that this Epistle was not sent
to the bishops or rulers of the church, but to the whole
church, or to, the laity.
ANNOTATIONS
ON THE
SEVEN CATHOLIC EPISTLES.
nee
GENERAL PREFACE.
oe
Or these Epistles in the general, I have only this to
note, Phat from the fourth century they have both obtained
the name of Catholic Epistles, and also have been ranked
in the same order in which they now stand in our Bibles,
viz. by the council of Laodicea,* by Cyril of Jerusalem,t
by Athanasius,} and Greg. Nazianzen ;§ by Amphilochius,|]
and by others.
Only it is not easy to assign the reason why they in a
particular manner were so called; it could not be, because
they were, “ passim recepte ab omnibus et ubique,” gene-
rally received by all: for we learn from the testimonies of
© "Emorchal naborinal torra, rag, landBov pula, Mérgou 30, “Leodwvou rpeis, “lovda pula
Concil. Laod, Can. 59.
“4 Mpig rotrog 88 nal vag Forrd ‘laxdCov, ual Mérgou, “lodwvev, wal "lovda nadcrimas Emric-
wag, Cyril, Hier. Catech.iy. p. 38,
$ EBoiorsha) naborinal xadoipevas rin dmorrinwy imrd, ovrw;, “laxdBov ala, Tereov dé
dio, Eira “Yodwneu resis, ual werd ravras “Iobda ula. Festiv. Ep.
§ “Eorra 32 xaScrinal, dv laxdPov ala. In Jamb, apud Bals, Avo 92 Mérpav, retis
‘Iwdny mad. p. 1082, Vide ibid.
fl Amp, “toida 2 tori tB2%pun, wacas txti¢. p. 1084,
Origen,} Eusebius,§ Amphilochius,| and St. Jerome, that
the ancients doubted of four of the seven, or five of them.
CEcumenius and others say, they were so styled, be-
cause they were written, not to one nation, as were
generally those of St. Paul, a\Ad xaSdrov toice Tictoic,
hrot “lovdatore toig tv rH Staowopa, but generally to the
Saithful, or to the Jews of the dispersion: which last ex-
pression seems to hint the true reason of the name, viz. be-
cause, excepting the two brief Epistles of St. John, they
were written to the Jews dispersed throughout the world.
Which, though it be true also of the Epistle to the He-
brews, yet hath that no inscription, and for a long time
was also questioned ; nor was it written to the dispersed
Jews, but to the inhabitants of Judea, chap. xiii. and
upon these accounts might not come into the number.
* Sect. 33. 38, 43. 45. 50.
+ In Gen. xlix.2. Exod. xv, 18. Deut. iii, 2. vi. 4.
¢ Apud Euseb, Hist. Eccl. lib. vi. cap. 25. p. 297. Totatra nal +d xard “ldnwBev,
oF h medrrn rin bvopnaCopetvon naSorinay Elvas Advert’ loetoy 38 de voSeveras pety* ob moAAct
yon raw marasin airriig Eravnndvevoay, dog ovd2 rig Aeyopnévng "lodda partic ual abziig obong rai
barre Aeyopstven uaSonsnay Emiorordy. Hist. Eccl, lib, ii. cap. 23. de Petri Ep, 2.
§ Vide Hist. Eccl. lib, iii, cap. 3, et de Joannis secunda et tertia, cap. 24. p. 96,
| Amphiloch, ibid, { Hieron. Catal.
400
PREFACE TO
THE
GENERAL EPISTLE OF ST. JAMES.
WITH ANNOTATIONS.
—_———
PREFACE.
nee
§. I. Tuar the author of this Epistle was an apostle,
hath been proved, note on ver. 1. whence it must follow,
that he could not be James, the son of Zebedee, because
that James was slain by Herod, A. D. 44. twenty-eight
years before the destruction of Jerusalem, which yet was
nigh at hand, and even at the door, when this Epistle was
indited; see note on v. 8,9. Nor could he be James the
Just, bishop of Jerusalem, for he was no apostle, if he
was not the same person with James the Less. It seemeth
therefore that he was James the son of Alpheus, apostle
aud brother of our Lord, styled James the Less, in dis-
tinction from James the son of Zebedee, styled the Greater,
by reason of his age. For that the James mentioned by
St. Paul, Gal. i. 19. was an apostle in the strict accepta-
tion of the word, is evident from this, that having spoken
of St. Peter, who doubtless was an apostle in that sense,
he adds, Others of the apostles saw I none, save James the
Lord's brother ; and, ii. 6. he reckons him, with Peter and
John, among the orido, or the chief pillars of the church ;
and to me he seems to be the same with James the bishop
of Jerusalem. For,
First, Of this James the bishop of Jerusalem, who was
styled the Just, St. Jerome* saith, that he was the son of
Mary, the sister of the mother of our Lord, of whom St.
John makes mention, ‘xix. 25. where she is styled the wife
of Cleophas or Alpheus ; and by St: Mark, xv. 40. the mo-
ther of James the Less.
Secondly, It seems highly probable, that the James,
mentioned in Acts xv. was strictly an apostle; for Paul
and Barnabas were sent up to the apostles and elders, ver.
2. they were received by the apostles and elders, ver. 4.
the apostles and elders were gathered together, to decide
the question touching the circumcision of the gentiles, ver.
6. The first person that speaks to it is Peter the apostle,
the second James, who having determined the’ question,
it seemed good to the apostles and brethren to send letters
to the churches, ver. 22. and these they send with this in-
scription, The apostles, elders, and brethren. In all which
places it is evident, that the word apostles must be taken
in the proper sense, they being still distinguished from all
the elders or bishops which were not apostles: nor can it
* “ Jacobus qui appellatur frater Domini cognomento Justus, et nonnulli existi-
mant, Josephi ex alia uxore ; ut autem mihi videtur, Marie sororis matris Domini,
cujus Joannes in libro suo meminit, Filius, post passionem Domini ab apostolis
Hierosolymorum episcopus ordinatus, unam tantim soripsit epistolam, que de septem
catholicis est,” Verbo Jacobus,
be thought reasonable that St. James here should he ranked
amongst the elders, or the inferior sort of the clergy; it
remains then that he was in the strict sense an apostle.
There being therefore no other of that name then living, but
James the son of Alpheus, who also was the brother of our
Lord, i. e. his mother’s sister’s son (i.e. his cousin), he in
all likelihood must be the bishop of Jerusalem. is
Thirdly, The story of three that were called James, viz..
James the Great, James the Less, and James, bishop of
Jerusalem, is, saith Dr. Cave,* a great mistake, and built
upon a sandy bottom: “For besides that the Scripture
mentions no more than two of this name, and both apo-
stles, nothing can be plainer than that St. James the apo-
stle, whom St. Paul calls the brother of our Lord, was the
same that presided among the apostles, and determined in
the synod at Jerusalem. Nor do either Clemens Alexan-
drinus++ or Eusebius out of him, mention any more than
two, St. James, put to death by Herod, and St. James the
Just, bishop of Jerusalem, whom they expressly affirm to
be the same with him whom St. Paul calls the brother of
our Lord. Once indeed Eusebius makes our St. James
one of the LX X. though elsewhere quoting a place of
Clemens of Alexandria, { he numbers him with the chief
of the apostles, and expressly distinguishes him from the
seventy disciples.” And though St. Jerome,§ when he
represents the opinion of others, styles him the thirteenth
apostle, yet elsewhere, when speaking his own sense, he
sufficiently proves that there were but two, James|| the
son of Zebedee, and the other the son of Alpheus, the one
surnamed the Greater, the other the Less ; and he frequently
styles the author of this Epistle, writ to the twelve tribes,
James the apostle: besides, saith he, the main support of
the other opinion is built upon the authority of Clemens’s
Recognitions, a book, in doubtful cases, of no esteem and
value. -
§. II. And having thus shewed, that James the apostle,
and brother of our Lord, was the author of this Epistle, we
cannot reasonably doubt the authority of it: especially if
we consider that it is. cited by Clemens Romanus four
several times, by Ignatius,** in his genuine Epistle to the
Ephesians, and by Origen,t+ in his thirteenth homily upon-
Genesis. Eusebius{t saith, it was known to most, and.
* Life of James the Less, p. 144. ;
t Avo 32 yeyhacw "IdnoBot, el 6 Aixasog d xara Tod arrtguylou Ranbelc.——"“Eregor 33 6
xaparoundels, airod 08 Armatou nat § Tladaog pevnaoveder pedo, Eregar ae coy darorriney
ode ePBoy eh pad "Idxerov rdv AdEAGY rod Kuplov. Clem. apad Euseb. lib. ii, cap. 1. p. 38.
+ Hist. Ecol. lib. i, cap. 12. p, 31. lib. ii. cap. 1. p. 38. ‘
§ Comment on Es. 17, f. 60. || Adv, Helvid. f. 8. B. C.
{ Ep. Epiph. ad Job. Hieros. f. 57, in lib. lviii. C. Adv, Pelag. lib. i. f. 96,
cap. 2. f. 101, E. 108, C.
** Sect, 10. 12. 17. 30. tt Lib. ii. cap, 22. lib. iii, cap, 25.
tt Sect. 5.
THE GENERAL EPISTLE OF ST. JAMES.
publicly read in most Christian churches: St. Jerome, *
that in. process of time it. obtained authority. Esthius +
notes, “ That they who before doubted of it, in the fourth
century embraced the opinion of them who received it,
and that from thence no church, no ecclesiastical writer, is
found who eyer doubted of it; but, on the contrary, all the
catalogues of the books of holy Scripture, published by
general or provincial councils, Roman bishops, or other
orthodox writers, number it among the canonical Scrip-
tures; ‘quz probatio ad certam fidem faciendam cuique
catholico suflicere debet ;’ which proof must give sufficient
certainly of it to any catholic.” As for the seeming contra-
diction of this Epistle to the doctrine of St. Paul, in the
matter of justification by faith, see it sufficiently cleared in
the close of the Annotations on the second chapter.
§. III. Fourthly, That this Epistle was directed to the
twelve tribes which were scattered abroad, the words of this
Epistle shew; but whether the twelve tribes import only
those of them which returned into Judea, or those of them
also who were carried away by the Assyrians, and never
returned to their own nation, so as to make any more a
distinct people, or a body politic under their own go-
yernors, is uncertain: that God had absolutely determined
that the ten tribes should never more return to such a state,
the prophet Hosea in many places doth inform us; as when
God by him saith, I will no more have mercy on the house
of Israel, but I will utterly take them away, i. 6. that they
should be among the gentiles as a vessel wherein is no plea-
sure, viii. 8. that they should not dwell in the Lord’s land,
ix. 3. And again, I will drive them out of my house, I will
love them no more: my God will cast them away, because
they did not hearken to him, and they shall be wanderers
among the nations, ver. 15.17.
And yet that God designed not to exclude them from the
blessings promised in the days of the Messiah, or from
being called into the church of Christ, is as evident from
many expressions, and gracious promises of God, recorded
in that prophet, concerning the same tribes of Israel; as,
v. g. that the number of the children of Israel shall be as
the sand of the sea, which cannot be measured nor numbered:
and it shall come to pass, that in the place where it was said
unto them, Ye are not my people; there it shall be said
unto them, Ye are the sons of the living God, i. 10, &c.
And again, I will betroth thee unto me for ever ; yea, Iwill
betroth thee unto me in righteousness and judgment, and in
-kindness, and in mercies; I will even betroth thee
unto me in faithfulness, and thou shalt know the Lord, ii.
19, 20. I will have mercy on her which had not obtained
mercy ; and Iwill say to them which were not my people,
Thou art my people ; and they shall say, Thou art my God,
ver. 23. And again, Afterward shall the children of Israel
return, and seek the Lord their God, and David their king,
and shall fear the Lord, and his goodness, in the latter days,
iii. 5. (See xiv. 4.8.) Now these prophecies being not to
be fulfilled upon them, by bringing them into their own
land; it seemeth reasonable to conceive, they might be
fulfilled by calling them to embrace the gospel; and that
by doing so were those words fulfilled, I will call them my
people, who were not my people, not only towards the gen-
tiles, Rom. ix. 24—26. but also towards those Israelites
401
of whom they primarily were spoken, 1 Pet. ii. 10. And
.to this the inscription seems to lead us, it being rai¢ dwdexa
pudaic taic tv ty Stacropa, To the twelve tribes, to those who
are in the dispersion. ‘That the places whither these ten
tribes were carried by the Assyrians, were well known to
the other Jews, sce proved by Dr. Lightfoot; that in Me-
sopotamia, Media, and Babylon, where they were placed,
the Jews abounded in a very great measure. Josephus*
testifies, they had there three famous universities, Neerda,
Sorana, and Pombeditha. We therefore have great reason
to believe the gospel was then preached among them by
the apostles of the circumcision. See the preface to the
First Epistle of St. John.
There is one farther observation taken notice of by Gro-
tius and Dr. Hammond, That ‘some part of this Epistle
seems to be directed, not only to believers, but even to the
unbelieving Jews, especially the six first verses of the fifth
chapter, where he saith, Ye have killed the Just, and he
doth not resist you ; which cannot well agree to the con-
verted Jews, to whom he seems to turn his speech, in these
following words, Be patient, therefore, brethren, ver. 7.:
yea, the whole third and fourth chapters may be equally
directed to both; the name of brethren suiting to both,
when used by a Jew writing to them, Rom. ix. 2.
§. IV. As for the occasion of this Epistle, it séemeth to
be written upon two accounts :
First, To correct the pernicious: errors both in doctrine
and manners, which had crept into the theology of the
Jews, and had an evil influence on their practice. See note
on ii. 11. and ver. 14, to the end of the chapter.
Secondly, To comfort and establish the sincere, believ-
ers, under the pressures which they then suffered, or were
shortly to expect from the unbelieving Jews, or their false
brethren. Where note,
That though the Jews, from the beginning of the apostles’
preaching, were still incensed against the Christians; yet
seeing Christianity, whilst they continued preaching to the
Jews, did not spread much among other nations, and since
the Jews were under restraints in the time of Caius, who
had no good affection to them, they could not proceed far —
in shewing their hatred to the Christian faith. What perse-
cutions therefore happened in those early times, concerned
only the churches of Judea, or thereabouts, or spent them-
selves on the chief leaders and assertors of the Christian
faith, St. Stephen, St. James, St. Peter, and St. Paul, or on
the churches converted from the Jewish synagogues, and
reached no farther than the places where they were con-
verted ; and though they were begun by instigation of the
Jews, yet were they chiefly managed by the heathen powers,
or by their own countrymen. For about the thirty-ninth year
of Christ, then had the churches peace throughout all Judea,
Galilee, and Samaria, Acts ix, 31. and so they seem to have
continued till after the council of Jerusalem, the churches
being then established in the faith, and increasing in num-
ber daily, Acts xvi. 5, Yea, when Paul comes’to Rome,
he receives all that came unto him for two whole years,
preaching the kingdom of God, and teaching the things which
concerned the Lord Jesus Christ with all confidence, no man
forbidding him, Acts xxviii, 30, 31. So that at least till the
fourth or fifth year of Nero, the gospel was freely preached
* Verb. Jacob,
VOL. VI.
t Esthias in Epist, Jacob,
* Antiq. lib, xviii. cap. 16.
3 F
402
at Rome, without any contradiction either of the Romans
or the Jews: but then, in his sixth year, “ afflicti suppliciis
Christiani,” the Christians were subjected to punishment by
him, saith Suetonius ;* “ and it seems very probable (saith
Dr. Lightfoot), that even then Nero had by some act or
edict suppressed Christianity, not only at Rome, but also at
Judea ;” as he gathers from that clause in Tacitus, Repres-
saque in presens exitiabilis superstitio, rursus erumpebat,
non modo per Judeam originem ejus mali, sed per urbem
etiam ; which shews, that before the persecution began, in
the tenth of Nero, of which Tacitus there speaks, Christi-
anity had been by him suppressed, not at Rome only, but
Judea. Here then some place St. Peter’s ripwoig mpdc
repacpov, burning for trial, which forwarded the defection
which was so general in the churches of the Jews that had
received the gospel, they falling to Moses again, or joining
the adhesion to the law with the profession of the gospel,
that so they might retain their liberty, the religion of the
Jews not being at all suppressed by him, and that they
might escape the rage of the Jews; who doubtless, by his
example, would be induced to express that hatred they had
still borne against the Christians. The same Nero, in his
tenth year, renews this persecution of the Christians; and
this he did (saith Orosius+) not only at Rome, but by his
edict, through all the provinces of his empire ; and this en-
couraged the Jews every where to shew their utmost rage
against all those of their religion, whether Jews or prose-
lytes, who had embraced the faith of Christ sincerely ; and
the more they drew nigh to their final desolation, the more did
Satan enhance their fury against those Christians whom he
found the fatal enemies and overthrowers of his kingdom.
§. V. Note, lastly, that whereas Mr. Le Clerc saith, note
on y. 3. “ that St. James doth not speak here to the
Jews who had embraced the faith in Palestine, but to those
who were scattered abroad,” seeing he speaks to the whole
twelve tribes, I doubt not but these of Palestine must be
included ; but when he adds, that those “ Jews only who
lived in Palestine, and the neighbouring countries, and had
risen up in arms against the Romans, were destroyed by
them,” suggesting that the Jews, dispersed through the
other parts of the Roman empire, received no harm—this
is a great mistake; for these being the days of vengeance
upon the unbelievers of that nation, God’s severe judgments
reached them every where, as we may fully learn from the
rueful account Josephus{ gives us of their calamities
throughout all their dispersions: “ for (saith he) when the
Romans had no enemies left in Judea, the danger reached,
moAXoi¢g Kal tov amwrarw KaroKotvrwy, to many of them
living the remotest from it ; for many of them perished at
Alexandria, and Cyrene, and in other cities of Egypt, and
throughout all Syria.” And Eleazer, in Josephus,§ having
reckoned up many places where they were cruelly slaugh-
tered, concludes thus, Maxpdv Gy ein viv idla Aéyerv, it would
be too long to speak of all these places in particular.
We know from Tacitus, || and others, that the Jews were
a nation generally hated by all about them, and by those
among whom they lived, partly because they used, “ ritus
* In Neron. cap. 16.
+ “ Nam-primus Rom Christianos suppliciis et mortibus affecit,ac per omnes
provincias pari persecutione excraciari imperavit.” Lib, vii. cap. 7.
¢ Lib. vii. cap. 36. p. 995, A. lib, xxxvii. cap. 38. p. 996.
§ Cap. 34. p. 992. || Hist. lib. y. ab initio,
PREFACE TO
contrarios ceteris mortalibus,” rites contrary to all other
nations, and spake and thought contemptuously of their
deities and worship; partly because they bore “ adversus
omnes alios hostile odium,” the greatest hatred to men of
other nations, and shewed the greatest contempt of them,
calling them dogs, and thinking it unlawful to converse with
them, and a pollution even to touch them. All nations, there-
fore, where they lived, must, upon all occasions, be ready to
rise up against them, as we may learn from the slaughter of *
them in Cesarea,* Damascus, Scythopolis, and throughout
all the cities of Syria, about the beginning of the war, of
which Josephus gives usthe account. When therefore the
Romans were yery much incensed against them, because
when other nations had submitted to their empire, soli
Judai non cessissent, they dared to rebel, must they not be
sure to suffer in every province where they dwelt, not only
from the Roman governors, but also from those people in
every nation who bore so great hatred to them? And hence
Eusebius} informs us, that they did thus suffer in all other
places.
Secon dly, J osephust doth confess, that the Jews inJudea
did expect, drav rd trio Evoparny sudpvAov ipiv ovverap-
ShoeoSa, that all of their own nation, even beyond Eu-
phrates, should be assistant to them in this war : and doubt-
less they were not wholly disappointed in their expecta-
tion; for in their war commenced under Hadrian, Dion§
expressly says, That the Jews out of all nations came to
their help. We therefore reasonably may conceive, this -
also was so in the former war under Vespasian and Titus,
and then we cannot doubt that they who shared in the war
must also bear a share in the calamities it brought upon
that nation, in those days of vengeance, which befel them
for their infidelity, and the rejection of the true Messiah,
of which the Jews who lived in other nations were as guilty
as those who lived in Judea.
§. VI. And hence also I return an answer to an objection
which I foresee may be made against my interpretation of
some passages in the fourth and fifth chapters of this Epis-
tle, viz. that I restrain them to what was done to and by
the Jews in Judea; whereas this Epistle is written to the
twelve tribes which were scattered abroad, ver. 1.
For, first, as all the Jews of the dispersion were under
the government of the Sanhedrin, and after, of the patriarch
of the Jews residing in Judea, and obeyed his pleasure ; so
many, both of Jews and proselytes, went up out of all
nations to their feasts: when the Holy Ghost fell down on
the apostles at the day of Pentecost, we find them there,
Acts ii. and when Jerusalem was besieged, at their pas-_
chal feast ;|| and so, even upon that account, they must be
somewhat concerned in what was done and suffered in
Judea; and if they sided with them in that war, as I have
shewed it probable they did, they must be more concerned
in these matters. But,
Secondly, Josephus tells us, that they had wars about
the same time, in many places of their dispersion, with the
gentiles; that when the Alexandrians, in the reign of Nero,
* De Bello Jud. lib. ii. cap. 30. p. 813, 814. cap. 41. p. 822.
+ Kard wavra rome Gro or EOves cuveppin xaxd, Hist. Eccl. lib, iii. cap, 5.
t Procem. de Bello Jud.
§ Kal of awavraycd yg “lovdain cuveragarrevro, ual cuviecay, xa worAa nand tHe “Pw
pacioug 72 judy AdSea, TH 32 ual pavepiic, tvedelnvvre. In Vith Adrian, p. 263.”
|| Easeb, Hist. Eccl, lib, iii, cap. 5.
CHAP. I.]
had impeached three of their brethren as enemies and
spies,* ijpSy wav rd "lovdaixdy éxt miv dpvvay, all the Jews
there rose up to their aid ; and that Tiberius Alexander, the
governor of the city, commanded the Roman legions to slay
them, xa? rac xthoee avray SapraZev, Kat rag vixtag xarapdé-
yew, and to seize upon their goods, and burn their houses ;
which they did, killing fifty thousand of them on the spot:
that the Jews invading the cities and villages of Syria, the
Syrians fell upon them in all their cities, and were espe-
cially moved thereunto by covetousness, ta¢ yap otsiac tov
avaipeSevtwv adewe SuiptaLov, for they fell boldly upon the
substance of the slain: and in these, and all the other places
mentioned by Josephus, the Jews were as forward to take
up arms against the gentiles, as they were to suppress the
Jews. Here then is a sufficient account of their wars and
tumults, mentioned chap. iv. and of their riches being cor-
rupted, and their flesh eaten by fire, chap. v.
CHAP. I.
1. [J J AMES, a servant of God (the Father) and of the
Lord Jesus Christ, (sendeth ) [*] to the twelve tribes which
are [*] scattered abroad, greeting.
2. My brethren, count it (matter, not of sorrow, but of )
all joy when (through the Divine permission ) ye fall [*] into
divers temptations (i. e. afflictions from the world ).
3. Knowing this, that (this outward trouble, sent for)
(*] the trial of your faith (by the help of God’s overruling
grace, and the aid of his Holy Spirit then especially residing
on you, 1 Pet. iv. 14.) worketh (in you) patience.
4. But (and) let patience have her perfect work (in
you), that [°] ye may be perfect and entire, wanting nothing
(to make you perfect in Christ Jesus, and entire as to all
Christian graces.
5. Ei 82, And) if any of you lack wisdom (how to exer-
cise and preserve this patience, under the various tempta-
tions he may be subject to), let him ask (it) of (that) God,
who giveth to all men liberally (whatsoever he sees needful
for us), and upbraideth (us ) not (for want of this wisdom);
and (if he duly ask ) ["] it shall be given him.
6. But (then) let him (take care to) [*] ask in faith, no-
thing wavering. For he that wavereth (in the time of temp-
tation ) is like a wave of the sea driven with the wind and
tossed (to and fro by every temptation ).
7. For let not (ui, yao, let not then) that man think that
he shall receive any thing of the Lord.
8. (For) a double-minded man is unstable in all his
ways, (and therefore cannot pray in faith, as he that would
be heard must do.
9. And if temptations be matter of the Christian’s joy, )
let the brother of [°]low degree (impoverished by them ) re-
joice (still) in that he is exalted, (to be rich in faith, and
an heir of the kingdom of God, ii. 5. Luke vi. 20.)
10. But (let) the [°] rich (rejoice), in that he is made
low; because as the flower of the grass he shall pass away
(Gr. for as the flower of the grass he shall pass away, when
it is scorched with the sun).
11. For the sun is no’sooner risen with a burning heat,
but it withereth the grass, and the flower thereof falleth,
* De Bello. Jud, libsii. cap. 36.
THE GENERAL EPISTLE OF ST. JAMES.
403
and the grace of the fashion. of it perisheth: so also shall
the rich man fade away in his ways.
12. Blessed is the man that (thus) endureth temptation
(for the sake of Christ): for when he is tried (Gr. déxyoe
yevduevoc, being approved), he shall receive the crown of
life, which the Lord hath promised to them that love him,
(i. e. being, by his patient enduring of these afflictions for
the sake of Christ, approved as one that loves him more than
the world, he shall receive the reward promised to them that
do so. -
13. As for the other sorts of temptation unto sin,) let no
man say when he is (thus) tempted, I am tempted of God:
for God cannot be tempted with evil, neither tempteth he
any man ({o it,):
14. ["] But every man is tempted, when he is drawn
away by his own lust, and enticed (Gr. being drawn and
enticed by his own lust ).
15. Then when lust hath conceived (i. e. obtained any
consent to, or approbation and good-liking to the desire of
the sensual appetite), it bringeth forth (and engageth the
soul in) sin: and sin, when it is finished (in. the deliberate
outward action, or such endeavours to perform and execute
it, as want nothing on the part of the will to the completion
of it, and much more when by a customary practice it
becomes habitual), ['*] bringeth forth death (the wages
of sin). —
16. Do not err, my beloved brethren (by ascribing your
sin, or your temptations to it, unto God ).
17. Every good gift and every perfect gift is from above,
and cometh down from the Father of lights (the light of
nature and of grace), with whom is no variableness, nei-
ther shadow of turning, (from good to evil; he therefore
never will deny those gifts to them that duly. ask him, nor
will he ever be wanting in his grace and favour to them that
love him, and much less will he tempt any one to depart
Srom him.
18. For) of his own will begat he us (Jews ) [**]by the
word of truth, that we should be a kind of first-fruits of his
(new) creatures (we therefore have little cause to think he
will do any thing to destroy that life,or deny us any thing
which he sees necessary to preserve that life, which he so
Sreely gave).
19. Wherefore, my beloved brethren (being regenerated
by this word of truth), let every man be swift to hear (it),
[4] slow to speak, (ver. 26. or be a teacher of it, iii. 1.)
[*] slow to wrath (or contention about it):
20. For the wrath of man worketh not the righteousness
of God (i. e. it tends not to beget or to improve that faith by
which we are righteous before God, but rather to hinder it in
ourselves and others).
21. Wherefore, lay apart all filthiness (all evil lustings,
ver. 14.) and superfluity of naughtiness, (all the distempers
of your tongue, and of your angry passions, ver. 19.) and
receive with meekness the [']ingrafted word, which (being
thus received ) is able to save your souls.
22. But (that it may have this effect upon you) be ye
doers of the word, and not hearers only, deceiving your
ownselves (by thinking that sufficient to procure favour
with God ). bets
23. ['7] For if any (man) be a hearer of the word (only ),
and not a doer (of it), he is like unto a man beholding his
(own) natural face (which he was born with) in a glass:
3F2
404
24. For he beholdeth himself, and goeth (presently ) his
way, and straightway forgets what manner of man he was.
25. But whoso looketh into the perfect law of liberty,
(i. e. the gospel, which gives the spirit of liberty, and free-
dom from the power of sin and death, and from the spirit of
bondage, Rom. viii. 2. 15. 2 Cor. iii. 17.) and continueth
therein, he being not a forgetful hearer, but a doer of the
word, this man shall be blessed in his deed.
26. If any man among you seem to be religious, and
bridleth not his tongue, (from bitter zeal, contentions, and
imprecations, iii. 10. 14.) ["®] but deceiveth (Gr. deceiving )
his own heart (thinks his zeal for God will bear him out in
all this ), that man’s religion is vain, (iii. 14, 15.)
27. Pure religion and undefiled before God and (i.e.
who is) the Father is (visible in) this, (that it engages the
Christian) [°]to visit the fatherless and widows in their
affliction, and to keep himself unspotted from the world.
ANNOTATIONS ON CHAP. I.
[] Ver. 1. "IA’KQBOS, James.] That this was James an
apostle, is confirmed from the testimony of Eusebius,* who
declares of that James to whom the ancients ascribed this
Epistle, that he was the brother of the Lord. 'The same we
learn from the Syriac, Arabic, Vulgar, and Ethiopic ver-
sions, by all which he is styled James the apostle.
[*] Tate dédexa pudaic, To the twelve tribes.] That some
of the ten tribes remained in,-and some of them returned
to, the land of Israel, we are assured from the cities of
Manasseh, and Ephraim, and Simeon, even to Naphtali,
purged by Josiah from their idols ; 2 Chron. xxxiv. 6,7.) as
also from the money sent in to repair the house of the Lord
from Manasseh, Ephraim, and the remnant of Israel, (ver. 9.)
from the mention made of the children of Israel, that were
come again out of their captivity, (Esd.vi. 21.) and the sin-
offering made by Ezra, at the dedication of the temple, of
twelve goats, according to the number of the tribes of Israel,
(v. 17.) and from these following words, viii. 25. The chil-
dren of those which had been carried away, which were
come out of the captivity, offered twelve goats for a sin-
offering: and, lastly, from the mention of the twelve tribes
by the apostle Paul, who instantly served God day and
night. (Acts Xxvi. 7.)
[°] "Ev ra Sacropa, Which are scattered abroad.] That
the Jews were. dispersed throughout the world, we learn
from the words of Agrippa, in his oration to them, who tells
them, that++ there was not a nation upon earth where some
part of them were not seated; and that if they of Judea
should rebel, all of them that resided in other places would
be destroyed, and every city would be filled with the blood
of them: from the words of Strabo, cited by Josephus, }
that it was not easy to find an eminent place in the whole
world where the Jews did not reside: from Philo,§ in his
oration against Flaccus, where he makes mention, rav
mavraxsbev rig oikoupévne "lovdatwy, of the Jews dispersed
throughout all the world: adding, that one region could
A PARAPHRASE WITH ANNOTATIONS ON
a
[CHAP. 1.
not contain the Jews, but * they dwelt in most of the flou-
rishing cities of Asia, and in Europe, in the islands, and in
the continents, not much less in number than the inhabitants ;
and introducing Agrippa + interceding to Caius for them,
as inhabiting in the most celebrated parts of Africa, Asia,
and Europe. And even Cicero,} in his oration for another —
Flaccus, declares, that the gold which the Jews sent to
their temple at Jerusalem, was sent from Italy, and all the
other provinces of the Roman empire.
[*] Ver. 2. [epacpoic routhorc, Into divers temptations. }
Temptations, saith GEcumenius, are of two kinds; 1. Such
as lead to'sin, which the lusts of the flesh and the love of riches
produce in us, (1 Tim. vi. 9.) against which our Lord in-
structs us to pray that we enter not into them ; and of these
the apostle begins to discourse, ver. 13. Or, 2. such as are
sent for the trial of our constancy and sincerity in the
faith ; and to our patience and perseverance under these,
is ‘promized a great reward in heaven: and of these the
apostle speaketh here, and ver. 12. (See Luke xxii. 28.
| Heb. iv. 15.)
[°] Ver. 3. Td Soxtuor iuav, The trial of your faith,] -
Being attended with these assistances, and consolations
of the Holy Ghost, and these firm hopes of a most glorious
reward of all-our sufferings, tends naturally to make us
bear them patiently (as the apostle speaketh here). But
then it is as true, that iropov) KarepyaZerae tiv Soxyny,
(Rom. v. 4.) i. e. that this patience worketh the trial; and _
by that,in good Christians, the experience of their sincerity
and constancy in the faith ; and therefore it:concerns them
not to faint under these tribulations:
[°] Ver. 4. TéAsroe cat bASKAnpoL, That you may be perfect
and entire.| For where there is the perfect work of pa-
tience, there must be a strong faith as the foundation of it,
a steady virtue, or Christian fortitude, enabling us thus
to sustain these fiery trials; an exact knowledge of our
duty, to bear these afflictions with a meek and quiet spirit,
with forgiveness of, love to, and prayer for, them that per-
secute us, which includes the height of charity, under the
highest provocations: a great love to God, for whose sake
we suffer, and strong affection to his service; a greater
fear of his displeasure, than of the wrath of man; an en-
tire trust and dependance on him, and a full resignation to
his will of providence, in which consists the life of godli-
ness; an exact temperance, as to the honours, pleasures,
and temporal concernments of this life we lose by these
our sufferings, and a true charity to our Christian brethren,
for whose example and encouragement we do thus suffer.
Now these are all the graces which the apostle Peter doth
require to make us fruitful and perfect Christians. Sorte Pet.
i. 5—8.)
["] Ver. 5. AoSiaera, It shall be given.] Héuse it appears,
that this wisdom depends not on our own skill or strength ;
nor can it be obtained without Divine assistance.
[*] Ver. 6—8. Airetrw » — pndty Scaxpevspevoe — aviig ol-
dvxoc.] Who is the amp diwxos, kat Staxpiwdnevog, the
double-minded, and the wavering man, we may learn from
* Eccl. Hist. lib. ii. cap. 23.
+ Ob yg borriv Em} riig olnouscéng Biipeos, b ad pacipay Upaerégay Exay, ob¢ Soravrag, aohepar~
chvroi indy tvena, xararpatovow of Siipogo. Jos. de B, Jud, lib. ii. cap, 20. p. 808. G,
{Kal -réerty ol iors padiorg ebgeivy sic olnoupstync, O¢ ob aragadidexras rovro +) SuAcr.
Antiq. lib: xiv, cap, 12. ; :
¢P.752.F.
© Tag wrslorag xat eapnoverrdrag raw by Eipdan nat “Acia; xard vt wioous, nab harel-
poug txvéeovras, Ibid. RB. Kéyuras vag vd ve rae heveipous mal viows Awdcas, do 7a¥
adOryeriiv pad wonnw vin Boxeiy Exar roveSar. Ad Caium, p. 791. F,
+ Ibid. p. 798, C.
$ “Cum auram Judworam nomine quotannis ex Ttalia, et ex omnibus yestris pro-
vinciis exportari soleret.” Orat, 24, N. 52. p. 367.
CHAP. I.]
Hermes,* who informs us, that visions and revelations are,
8d. rode Sabbxove, for the double-minded, i. e. rove diaXoyt-
Couévoue éy raic Kapdiac avrov, ci apa zorl ravra 7) ovK EoTLVy
that is, for them who reason in their hearts, whether these
things will be or not. And again,} “ Credite Deo, qui estis
dubii,” Believe in God, you that are doubtful, for he can
do all things. Woe to the doubtful, who have heard these
things, and contemned them. And again,{ They that doubt
of God, they are the double-minded, who shall receive none
of their request®, ‘See the whole mandate to the same ef-
fect. And from that of Barnabas,§ touching him . that
walketh in the way of light, that ob ui delvyfoy, he will. not
be doubtful whether a thing will be so, or not. . From the
like precept of the Apostolical Constitutions,|| ui) ylvov di-
Yuxoc, Be not doubtful in thy prayer, whether thy petition
will be heard, or not: and from St. Clement, with whom
of didvyxor, the doubtful are, oi diordZovreg rept rjc TOU Ocod
Suvapuewe, the distrusters of the power of God. This faith
therefore relates to prayer, and is a firm belief that God
will afford to his sincere servants, under all their sufferings
for his sake, such aid as will enable them to bear them with
true Christian patience, (1 Cor. x. 13.) and such wisdom
as will direct them to improve these sufferings to his glory,
and their good. He that doubts of this, will be now hoping,
and anon desponding, apt to quit his. dependance on
God, and lean on his own wisdom, and ready to cast off
-that religion which subjects him to these temptations from
which he expects no good issue; and therefore, wanting
that faith in God which he has here made the condition of
an acceptable Prayer, &c. he cannot. hope to obtain any
thing of him.
[9] Ver. 9.‘O raravic, The man of low degree,| In the
“Old Testament, is the poor and afflicted men. So ‘3y is,
-in the Septuagint, zévnc, rawevdc, the poor, the afflicted,
PV, revia rarcivwoie, poverty, or lowness of state. And
this sense here is confirmed from the opposition of the rich
_to him.
['°] Ver. 10.°O rAobo0c, The rick.] Let God, saith Philo,**
be the matter of thy chief joy, not riches, honour, strength,
or beauty, these being paparvdueva tpdrov twa rev avSijoa
BeBatwe, things which wither before they are fully grown
up. Let then the Christian consider, that. the things he
loseth for the sake of Christ, are only things of such a
fading nature; whereas he doth secure, by his perseve-
rance, an everlasting treasure reserved for him in the
heavens; and then he may rejoice in his humiliation.
Note also an ellipsis of the verb kavydoSw, let him rejoice,
ver. 10. to be taken from ver. 9. so, John xv. 4. 1 Cor. iv.
15. Gal. ii. 7. Eph. i. 12.
["] Ver. 14.] Note here, that the deuirds; or lustings of
-the sensual appetite, put us only under a state of tempta-
tion, not of actual sin: they are indeed the root of sin, but
80 is temptation to sin, and the suggestions of Satan; but
they are not our sins, till we consent to them: they are not
a transgression of the law, for there is no law given to the
‘Sensual appetite alone, but to the whole man, who cannot
sensual appetites from arising in him before he per-
teas t Vis. 4: §. 2.
‘ovrts ele viv Oedy, Trot th o ovdiy i
degpiirersitan ow Bux, na bmg tervruyydvourw rai
§ Sect. 19. . i Lib, vii. cap, 11.
4 Ep. ad Cor. §. 11.
** De Victim. Offerent. p. 661, E. F. 3 ‘ :
THE GENERAL EPISTLE OF ST. JAMES.
405
ceives them; but he can restrain the will from consenting to
them as soon:as he perceives them ; and can refuse to admit
of them, or suffer them to make stay in, or gain upon his mind,
to contemplate them with delight, or assent to them: and
this being all he can do, must be allhe is obliged by the law
to do. There be many scriptures urged against this opinion in
the Synopsis, but they are too impertinent to be insisted on.
[1°] Ver. 15. *Aroxta Savarov, Bringeth forth death :] i.e.
Not only deserveth death, for so doth the consent of the
will; but itrenders us obnoxious to death, and will end in it,
without repentance. Hence therefore note, that not only
the soul hardened in. sin, and given up to the frequent
practice of the same sin, is guilty of mortal sin, but every
deliberate sinful action done against the convictions and
checks of conscience, till by repentance it is retracted, puts
us uhder that state, as being a breach of the gospel-cove-
nant of sincere and inipartial obedience, a departing of the
heart from God, and a wilful and presumptuous sin: and
therefore David after his adultery and murder prays, that
God would create in him a clean heart, and renew in him
the right spirit. "Though therefore God in mercy may and
will deal with such men, not according to their particular
failures, but according to the general tenor of their lives ;
yet can they claim no covenant-right to such a favour, till
they have thoroughly repented of such wilful sins, and re- —
turned to the s ncere performance of their duty.
[8] Ver. 18. Ady aAnSetac, By the word of truth.] Here is
a plain evidence, that the word of God is the ordinary means
of our regeneration, it being the word preached, the word
we are to hear, (ver. 19. 22.) and fo receive with meekness,
by which the new-birth is by God wrought in us, and which,
saith the apostle, is able to save the soul. And it is surely
a great disparagement to the word of God, to think that his
persuasions, admonitions, exhortations, aad threats, should
be all insufficient to prevail with us to turn from our sinful
courses, and to turn to him; when all men who do use .
these methods towards their children, servants, friends, or
relations, do it in hopes they shall be successful by these
means: only this is not so to be understood, as to ex-
clude the blessing and co-operation of God with the word
preached, or the assistance of his Holy Spirit, setting it
home upon our hearts; provided this be not by way of
physical but moral. operation, by that illumination of the
understanding from the word, which produceth that reno-
vation in the spirit of the mind, by which we are enabled
to discern and to approve the good, and acceptable, and
perfect will of God, (Rom. xii. 2. Eph. iv. 23.) to discern
what is acceptable to the Lord, (Eph. v. 10.) to understand
what the will of the Lord is, (ver. 17.) the things that are
most excellent. And if the word of God bea perfect rule,
able to make us wise. unto salvation, and furnish us for
every good work, sure the good Spirit may, by his sugges-
tion of the truths delivered init, by bringing them to our
remembrance, and opening our understanding to perceive
the Scriptures, remove that darkness which is in our minds,
either by natural corruption, or by the mists which Satan
casts upon them; whence the apostle doth inform us, 2 Cor.
iv.3,4. that if the gospel be hidden from any to whom
it is preached, it is because the god of this world hath
blinded the conceptions of their minds, that the light of the
glorious gospel should not shine into them. And, secondly,
by making deep impressions on the mind, of the advantages
406 A
and rewards promised to our conversion, and sincere obe-
dience, and the tremendous evils threatened to the disobe-
dient; and bringing these things oft to our remembrance,
which, in the Scripture-phrase, is putting these laws in our
minds, and writing them. upon our hearts, that we may not
depart from him, Heb. viii. 10. (See note on that place.)
For what reason can be given, why the Spirit of wisdom,
having enlightened the eyes of our understanding, to know
what is the hope of our calling, and the glorious riches of
‘ the-inheritance of the saints, (Eph. i. 18.) and these things
being as firmly believed, and made thus present to our
minds, should not have greater prevalence upon our wills
to obedience, than any temporal concerns. to yield obedi-
ence to the laws of sin? It is certain Satan can tempt us
no other way, than by suggesting some temporal allure-
ments and advantages, or some temporal losses and. af-
frightments to us. Since then the Scripture doth assure
us, this is our victory over the world, even our faith, (1 John
v. 4.) even that faith which is the firm expectation of things
hoped for, the evidence of things not seen, (Heb. xi. 1.) why
should not these objects of our faith, presented to us, and
impressed on us by the Holy Spirit, be more powerful to
bafile all the temptations of sin, Satan, and the world? If
beyond this there be some physical and irresistible opera-
tion on God’s part, requisite to make men know the things
which belong to their peace, and knowing, to choose the
good, and refuse the evil, this being not wrought in them
who are not born anew; why is the want of this new-birth,
and this spiritual renovation, so oft imputed to men’s want
of consideration, and of laying to heart the things pro-
pounded to them? Their not inclining their ear to wisdom,
and applying their heart to understanding? | Their hatred
of knowledge, their rejecting the counsel of God, and not
choosing the fear of the Lord? (Prov. i. 24, 25. 29, 30.)
Why is it said, that they continue thus unreformed, because
they would have none of God’s counsel, but despised all his
reproofs ; because they would not frame their doings to
turn unto the Lord? 'To omit innumerable expressions of
the like import, see note on Rom. x. 17. 1 Pet. i. 23.
['*] Ver. 19. Boadde tic rd AaXijoa, Slow to speak.) It was
the imputation which the heathens cast upon the Christ-
ians, that they were in publico muti, not being inclined
palam loqui, to speak openly of their religion: and this is
confessed by Christians * to be true of the laity, who were
not by office engaged to preach it to the world; that it was
not their custom to assert and defend their religion pub-
licly, but only to give an answer to them who required a
reason of the hope that was in them: and in this sense
good commentators do expound these words, viz. as an
admonition to be slow to speak of Divine things, and
much more to be teachers of them; but in the usual sense
it agrees with that of Bias ;+ Mice rd rayu AaXetv, ph aapry,
peravowa yap axoAovSed, Be averse from rash speaking, lest
thou offend, for thou wilt repent of it ; as Supod xparsiv, to
curb our angry passions, agrees with the following words,
be slow to wrath.
[] Boadde ce dpynv, Slow to wrath.| This was an ad-
monition needful for the Jewish zealots, who were 2& igu-
* “ Hee nostra sapientia, quam tanquam stultitiam derident, quia non defendere
hanc publice, atque asserere nos solemus,” &c, Lact. lib, vii, cap. 26.
t Apud Stob, Serm. p. 461. 47..
PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
Ostac, of contentious spirits ; (see note on Rom.ii. 8.) filled
with wrath against the teachers of Christianity, and espe-
cially against those who denied the necessity of circum-
cising the gentiles, or requiring them to observe the law of
Moses: (Acts xiii. 45. xvii. 5.) * They compelling all men to
be circumcised, if they would abide with them; and looking
upon this as a thing of absolute necessity, without which
nothing else would satisfy them.
Now these disputes naturally tended to obstruct that
faith, by which men were justified, and not by circumci-
sion, or the works of the law, and which in the Epistles of
St. Paul is still styled the righteousness of God. (See note
on Rom. i. 17.) 2. They were very prone to set up for
teachers of the law, though they understood not aright
those things of which they spake ; (1 Tim. i. 7. Rom. ii. 18.)
and this might give occasion to the other admonition here,
to be slow to speak, and iii. 1.: they also were incontinent,
and very prone to lustings and to fornications ; (see note on
Rom. ii. 22. 2 Tim. iii. 5. Heb. xii. 16.) and therefore -fitly
are admonished to-lay aside all filthiness, and superfluity of
naughtiness.
[°] Ver. 21. Tov tupvrov Adyov, The ingrafted word;}
Saith CEcumenius, is that principle of reason by which we
are enabled to discern good from evil; but of that the apo-
stle would not say, that it is able to save our souls. But
the apostles, or preachers of the Christian faith, being
said, purebayv, to plant the word among their hearers, (1 Cor.
iii. 6—8.) the ingrafted word seems to be the word planted
in the heart of believers by the ministers of Christ, which
St. Barnabas styles, rv Zuputov dwpsav rig Sidaxiic abrod,
the ingrafted gift of his doctrine, (§.9. p. 6.) So they who
made the Jews understand the law read. to them, are said,
tupvorovy tina tiv avayvwow, to imprint upon them the know-
ledge or remembrance of what they read, Esd. ix. 48. 55.
Against this sense it is objected, that the word thus planted
in us is not properly Adyo¢ Zugpuroe, but zupurevSete but
since véuoe Euputoc is the law planted in the heart by God,
I think this criticism not sufficient to destroy the sense of
the words here given, especially if we consider that all jil-
thiness and superfluity of naughtiness must be: first laid
aside, that we may be fitted to receive with meekness this
Adyoe Eupuroc, ingrafted word, which shews it cannot im-
port any thing which is by nature always in us.
[7] Ver. 23.] That many of the Jews had conceived an
opinion, that even the study and knowledge of the law would
procure them a reward in heaven, see note on Rom. ii. 13.
[*] Ver. 26. Ararov, &c. Deceiving his own heart.) That
the unbelieving Jews had a zeal for God, the apostle bears
them record, Rom. x. 2. but then that zeal wrought so great
a bitterness of spirit in them, that in those very syna-
gogues, in which they met to bless God, they imprecated
a curse upon the Christians, created anew after his image;
(iii. 10.) I being zealous for God, as all you are this day
(saith St. Paul), persecuted this way unto the death, Acts
xxii. 3,4. and in thus doing, they thought they did God
service, John xvi. 2. The zealots among them (saith their
-own Josephust+), who gave themselves that name, from their
* Todrous wipréurec Sas ray “lovdainn dvaynattvrey, eb Sérovew elyas wap’ abroig. “Vita
- Joseph. p. 1007. B. Et Antiq. Jud, lib. ii. cap. 2. p. 685, B.
tT) viv Cnrwran xrndivray yivegp——oriiv xanlag Epyov Eeuihoavro———aalros “oiy
mpoonyoglay abtcig ams viv tm’ dyaSs Cnroupivay tertberay——rad patyiora vay Manav
éyaba voulovres, De Bell. Jud. lib. vii, cap, 30. p. 986. D. Ey
CHAP. II.)
zeal to what was good, committed all manner of wickedness,
and accounted the worst of evils good: and yet Eleazer,* the
ringleader of them, represents them as persons who had
cause to hope they should be by God preserved, as having
not offended against him, and being guilty of no fault, and
being teachers of others. That the believing Jews, who
urged upon the gentiles the necessity of circumcision, had
a zeal for God, we learn from Gal. iv. 17, 18.: yet that they
had the spirit of contention and envy, (Phil. i. 15, 16.) and
were deceitful workers, the apostle doth inform us: so that
neither of thenirwere truly religious; and to those latter the
apostle seems chiefly to speak in these words, If ye have
bitter zeal and strife in your hearts, glory not, and lie not
against the truth, &c.
[19] Ver. 27. ’ExtoxérrecOa, To visit the fatherless and wi-
dows.] It is very true, that Ignatius} saith of some who
maintained opinions contrary to the grace of God come >
unto us, that they had no regard to charity, to the widow,
and to the orphan, to the oppressed, to those that were in
bonds, to the hungry and thirsty: but then, as it is not ma-
nifest from his words that these were the gnostics, nothing
hinders, but what the apostle here speaks of may be also
true of the Jews; who, as Josephus notes,{ were great ene-
mies one to another, and wanted mercy most of all, or to
those zealots who spared none, who would not be of their
opinion, and their bitter zeal.
CHAP. II.
1. My brethren, have not [*] the faith of our Lord Jesus
Christ, the Lord of glory, [*] with respect.of persons.
2. For if there come [*] into your assemblies (or con-
sistories for judicature) a man with a gold ring, in goodly
apparel, and there come in also a poor manin vile raiment;
3. And ye have respect unto him that weareth gay cloth-
ing, and say unto him, Sit thou here in a good place; and
say to the poor, Stand thou there,-or sit here under my
footstool :
4, [*] Are ye not then partial in yourselves? (Do you not
both put a difference among yourselves on these accounts, )and
(also) are become [°] judges of evil thoughts (in thinking
that the rich is to be preferred in judgment, and the poor
despised, ver. 6. on these accounts )?
5, Hearken, my beloved brethen, Hath not God chosen
the poor of this world rich in faith, and heirs of the king-
dom which he hath promised to them that love him (and are
they fit to be despised by you, who are so highly honoured
and enriched by him)?
6. But (so it is, that) ye have despised the poor, (and
had a partial respect to the rich: and yet) do not (these )
rich men oppress you, and draw you before the judgment-
seats (on the account of your Christian profession )?
7. Do not they blaspheme that worthy name by which ye
are called?
8. If (in this matter ) you fulfil the royal law (which is)
according to [°] the Scripture (saying), .Thou shalt love
*"Hysis Y Spa nal prbvor rod oravrde tov8alov ylvous, iamloapsy weptcerOas iy EAuOs~
iar qwrakavres, Serarep dvapadigrnros argc Oeiv yevipervos, nab pnderustic ustaryivres, of nad
Toug adnous EDALaey. Lib. vii. cap. 34, p. 990. B.
+ Tepl dyydinens ob patres airoic, ob aregh xheus, ob arte) Sppdvou, ob meg) OrsBopadvou, ob meet ,
2edeabvou, 4 wee] Nenujatvou, ob seep mrewdwros, h BLavrog. Epist, ad Smyrn,
¢ De Bell. Judilib. v. cap. 92, " Vr
THE GENERAL EPISTLE OF’ ST. JAMES.
407
thy neighbour as thyself, ye do well (for then ye will not
be guilty of this respect of persons; for you would not be
despised, because you are poor, or have a rich man pre-
Serred before you in judgment );
9. But if ye have (such) respect to persons (as to ho-
nour the rich and despise the poor, in judicial causes), ye
commit sin, and are convinced of (or, by) the law (now
mentioned ) as transgressors (of God’s law in the general ;
this law comprehending all the duties of the second table ;
Rom. xiii. 9. Matt. xxii. 39.)
10. For whosoever shall keep the whole law (in other
matters), and yet (knowingly) offend in one point, he is
guilty of all.
11. For he that said, Do not commit adultery, said also,
Do not kill. Now if thou commit no adultery, yet if thou
kill, thou art become [7] a transgressor of the law (of love,
mentioned ver. 8. which comprehends all the duties of the
second table, in which here the apostle instanceth ).
12. So (therefore) speak ye, and so do, as they that
(know they ) shall be judged [*] by the law of liberty.
13. [9] For he shall have judgment without mercy, who
hath shewed no mercy (and so hath highly thwarted the
great law of love); and mercy rejoiceth against (or tri-
umpheth over) judgment, (i. e. it enables the merciful man
to rejoice, as being free from the judgment of condemnation
from that God, who to the merciful will shew himself merci-
Sul, Psal. xviii. 27.
14. And let not any Jew or Christian think his faith
sufficient to justify and save him, without these works of cha-
rity and mercy; for) what doth it profit, my brethren,
though a man say he hath faith (in God, ver.19. or in
Christ,), and hath not works (to evidence his faith); can
(such a naked, fruitless ) faith save him?
15. If a brother or a sister be naked, and destitute of
daily food,
16. And one of you say unto them, Depart in peace, be
you warmed and filled (wishing only that they may be so.) ;
notwithstanding ye give them not those things which be
needful for (the clothing or feeding ) the body; what doth it
profit (them to hear your kind wishes )?
17. Even so faith, if it hath not works, is dead (fruit-
less and lifeless as these words ), being alone (without works
shewing the truth of it).
18. [°] Yea, a man may say (to such a solifidian ), Thou
hast (in thy pretensions) faith, and I have (real) works:
shew me thy faith (of which thou boastest) without thy
works (which thou canst never do ; since faith being seated
in the heart can only be discovered by its effects), and I
will shew thee my faith by my works (as the cause is de-
monstrated by the effect ).
19. Thou (being a Jew) believest that there is one God ;
thou (in that) doest well, (but doest no more than the very
devils: for) the * devils also believe, and tremble (and if
thou hath no better faith than they, thou hast the same rea-
son to tremble which they have ).
20. But wilt thou know, O vain man (who boastest of
a faith destitute of works), that faith without works is
dead, (and so unable to justify and save thee? see it in the
example of that very Abraham, in thy relation to whom thou
so confidest. )
* « Gigantes contremiscunt,’’ Targ. in Job xxvi. 4. -
408
21. (For) was not Abraham (whom we style) our father
justified by works (proceeding from his faith), [| when he
had offered his son Isaac upon the altar, (counting that
God was able to raise him from the dead? Heb. xi.17. 19.) |
22. Seest thou how (Gr. Thou seest (by this example)
that) faith wrought with his works (to produce them), and
by works was faith made perfect (in him)?
23. And the Scripture was (again ) fulfilled which saith,
Abraham believed God, and it (viz. that faith which pro-
duced these works )[!*] was imputed to him for righteousness:
and (upon that account ) he was called the Friend of God.
24. Ye see then how that by works (proceeding from
faith) a man is justified, and not by faith only (alone with-
out them ). ;
25. Likewise also, was not [*] Rahab the harlot justified
by works (proceeding from her faith), when she had re-
ceived the messengers, and had sent them out another way?
26. (And so it must be in all other persons who would be
saved, they must shew their faith by their works:) [}*] for
as the body without the spirit is dead, so faith without
works is dead also ( and therefore cannot save us, or give
life unto us ).
ANNOTATIONS ON CHAP. II.
[‘] Ver. 1. TH'‘N rioriv rot Kupiov ijuavInood Xprorov rii¢
d6Enc, The faith of our Lord Jesus Christ, the Lord of glory.|
This version seems obnoxious to this exception, that the
pronoun joy will not suffer the word Lord to be joined
with glory ; therefore that which renders the words, thus,
The faith of the glory of the Lord Jesus Christ, or, Hold not
the glorious faith of the Lord Jesus Christ with respect of
persons, seems to be the better version, and more agreeable
to the design of the apostle, as giving the best reason
against the accepting persons on the account of their riches,
or their gay attire; because their faith hath clothed them
with a greater and more valuable glory, which renders them
more honourable than any riches or gay clothing could do.
For, this faith, saith the apostle, is the ministration of glory,
and by it weall beholding the glory of the Lord, are changed
into the same image from glory to glory, as by the Spirit of
the Lord, 2 Car. iii. 3. 18. (see the note there) : and whom
God hath justified by faith, he hath also glorified, by giving
them this Spirit of glory, Rom. viii. 30. (See the note there.)
[*] "Ev rpoowroAnbiac, With respect of persons.| Tooow-
woAnpta is the respect of persons in judgment, not purely
according to the merits of the cause, but according to ex-
ternal respects, which relate not to it.
the dread of any man’s power, or the fear of what he may
do to us, if we judge against him. So; Lev. xix. 14.
Thou shalt not honour the person of the great, or respect
the person of the poor; in justice shalt thou judge. thy
neighbour. And, Deut. i. 17. Ye shall not respect persons
in judgment, ye shall hear alike the small and the great ;
ye shall not be afraid of the face of man, for the judgment
“is the Lord’s. Or, 2. the poverty of any man, which ren-
ders him less able to suffer the punishment of his injustice ;
Thou shalt not respect a poor man in his cause. (Exod, xxiii.
3.) 3. Itis the respecting persons in judgment, by reason of
any gift, or hope of gain, by favouring any cause; Thou
shalt not wrest judgment; thou shalt not respect persons,
neither take a gift. (Deut. xvi. 19.) Or, 4. by reason of
A PARAPHRASE WITH ANNOTATIONS: ON
As for. instance, ©
[cHAP. H-
relation, affinity, friendship, or aifection. In spiritual or
evangelical matters, it is to have regard to men, in refer-
ence to things, which render them neither better nor worse,
more or less acceptable in the sight of God. As for
instance, to regard them, 1. in respect to their nation,
and their offspring ; Of a truth I perceive that God is no re-
specter of persons ; but in every nation he that feareth him,
and worketh righteousness, is accepted of him: (Acts x. 31.)
he will have no respect to nations, or external professions,
in his future recompences. (Rom. ii. 6.10.) Or, 2. with
regard to their condition, as being masters, or servants:
hence masters are bid to deal with their servants, as know-
ing they have a Master in heaven, with whom is no respect of
persons : (Eph. vi. 9.) and servants to be just to their mas-
ters; because he that is unjust shall receive for the wrong
that he hath done, and there is no respect of persons with
God: (Colos. iii.25. 1 Pet. i.17.) Or,3. to their quality ; for
God accepteth not the persons of princes, nor regardeth the
rich more than the poor ; for they are all the works of his
hands. (Job xxxiv. 19.) And this is the thing here censured.
[°] Ver. 2. Eic riv cvvaywyny, Into your assembly.) That
here the apostle speaketh of consistories for civil judica-
tures, is argued, 1. from the accepting of persons, men-
tioned ver. 1. which in the Old Testament and the New,
as often as it is applied to men, respecteth human judica-
tures. 2. From the footstool, mentioned ver. 3. which
obtained a place in their judicial consistories, and which
was proper to princes on their thrones, and judges on their
tribunals. 3. From the judges, mentioned ver. 4. and the
Kpirhoia, or judgment-seats, ver. 6. 4. From the law vio-
lated by this respect of persons, ver. 8, 9. and, lastly,
from the canon of the Jews, by which it is provided, “ that
when the rich and poor have a suit together in their con-
sistories, either both must sit, or both stand, to avoid all
marks of partiality.” (R. Levi Barcinon, lib. exlii. Juris
Hebraici.) '
Yet because the Jewish Christians then had no distinct ©
churches of their own, much less any with such distinct
seats for men of rank, or such zpwroxaSedpia, chief places
as the Jews had, (Matt. xxiii. 6.) both in Judea, Alexandria,
and other places ; (Campeg. Vitringa de Synag. vet. lib. i.
cap. 9.) but rather assembled still in the Jewish syna-
gogues, where there was a Beth din; or house of judgment,
where the head of the synagogue, and the seniors that
assisted him, sat to give judgment on offenders, and where
they were brought before them, and scourged for their
offences (Matt. x. 17. xxiii. 34. Acts xxii. 19. xxyi. 11.
see the notes there); the assembly here mentioned might
be aJewish synagogue. Moreover, the Jews, living among
the gentiles, retained still a jurisdiction over men of their
own nation and religion, even as to matrimonial and pecu-
niary, as well as religious causes; and so the Jewish Christ-
ians might be drawn before their judgment-seats on those
accounts : (ver. 6.) this being long after forbidden by a law
of Honorius and Theodosius. (Theod. Cod. 16. tit. 8.
leg. 22. vid. not. Gothofr, p. 240.)
[*] Ver. 4. Kat ob StexpiSnre tv Eavroic;] Do ye not puta
difference or discrimination among yourselves on those ac-
counts which are alien from the cause? That this is the
frequent sense of the word Staxpivdusvor and ccaxpivedSac,
‘see Acts xv. 9. where ovSty Séxoue is rendered, He put no
difference betwixt us and them. And Jude 22, where we
CHAP. II. ]
read thus, Of some have compassion, diaxpwopevor, making
a difference. (See note on Rom. xiv. 23.)
[°] Kprrat Siadoyicnav rovnpov, Judges of evil thoughts.)
i. e. Who pass judgment from your own evil thoughts, as
judging the rich worthy of respect in judgment, for his
gorgeous attire and outward appearance, and the poor fit
to be despised for his outward meanness.
[(°] Ver. 8. Néuov Bacruxdy, The royal law.] Not so much
because it is the law of Christ, our king, it being a law of
the Old Testament, as because it is the law which, of all
laws which céiicern our neighbour, is most excellent, and
which governs and moderates other laws, especially the
ceremonial and positive laws, which are to give place to
that of charity and mercy. Moreover, the Jews themselves
so interpret this law, as to forbid the contempt of our brother,
as you may see in Dr. Cartwright’s Mellificium on this place.
['] Ver. 11. TapaBarne véyov. A transgressor of the
law.] Or, because the authority of the lawgiver is as much
despised by the breaking any one of his laws, as by the
violation of them all; and he that by it will not be re-
strained from the violation of it in one point, under the like
temptations, will do it in another.
_ Note farther, that these words seem to be directly levelled
against that loose doctrine of the Jewish doctors, men-
tioned by Dr. Pocock,* “ that God gave so many com-
mandments to them, that by doing any of them they might
be saved.” So Kimchi expounds those words of Hosea,
Take away iniquity, 2 Mp, and receive good ; i. e. saith
he, receive in lieu of them any good, M3 TPN, any com-
‘mandment that we have done. It was a vulgar ruleamong
them, saith Dr. Smith,} that men should “ single out some
one commandment of God’s law, and therein especially
exercise themselves, that so they might make God their
friend by that, lest in others they should too much displease
him.” And he cites from them this rule,{ “ He that observes
any one precept, it shall be well with him, and his days
shall be prolonged, and he shall possess the earth.” And
_ this precept was with them usually that of the sabbath, of
sacrifices, or of tithes, for these they looked upon as the
great commandments of the law, not those of mercy and
judgment, which in our Saviour’s account were so.
[*] Ver. 12. Ard vépov evSepiac, By the law of liberty.]
By that law of love, which makes all men our neighbours,
and frees us from those restraints, which the ceremonial
law and the traditions of the Jewish doctors lay upon them,
of confining their love, and freedom of converse, to those
that were of their own nation, or were circumcised. 'The
Jews had great need of these instructions ; for as they held
‘it unlawful to converse with publicans and sinners, (Luke
xyv.1, 2.) though it were to instruct them in the way of life;
so much more to come to, or converse with, one of another
nation : (Acts x. 28.) yea, they would not suffer them to be
among them, who would not be circumcised. (Vid. Joseph.
in Vita sua, p. 1007. B.)
_[°] Ver. 13,] Of this mercy the Jews were so unmindful,
Josephus§ haying said, “ they violated the laws of
nature, and polluted the Divinity with their injustice to-
wards men,” he adds, “that no good affection was so en-
tirely lost among them, de 2Acoc, as that of mercy.”
* In Hosea xiv. 2. p. 774.
+ P. 500.
VOL, VI.
+ P. 354.
§ De Bell. Jud, lib. v. cap. 22, p. 886.
THE GENERAL EPISTLE OF ST. JAMES.
409
- 2°] Ver. 18.] The Greek in most copies runs thus, Aci&év
| poe tiv tloriy cov && tev Epywv cov, Kayo delEw cor tk TOV
Zoywr pov riv mlarly pov, i.e. Shew me thy faith by thy works, —
and I will shew thee by my works my faith: i. e. Shew me,
by the proper fruits of it, the faith of which thou boastest,
and I, by the same effects, will shew I have that faith also,
though I boast not of it. But it is farther to be observed,
that %& rev Zoywv cov is left out in GEcumenius and one
Greek copy; and, 2. that the Alexandrian MSS. and those
perused by Curcellzus, read ywple tov tpywv cov, without
thy works: so did the Vulgar, the Syriac, and the Ethio-
pic versions ; and so the following words, ver. 20. Know,
O vain man, that faith, ywpic toywv, without works is dead,
seem to require ; and this reading our translation follows.
[22] Ver. 21.’ Avevéyxac, &c. When he offered his son Isaac.]
This being a greater act of faith than that by which he was
at first justified; for, that was only faith in God’s promise;
that he would raise up seed from his dead body, and the
dead womb of Sarah. (Rom. iv. 20.) This was a belief, that
he would raise up this very seed, consumed to ashes, from
the dead; and therefore by this work was his faith made
perfect, i.e. advanced to the greatest height; there being
no more noble act of faith, than this of the resurrection of
the dead consumed to ashes, and none by which we give
more glory to God. (See Ecclus. xliv. 20.)
[*] Ver. 23. "EXoyicSn airp sig Suxaootvnv, Was ac-
counted to him for righteousness.] That is, it engaged God
to own him as a truly religious person, or one that did sin-
cerely fear him, by saying, Now I know that thou fearest
God, seeing thou hast not withheld thy only Son from me ;
(Gen. xxii. 15.) or as one, who upon trial had been found
faithful; so Matthias, Was not Abraham found faithful in
temptation, and that was accounted to him for righteousness ?
(1 Macc. ii. 52.) and also to deal with him as a righteous
person, so as to renew the covenant made with him, and to
establish it with an oath, (Gen. xxii. 16—18.) and to give him
the high title, not only of his servant, but his Friend.
(2 Chron. xx. 7. Isa. xli. 8.) —,
[9] Ver. 25. ‘Pad % wépvn, Rahab the harlot.] That
Rahab had a strong faith in God, the apostle testifies, by
saying, By faith Rahab the harlot perished not with those
that believed not, receiving the spies in peace ; (Heb. xi. 31.)
and this she shewed, by saying, The Lord your God he is
God in heaven above, and in earth beneath ; (Josh. ii. 11.)
and this she testified, by being so industrious to preserve
the messengers, and to do all things agreed on betwixt
them and her, for her safety.
[**] Ver. 26.] There have been many ways invented how
to reconcile these words of St. James with the apostle
Paul, asserting, that a man is justified by faith, without the
deeds of the law, Rom. iii. 28. As,
First, That when St. Paul saith, We are justified by faith,
without the works of the law ; and that, To him that worketh
not, but believeth, faith is imputed unto him for righteous-
ness, (Rom. iv. 5.) or to justification: justification, there
ascribed to faith alone, imports only our absolution from
condemnation, by reason of our past offences committed
before faith, and our reconciliation to God, by the pardon,
or not imputing them to believers. It consists, saith the
apostle, in the remission of sins that are past, Rom. iii. 25.
It is, saith Peter, the purgation of us from our old sins, 2
Pet. i. 9. It is effected by the death of Christ, procuring
‘ 3G
410
redemption for sins committed under the old covenant. (Heb.
ix. 15.) This is apparent from the chief argument the apo-
stle useth to prove the necessity, that both Jew and gentile
should he justified freely by his grace, and not by the works
of the law; because they were all under sin, all become
guilty before God, all having sinned, and come short of the
glory of God. (Rom. iii. 9. xix. 23.) Whereas, saith he,
being justified by faith, we have peace with God, and rejoice
in hope of the glory of God ; (Rom. v.1, 2.) therefore, chap-
ter the third, he must be speaking of the condition of Jew
and gentile before faith. So again, when the apostle saith,
The Scripture hath concluded all under sin, that the promise
(of justification) by (the) faith of Jesus Christ, might be given
to them that believe (in him), Gal. iii. 22—24. Wherefore the
law was (then) our schoolmaster to bring us to Christ, that
we might be justified by faith (in him); ver. 25. But now,
after that faith is come, we are no longer under a school-
master (i. e. under the pedagogy of the law); ver. 26. For
ye are all the children of God, through faith in Christ Jesus ;
he plainly insinuates, that we cannot be justified by the
works of the law; because the law leads us to Christ for
justification, and ceaseth, now the way of justification by
faith in Christ is made known. And again, We are justi-
fied by grace, not of works: for we are his workmanship,
created in Christ Jesus to good works: (Eph. ii. 8—10.)
where the argument seems plainly to run thus; We cannot
be justified by works preceding faith, because we do no
good works, till by faith we are interested in Christ Jesus:
whereas St. James speaks plainly of those works which
follow faith, are wrought by if, and are the fruits of it, and
of their necessity, in order to our continuance in a state of
justification and freedom from our final condemnation.
Secondly, That St. Paul excludes from justification, only
those works which are opposed to justification by an act of
grace, and make it to be of debt, and so give occasion to
our glorying in our being righteous in the sight of God,
purely by reason of our works, as in these words, If it be
of grace, it is no more of works, otherwise grace is no more
grace ; but if it be ‘of works, then it is no more of grace,
otherwise work is no more work. (Rom. xi. 6.) And again,
To him that worketh, the reward is reckoned, not of grace,
but of debt: but to him that worketh not, but believeth, faith
is accounted unto him for righteousness. (Rom. iv. 4,5.) And
again, Where then is glorying? it is excluded. By what
law? by that of works? No: but by the law of faith.(Rom.
iii. 27.) Whereas St. James requires only those works to
our salvation, and our continuance in a state of justifica-
tion, which proceed from, and are accepted through grace,
and so can never render our justification of debt, or give us
a just ground of boasting.
Thirdly, That St. Paul is arguing against the Jews, who
sought for justification by virtue of the law of Moses, and
sought it not by faith, (Rom. ix. 32.) nor ever conceived that
sufficient for that end, declaring against that way of justi-
fication, because it would confine the blessing of Abraham
to the circumcision only, (Rom. iv. 9.) and because the law
of Moses was four hundred and thirty years after the pro-
mise made to Abraham, speaking of that law which said, Do
this, and live ; (Gal. iii. 17.) which was our schoolmaster,
to bring us to Christ, and which was then to cease,,as to
the obligation of it: whereas St. James speaks of justifica-
tion by works performed under the covenant of grace, and
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. 111.
as conditions even of that new covenant. Now I except
not against any of these ways of reconciling these two
apostles in their discourse upon this subject; but then I
also think we may add this other to them. or
Fourthly, That St. Paul plainly speaks to Christians only,
Par their justification from their past offences by
faith in the blood of Jesus; but St. James speaks as well
to the unbelieving as believing Jews, touching faith in God,
such as Abraham had when he believed God’s promise, (ver.
23.) and such as Rahab the harlot had, (ver. 25.) saying, ©
Thou believest there is one God, (ver. 19.) without the least
mention of faith in Christ; and who, perhaps, thought it
sufficient to keep them in the favour of God, and render them
his friends, that they had cast off all idolatry, and owned
the true God; proving this not to be sufficient to procure
the Divine favour, unless by the obedience of their lives
they glorified him as God, since otherwise they only did in .
words profess to own him, but in works deny him, being
disobedient. , :
CHAP. III.
1. My brethren, [*] be not many masters (é. e. &ddaoxaXor,
teachers of the law), knowing that (thereby) we shall re-
ceive the greater condemnation, (for our offences against
that law we teach to others.
2. And this we ought the rather to beware of ;) for in
many things we offend all (against the law, and more espe-
cially in that member that we employ in teaching of others:
for). if any man offend not in word, the same is [*Ja
perfect man, and able also to bridle (curb and direct the
motion of ) the whole body.
3. (I use the metaphor of a bridle as apposite in this case;
for) behold, we put bits (or bridles ) in the horses’ mouths,
that they may obey us; and (with those bits) we turn
about their whole bodies, (even so, if we by any means
can bridle, and thereby govern the tongue, by the like means’
we may govern the whole man. )
4. Behold also the ships, which though they be so great .
(in bulk), and are driven with fierce winds, yet are they
turned about with a very small helm, whithersoever the
governor (or pilot of the ship ) listeth.
5. Even so (is it with) the tongue (as with this bit and’
helm: it) is a little member, [°] and boasteth great things,
(cat peyadavyei, but it mightily exalts itself by its great per-
formances.) Behold, how great a matter (how much wood )
a little fire kindleth !
6. [*] And the tongue is (as) a fire, a world of iniquity)
(is kindled by it); so is the tongue amongst our members
(as fire among wood ), that itdefileth (Gr. spotting or black-
ening ) the whole body, and setteth(Gr. inflaming or setting )
on fire the course of nature (or the succession of men in the
world); and it is set on fire of hell, (Gr. being set on fire
by hell. P:
7. And it resembles fire in this also, that when it hath
once got the mastery it cannot easily be subdued and extin-'
guished ;) for every kind of beasts, and of birds, and of
serpents, and things in the sea, is tamed, and hath been
tamed [°] by mankind:
8. But the tongue (of others.) can no man tame ; it isan
unruly evil, (and, like the serpents, mentioned ver. 7.) full ©
of deadly poison. °
"omar. 111. ]
and therewith [°]curse we men, which are made ["] after
the similitude of God:(and upon that account are to be re-
verenced by us).
10..Out of the same mouth proceedeth blessing and
cursing. My brethren, these things ought not so to be:
11. Doth a fountain send forth at the same place sweet
water and bitter?» *
12. Can thefig-tree, my brethren, bear olive-berries, or
‘avine, figs? (surely no: even) so no fountain can both
yield salt water and fresh (and if nature produceth no such
contrary fruits, much less should grace produce things so ex-
tremely opposite as our blessing and cursing).
_ 13. Who (then) is [?]a wise man and endued with know-
ledge among you (to which you are great pretenders ), let.
him shew out of a good conversation his works with meek-
ness of wisdom (or the works of wisdom with meekness ;
a... let him, by his charity and meekness towards his bre-
thren, shew forth his wisdom ).
14. But if ye have [°] bitter envying and strife in your
hearts, glory not (of your wisdom ), and lie not against the
fruth (in pretending to be wise as to it ).
15. This wisdom descendeth not from above, but is
earthly (from the love of earthly things ), sensual, (proceed-
ing from the lust of the flesh, among which strife and envy are
reckoned, Gal. v. 20.) devilish, (coming from Satan, the pro-
moter of strife and envy, and from pride and ambition, by
which he fell, 1 Tim. iii. 6.)
- 16. For where envying and strife is (as the root ), there is
[*°] confusion and every evil work (as the fruit ).
17. But the wisdom which is from above is first pure
(from sensuality and earthly-mindedness, ver. 15.) then
peaceable (and) gentle, (in opposition to contention, ver.
14.) easy to be entreated (or persuaded, in opposition to the
inflexibility of the Jews), [*] full of mercy and good fruits,
(wanting in them, yer. 13.) ['*] without partiality, and
[**] without hypocrisy (of which things the Jews were highly
guilty). —
18. And the [} fruit: of righteousness is sown in peace
of (for or to) them that make peace. i
ANNOTATIONS ON CHAP. III.
) [) Ver. 1. MH woddo} didacnaror yivecSe, Be not many
teachers.| The Jews had, not only in Judea, but in their
several dispersions, their M3, or doctors of the law, who
being created doctors, masters, or rabbins, by imposition
- of hands, were authorized to teach the law to others. This
office the Jews much affected, SAovre¢ civar vopodiddoxahor,
affecting to be teachers of the law, (1 Tim.i. 7.) and being
confident of their abilities to be. guides to the blind, a light
to them that sat in darkness, instructers of the foolish, and,
BWéonaror vyriwy, teachers of babes. (Rom. ii. 19, 20.) And
such especially were the zealots among them. Whence
Eleazer* the chief of them saith, “ 'They had especial rea-
son to expect a share in the Divine favour, as being blame-
less as to the observation of the law, and also teachers of
it to others.” This affectation of that office, the apostle
" "Doms dvapdpenos webs rv tly yevbasro wah pandepart v
, § faiag peraoyiyres, of ual rodg dA.
doug E24Eaty. Apud Joseph, de Bello Jud. lib. vii. cap. Sh: pe 980, Cc. mt
THE GENERAL EPISTLE OF ST. JAMES.
9. Therewith bless we God, even the Father (ofus all); _
411
here warns them to avoid, as that which would expose
them to greater condemnation, for their offences against
that law they taught to others, and so confessed they knew
themselves. a
[*] Ver. 2. TéAso¢ avijp, A perfect man,| Isa person fully
instructed in his duty. (See note on 1 Cor. ii. 6.)
[°] Ver.5. Kat peyadavye’, And boasteth great things.)
This word signifies not only to vaunt of, but also to do great
things; péyada toyaZerat nada Kat Kaxd, tt works great good
and evil, saith Gicumenius : “ magnificatrix est,” tt is a doer
of great things, so Faber: it answers to the Hebrew Sy,
which signifies to be valid, and move itself violently, to be
haughty, and exaltitself. (Psal. ix. 19. Ezek. xvi. 50. Zeph.
iii. 11. Ecclus. xlviii. 18.) And this signification, both the
text, and the resemblance of the tongue to fire, seem plainly
to require. (See Examen Millii.)
[*] Ver. 6. “H yAdooa rip, The tongue is a fire.] The com-
parison of the tongue to fire, first blackening, and then
wasting the whole world (or wood), is taken from the
Scripture, and from the sayings of the Hebrew doctors :
The froward man bringeth destruction, in his mouth there
is a burning fire, Prov. xvi. 27. And, ver. 28. Aaurripa
ddrov wuposbe Kaxoic, He kindles a firebrand of deceit to the
wicked. As the matter of fire, card riv bAnv wvpdc, acoord-
ing to the wood of the fire, so it burneth ; and the stronger
they are that contend, the more they will be inflamed, Ec-
clus. xxviii. 10. A hasty contention kindleth a fire; the fire
burning kindles great heaps, saith Ben Syra; which is thus
explained, As a litile fire consumes great heaps of wood, so
nothing more wastes the world than an evil tongue.
Note, secondly, if the original was, as our translation
hath it, A world of iniquity, something must be added to it
to make the sense complete, as I have done in the para-
phrase, or as the Ethiopic, A world of iniquity is contained
in it. But the Syriac reads thus, And the wicked world is as
the wood ; and this makes both the sense and the similitude
run clear.
[5] Ver. 7. Ti boa 7H avSowmrtyy, By mankind,] Is the
Hebrew phrase for man, as avSpwrivy xrisic is a man,
1 Pet. ii. 13.
[°] Ver. 9. KarapépeSa, ‘Curse we men.] This the unbe-
lieving Jews did towards the Christians, cursing and ana-
thematizing them in their synagogues; as Justin Martyr *
often testifieth to the face of Trypho the Jew.
[7] Ka¥ épotwow Ocod, After the similitude of God.| From
this ninth verse it appears, that man lost not the image of
God by the fall, and thence it is probable that it consists
not primarily in holiness, but in dominion. (Gen. i. 26.)
[°] Ver.13. "Emorfuwy év jpiv, A wise man among you.]
That the Jews were great pretenders to knowledge, see
Rom. ii. 18. That they gloried in the title of “‘ chochamin,”
or wise men, see note on 1 Cor. i. 20, iii. 18. Hence their
divines are still ONT DDN, wise men as to the truth, saith
Buxtorf.
[9] Ver.14. ZirAov mxpdv kal iotSaav, Bitter envy and
strife.| The unbelieving Jews are represented still as oi 2
tpietac, men of contention, who obeyed not the truth: (Rom.
ii. 8.) men who were filled with bitter zeal against the
preachers of the gospel, (Acts xiii. 45. xvii. 5.) and very
* Karagepesves by raie cuvaywyais iptv rode arioredovrug tml riy Xpierév. Dial. cum
Tryph, p. 234. B. Abvot re Exsivov, nal ra slo Exeivey ane revivray xaracicSe, P. 323.
B. Seep. 335. D. p. 363. C.
3G 2
412
mad against them. And some of them who owned the
gospel, did yet preach Christ, 2& toc%efac, out of contention,
and envy against St. Paul; (Phil. i. 15.) and the effects of
their disputes were, saith the apostle, ¢Sévog cat tore, Envy
and strife, 1 Tim. vi. 4. tee cat pdyar vouxat, Contentions
and fightings about the law: and where they were mixed
with the converted gentiles, we find especial cautions
against strife and envy, as at Rome, Rom. xiii. 13. against
provoking one another, and envying one another, Gal. v. 26.
against doing things through strife and vain-glory, Phil.
ii.3. or complaints of the abounding of these vices, 1 Cor.
i. 11. iii.3. see especially, 2 Cor. xii. 20.
[#] Ver. 16. ’Axaracracta, Confusion.] i. e. Tumult, sedi-
tion, and disturbance of peace and order; for contention
naturally tends to fighting, and envy to the destruction of
him we hate: ¢Sovedere cat ZyAovre, ye are envious and zea-
lous against one another, iv. 2. and then it follows, waxeoSe
kat woAcueire, ye fight and war.
["] Ver. 17. Meri 2Afouc, Full of mercy.] Which, saith
Josephus,* of all good passions, was most of all lost among
the Jews. .
[**] "A&id«piroc, Without partiality.] Or, as the word sig-
nifies, without putting a difference betwixt men of their
own and other nations, as the Jews did, accounting all other
nations dogs, unclean, not fit to be conversed with; and
dealing with them accordingly, for as Tacitus+ hath ob-
served of them, “ Apud ipsos fides obstinata, misericordia
in promptu, adversus omnes alios hostile odium ;” i.e.
They would be merciful to men of their own religion and
country, but hated all mankind besides: confining brotherly
love to men of their own nation, as we learn from our Sa-
viour’s parable of the good Samaritan. When they broke
into sects and parties, they had the same hatred to those
of their own nation, who would not think and do as they
did. The zealots, and those that were for war, set them-
selves against, and even threatened death to them who
were for peace, looking upon them as no better than
heathens, saith Josephus :{ whereas true Christian wisdom
requires us to live peaceably with, and to do good to all.
[23] "Avuréxorroc, And without hypocrisy,| For which our
Saviour so severely inveighs against the scribes and pha-
risees, the leaders of the Jews.
[**] Ver. 18. Kapric¢ rij¢ Seaocbyne, The fruit of righte-
ousness.| i. e, The reward of the righteousness to them,
who make it their business to live peaceably themselves,
and incline others to it, is here sown happily and quietly,
by the preachers of the gospel of peace declaring it to the
world, and shall hereafter assuredly be reaped by them.
Or thus, These fruits of righteousness, now sown by the
Christian endued with this heavenly wisdom, will yield a
plentiful and happy crop to them who are promoters of
peace.
CHAP. IV.
ae From [*] whence come wars and fightings among you
(Jews)? come they not hence, even of your lusts (or
* Obiv obras darondass xenoriy ardbog by rails rive cujapogaic, &; EAsog, De Bell.
Jud. lib. iv. cap. 22. p. 885. G.
+ Hist. lib. v. ed. Lips. p. 616.
$ "Hy 88 wiv Ecdivran rot qronkaou meic robs EarBuctvrag sig elphung tus Xadewt. De
Bell. Jad. lib. iv. cap. 10. p. 871, Vid. p. 797. C, D.
A PARAPHRASE WITH ANNOTATIONS ON
[onap. rv.
pleasures) that war in your members (against the soul?
1 Pet. ii. 11.)
2. [*] Ye lust, and have not: ye kill, and desire to have,
and cannot obtain: ye fight and war, yet ye have not, be-
cause ye ask not.
3. Ye ask, and receive not, because ye ask amiss, that
ye may consume it upon your lusts.
4. Ye adulterers and adulteresses, know ye not that [*] the
friendship of the world (which stands in competition with,
and indisposeth you to believe and obey God’s will) is en-
mity with God (and so idolatry, which in the language of
Scripture is adultery)? whosoever therefore will be (thus )
a friend of the world is the enemy of God, (having re-
nounced him to have mammon for his Lord, Matt. vi. 24.)
5. [*] Do ye think that the Scripture saith (Gr. speaks )
in vain (against this worldly-mindedness),'The spirit that
dwelleth in us ( Christians) lusteth (he) to envy (as yours
doth? ver. 2. Is he not rather the Spirit of love and good-
ness, engaging us to love all men, and especially our Christ-
tan brethren? 1 Pet. i. 22.)
6. But (so far is he from this envy, that where he dwells )
[°] he giveth more grace (or favour); wherefore he (or it,
the Scripture) saith, God resisteth the proud, but giveth
grace (or sheweth favour ) to the humble, (Prov. iii. 34.)
7. (Be ye then humble, and) submit yourselves therefore
to (that) God (who giveth grace to the humble). Resist the
devil, (the author of those wars, envyings, and lustings
which are among you), and (then) he will fly from you.
8. [°] Draw nigh to God (by prayer, humiliation, repent=
ance, and obedience), and he will draw nigh to you (in
mercy ). [7] Cleanse your hands (from rapine and injustice ),
ye sinners: and purify your hearts (from the love of the
world), ye double-minded (whose hearts are divided be-
twixt God and mammon ).
9. Be afflicted, and mourn, and weep: let your laughter
be turned to mourning, and your joy to [*] heaviness.
10. Humble yourselves (therefore) in the sight of the
Lord, (and under his mighty hand that is upon you,
1 Pet.v. 6.) and he shall lift you up (that he may exalt
you, 2v xapp, in that season of his visitation, as he did then
his faithful servants, by a wonderful deliverance, according
to his promise ; see note on Matt. xxiv. 31.)
11. [9] Speak not evil one of (or against) another,
brethren. He that speaketh evil of (or against) his bro-
ther, and judgeth his brother, speaketh evil of the law, and
[9] judgeth the law (or speaketh against the law, as being
evil or imperfect, in that it doth not command or condemn
those things which thou dost command or condemn ): but if
thou (take upon thee to) judge the law, thou art not(in thy
behaviour as) a doer of the law, but a judge (of tt.
12. Whereas indeed) there is (only) one lawgiver, who
is able to save and to destroy: who (therefore) art thou
that judgest another ?
13. Go to now, ye that (presume to) say, To-day or to-
morrow we will go into such a city, and continue there a
year, and buy and sell, and get gain (as if both life and
the advantages of life depended wholly on yourselves, and
not at all on Divine Providence ):
14. Whereas ye (who speak with such confidence of the
future) know not what shall be on the morrow. For what
is your life ? it is even (as) a vapour, that appeareth fora
little time, and then yanisheth away. .
CHAP. Iv.]
15. (Thus ye are wont to speak ;) for that (Gr. whereas )
ye ought to say, [""] If the Lord will, we shall live, and do
this, or that. —
16. [**] But now ye rejoice in your boastings (of the fu-
ture): all such rejoicing is evil, (as being an assuming to
yourselves what belongs to God only, and so an evidence
that you do not subject your own will to the will of God: for
since this life is so short and uncertain, and thereby teaches
you to think humbly, and speak modestly, and with due de-
pendance on the Divine Providence, with respect both to
your lives and future actions; you by thus pleasing your-
selves in these vain boastings, and talking as if you were im-
mortal, and independent upon Providence, are guilty of an
evil exaltation, and vain boasting.) —
_ 17. Therefore to him that knoweth to do good, and doeth
it not, to him itis sin. (If after my admonition to avoid
this and other crimes, you continue in them, ye will be inex-
eusably guilty of sin, John xv. 22. and the guilt of it will
abide upon you, John ix. 41. as it will also in all other
things done against knowledge, and the convictions of your
conscience: for in such things the heart departs from and
rebels against the Lord ; he that thus sins, despiseth the
word of the Lord, and reproacheth him that spakeit, Numb.
xv. 30, 31.)
ANNOTATIONS ON CHAP. IV.
[*] Ver. I. TIO’OEN réXcpor; Whence come wars?) This
Epistle seems to have been writ about the eighth year of
Nero, and the sixty-second of Christ, the year before the
death of James; before which time the Jews had great wars
and fightings, not only with their neighbours, (see note on
Matt. xxiv. 6.) but even among themselves in every city
and family, saith Josephus;* not only in Judea, but in
Alexandria, Syria, and many other places: (See the pre-
face, §. 5, 6.)
[*] Ver. 2. ’Em@upcire, &c. Ye lust, &c.] For explication
of these words we are to note, that the Jews were then ve-
hemently lusting after two things:
First, Liberty and freedom from tribute; which was, say
they, the token of subjection. Josephus saith,+ they were
continually clamouring to have the tributes took away, and
that upon this very account; and } that the zealots, the
band of thieves, and their magicians, were still pressing the
people to fight for their liberty from the Roman yoke.
Secondly, Dominion over other nations: for having got
this fancy into their heads, that their Messiah§ was to be
a temporal prince, who should enable them to lord it over
the heathens, they were zealous to have these pretended
prophecies accomplished ; and || the hopes of it encouraged
* "Exsvetro by tndorn wines ragayh, nad mirepnog Eapiaios: Soov ve dard “Pwyrcio dvém-
weer, ele AAdIAeUS Tag eas amtorpepo——xal ordcis atv ty wayrayd. De Bell. Jad.
lib. iy. cap. 10. p. 871, Vide Reliqna.
tAvaiptty +a vin. De Bello Jad. lib. ii, cap... Tay ce daorlunci obdiv Addo h
Gvringus Yourslay tmiptpew Abyorres. Antiq. lib. xviii. cap. 1. Vid. de Bello Jud.
$ Ob pag yinvig nal Anorpincl-cxvaySéyres wonrdric ele dorboracw evityoy, nalmede EAtv-
a , Savaroy tonvridinres r0ig medagycice ri ‘Papralon hyecovia. Lib. ii.
cap. 23. p. 797..C,
§"on peyay, al Suderny, ual whens rig vig, nal mdvron rai ESvi, nad orparomt doy
mn! Gacw ob mpopiras elias viv tordnuhravre, Jud. apud Orig, contra Cels, lib. ii.
p78.
|| 13 82 Emagay adraie pdriora mpg iv mbrsuov, I yenoyade dyupioroc’ duclng by rele
legdls eienrtvos ypdpanacwy, og nord tiv naugly Excivoy aad ah aint mg abniy 3 apker rig
sixoystms. Joseph. de Bell. Jud. lib. vii, cap, 31. p. 961. F. Vide lib, i. p, 705.
D. Tryph. apud Just. p. 249, ~ 4
.THE GENERAL EPISTLE OF ST. JAMES. _
413
them to fight. Whence we may paraphrase on these two
verses thus; Ye lust (for liberty and dominion), and ye
have it not; ye (in pursuit and desire of them) kill, and
(yet) ye cannot obtain (them), because ye ask not (whe-
ther that be according to the will of God which ye so
greedily desire). Ye ask these things, and receive them
not, because ye ask amiss, that ye may consume them upon
your lusts; (viz. that having this liberty and empire, ye
may possess the good things of this world ye lust after, and
may lord it over the heathen world.)
[°] Ver. 4. ®iAfa rob kdopou, ExIpa Tov Ocov tori, The friend-
ship of this world is enmity to God.] This, one mentioned
here by GEcumenius explains thus; kéopov tvratSa racav
thy tAuajy Cunjv aoxarei, he here styles the whole sensual life,
the world, we pnrépa rig POopac, fice 6 peracyeiv orebdwv Od-
yoous Exe tov Oclwy, kat imepomrixwdc, as being the mother
of corruption, which he that is hasty to enjoy overlooks
and despiseth Divine things. (See the text defended here,
Examen Millii.)
[*] Ver. 5. *H Soxeire St Keviie 4 ypagph Aéyee; Or, Do ye
think that the Scripture saith in vain? &c.] They who make
this whole verse one sentence, are obliged to shew where the
Scripture hath these words, The spirit that dwelleth in us
lusteth to envy ; which no interpreter hath yet successfully
attempted. But in this exposition given in the paraphrase,
which makes the whole to consist of two questions, this is
needless. Nowin favour of this exposition, let it be noted, |
First, That nothing is more ordinary than for particles
to be repeated from the precedent member. So, Psal. ix.
19, The needy shall not always be forgotten, ‘the expeeta-
tion of the poor shall (not) perish for ever. (See Psal.
Xxxviii. 1. xliv. 19. 1 Sam. ii. 3. Job xxx. 25. xxxi. 20.
Prov. xxv. 27. xxx. 3.) So, ON, if, Psal. cxxxix. 8. Prov.
vi. 1. ix. 12. (See Glassius de ellipsi partic. lib. iv. tr. 2.
observ. 10. p. 721.) So here the particle 7} may be repeated
thus, Or, doth the spirit that is in you lust to envy?
though the sense be full only by reading the words by way .
of interrogation. Note,
‘Secondly, That not to speak in vain, is not to do it with-
out cause or just reason, as Ezek. vi. 10. And God, or the
Scripture, is said to speak in vain to them who attend not
to, or receive no benefit by, his words, Jer. viii. 8. So
then the sense runs thus, Doth the Scripture speak with-
out cause against this worldly-mindedness ? Would it not
have you attend to, and receive advantage by, what it
saith against it?
[°] Ver. 6. MetZova dt Sidwot yaoi, But he that giveth more
grace.| That prand xépic throughout the Scripture signifies
favour, and good-will, see note on 2 Cor. vi. 1. And this
sense the opposition here requires; God being displeased
with, and opposing himself to, the proud, but shewing fa-
vour to the humble, and causing them to find favour among
men. (Prov. iii. 34.) What Mons. Le Clerc here saith, “That
in those times the Jews used to produce, as out of Scrip-
ture, not only the sense of places without regarding the
words, but also a Jewish tradition or interpretation of
Scripture, and so we are not to look for what is here said,
in the Old Testament,” is intolerable: for is it fit to make
an apostle, giving us those Scriptures which are to be our
rule of faith, speak thus, Do you think the Scripture speaks
in vain, what it speaks not at all? and to call a Jewish
tradition the Scripture? -
414
(°] Ver. 8. "Eyytcare 7G Oxp, Draw nigh to God.) The
way of drawing nigh to God being now, under the gospel-
dispensation, through faith in Christ, and in his blood shed
for the propitiation of our sins, we being made nigh to him
through the blood of Christ, ogee ii. 13.) and through the
introduction of that better hope, b y which tyyiZopuev rp Oco,
we draw nigh to God ; (Heb. vii. 19.) it being Christ alone
by whom we have an introduction to the Father through
faith in him, (Eph. ii. 18. iii. 12.) and who hath suffered
for us, that he might bring us to God: (1 Pet. iii.18,) this
may be looked on as an exhortation to the auaprwdAol, the
unbelieving Jews, to believe-in Christ, and to the divxor,
the wavering Jews, (see note on i. 8.) to cleave steadfastly
to the faith.
[7] KaSapicare xeipac, Cleanse your hands.] That the hands
of the Jews, and especially of the zealots among them,
were full of blood and rapine, we learn from Josephus,*
who makes very often sad complaints of the murders and
rapines committed by them; (sée v. 4. 6.) and so this ex-
hortation must be very properly directed to them. True
also is the note of Esthius here, ‘Porro si jubentur ho-
mines emundare manus, et purificare corda, nec jubetur
quid impossibile : consequens est eos posse heec preestare.”
[®] Ver. 9. Eic xarfipeav, Into heaviness.| For now the day
of vengeance upon the unbelieving and backsliding Jews
approacheth. (Luke xxi. 22.) Now the coming of the
Lord to execute vengeance on them draweth near, (v. 8.)
When wrath shall come upon them to the uttermost. (2
Thess. ii. 16.)
[°] Ver. 11. Mi) xaraXadzire, Speak not evil.] For explica-
tion of these words, let it be noted, that the great excep-
tion which both the unbelieving Jews and the Judaizing
Christians among them had against the believing gentiles,
was this, that + they observed not their feasts or sabbaths,
and that they were not circumcised, whence they concluded
they differed little from the heathens. This was the thing
for which the Christian fathers ¢ did contend against them;
viz. that the ancient patriarchs of old were acceptable to
God, and consequently the Christians, and especially the
converted gentiles, might be acceptable to God without
the observation of these feasts and sabbaths, or of circum-
cision. Hence the apostle is so concerned that they should
not judge one another on the account of days or meats.
(Rom. xiv. 4. 6.) Hence he inveighs against the Gala-
tians, as being brought in bondage by the Judaizers, to
the observation of circumcision, (v. 5.) and of days,
months, times, and years: (iv.10.) and warns his Colos-
sians not to be induced to follow those rudiments of the
-- world, as being circumcised in Christ ; (Colos. ii. 11.) and
saith, Let no man judge you in respect of feasts, or new
moons, or of the sabbaths: (ver. 16.) so that the argument
of the apostle here seems to ran thus, Let no man speak
against. -his Christian brethren the gentiles, for not observ-.
© 11800 33 Foray Apmayic dvamnhowra, nad ran odoveley clue ¥ Eesvva, févog re dv¥pSiv nad
“yoainay Ugere Parallovre, ueO” alates 82 +a cvAnStvra xartaiv, &e.
lib. v. cap. 34. p..697. C.
t “Exsivo3 derogeypae parrra, st baste, elceBeiy rAkyowreg, nal vay Adrwy oléztv0i dapi-
pai, tar’ oddiv airaiy AororsirecSe, obd8 Radrdocere and ra eva vy ipsbregoy Blov, tv oot
jenre Tag topric, pire ra cabRare rgtiv, pire iv seperepei txew. Tryph. apud Just:
p. 297.
$ Tip) vod “ABgadye ode Sy xptia megiropatic, ovd8 ap Mavtiodwg capRaricpaci, nal togriin,
wah mporpopiiv.. Just, M. p, 240, D. 241. B, 245, B, Iren, lib. iy. cap, 50.. Tertul.
adv. Jud, cap. 2,
A PARAPHRASE WITH ANNOTATIONS ON
De Bell. Jud.
| [cuar. ¥.
ing these things; for, the law stadt requiring these things,
not of the gentiles that even dwelt among them, but only
of the Jews, he that speaks against them, and judgeth them
for the nonobservation of these things, he in effect speaks
against and judgeth that law as deficient, which required
not these things, And thou who takest upon thee to say
they cannot be saved, (Acts xv. 1.) and so judgest them to
destruction without the observation of them, thou even
takest upon thee the office of the great Lawgiver, who alone
is able to save and to destroy, and who, by not requiring
those things of the gentiles, shews he will save them with-
out them, and not destroy them for neglect of them. So
the Targum on Ezek. xiii. 18. brings in God speaking to
the false prophets thus, Can you kill or make alive the souls
of my people? Others indeed refer this to the law of
Christian love, but that is still styled the law of Christ,
Gal. vi. 2. or the law of liberty, ii. 12. but never absolutely
the law, as here; and therefore I prefer the former inter-
pretation.
[*°] Koiva véuov, Judgeth the law.] That is, saith Gicu-
menius, xaraxptve, karappovel, he condemns and despiseth,
the law forbidding him to condemn and to > speak evil of his:
brother, and so will not be a doer of it, ob ydo ric Karappo-
vei, wHE avikera bm’ adbrdy Er Ziv 3 for how will a man be in-
duced to live by that law which he despiseth?
(?] Ver. 15. "Edy 6 Kiptog SeAjoy, If the Lord will. ] It
was a rule of Ben Syra, (Buxt. Flor. p. 4.) Let no man say
he will do any thing, unless he first say, If the Lord will:
who also adds, that one died before night, for refusing to
add this. And when Alcibiades had said to Socrates, Iwill.
do so, if you will; Socrates* tells him he ought to have.
said, tay 6 Qcde ery, If God will. Not that we are obliged
always to say thus, (Rom. xv. 28.) but only still to own our
dependance on Divine Providence, (ver. 17.) ciddr oiv, to
him that knoweth to do good, and doeth it not, it is sin. So
Menander saith, cinSia por patverar SnAovpevy 7d voeiv piv Soa
Sei, ph) ovAdrrecSa 8 a Set, it is manifest folly to know what
we ought to do, and not to do it. (Apud Stob. Serm. 4, p. 53.)
[**] Ver. 16. Nov 8 kavyacSe tv taic ddalwrelac tno race
xabynowc, &c.] These words I would render thus, But now
ye vaunt yourselves in your boastings ; all such vaunting is.
evil: i. e. Ye boast how much ye will gain, and then what
brave men ye will be.
CHAP. V.
1. [] Go to now, ye rich men (of the Jewish nation, ye
will have cause to) weep and how! for the miseries that shall
come (Gr. are coming) upon you.
2. Your riches are corrupted (or, are as things purified
“by being kept ‘too long), and your garments (are become)
moth-eaten (they being laid up in your wardrobes, and not
used to clothe your naked brother, shall be as useless to you
_as if they were devoured by the moth ).
3. Your gold and silver is cankered (or eaten out with
rust); and the rust of them shall be a witness against you
(of your covetous and worldly minds ), [*] and shall eat your
flesh as it were fire. Ye have heaped treasure together for
the last days (Gr. It shall eat your flesh as fire, ye have trea-
sured it up for the last days ).
* Plat. Alcib. 1. in fine,
“
of, vd ti
4 Behold, the [*] hire of the labourers which have reaped
down your fields, which is of you kept back by fraud, crieth:
and the cries of them that have reaped (and are thus de-
Ffrauded of their wages by you) are entered into the ears of
agnes of sabaoth. |
[*] Ye have lived in pleasure on the bat and been
wanton ; ye have nourished your hearts, as in (or for) [°] a
day of slaughter.
6. Ye have condemned [°] and killed the Just; and he
doth not resist you.
7. Be patient therefore, brethren, unto the coming of our
Lord (to avenge you of these murderers). Behold, the
["] husbandman waiteth for the precious fruit of the earth,
and hath long patience for it, till he receive the early and
latter rain (the first to make thé corn sown swell and grow
up, the latter to make the ear plump before harvest ).
A Be ye also patient; stablish your hearts (in expecta-
tion of this advent): for [*) the coming of the Lord draw-
eth see
9. [°] Grudge not (Gr. groan not) one against another,
brethren, (as men impatient, and desiring vengeance, use to
do, ) lest ye be condemned (as wanting in that patience,
which ought to have its perfect work in you ; and in that
Christian charity, which requires you to pray for mercy,
and not to cry for vengeance on your enemies): behold the
Judge (who will plead your cause against your persecuting
brethren) standeth before the door.
10. Take my brethren, the prophets, who have spoken
(to you Jews )in the name of the Lord, for an example of
suffering afflictions, and of patience (i. e. of patient suffer-
ing ; for they had experience of cruel mockings, and of death,
and yet they suffered these things patiently ).
11. Behold, we count them happy that endure (afflictions
Sor righteousness sake, and for the trial of their faith, Matt.
v. 12. 1 Pet. iv. 14.) Ye have heard of the ['°] patience
of Job, and have seen (i. e. known) the end of the Lord;
that the Lord is very pitiful, and of tender mercy (as then
he was to him a deliverer, and a rewarder of his patience, SO
will he be to you).
12. ["] But above all things, my brethren, swear not,
neither by heaven, nor by the earth, nor by any other oath:
but let your yea be yea ; and your nay, nay; (i. ¢. let your
actions beag reeable to your words, see note on 2 Cor. i.
17.) [*] lest ye fall into condemnation.’
13. Is any man among you afflicted? let him pray (to
God to alleviate and sanctify his affliction). Is any merry?
let him sing psalms (of praise to that God, who hath given
him this cheerfulness of spirit ).
14. Is any (man) sick among you? [*] let him call for
the elders of the church; and let them pray over him,
[*] anointing him with oil in the name of the Lord:
15, [*]. And the prayer of faith shall save the sick, and
the Lord (in answer to this prayer of faith ) shall raise him
up; and if he [’*] hath committed (such) sins (as brought
this sickness on him ), they shall be forgiven him (upon this
prayer of faith).
16. Confess (therefore ) your faults one to another, and
pray one for another, that ye may be healed. The [?"] effec-
tual fervent (Gr. the inspired) prayer of a righteous man
availeth much,
17. Elias was a man subject to like passions as we are,
and he prayed earnestly that it might not rain; and it rained
THE GENERAL EPISTLE OF ST. JAMES.
415
not on the earth by the space of [**] three years and six
‘months.
18. And he prayed again, and the heaven gave rain, and
the earth brought forth her fruit.
19. Brethren, if any of you do err from the faith, and one
convert him ; r
_ 20. Let him know, that he who converteth the sinner
from the error of his way shall save a soul from death, and
[79] shall hide a multitude of sins. -
ANNOTATIONS ON CHAP. V.
[7] Ver. 1.”ATE viv, Go to now.] This is only a form of
transition, (iv. 18.)and converting of speech to any person;
as if he should have said, And now to speak to you that
are rich, I call upon you to weep, &c.
That this prediction was exactly fulfilled by the slaughter
and spoiling of the rich Jews throughout Galilee and Judea,
Josephus* will not suffer us to doubt: for he informs us,
that the zealots spared none but those who were ramevol dia
tuxiv, poor and low in fortune; and that they were so in-
satiably rapacious, that they searched all the houses of the
-rich, killing the men, and abusing the women: and that it
also was fulfilled touching those of the dispersion, see the
preface, §. 5, 6.
[*] Ver. 3. Ié shall eat your flesh as fire, tv taxarace iyé-
oace, in the last days.] As the rust eats into the gold and
silver, so shall your flesh and substance be eaten up as
with fire, as if you had treasured up fire in the midst of
it. For,
First, This is a frequent metaphor among the prophets,
who often speak of the fire eating up the wicked, and de-
vouring their flesh ; Thou shalt make them as a fiery oven in
the time of thy craiek, kat karapayerat avrove wip, and the fire
shall eat them up, Psal. xxi. 9. The light of Israel shall be
for a fire, and his Holy One for a flame, and it shall burn,
kat payerat, and eat up his thorns and briers in one day,
kal Karapayerar awd Wiig Ewe capo, and it shall eat up
| from the soul to the flesh, Isa. x. 16,17. [vg rode étvavrtove
erat, The fire shall eat up the adversuries, xxvii. 11. Be-
hold, the name of the Lord cometh Forth from far, burning
with anger, «ad % doy) tod Supod we mvp. BWera, and the
anger of his fury ial eat as the fire, xxx. 11. Behold, 1
will maké my word in thy mouth fire, and this people wood,.
kal. karapayerat avrove, and it shall eat them up, Jer. v.14.
They shall go out from one fire, wai rip avrode Kxarapayerat,
and another fire shall cat them up, Ezek: xv. 7. Iwill bring
forth a fire from the midst of thee, and the fire, karaparyerat oe;
shall eat thee up, see Amos v. 6.
- Secondly, This was punctually falfilled i in the destruction
of that nation by their own seditions and the Ronian wars:
for, amongst the Sicarii and the. zealots, the tingleaders,
of all their seditions, it was a crime enough to be rich;
and their insatiable avarice induced them still to make,
roy wovolwy ‘olkwy tpevvav, a. search into the houses of the
rich. For them to remain among these tyrants was destruc-
tion; for by false accusations they were slain as deserters.+ -
* De Bell. Jad. lib, v. cap. 20. 34, lib. iv. cap, 19.
t Tote ye priv edarbpoic, nad v3 petvery mete darrsiay tov tye expophans yee diepnslaca dyngti~
wb 71g 0a viv odclay, De Bell, Jud. Jib. vi. cap. 27. F. Ot by abthuart nat arrovres
weig robe Tuphwoug dvhyorra, robro of adv EmiBourag Peudsig gorimarorpasvor diepSelpovre, of
38 dog meodideiey “Payraloss viv wom. Ibid. p. 931, 932, F.
416.
for their substance. Yea, both their substance and their
flesh were devoured by the flames,* which burnt up the
city and the temple, and so consumed both their dead bodies,
and their substance, and their wardrobes ; and that which
remained became a prey to the army of the Romans. See
the like done in their dispersions, preface, §. 6.
[*] Ver. 4. ‘O pueSd¢, The hire.] The precept in the law
touching this matter running thus, Thou shalt not defraud
thy neighbour—the wages of him thatis hired shall not abide
with thee all night until the morning, Ley. xix. 18. this
keeping of it back is truly styled fraud and oppression ; and
all sins of that nature cry to heaven for vengeance on the
fraudulent oppressor. So the cry of the Israelites, under
their oppression in the land of Egypt, came up to God,
Exod. ii. 23. iii. 7. The cry of the afflicted widow and the
fatherless, Exod. xxii. 27. The cry of the poor and the
afflicted, Job xxxiv. 28. Psal. ix.12. The cry of him that
wants his pledge to cover him, Exod. xxii. 27. And the cry
of him whose wages is kept back. Thou shalt not oppress
a hired servant that is poor and needy; at his day thou
shalt give him his hire, neither shall the sun go down upon it
—lest he cry against thee to the Lord, and it be a sin unto
thee, Deut. xxiv. 14, 15.
[*] Ver. 5. ’Erpupfoare cai toraradhoare, Ye have lived in
pleasure, and been wanton.] The first word érpu¢foare, say
critics, refers to their luxurious eating; the second, éora-
raAfeare, to their carnal lustings and lasciviousness, (1 Tim.
v. 6. Ezek. xvi. 49.) both which were vices the Jews then
were very subject to, eating and drinking to excess in their-
feasts ; (see note on 1 Cor. xi. 21.) and were, saith Tacitus,+
** projectissima ad libidinem gens,” a nation very prone
to lust.
[°] As for a day of slaughter.] i.e. As the sacrifices,
which are first fattened and then slaughtered, saith the
Chaldee paraphrase on those words, The enemies of the
Lord shall be as the fat of lambs, Psal. xxxvii. 20. (See
Examen Millii.)
[(°] Ver. 6. "Egovetcare, Ye have killed, &c.] Here CEcu-
menius saith, "Avavrippiirwc 7d tpoveboare Sixatov tt rov Xpio-
Tov avapéperat, this is undoubtedly to be referred to Christ,
who is emphatically styled the Just One, Acts iii. 14, vii.
52. xxii.14. So Justin Martyr,} "Arexretvare rov dixaov, Ye
have killed the Just One, and before kim the prophets. But
against this interpretation it is objected by Esthius, 1.
That the apostle here speaks by way of distinction to the
rich, who dragged the Christians before the tribunals;
whereas the death of Christ is imputed to the princes and
rulers of the Jews, and to the people in general, Acts iii.
14. vii. 52. xiii. 27; 28. 2. It is said in the present tense,
And he doth not resist you ; whereas, had this been spoken
of Christ, it should have been said, He did not resist you:
and therefore Gicumenius doth acknowledge this is to be
extended also to all those just men, St. Stephen, and others
who suffered in like manner from the Jews, according to
our Lord’s prediction, Matt. xxiv. 9. and St. Paul’s con-
fession, that, before his conversion, he persecuted this way
unto the death, Acts xxii. 4. Hence this passage is con-
* “Exatoy 38 nal 7a yalopurduia bv olg dereipey adv xenudraw wAKS0s, Areipn 3° icbiires
ual dara xsyshriay cuverives 2 elorsiv, maic 6 “loudalaw iceosigturo mrovTog dvaexsvacpatvony
inst raw olnay raw edaropwy. Lib. vii. cap. 29. p. 959. G. Vide cap, 32. p. 962. B. B.
Cap. 37. p. 964. F. Cap. 46. p. 969, B, Cap. 34.'p. 990. E.
t Hist. lib. v. ab initio, ¢ Dial. cum Tryph. p. 234.
A PARAPHRASE WITH ANNOTATIONS ON
[cuar. Vv.
nected to the ensuing words directed to the Christians in
general, by this particle, therefore.
[7] Ver. 7. The husbandman waiteth, &c.| So the Tar-
gum of Jonathan on 2 Sam. xxiii. 4, compareth those, who
expect the years of consolation, to the husbandman, who in
a year of drought waiteth for rain upon the earth. (See the
text defended, Examen Milli).
[°] Ver. 8. “H wapovota rov Kuptov iyyyue, The coming of
the Lord is at hand.| He speaks, saith GEcumenius,* of the
coming of the Romans to captivate the Jews, which he calls,
The coming of our Lord ; as St. John does, chap, xxi. xxii.
And this exposition is confirmed, 1. from the constant
use of the like phrase, ’Eyyie ijéoa Kuptov, The day of the
Lord is at hand, Isa. xiii. 6. Ezek. xxx.3. Joel i. 15. ii. 1.
iii. 14, Obad. ver. 15. Zeph.i.7. 14, From the evils which
he saith are coming on the rich, ver. 1. and which then
especially came upon them. 2. From his saying, This
coming is at hand; and, The Judge standeth at the door,
(ver. 9.) or in St. Peter’s phrase, 7d réAoe tryyexe, The end is
at hand, (1 Pet. iv. 7.) which answers exactly to the words
of Christ, touching the destruction of J erusalem, Then shall
7d téXoc, the end come; (Matt. xxiv. 14.) it is near, tm Si-.
pac, even at the door; (ver. 33.) her desolation, iryyue,
draweth nigh. (Luke xxi. 20. see note on Phil. iv. 5.) And
this was a true ground for patience, and answers the ob-
jection of Esthius against this exposition.
[2] Ver. 9. Mj orevaZere, Groan not.] These groanings,
in the Scripture, have a voice and cry; and God is said to
hear them. Thus the children of Israel groaned, by reason.
of their hard bondage, kareorévatav; and their cry came up
to God: (Exod, ii. 23.) and the Spirit is said to intercede in
Christ’s suffering members, with groans unuttered. (Rom.
viii. 26.) Thus David prays, that God would hear the voice
of his groanings, and the groaning of the prisoners. (Psal.
cii. 5. 20.) These groanings, whem they are only the na-
tural issues of an afilicted soul, move God to pity, (Judg.
ii. 18.) and to remember us in mercy; (Exod. vi. 5.) but when,
they are the fruits of impatience under troubles, and a de-
sire of revenge upon our enemies, they tend to our con-
demnation; and the persecuting Jews, being of the same
stock with the converted Jews, their groaning against them
is styled groaning against one another.
It is the observation of Justin,} that the converts among
the gentiles were not only more than those among the Jews
and the Samaritans, but also, that they were better Christ-
ians, and more truly so; for these Jewish converts were
still leavened with an expectation of a temporal kingdom,
and of liberty from the Roman yoke, and the dominion
over all heathen governors. Whence the apostles do so
frequently enjoin them to be subject to the higher powers,
(Rom. xiii, 1.) to be subject to principalities and powers,
(Tit. iii. 1.) to be subject to every human ordinance, and not
use the liberty, to which they were called, as a cloke of ma-
liciousness. (1 Pet. ii. 13.16.) Now these, as Dr. Hammond
well observes, lived intermixed with the unconverted Jews
and zealots, who were still grudging and contending against
all that would not stand up for liberty, and fight for this
temporal kingdom, accounting them no better than the
* Abye 22 tiv “Payrainiy Epodoy, nad rhy iad rovrew alypadwolay ray "loudaiow, ty ad oan
gouclay xarsi rol Kupiou “Imdvme. Ked. v. 22.
t Tatioag nal drndecrépous raw dard “lovdainy xal Zapapor Spuerunbe adres. _Apol.
ii, p. 88, B,
CHAP. V.]
very heathens,* on that account: and these may be the
grudgers here intended.
[*°] Ver. 11. The patience of Job.| Hence may we very
probably conclude, that what is written in the book of
Job, is truly a history of what happened to him: and not,
as some conceive, a parable or fiction of a thing not truly
done: for feigned things contain no serious motives to, nor
just examples of, patience. 2. We find this holy man
numbered with Noah and Daniel, as persons very preva-
lent in prayer, Ezek. xiv. 14.20. As therefore Noah and
Daniel were persons truly prevalent in their supplications,
Gen, viii. 21. Dan. ix. 23. so also Job must be, as he is
represented, xliii. 8.10.
[*] Ver. 12. Mj éuvterc, Swear not.] i.e. Let not your
afflictions move you to use rash oaths, as‘men are wont to
do when much provoked. That rash oaths are only forbid-
den here, and Matt. v.34. see the note there: the oaths here
forbidden being such as our impatience under sufferings,
and our unbridled passions, do produce; or else the oaths,
forbidden here, may be illusive oaths, viz. such as the Jews
were free to use, because they thought they did not bind,
(see note on Matt. ix. 34.) and so were free to make, to
purchase their deliverance.
[*] “Iva pj bd Koplow réonre, That ye fall not into con-
demnation.| Some copies ‘read, sic imdkpiow, into hypo-
crisy: but, 1. this reading is not found in many copies. 2.
The apostle, ver. 9. puts them in mind of the Judge stand-
ing at the door, requiring them not to grudge against one
another, lest they be condemned by him; it is therefore far
more probable he speaketh also here of condemnation by
the judge. 3. To be false to the oath of God is perjury
in the proper sense, for which God threatens he will not
hold the offender guiltless, but is not properly hypocrisy.
If therefore this had been the meaning of St. James; Swear
not, lest you be tempted to the violation of your oaths, he
should have called that perjury, not hypocrisy.
[*] Ver. 14. MoockarectoSw rove rpecurépoue rij¢ exxAn-
ciac, The elders of the church.| That it was the office of the
presbyters, imicxérrecOa wavrac acbeveic, to visit all the
sick, we learn from the Epistle of Polycarp, ad Philip. §. 6.
But that these presbyters should be bishops properly so
called, as some conceive, seems not very probable; for
then it must not only be the office of the bishop personally
to visit the sick ; but the duty of every sick person to send
to him, and to no other. Yea, there must be more than
one bishop in the church of which the sick man is a mem-
ber, and he must be obliged to send to more; for the text
runs wholly in the plural, Let him call for the elders of the
church, cat rpooevEdoSwoav, and let them (not one of them)
pray over him; and therefore the sick man must be obliged,
by this text, to call for more than one of them, where more
were to be had, as we know there were in the primitive
constitution of the church.
[] Anointing him with oil.] This was agreeable to the
practice of the Jews,+ who anointed the sick, pro more,
customarily, saith their tradition: hence, though our Lord
only commissionated his disciples to heal the sick, Matt. x.
&. Luke ix. 2. yet St. Mark informs us, that they added
* ODBEY yap arrogiawy airods Epacnoy Macpipesy, olrwe dyevvtig ray megiaynsey ‘Tovdalorg
EnevBeglan arporsutvous, nah Burslay alestoBas civ bd. ‘P i ’ h,
de Bello Jud, lib. vii. cap. ae F, ern wl Gusta erg
~ +See Light. in Matt. vi, 17.
VOL. VI.
THE GENERAL EPISTLE OF ST. JAMES.
417
their usual ceremonies in doing this, for they anointed many
that were sick with oil, and healed them ; (Mark vi. 13.) and
St. James, speaking to the elders of the Jews, bids them
use this unction in the name of the Lord; as doubtless the
apostles did; as in casting out of devils, Luke x. 17. so in
healing the sick, Acts iii. 16. iv. 10. 30. and this addition
made the cure miraculous. _
_[] Ver. 15. ‘H ebyi rite rlorewe, And the prayer of faith
shall save the sick.| Among the xapiouara, or the miracu-
lous and extraordinary gifts, vouchsafed at first to the
preachers of the gospel, and to the rulers or elders of the
churches, was the gift of faith; as in these words, to an-
other is given faith by the same Spirit, 1 Cor. xii. 9. 7. e. by
a strong impulse of the Spirit, fully persuading them that
God would enable them to do this or that. ‘This seems to
be that faith which is styled zioric Ocov, the faith of God,
to which even the removing of mountains, or the perform-
ing things most difficult and extraordinary, is promised,
Mark xi. 22, 23. Matt. xxi. 21. and of which the apostle
speaks, saying, If I had all faith so as to remove mountains,
1 Cor, xiii. 2. and by which they healed the sick, even by
faith in his name, Acts iii. 16.: and therefore this is here
promised, that where the prayer of the elders was attended
with such a faith, it should still be successful for the heal-
ing of the sick, or the raising him up again from the bed of
sickness; for cdca, will save, is zyepe, he will raise him up:
[9] And if he hath committed sins.] i.e. Such sins for
which God was pleased to inflict this bodily disease upon
him, as he did on the members of the church of Corinth,
for their disorderly celebrating the Lord’s supper; ,for
which cause (saith the apostle), many are weak and sickly
among you, (1 Cor. xi. 30.) they being thus chastened of the
Lord ; (ver. 32.) and where the sickness is by way of chas-
tisement, the healing it is a testimony of God’s forgiveness
of it. Hence, Thy sins be forgiven, is our Lord’s usual. ex-
pression, when he healed the sick (Matt. ix. 2. 6,7. see
the note there), according to those words of the prophet
Isaiah, The inhabitants shall not say they are sick, the peo-
ple shall be forgiven their iniquity, (xxxiii. 24.) Hence it
is evident, that here is no foundation for the sacrament of
extreme unction, called by the Romish church the sacra-
ment of the dying, and administered for the purgation of
their sins, when they seem past hopes of recovery; for,
how can they gather a sacrament of extreme unction, from
an unction that is not extreme; or a perpetual ordinance
from an action that was extraordinary and miraculous,
and is long since ceased? how can they prove a sacrament
that is proper to dying persons, from a right used only
upon persons who were not to die, but to be raised up from
sickness? or promise to him forgiveness of his sins, to
whom they cannot promise that recovery, which was the
token of it? Moreover, the things already observed afford
us a sufficient answer to the objections of Esthius, against
our exposition, which are these:
Obj. 1. First, That the grace of miracles extended not to
spiritual effects, as the forgiveness of sins, but to. temporal:
Ans. This is said in flat contradiction to.our Lord, who
doth so often preface his miraculous cures of the sick with
this expression, Thy sins are forgiven thee, Matt. ix. 2.
Nor was this forgiveness so much a ‘spiritual effect, as
temporal, it being only the remission of a temporal punish-
ment of sin, viz. sickness inflicted for it,
3H
418
’ Obj. 2. Had the apostle spoke of miraculous cures, he
would only have advised: them to call those who had the
gift of healing, whether presbyters or not; not the pres-
byters, and them only.
Ans: He reasonably adviseth to call them, and them
only, to pray over the sick, who were by office appointed
for that work, and doth here only tell them what they might
expect from it, when that miraculous faith was raised in
them, which often, in those times of miracles, accompanied
their prayers.
Obj. 3. The apostle speaks of a sick Christian brother
to be anointed by a faithful presbyter, whereas the use of
miracles was chiefly for converting infidels: and hence this
unction was not used towards Trophimus left at Miletum
sick, (2 Tim. iv.20.) or to Epaphroditus sick near unto
death. (Phil. ii. 27.)
~ Ans. If it were not used by St. Paul to them, and espe-
cially to Epaphroditus, it is certain that he knew nothing
of this sacrament. 2. Esthius has no cause to assert,
that of miracles in general, which the apostle saith only of
the gift of tongues, that they were only for unbelievers ; the
gift of healing, for aught he knows to the contrary, might
be still exercised upon believers, but only under the con-
duct of the Spirit raising up this miraculous faith, which
assured them of it in respect to some, and not to others, as
he saw fit. (See note on Phil. ii. 27.)
Obj. 4. That had the apostle intended miraculous heal-
ing, oil had not been prescribed ; Christ having said, They
should lay their hands on the sick only, Mark xvi. 18.
Ans. One ceremony excludes not the other; moreover,
laying on of hands is there prescribed in preaching to the
gentiles, anointing with oil here to the Jews, as being cus-
tomary in case of sickness.
Obj. 5. All the other things delivered in this Epistle be-
long to the Christians of all ages; this therefore must do
80 too.
PREFACE TO
Ans. As if this hindered the apostles, as they had occa-
sion, to give rules touching the spiritual gifts proper to
their own times ; that, when they spake of other matters not
to cease, their precepts reach unto all times. St. Peter, in
his following Epistle, hath one direction concerning those
spiritual gifts, 1 Pet. iv. 10,11. though the other precepts
contained in that Epistle do concern all ages.
[7] Ver. 16. Agnoic tvepyounévn, The inspired prayer.) As
they who were inwardly acted by an evil spirit were styled
évepyobuevor, SO they that were acted by the Holy Spirit,
and inwardly moved by his impulses, were also évep'yobjevor,
in the good sense; and therefore it seems most proper to
apply these words, not to the prayer of every righteous
person, but to the prayer offered by such an extraordinary
impulse: not only from the force of this expression, but,
2. from the same thing here mentioned as the subject of
this prayer, that our sick brother may be healed, which was
to be done by the prayer of faith, (ver. 15.) 3. From the
example.of Elias, for his prayer was the prayer of faith, in
the sense now mentioned; for he absolutely foretold, and
confirmed it with an oath, that there should be no rain
those years, but according to his word, 1 Kings xvii. 1.
And his prayer for rain was upon God’s promise fo send
rain upon the earth, xviii. 1.
[9] Ver. 17. Three years and six months.] So Luke iv.
35. When therefore it is said, that Elijah came to Ahab
the third year, and the Lord said, I will send rain upon the
earth ; note, that Elias tarried before a year at the brook
Kerith, and then in the middle of the third year came to
Ahab.
[29] Ver. 20. Shall hide, &c.] This seemeth to be meant,
not of the sins of the person thus converted (for the saving
of his soul includes the remission of his sins), but of the
sins of him that converts him; #. e. this charitable work
shall be so pleasing to God, as to prevail with him to cover
many of his own sins.
THE
FIRST EPISTLE GENERAL OF ST. PETER.
WITH ANNOTATIONS.
erie
PREFACE.
i
Concerning this Epistle, allowed:by the church of
all ages to be the genuine work of the apostle Peter, it may
be inquired, 1. When? 2. Whence? 3.'To whom? 4. On
what account, it was written? And, ;
Quest. 1. First, Whereas it is ordinarily affirmed by the
Romanists, that this Epistle was written in the forty-fourth
year of Christ; as that opinion seems to have been taken
up by them, in favour of their avowed tenet, that St. Peter
was twenty-five years in that see; and therefore, he dying
in the year of our Lord, 69. must have come thither in the
year 44. so is it easily confuted, both from this Epistle,
and by many other cogent arguments.
1. From these words of this Epistle, iv. 8. rd réAo¢ wav-
rwv yyy, the end of all things is at hand: that is, saith
Dr. Hammond, who also follows this opinion, The great
and fatal destruction to the obdurate Jews, so often spoken
of by Christ and his apostles, is now near at hand. Which
could not have been said in the forty-fourth year of Christ,
that is, about twenty-six years before it happened ; seeing
the apostle St. Paul, in his Second Epistle to the Thessalo-
THE FIRST EPISTLE GENERAL OF ST. PETER.
nians, (writ, saith the reverend Dr. Hammond, A. D. 51.)
warneth the Thessalonians, not to be shaken by any word,
or epistle, as coming from the apostles, which intimated,
that the coming of the Lord was at hand ; and so he must
have contradicted St. Peter, had he delivered this posi-
tively seven years before. 2. The apostle James hath the
like expressions, saying, ‘H tapovota rou Kupiov nyyKe, The
coming of the Lord draweth near, v.8. Behold, the Judge
stands mpd tHv Supev, before the door. Whence Dr. Ham-
mond and Dr. Lightfoot well conclude, that this Epistle
could not be written long before the death of St. James,
which happened in the year 63. And this argument con-
‘cludes as strongly for this Epistle’s being indited after
the same time. Add to this, that these expressions, réXoc,
%) wapovata row Kupiov iyyyixe, The end, the coming of the Lord
is at hand, and, rpd tév Supdv, before the door, are plainly
taken from our Saviour’s words, in his prediction of the
destruction of Jerusalem; where also the time is fixed by
two remarkable characters: 1. When you shall see Jeru-
salem compassed about with armies, then know ye, &r. tiyyt-
kev tpfuworc airiic, that her desolation draweth near, Luke
xxi. 20. That is, saith Dr. Hammond, When you see Jeru-
salem besieged by the Romans, then know, the destruction of
the city is near. Now this happened not at all till the
twelfth of Nero, and the sixty-sixth year of our Lord, when
Cesthius* besieged Jerusalem: it happened not, say the
best interpreters, according to the words of the evangelist,
till the year 68. when Vespasian coming thither, his army +
compassed the city round about. These, saith St. Luke,
are the days of vengeance, when all things which are written
shall be fulfilled, ver. 22. and then shall they see the Son of
man coming in the clouds, ver. 27. Again, our Lord having
foretold ail the signs of his coming, xal tij¢ ouvreActac,
and of the end of the Jewish age, adds, When you shall see
all these things come to pass, then know that this desolation,
tyyte torw int Sipae, is nigh, even at the door, Matt. xxiv.
33. Mark xiii. 29. clearly shewing, that phrase importeth
still a nearer approach of that great desolation.
Secondly, That St. Peter was not at Rome, nor departed
from Judea, till a long time after the forty-fourth year of
Christ, is so evident from the history of the Acts, and the
Epistles of St. Paul, that he that runs may read it. For,
that St. Luke, in a history designed especially to record
the acts of St. Peter and St. Paul, should omit a matter
of such vast moment and importance to the whole Christian
world, happening within that very time in which he speak-
eth of St. Peter: that, saying of him, xii. 17. He departed,
and went to another place ; he should not say, as Bellarmine
and Baronius, that place was Rome, but, in flat contradic-
tion to them, that he went down from Judea to Caesarea,
and there abode, ver. 19. that he should tell us how Aquila
and Priscilla came from Italy, because Claudius had com-
manded that all the Jews should depart from Rome; but
should not tell us, as they do, that St. Peter came thence
to Jerusalem on the same account, and therefore was found
present at the council of Jerusalem about six years after;
but speak of him there, as if he never had left Jerusa-
lem: that in this council he should urge, against the ne-
cessity of imposing circumcision on the gentiles, only the
* Joseph. de Bello Jud. lib. ii. cap. 39.
+ Eleyay i orparid mavray sen viv mow megkyoven, Ibid. lib, vy, cap. 28, p. 893. B.
419
example of Cornelius and his kinsman, converted and not
-circumcised ; and say not one word of the church of Rome,
the seat of all spiritual power and infallibility, and to which
all other churches were to veil, and do homage, converted
by him in like manner, and free also from the yoke of cir-
cumcision: nay, that he should not mention that ever he was
there, in a history continued till the fifth of Nero, though
he mentions his travels to, his preaching and abode at,
several other places: these, sure, are things sufficient to
convince all unprejudiced persons, that St. Peter was not
then at Reme,
Thirdly, The same may strongly be concluded from the
| Epistles of St. Paul. For about the year 57. saith Bishop
Pearson, he writ his Epistle to the Romans, in which
he spends the greatest part of one chapter in saluting
particular persons that were there: but yet we find no
salutation to St. Peter, who, had he been then at Rome,
would doubtless have been, mentioned in the first place;
and yet, in so large an Epistle, he neither is directly nor
indirectly taken notice of. Moreover, St. Paul himself,
in the beginning, intimates his earnest desire to come thi-
ther, that he might impart unto them some spiritual gifts, to
the end they might be established in the faith; for which
there could be no apparent cause, had the apostle Peter
been there so long before him. St. Paul himself soon after
comes to Rome; which when the brethren heard of, they
came to meet him, as far as Appii Forum, Acts xxviii. 16.
but not a word of St. Peter either coming or sending to
him. When he is come, he goes not to sojourn with, or so
much as to salute St. Peter (which sure he would haye
done, if he had been there), but dwells in his own hired
house. Being come, he calls the chief of the Jews toge-
ther, who desire to hear of him what he thought of the sect
of the Christians, they knowing this only of it, that it was
every where spoken against, ver. 22. What then had St.
Peter, the apostle of the circumcision, been doing all this
while among them? And how unlikely is it that there
should be then, as Dr. Hammond * saith, a church consist-
ing much of the Jews residing there ?’ And how reflecting
on the supposed labours of St. Peter, among the Jews there,
are the following words, ver. 26—28. that because they
would not hear, or be converted, he would not leave them
to St. Peter, but turn unto the gentiles, who would hear ?
After his coming to Rome, he writes Epistles to several
churches, to the Ephesians, Philippians, Colossians, and
one to Philemon; in which two last we have sent from
Rome the salutation of Aristarchus, Marcus, Justus, Epa-
phras, Luke, and Demas, Colos. iv. 10.14, Philem. ver.
23, 24. but not a word from St. Peter. In that to the Co-
lossians, he tells them, he had no other helpers, or fellow-
workers, unto the kingdom of God, among the Jews, which
had been a comfort to him, but Aristarchus, Marcus, and
Justus, iv. 10, 11. which evidently excludes St. Peter. In
his Epistle to Timothy, he saith, that at his first answer to
Rome, all men forsook him, ,2 Tim. iv. 16. which we can
hardly believe, had St. Peter been there. He adds, that
only Luke was with him; that Crescens was gone to this —
place, Titus to that, and Tychicus was left at another.
Strange therefore it is, that if St. Peter was then gone from
Rome, St. Paul should take no notice of it. Was he a
* Preface to the Epistle to the Romans,
3H2
420
person so inconsiderable, as not to deserve to be remem-
bered ? Or was he gone upon a sleeveless errand, not wor-
thy of the notice of St. Paul? Or was he not rather one,
who, being not at Rome, could give St. Paul no reason to
take notice of him, when he writ from thence? But this
‘subject is so fully handled, and the hypothesis of Baronius
so learnedly confuted by Dr. Cave,* that it is superfluous
to insist longer on this subject.
Quest. 2. To the second inquiry, Whence this Epistle was
“indited? I have returned a sufficient answer in the note
upon these words, v. 13. The church which is at Babylon
saluteth you ; by shewing that by Babylon Rome is to be
understood; whence this Epistle must be therefore writ-
ten: and then it must be written after the persecution in the
tenth of Nero, at which time neither Paul nor Peter was
‘at Rome. .
' Quest. 3. That it was written to the Jews dispersed
through Pontus, Galatia, Cappadocia, Asia (Minor), and
Bithynia, the inscription + shews; but that it must be also
written either to the gentiles proselyted to the Jewish reli-
‘gion, of whom see the note on 1 Pet. i. 1. or to the con-
verts of the twelve tribes scattered among the heathens,
and there serving their gods, according to the threat de-
nounced upon them, Deut. xxviii. 36. 64. that they should
serve other gods, which neither they nor their fathers had
known, seems evident from these words, that they were de-
‘livered from their vain conversation, delivered to them from
their fathers, i. 18. see the note there: that in times past
they were not the people, but now are the people of God:
that they had not obtained mercy, but now had obtained
mercy, ii. 10. which words were spoken of the ten tribes,
“Hos. i. 10. ii. 23. and that the time past might suffice them
to have done the will of the gentiles, when they walked in
lasciviousness, lusts, excess of wine, revellings, banquetings,
and abominable idolatries, iv. 3.
To imagine that the apostle is here speaking of the dis-
persion, mentioned Acts viii. 1. is to speak what is very im-
probable, they being dispersed only into the countries of
Judea and Samaria, saith the text there: nor is it said that
any travelled farther than Phoenice, Cyprus, and Antioch,
xi. 19. Nor is it likely that many of them travelled so
far, for the churches of Judea and Samaria having peace
soon after this dispersion, Acts ix.31. that any of them
went to all or any of the places here mentioned by St.
Peter, we have -no reason to: imagine; but that there was
long before a great dispersion of the Jews throughout these
parts of Asia, see the note on James i. 1.
Lastly, Upon what account this Epistle was written, we
may best learn from the Epistle itself; which informs us,
first, that it was written to encourage them to persevere, and
to continue constant under these manifold temptations, i i. 6.
those fiery trials, iv. 12. and persecutions, ii. 3—5. they
were then subject to. Secondly, To preserve them from
being concerned in the Jewish wars, or bearing any partin
that rebellion against Cesar and his officers, which was
then beginning among the Jews, chap. ii. from ver. 12. to
23. and iii. 16—18. “And, thirdly, to engage them to lead
a Christian conversation, that so they might bring over
4
* In the Life of St. Peter.
+ Whence by Tertullian in Scorp, and by St. Cyprian, lib. iii. Test, §, 39. it is
styled Epistola Petri ad Ponticos.
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. I.
others to the Christian faith, ii. ‘22. iii. Ajand might
the mouths of those who spake against them edt evil
doers, iii. 16.
:
CHAP. I.
1. iP ETER, an apostle of lasas Christ, (writeth) to the
['] strangers [*] scattered throughout Pontus, Galatia, iid
padocia, Asia (Minor ), and Bithynia,
2. (That is, to those of them who are) {*) elect [*] ac-
cording to the foreknowledge of God the Father, [°] through
sanctification of the Spirit unto obedience, and (to the)
[°] sprinkling of the blood of Jesus Christ: (wishing that)
grace to you, and peace, (may) be multiplied.
3. Blessed be the God and Father of our Lord Jesus
Christ, ["] who according to his abundant mercy hath be-
gotten us again unto a [*] lively (Gr. living) hope, by the
resurrection of Jesus Christ from the dead,
4. (We being begotten by his resurrection, as the first-
Sruits of ours, 1 Cor. xv. 20. 23.) to (the hope of) an in-
heritance incorruptible, and [°] undefiled, and that ‘fidelh
not away, reserved in heaven for you (believers ),
5. [°] Who are kept by the power of God through faith
[“] unto (the) salvation ready to be revealed in the last
time.
6. Wherein (i. e. on the account of which) you greatly
rejoice, though now fora season, [!*](if need be) ye are in
heaviness through manifold temptations: .
7. That the trial of your faith, being (which is) much
‘more precious (and advantageous to you) than (the trial)
of gold that perisheth, though it be [**] tried by fire (or,
though upon trial it endure the fire), might be found to your
praise, honour, and glory, at the appearance of Jesus
Christ (in glory):
8. [4] Whom having not seen, ye love; in whom, though
-now ye see him not, yet (Gr. not now seeing, but) believ-
ing, ye rejoice with joy. unspeakable and full of glory:
9. Receiving theend of your faith, [°] even the salvation ~
of (your ) souls.
10. Of which salvation the prophets have inquired and
searched diligently, who prophesied of the grace that
should come unto you; (i. e. of the grace to be brought
unto us at the revelation e Jesus Christ, ver. 13, Matt.
xiii. 17.)
11. [9] Searching. what, or what manner of time the
[7] Spirit of Christ which: was in them did signify (or,
to what time he did relate), when he testified before-
hand [7°] the sufferings of Christ (in himself and. his
members ), and the glories that should follow (them, Dan.
ix. 24.)
12. To whom it was revealed, that not unto themselves,
but unto us they did minister the (same) things, which are
now reported (or have been now declared) to you by them
who have preached the gospel to you [79] with the Holy
Ghost sent down from heaven; which things the [*°] angels
desire to look into.
13. [*'] Wherefore gird up the loins of your mind, be
sober (Gr. vigilant), and hope to the end for the grace that
is to be brought (Gr. that is brought) to you at (by) the
revelation of Jesus Christ, (who hath brought life and im-
mortality to light by the gospel, 2'Tim. i. 10.)
14. As (it becometh) obedient children, not fashioning
CHAP. 1 J
Jedriclves according to the former lusts ( ye practised) in
your ignorance > _
15. But as he (God the Father, ver.17.) who hath.called
you is holy; so be ye holy in all manner of conversation ;.
- 16. Because it is written (thus), Be ye holy; for [*] I
hehe taxtl your God) am holy. (Lev. xi. 44. xix. 2.)
‘ VW. [*] And if ye call upon the Father, who without. re-
of persons judgeth according to every man’s works,
pass the time of your sojourning here in fear (of condem-
nation from this impartial Judge at that day ):
18. Forasmuch as ye know that ye were not redeemed
with corruptible things, (such) as (are) silver and gold
(: such as the Jews brought up to Jerusalem to buy their offer-
ings ), [**] from (the demerit of ) your vain conversation re-
ceived by tradition from your fathers ;
19. But with the precious blood of Christ (who was de-
livered up to death for you ), as[*]a lamb without blemish,
and without spot:
20. Who verily was [*] foreordained (Gr. foreknown,
i. e. designed as the Messiah), before the foundation of the
world, but was manifested in these last times for you-(r
sakes ),
21. [7] Who by (faith in) him (thus risen) do believe
in God, that raised up him from the dead, that your faith
and hope (of a blessed resurrection) might be in God.
22. Seeing ye have purified your souls in (by) obeying
the truth through the Spirit (by whom ye are enabled to
perform this obedience) to unfeigned love of the brethren
(which is one part of that obedience ), see that ye love (Gr.
ye shall love) one another with a pure heart fervently: ~
23. Being born again, not of corruptible seed (as is that
from which ye had your first nativity, whence ye also who
are thus begotten are corruptible ), [*) but of incorruptible,
(as being born again ) [*] by the word of God, which liveth
and abideth for ever.
24. For all flesh is as grass, and all the glory of man as
the flower of grass. (As then ) the grass withereth, and the
flower of it falleth away (so will it be with our body of
flesh):
25. But the word of the Lord (saith the prophet, Isa. xl.
8.) endureth for ever (in itself, as being of eternal truth ;
and in its effects upon us, as.nourishing us to life eternal),
‘And this is the word which by the gospel is preached to you.
ANNOTATIONS ON CHAP. I.
THE FIRST EPISTLE GENERAL OF ST. PETER.
[(‘] Ver. 1, TMAPEMIAH’MOIS, To the strangers.] He |
writes especially to the dispersion of the Jews, to whom
the word strangers, or foreigners, here chiefly doth belong ;
but not to them only, for he speaks to them also who in
‘time past had walked according to the will of the gentiles,
‘in abominable idolatries, (iv. 3.) and of them who formerly
were not the people of God; and had found mercy :; we there-
_ fore are to understand, that among them were many de-
‘yout Greeks, and proselytes of the gentiles, converted with
them to the Christian faith. Thus, when St.Paul and
Barnabas preached in the synagogue of the Jews at Ico-
nium, a great multitude both of Jews and Greeks believed :
(Acts xiv. 1.) and Paul preaching at Ephesus, and there-
abouts, two years, prevailed so, that all that dwelt in Asia
heard the word of the Lord Jesus, both Jews and Greeks.
(Acts xix. 10. see xvii. 4,12, xviii. 4.) In the Acts of the
421
Apostles, we iia of pinablylis of all nations. They were
reckoned, in the days of David and Solomon, one hundred
and fifty-three. thousand six hundred persons. (2 Chron.
ii. 17.) Inthe days of Artaxerxes, we are told, that odor
TOV. Bvev TeoieréuvovTo, Kal lovdaiZov, many of the heathens
were circumcised, and turned Jews..(Esth. viii. 17.) And
so it was also in the succeeding ages; for Josephus *-in-
forms us, that after the times of Antiochus Epiphanes,
the Jews, in Antioch and other places, always converting
to their worship a great many Greeks, made them, as it were,
@ part of themselves: and at Damascus,+ he saith, they
would have destroyed the Jews among them, but that they
Seared their own wives, who all, except some few, were con-
verts to the religion of the Jews.
[*] Atacropac, Of the dispersion.]i. e. Dispersed through
Pontus, &c. The apostle speaks not of the dispersion made
by the persecution, mentioned Acts viii. 1. for that ,scat-
tered the Christians only through Judea and Samaria: (ibid.)
nor were they afterward dispersed farther, by the malice
of the Jews, but went themselves to, preach the word, not
in Asia, but in the parts of Syria, in Phoenice, Cyprus, and
Antioch. (Acts xi. 19.) Of their dispersion thence into
Asia, we read not one word; but that there were great
dispersions before of the Jews through the places here men-
tioned, from the time of the captivity under Shalmaneser,
we learn from Agrippa’s { address to Caius, where he in-
forms him, that they possessed most parts of Asia, to the ut-
most borders of Bithynia and Pontus.
[°] Ver. 2. ’ExAexroic, Elect.] i. e. To the converted Jews,
styled the elect, Matt. xxiv. 22. (See the note on ii-9.) So
also Gicumenius interprets these words, to the elect, that is,
Toi¢ apwpiopévoe te TOV GAAwWY eBvadv civar radv, TEpLobator,
to them that are separated from other nations, to be his. holy
and peculiar people.
[*] Kara modyywow, According to the foreknowledge: inf
God,| Discovered in the prophetical writings, which fore-
told of these blessings to be conveyed to them by the
Messiah, who also is said to be foreknown before the;foun-
dation of the world ; ¢. e. propkesied of from the beginning,
(Gen. iii. 15.) but manifested in the last times for’them, .
(ver. 20.) i
[°] "Ev ayacpy, Through sanctification, of the Spirit,]
The great principle of all true obedience:, so, ver., 22..
Having sanctified your souls, or lives, to the obedience. of the
truth through the Spirit.
[°] Kat pavrispiv, And sprinkling of the blood of Ra. }
By way of obsignation of that covenant, by which we are
engaged to that obedience: for so it was in the delivery of
the old law; for upon the reading of that covenant in the -
audience of all the people, and upon their professing,
All that the Lord hath said, we will do, and be obedient,
Moses. took the blood, and sprinkled it upon the people,
and said, Behold the blood of the covenant which the Lord
hath made with you concerning all these words, Exod, xxiv.
7,8. (So Dr. Hammond.) Or to that sprinkling of the
blood of Jesus Christ which cleanseth us from all sin; (AJohn
i. 7.) i. e. from all the sinful imperfections which cleaye to
°Asl mporaydntves vais Spnonslass mony wriibog EAnivan, xaxelvous, Teoma vuvk, ane ave
vin tmolncay, De Bell, Jud. lib. vii, p. 973. B. *
t ‘Amdous aviv oalyov baenypabvas tovdaixit Opncxela. Lib. ii, cap, 41. p. 822. B.
$ Tara hig’ Aciag dyer miyiet xal viv rov Tidyrov pavxdiy, Philo Legat. ad Cuium.
p. 798, C,
422
our obedience, and by which the full pardon of our past
sins is procured, and we obtain an entrance into the holy
of holies, (Heb. x. 19, 20.) and which procures for us, not
only acceptance upon earth, but an inheritance in heaven:
(Heb. ix. 15, xii. 24.) whence this blood is styled aina
pavrisuov, the blood of sprinkling, Heb. xii. 24. And of
Christ it is said, He shall sprinkle many nations, Isa.
lii. 15.
[7] Ver. 3. ‘0 Oxd¢ cat Marie, The God and Father
of our Lord Jesus Christ.] Here, saith Schlictingius, as
formerly the God of Abraham, Isaac, and Jacob, distin-
guished the one true God from any other; so now this
phrase distinguisheth him, who is called his God and Fa-
ther, from Jesus Christ. But yet the primitive fathers *
thought otherwise ; for they stiffly maintained, against the
gnostics, who held there was another God above the
God of Abraham, &c. or the God of the Jews, that he
was the God and Father of all, “ supra quem non est alius ;”
and yet, that Jesus Christ was God, as being in the Father
from all eternity, and receiving the Divine nature from him.
[*] Ele Aida Zéoav, To a living hope.] Either a hope
that giveth life, as ddwp Ziv, living water, John iv. 10, 11. 14.
‘O dproc 6 Zev, the living bread which came down from
heaven ; of which if a man eat, he shall live for ever, John
vi. 51. vii. 88. Adyia Zévra, the living oracles, Acts vii. 38.
which if a man observe, saith Moses, he shall live by them,
Lev. xviii. 4. “Odd¢ Zéca, a living way, Heb. x. 20. as
leading to life eternal; and Zwij¢ rnyat, living fountains
of waters, Rev. vii. 17. for by hope we are saved, Rom. viii.
24.: or a hope that makes us active and lively, joyful and
comfortable in our lives, rejoicing in hope of the glory of
God, Rom. v. 2. in which sense it is said of the word of
God, that it is Zév cat tveoyie, living and active, Heb. iv. 12.
of the members of Christ’s spiritual house that they are
AiSa Zdvrec, i. e. living stones, 1 Pet. ii. 5. and we are bid
to offer our bodies, Suvatav Zaécav, a living sacrifice, Rom.
xii. 1. Hence it seems to follow, that the Jews before
had not this lively hope which our Lord’s resurrection
ministers.
[9] Ver. 4. Autavrov, Undefiled.] The land, in which men
who are sinners dwell on earth, is said to be defiled by
their sins, Ley. xviii. 28. Numb. v. 3. xxxv. 34. Deut.
xxi. 23. Isa. xxiv. 5. Jer. ii. 7. xvi. 18. heaven, into
which xo unclean thing can enter, being the only inherit-
ance undefiled. Mcumenius hence observes, first, that
this therefore was not such a hope as that which was con-
tained in the law of Moses, ijrig¢ Svnri, Svnroic trayyéAXcrat
Svnra, a dying hope, which promised dying things to mortal
men: secondly, that if this inheritance be in heaven,
pusaHdne % XAwérne aroKxardoracic, the opinion of “i mil-
lenaries must be fabulous.
[°] Ver. 5. "Ev Suvamee Ocod poovpoupévove da inti,
Who are kept by the power of God through faith.] Not that
all who have true faith are kept by the power of God, so as
that they shall certainly continue in the faith; but that they
* Jastin. M. de Angelo Domini Mosi apparente, Kigtoy airiy tyra xal @siv onal-
vat, Tov airrov Adyes By nal Yc monrdav viv redeypdvon iangeroivra ra tobe xbepeoy Ose,
mip ty drrog obx tort, onpaaiver. Dial. cum Tryph. p. 284. A. et p. 275. D. ‘oO yap
Xpiorig nad Oxhy nal Kigws, p. 251. D, 287, B. 354. A. 335. B. * Solas et verus
Deus, super quem alius non est,” Iren. lib. iii. cap. 6. ‘* Neminemalium Deum vel
Dominum vocaverunt apostoli, nisi solum Deum veram Patrem et Verbum ejus, qui
in omnibus principatum ejus habet,” lib. iii, cap. 16.
A PARAPHRASE WITH ANNOTATIONS OWN
[cuap.
shall be thus preserved, if they continue in the faith, rooted,
and settled, and are not removed from the hope of the gos-
pel: (Colos. i. 23.) if they hold the beginning of their con-
Jidence firm unto the end. (Heb. iii- 4.) This place there-
fore only proves, first, that all who are preserved to sal-
vation are preserved by God, but not that all true believers
will be certainly so kept. Secondly, This place proves only,
that they who are thus preserved, are kept through faith,
i. e. if they hold the beginning of their confidence firm to
the end. (Heb. v.14.) For this faith, thus continued inthem,
will render them victorious over the world. (1 John v. 4.)
It will enable them to resist the devil so effectually, that he
shall fly from them, (1 Pet. v. 9.) and to quench all the fiery
darts of Satan, (Eph. vi. 16.) and to suffer death, not ac-
cepting a deliverance, that they may obtain a better resur-
rection. But this place does not prove that all, who are
once true believers, shall certainly continue in the faith,
and never make shipwreck of the faith, as did Hymenzeus
and Alexander; (1 Tim. i. 19.) never have their faith over-
turned, as some had, 2 Tim. ii. 10. never draw back to
perdition, as the apostle Joe eins some might do, Heb.
x. 38, 39.
['*] Eig owrnptay éroiuny aroxadupSivat tv kaipy toxary,
The salvation ready to be revealed in the last time.] i.e. Say
some, the deliverance ready to be vouchsafed to the
Christians, at the destruction of the church and polity of
Jerusalem; this being the salvation then ready to be re-
vealed. But this seems not very probable : first, because
in this salvation Christians are said to rejoice greatly, or, to
exult for joy ; (ver. 6.) which it becomes not them to do for
temporal, but for spiritual blessings. Secondly, Because it
is the salvation, not of our bodies, but our souls, even that
salvation which is the end of our faith, ver. 9. (See the note
there.) To the argument produced for the other sense from
the words,
I answer, first, that though the last times and days in the
plural, do mostly signify the times of the gospel-dispensa-
tion, concurring with the last times of the Jewish state; yet
the last time, or day, in the singular, often signifies the tinie
of the resurrection, or the last judgment, especially when
it is joined with the resurrection of the body, mentioned
here, ver. 8. So, John vi.39. I will raise him up, tw ri to-
x4ary npg, in the last day ; (see ver. 40. 44, 45.) xi. 24. I know
that he shall rise in the last day ; and, xii. 48. The word that
I have spoken, shall judge him in the last day.
Secondly, As there is mention of a double revelation of
Jesus Christ; one, when he appeared as a prophet to the
world, styled usually gavépwore, the manifestation of Jesus
Christ ; another at the day of judgment, styled aoxdAufie,
the revelation of our Lord Jesus Christ, 1 Cor. i.7. The reve-
lation of Jesus Christ from heaven, 2 Thess. i. 7. His glo-
rious revelation, 1 Pet. iv. 13. and here emphatically, The
revelation of Christ, ver. 7.13.; so is there a double reve-
lation of the salvation promised in the gospel; one by the
preaching of the gospel, which brought life and salvation
to light, 2'Tim. i. 10. and a farther revelation of it to be
made hereafter, when Christ who is our life shall appear,
Col. iii. 3, 4. 1 John iii. 2. styled, The glory ready to be re-
vealed, when the great Shepherd shall appear, 1 Pet. v. 4.
The glory ready to be revealed, at the redemption of our
bodies, Rom. viii. 18. 23. to which this passage may refer.
[*] Ver. 6. Ei déov tori, If need be.) This is great conso-
CHAP. I.]
Jation under all the afflictions of God’s servants, that they
then only shall befal them, when God sees them needful for
the promotion of his glory, or for the furtherance of our
‘salvation; as when they tend to make us partakers of his
holiness, and to work in us the comfortable fruits of righte-
ousness, (Heb. xii. 10,11.) or work for us an exceeding and
eternal weight of glory, (2 Cor.iv.17.) by conforming us to
him in sufferings, to whom we shall be like in glory. (1 Pet.
iv. 13. Rom. viii. 17. 2 Tim. ii. 11.)
[?] Ver. 7. Ard rupd¢ SoxaZouévov.] Proved to be ge-
nuine by the fire it endures; as your faith is, by patiently
enduring fiery trials. (See note on iv. 12.)
[*] Ver. 8. “Ov ovix ciddrec.] If this reading be true, it is
most proper to translate the words thus, Whom having not
known ; if dv ov« iddvrec, as other copies have it, and all the
versions do translate it, be the true reading, then our trans-
lation is right.
[*] Ver. 9. Swrnpiav Yuxev.] The preservation of your
lives ; so Dr. Hammond. But there is no jue in the Greek,
to answer to the word your in the English; and the salva-
tion of lives seems not so properly assigned as the end of
our faith, as the salvation of souls; as we may learn also
from the following words:
[9] Ver. 11. El¢ riva i} rotov xaipsv; What, or what man-
ner of time ?| The particle cic is oft redundant. (See Nold.
p- 66, 67. 464.) Or it may be here-rendered de, of what
time, as 2 Cor. xii. 6. Let no man think, cic tui, of me more
than he ought to think, Eph. v. 32. I speak, cig Xpuordv, cat
sig thv exxAnolav, of Christ and the church, Acts ii. 25.
David spake cic abrov, of him. So Acts xxv. 20. Heb. vii.
1A. cic iv pudijv, of which tribe. They testified of his suffer-
ings, saith Gicumenius, in those words of Isaiah, He was
led as a sheep to the slaughter.
[7] Td ey adroic rveipa Xpicrov, The Spirit of Christ
which was in them.] That is, say the Socinians, the Spirit
in them, which spake of Christ as the word of life and sal-
vation, is the word which speaks of life and of salvation.
But in this sense he might as well have been styled the
spirit of antichrist or the false prophets, because he also
spake of them. All the ancients agree in the other sense,
That Christ * spake by his Spirit in the prophets, they being
inspired with his grace, and taught by his Spirit, their words
proceeded from the Divine Word moving them, and by him
they prophesied ; he spake in Isaiah, in Elias, and in the
mouth of the prophets. So the fathers. i
[] Ta cig Xpordv waShpuara, The sufferings of Christ.]
Not only in himself, but in his members, and the glories
which should be after, as well to them, as to their Saviour,
(Rom. viii. 18. 2 Tim. ii. 11, 12, 1 Pet. iv. 13.) as appears
from i. 13. where this glory is styled, the grace to be brought
to us at the revelation of Jesus Christ.
[9] Ver. 12. "Ev rvebpart ayiy, By the Holy Spirit sent
down from heaven.| Hence it is evident, that the apostles,
in all those writings in which they declared the gospel of
Christ, were Sedrvevoror, men assisted by the Holy Ghost ;
*"Emvebpeves ind rig ybguros abrol ra mvedpars doe Bdonadov airly mpocednovy,
Ign. Ep. ed Magnes. §. 8,9. Spiritus Prophetaram, mveijua Kuglov. Barnab. §. 9.
"Amd roi mocivres aivrobs Oslov Myov. “Just. M. Apol. i, p. 49. A. Apol. ii. p..76. D.
Aisis ty “Hala, 6 Kiging abvis iv "Hale, by erduars meopnran airt. Clem. Al, Adm. ad
Gent. p. 7. B. et Strom, vi. p.642,-B, Theoph. ad Antol, lib. ii, p- 88. Tren. lib.
iv. p.29. Hippol. de Antichristo,§, 2, Tertul. ady, Marcion, lib. ii, cap. 27. adv.
Prax. cap. 16, — EER
THE FIRST EPISTLE GENERAL OF ST. PETER.
423
and that they, in preaching and inditing the gospel, were
-acted by the same Spirit who moved formerly the prophets.
(See the general preface.)
[*] Mapaxixba, Angels desire to look into.) And shall holy
prophets be so desirous to know the time when these things
should happen, and holy angels so diligent to look into
these glorious revelations; and shall we, to whom, and for
whose happiness, this gospel was revealed, neglect not only
to obtain, but even to know this great salvation? Some
refer this to Dan. viii. 13.
[*] Ver. 18.] Note, that from this and the foregoing verse,
we have several arguments to prove these things relate not
to the temporal deliverance of Christians from the persecu-
tion of the Jews, but to their deliverance from the guilt of
sin by the blood of Christ, (ver. 19.) and that eternal deli-
verance, which is the object of the Christian’s hope. For,
(1.), that cannot properly be styled the grace which is to
come to us by the revelation of Jesus Christ, that being the
grace which brings salvation, Tit. ii, 11. 13. (2.) That was
not the thing which they, who preached the gospel, did
avayyéAxv iyi, declare unto us; but, as St. John informs
us, they did, avayyé\Xeww Cwjy aidvov, shew unto us eternal
life,1 John i. 2. (3.) They could not be the things the
angels did desire to look into. (4.) The motive to perse-
verance to the end, is not a temporal. deliverance from the
Jews, but a spiritual and eternal deliverance. (Rom. viii.
18. 2 Cor. iv. 17. Heb. x. 35, 36.)
[**] Ver. 16. "Eye aye cigs.) The holiness of God, in
Scripture, hath respect to a double object, viz. sin; andso
it.doth import his perfect freedom from, his hatred of, and
opposition to, all impiety. 1. His entire freedom from all
impurity; for God is light (saith the apostle), and in him is
no darkness at all, 1 John i. 5. He is a just God, and with-
out iniquity, Deut. xxxii. 4. A God of purer eyes than to
behold evil, Hab.i. 18. i.e. without the greatest detesta-
tion. 2. His perfect hatred of it;, whence he is said to
loathe, detest, and to abhor it, and the workers of it; and it
is styled, the abominable thing which his soul hateth, Ser.
xliv. 4. And since God’s nature is immutable, his holiness
unchangeable, he must for ever hate, with a most perfect
hatred, whatsoever is unholy and impure; and to suppose
an interruption in his hatred of evil-doers, is to suppose he
can cease to be a pure and holy God. And, 3. from this
hatred, naturally flows a just assurance of his opposition
to all impiety and unholiness, that he by no means will
clear the guilty, Exod. xxxiv. 7. or let the sinner always go
unpunished, Nahumi.3. And this seems to be the import
of the holiness of God we are here called to imitate, because
it stands in opposition to the former lusts of their ignorance:
or, 2. God’s holiness respects such persons as are by
consecration, or by resemblance of him, holy; and so it
intimates his great affection to them, and concernment for
them.
[*] Ver. 17. "ArpoowroAhmrwe.] i. e. Without difference
of nations, whether Jew or gentile, or without respect had
to any man’s progenitors, in the great day of his account.
(Acts x. 34, 35, Rom. ii. 58. see note on James ii. 1.)
- [“] Ver. 18. ’Ex rite paratac iuov avacrpopne, From your
vain conversation.| Two expressions in. this chapter seem
to intimate, that the apostle speaks here, not only to the
native Jews, but also to the converted gentiles. 1. His
exhortation to them, not to fashion themselves according to
424
their former lusts, iv ri, e&yvota ipév, in their ignorance ;
which phrase, in the New Testament, hath still relation to
the times of ignorance in which the gentiles lay, before the
preaching of the gospel to them. So, Acts xvii. 30. Tove
Xp6vove tic ayvolac, The times of ignorance God winked at ;
Eph. iv. 18. being darkened in your mind, da rjv ayvotav,
by the ignorance that is in you. 2. This of their conversa-
tion, received by tradition from their forefathers: for
though the Scribes and pharisees had delivered traditions
to the people, which rendered the worship of God vain;
(Matt. xv. 9.) yet a vain conversation received by tradition
from their forefathers, seems rather to respect the con-
versation of the heathens, avacrpo¢) being the word by
which the conversation of the gentiles is designed, Eph. ii.
3. iv. 22. 2 Pet.ii.7.18. and pdéraa, here added to it, deter-
mining the conversation to the worship of vain gods. (Acts
xiv. 15. Eph. iv. 17.) Their plea for their religion and vain
worship being also this, that they received it from their
fathers, saying, that * they were not to be moved, by any
persuasions, from the religion which they had+ received
Srom their forefathers. But yet I confess, these things may
relate to the gentile proselytes among the Jews, which were
very numerous. “(See note on ver. 1.)
(*] Ver. 19. ‘Qe auvov auduov, A lamb without blemish.]
Christ being’ perfect, and without spot or sin, was typified
by the lamb offered daily for their sins; and that lamb being
bought with the half shekel, every one gave for the buying
of the daily sacrifice, (Exod. xxx. 12. 15, 16. and which
was therefore styled “keseph kippurim,” the money of ex-
piations, and was sent up to Jerusalem from every city of
Judea, and all the provinces where the Jews lived, in silver
and gold), the apostle may here allude to this, when he
saith, Ye were not redeemed with silver and gold, by which
the daily sacrifice was bought; which made atonement for
your souls, but with the precious blood of Jesus, who shed
his blood for your redemption from that death which by your
sins ye had contracted. Others refer‘ this to the paschal
lamb, by the sprinkling of whose blood they were delivered
from destruction, when the first-born of the Egyptians
perished, (Exod. xii. 11. 17.) Both these lambs were to be
auvol auwpor, perfect, and without spot, that they might be
accepted. (Exod: xii. 5. Lev. xxii. 21. Numb. xxviii. 3. 9.
11. 19, &c.)
[*] Ver. 20. Tpoeyvwopévov, Foreknown.] The Jews say,
that t ‘‘ When God created the world, he held forth his
hand under the throne’ of glory, and created the soul of
the Messiah and his company, and said to him, Wilt thou
heal and redeem my sons, after six thousand years? He
answered, Yes. God said to him, If so, wilt thou bear
chastisements, to expiate their iniquity, according to what
is written, Isa. liii. 4, Surely, he bore our griefs? He an-
swered, I will endure them with joy.” And to this repre-
sentation of this covenant made with the Messiah, before
the creation of the world, it may be the apostle here refers.
(See the note on Eph. i. 4.) In the style of Philo,§ he is
atdiog Adéyoc, The eternal Word, The first-born, and, The most
ancient Son of the Father, by whom all the species were
* Plato Tim. p..1053. E. + Cic. de Nat. Deor, lib. iii. n. 3, 6.
$ Cartw.|Mellif. lib. i, p. 2974, 2975.
§ De Plant. Noe, p. 169. D. Todroy piv ydp wpscBiraroy vidv 6 riiy tyron dvéreine
Tharp, ov értpads axpuréyoven dnbprace’ nat 6 yenmSels, pasrotjatvog rag Tou Tlargig Bede, argic
magaddlypadra dextruma extivou Brtmwy Eudepou sity. De Coufus. Ling. p. 258. A. B.
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. I
framed. This therefore is according to the received out
nion of the Jews.
[*] Ver. 21. Mrebovracg de Ocdv, By him do believe in
God.) Here the Socinians object thus ; He by whom we
believe in God, is not that God in whom we believe; for
the means of faith can never be the object of it: but
Christ is he by whom we believe in God; ergo, Christ is
not God. To this I answer, That Christ, according to the
nature which died for us, and which was raised from the
dead, is he by whom we believe in God; 7. e. own him to
be able to raise ‘us also from the dead; and according to.
the same nature we acknowledge him not to be God: but
that hinders not his being God, according to that nature by
which he had power to (and did actually) raise himself
from the dead. (John x. 18. ii. 19.)
But still they object, That by him, we believe in him that
raised him from the dead, that our faith and hope might be
in God, to wit, the.Father; faith therefore and hope in
Christ, is not faith and hope in God.. Ans. First, It only
follows hence, that it is not faith and hope in God the Fa-
ther ; but, secondly, the apostle here saith, that by be-
lieving in him who raised up Christ from the dead, we be-
lieve in God, because we believe in that Divine power
which can raise us also from the dead: since therefore the
holy Scripture expressly and frequently asserts, that we
shall be raised up from the dead, by the voice of the Son of
God, (John v. 25. 28.) and that because as the Father hath
life in himself, and so is able to give life to the dead ; so
hath he given to the Son, to have life in himself: (ver. 26.)
seeing Christ. often saith of him that believeth in him, J
+ will raise him up at the last day, (John vi. 39, 40. 44, 45.) for
Iam the resurrection and the life: (John xi. 24, 25.) since
the apostle saith, he hath dominion over the dead, and over
the living, (Rom. xiv. 9.) that by-him all men shall be made
alive, (1 Cor. xv. 22.) and, that he will change our vile bodies
into the likeness of his glorious body, according to the mighty
power whereby heis able to subdue all things to himself ;—it
rather follows hence, that our faith and hope in Christ,
thus raising us from the dead, as his Father tia bin, is
faith and hope in God,
[*°] Ver. 23. "ANA apSéorov, Being born again of i incor-
ruptible seed.] Here is a farther evidence, that the word. of
God is the ordinary means of our new birth: for it is. rd
pia 7d evayyedtcOv, the word preached (not any inward
word infused), which is here styled, that incorruptible s seed
from which this new birth is derived.
[9] Ata Adyou Zaévrog Cod, The living word of God.] This
epithet is ascribed to the word of God; Heb. iv. 12.: and
that this is not spoken of the living God, is evident ;_be-
cause in the Greek it is not d:a Adyou Ocov Zavroe, but iatens
Ocov, i.e. not by the word of the living God, but by. the
living word of God. Secondly, ‘That it is to be understood
of the word preached, is clear; because the epithet, living,
and abiding for ever, agrees, to the same thing. Now the
apostle saith, it isthe word preached that abideth for ever ;
and so the prophet Isaiah had said before him, xl. 8. To
& pijua tov Gcov tov péver cic Tov alwva.
CHAP. II.
js W uererore, laying aside all malice, and all: guile,
and hypocrisies, and enyies, and all evil-speaking ( ad
CHAP. 11.]
to which the Jéwish nation was then very prone, and for
which they are severely taxed by their own Josephus, see
the parallel place, James i. 21. and which are contrary to
the great Christian command of love, and obstructive of the
word of truth, by which we are born again ),
2. As new-born babes, desire the [*] sincere milk of the
word, that (as ye were begotten, i. 23. so) ye may grow
thereby (unto a perfect man in Christ Jesus, Eph. iv. 13.)
_ 8. If so be (<iep, since) ye have tasted that the Lord is
gracious, (as having pardoned them who crucified him, and
procured the favour of God to them. That cirep signifies
since, see note on Eph. iii. 2.) '
4. To whom coming, as to a living stone, [*] disallowed,
(Gr. rejected ) indeed of men, but chosen of God, and pre-
cious,
5. Ye also, as [°] lively (Gr. living) stones, are built
up a spiritual house, (and are) a [*].holy priesthood, to
offer up [°] spiritual sacrifices, acceptable to God by Jesus
6. Wherefore also it is contained in the Scripture, (Isa.
xxviii. 16.) [°] Behold, I lay in Zion a chief corner-stone,
elect, precious : and he that believeth on him shall not be
confounded (Gr. ashamed). (And it is also written in the
same Scripture, Behold, I lay in Zion a stone of stumbling,
and a rock of offence, sa. viii. 14,15. Rom. ix. 33.)
7. To you therefore that believe he is precious (Gr. 7
ti, belongs the honour of being thus built upon the corner-
stone to a spiritual house): but to them which be disobe-
dient (belongs what is writien, Psal. cxviii. 22.) the stone
which the builders disallowed, the same is made the head
of the corner.
8. And (also what is written, Isa. viii. 14, 15.) a stone of
stumbling, and a rock of offence (or, falling ), even to them
who stumbled at the word, being disobedient ; [7] whereunto
also they were appointed.
9. But ye (who are built upon him) are [*] a chosen
generation, a [9] royal priesthood, ["°] a holy nation, ["]a
peculiar people ; that ye should shew forth ['*] the praises
of him who hath called you out of darkness into his mar-
vellous light:
10. [**] Who in times past were not a people, but are
now the people of God: who had not obtained mercy, but
now have obtained mercy.
11. Dearly beloved, I beseech you [*] as strangers
and pilgrims, (to ) abstain from fleshly lusts, which ["] war
against the soul ;
12. Having your conversation honest (Gr. honourable )
among the gentiles: that, whereas they [*°] speak against
you as evil-doers, they may by your good works, which they
shall behold, (be induced to.) glorify God [?"] in the day of
visitation. : E
13. Submit yourselves (Gr. be ye subject therefore) to
every ordinance of man for the Lord’s sake : whether it be
to the king, as supreme ;
_ 44. Or unto governors, as to them who are sent [?°] by
him for the punishment of evil-doers, and for the praise of
them that do well.
16. For sois the will of God (concerning you ), that (so)
with well-doing ye may put to silence the ignorance of
foolish men: (i. e. of those gentiles, which, estimating you by
the turbulent Jews, are apt to represent you also as tOvoc
dvoaperiv kal duorebee piace mpde rode BasAkac, a people na-
VOL, VI.
THE FIRST EPISTLE GENERAL OF ST. PETER.
425
turally averse from subjection to kings, Jos. de Bell. Jud.
‘lib. ii. cap. 8. p. 782. F.)
16. [1] As free (men), and (but) not using your liberty
for a cloak of maliciousness (as the Jews do), but as (those
who are) the servants of God (and so, for conscience to-
wards him, are subject to his ordinance ).
17. Honour (therefore) all men (even heathens). Love
the brotherhood. Fear God. Honour the king (who then
was Nero, the worst of kings, and the persecutor of Christ-
tans). .
18. [°°] Servants (also), be subject to your masters with
all fear; not only to the good and gentle, but also to the
froward.
19. For this is [*'] thankworthy, if aman for conscience
towards God endure grief, suffering wrongfully.
20. [*] For what (ground of) glory is it (to you), if
when ye be buffeted for your faults, ye shall take it pa-
tiently ? but if, when ye do well, and (yet) suffer for it, ye
take it patiently, this is acceptable with God.
21. (And it is also ‘suitable to your profession ;) for
even hereunto were ye called: because Christ also (whose
followers ye profess to be) suffered for us, leaving us an ex-
ample (both of well-doing and patient suffering ), that ye
should follow his steps :
22. (For he was one) who did no sin, neither was guile
found in his mouth (and so he could not suffer for evil-doing :
23. And also one) who, when he was reviled, reviled
not again; when he suffered, he threatened not; but com-
mitted himself to him that judgeth righteously, (and so was
an example of perfect patience ) : :
24. Who (was not only to us an example of suffering, but)
his own self [*] bare our sins in his own body on the tree,
that we, being dead to sin, should live unto righteousness :
by whose stripes ye were healed.
25. [*] For ye were as sheep going astray (from); but
are now returned to the Shepherd and Bishop of your souls.
ANNOTATIONS ON CHAP. II.
[?] Ver. 2.. TO’ Aoyixdv yada.) The milk. which rational
creatures feed on. So Xoycxh Aarpeta is the service performed
by men of reason, Rom. xii.1. It seems to be the same in
sense with the ingrafted word, James i. 21.
[*] Ver. 4. Arrodedoxpacpévov, Disallowed, or rejected, of
men.| i. e. Of the Jewish Sanhedrin, the builders, men-
tioned Psal. cxviii. 22. So R. Solomon Jarchi on those
words of Micah, v. 2. Out of thee shall come a governor that
shall rule my people Israel; i.e. the Messiah, the Son of
David, shall come from thee ; as it is written, Psal. cxviii.
22. The stone which the builders refused, is become the head-
stone in the corner. And so our Lord expounds these
words to the high-priests, scribes, and pharisees, Matt. xxi.
42. 45. Luke xx. 17.19. So Peter, full of the Holy Ghost,
Acts iv. 11.
[*] Ver. 5. ‘Qe AiSou Zivrec, A living stone, ver. 4. Living
stones.| The Christian church being not a building made
up of materials without life, as was the temple of Jerusa-
lem; but a spiritual building, consisting of the members of
Christ's body, living by the Spirit communicated from
Christ their head, and the fountain of life, tothem ; (Eph. iv.
16. Colos. ii.19.) he who communicates this life to them
is therefore styled a living stone ; and they who receive it
31
426
from him, are also styled living stones: and being by this
spirit thus fitly put together, compacted, and edified into
one building, (Rom. xiv. 19. I Thess. v. 11.) are said to be
built up @ spiritual house.
[*) ‘lepérevpa ayov, A holy priesthood.] The legal sacri-
fices were to be offered by the priests alone, and only in the
temple: accordingly the Christian church is here repre-
sented as God's temple ; the praises they offer up to God in
their assemblies are styled spiritual sacrifices acceptable to
God through Jesus Christ, Heb. xiii. 15. the persons who
offer them, a holy priesthood. (See ver. 9.)
[*] Mvevparnade Ovotac, Spiritual sacrifices.) Thus Philo*
having said, agreeably to the Psalmist, That God delights
not in hecatombs, since the whole world is his, and he can
want nothing, adds, that men, Ti aplorny avayous Suatav
ipvae tov evepyérny Kal owrijpa yspatovrec, then offer the best
sacrifice, when they honour their Benefactor and Saviour
with hymns: he adds, that the altar for burnt-offerings
was made of stone, and placed in the court before the ta-
bernacle, but the altar of incense of gold was in the holy place
within the veil: whence he infers, that as much as gold is
better than sfone, and the holy place more sacred than the’
court, | rocobry koeirrov 1) dia tov éxOupwwptvwv evxagiotia Tig
dia rHv évaiuwv, so much is the thanksgiving offered up with in-
cense better than that of sacrifices. And, lastly, he saith, that
the fire always burning on the altar, was rd obpPBodov Tie
evxapistiac, a symbolof thanksgiving. And this thanksgiv-
ing, sent up to God with the oblation of bread and wine in
the eucharist, in commemoration of our Saviour’s passion,
and with prayer for our acceptance through his beloved, is
by the primitive Christians styled their spiritual sacrifice,
and that pure incense, which, according to the prophet Ma-
lachi, i. 11. the gentiles were to offer to God throughout
the world. (See the text defended, Examen Millii.)
[°] Ver. 6.] That both these stones relate to the Messiah,
see Voisin on Rom. ix. 33. and Pug. Fid. par. iii. cap. 5.
§. 2. p. 274.
Ver. 7. AtOov dv amedokipacay of oixodopovvrec, ovTOg eye-
viOn cic kepadnv ywviac.] See these words vindicated against
Grotius and Dr. Mills, Examen Millii, as also the reading
of the text, iii. 5. 16.
[*] Ver. 8. Eic 6 cat réSnoav, Whereunto also they were
appointed.|- That is, saith the reverend Dr. Hammond,
they that disobey the gospel, that stand out obstinately
against it, were appointed by God to stumble and fall at
that stone, i.e. to be bruised, and ruined by that means, to
be destroyed among the crucifiers of the Messiah, and con-
demned with them hereafter; it being just with God, that
they who will not reform, and amend, at the preaching of
the gospel, and so receive the benefit by it, should, for
their obstinacy, be condemned, ‘and so the worse for it;
Christ being set for the falling as well as the rising of
many in Israel, (Luke ii. 34.) and the gospel being a savour
of death to them that perish, (2 Cor. ii. 15, 16.) and they
being those whom, ero 6 Ode cic dpyiv, God hath ap-
pointed for wrath. (1 Thess. v.6.) And to be sure it can-
not signify, that Ged absolutely ordained the unbelieving
Jews, sic aretOaav, to disobedience; for then this disobe-
dience would be a compliance with the Divine ordinance
or will, and so could not deserve the name of disobedience:
. * De Vict, Offer. p. 657. F. t P. 698. B.F.
'A PARAPHRASE WITH ANNOTATIONS ON |
[onap. lI.
&
nor could this disobedience be objected to them as their
crime, unless. compliance with his ordinance and will be
so, and it be a fault to be such as God by his immutable
counsel and decree hath ordained we should be; or it
should render men criminal, and obnoxious to punishment,
that they have not made void God’s absolute decree, or
done what that made it impossible for them to do. Where-
fore this passage cannot signify, that the unbelieving Jews
were appointed to disobedience; but only, that being dis-
obedient to the gospel so clearly revealed, and by so many
miracles and distributions of the Holy Ghost confirmed,
they were appointed, as the punishment of that disobe-
dience, to fall and perish : for so the Hebrew bud, and the
Greek zpéoxoupa, and crévdadov, import, viz. the ruin and
fall of them who stumble at this stone ; as hath been proved
on Rom. xiv. 13, (See Prov. xvi. 19. Isa. viii. 14, 15. Ser.
vi. 21. Ezek. iii, 20. xxi. 15. Zech. xii. 3. Matt. xxi. 41.
Luke xx. 18.) So @cumenius* on this place. Or, secondly,
the words may be thus construed, To them who are dis-
obedient, and through that disobedience stumble at the
word, this other character of the stone belongs, of a stone
of stumbling ; whereunto those stones were put, one for ho-
nour to the believer, the other for a stone of stumbling to the
unbeliever and disobedient: for to both these stones the
apostle Paul, Rom. ix. 33. and St. Peter here, do put this:
preface, Behold, I lay in Zion a stone. And this agrees
with that of Simeon, Behold, this child is placed for the falt
and rising of many in Israel. (Luke ii. 34.)
Ver. 9.] The titles here given to the Christians, are the
same which formerly were given to the whole Jewish na-
tion, and are accordingly to be interpreted :
[8] Tévoc éxAcxrdv, A chosen or elected nation.] Not only
the righteous and obedient persons among them, but the
whole nation of the Jews, are styled the elect of God,
throughout the Old Testament: thus, Deut. iv. 37. Because
he loved thy fathers, Abraham, Isaac, and Jacob, therefore
tEedéEaro rd oréppua abrav per avrode duac, he chose you their
seed after them, and brought you out of Egypt by his mighty
power. Where it is evident, that their whole seed, even all
that came out of Egypt, were the elect, Deut. vii. 6,7. Je-
hovah thy God hath chosen thee to be a peculiar people to
himself, above all people that are on the face of the earth.
The Lord did not set his love upon you, because ye were
more in number than any people ; but because the Eord loved
you, and because he would keep the oath which he had
sworn to your fathers, hath he brought you out with @
mighty hand, and redeemed you out of the house of bondmen.
Where it is evident, first, that their being chosen, before
other nations, to be God’s peculiar people, is their election,
Secondly, That all that were brought out of Egypt were thus
beloved, and thus elected. Thirdly, That to these elect, and
chosen people, God only promiseth to keep covenant and
mercy, provided they would love him and obey him ; and”
that he threateneth to destroy them, and ¢o repay them to
their face, if they neglect so to do. In the tenth chapter,
ver. 14—16. he speaks thus, The Lord had a delight in thy
fathers, to love them, wat t&eAt€Earo, and he elected you
their seed after them above all people ; circumcise therefore
© Obdeple yap alria dmrwnrslag magi rod mdvras drSedmous Otrovres ew Sivas ReaReierat,
ANd reig EauTods oxen narnernxdcry deytic, nad h dmelSera EmnnodolSnze, xal mapernedacay
tavrodc els Sy régsy értOncay. ,
CHAP. L1.]
the foreskin of your hearts, and be no more stiffnecked.
Where again evident it is, that the whole seed of Abraham,
by Isaac, even the stiffnecked of them, were the beloved
and elect of God. Chap. xiv. he saith to all to whom the
following precepts did belong, and therefore doubtless to
all Israel, Thou art a holy people to the Lord thy God,
cal ae 2EedéEaro 6 Képioc, and the Lord hath chosen thee out
to be a peculiar people above all nations.
And with this notion of the words, accords the constant
use of the same phrase in all the prophets and sacred
writers of the Old Testament: thus Solomon saith, 1 Kings
iii. 8. Thy servant is in the midst of thy people, dv edtEw,
which thou hast elected ; a great people that cannot be num-
bered, nor counted for multitude. In the book of Psalms,
the Jews in general are styled the seed of Israel his servant,
the children of Jacob, ixdexrot avrov, his elect, Psal. cv. 6.
43. cxxxv. 4. there doth he say, roy "lax autre *edeEaro
4 Kipwoc, The Lord hath chosen Jacob to himself, and Israel
for his own inheritance, Psat. cvi. 5. there doth he tell
us, that the Lord brought forth his people with joy, xai rove
zxAekrove avrov, and his elect with gladness ; there he desires
of God, xpnoréryra tov éxexrov, the good of his elect, to
rejoice in the gladness of his nation: so that throughout the
Psalms, God’s servants, his people, his nation, his inherit-
ance, and his elect, are the same persons.
In the evangelical prophet we read, God speaking of
Jacob, dv 2eAcEdunv, whom I have elected, and Israel whom
I have loved, Isa. xli. 8,9. and to whom he speaks thus,
Thou art my child, whom I have chosen, xliii. 20, 21.
There God declares, He will make waters in the wilderness,
and rivers in the deserts, woricard yévog pov Td ekXekrov, to
give drink to my chosen generation, my people whom I have
chosen to shew forth my praise, xlv.4. There we read of
Jacob my servant, and Israel mine elect, Ixv. 6. and of a
mountain which his elect shall inherit, and in which his
servants shall dwell.
In the prophet Jeremy we find God is displeased with
them who said, The two families, On3 py IT WR,
whom the Lord had chosen, he hath even cast them off, Jer.
xxxiii.24. The prophet speaks of the day when the Lord
chose Israel, and lifted up his hand to the seed of the house
of Jacob, Ezek.xx.5. The prophet Zechariah styles God,
The Lord who hath chosen Jerusalem, Zech. iii. 2. And
Daniel speaks of a time when oi ix\cxro) abrov, his elect
should not be able to stand before their enemies, Dan. xi. 15.
And to carry on this phrase eyen to the times of the New ;
Testament; in the book of Esther, we are told of a time in
which 74 yévoc ixAexrov, the chosen generation should have
perished, Esth. xvi. 21. i. e. in which the wicked Haman de-
signed to cut off the Jews. In the book of Ecclesiasticus
we are informed, that Joshua was made great, im cwrnota
tAexriv abrov, for saving the elect of God, and taking \ven-
geance on their enemies that rose up against them, (Ecclus.
xlvi. 1.) that he might set Israel in their inheritance.
Thus have I traced this phrase throughout the whole Old
Testament, and shewed, that it belongs not to particular
persons, but to the whole Jewish church and people in the
general; to the bad, as well as to the good among them;
to them to whom God threateneth the worst of evils, as
well as them to whom he promised the greatest blessings.
When in the New Testament this phrase is applied to
the Jews, it plainly signifies as many of them as were con-
THE FIRST EPISTLE GENERAL OF ST. PETER.
427
verted to the Christian faith; though afterward too many
of them fell off from it, or brought not forth those fruits of
righteousness which Christianity required; and is applied
to them all in general, and without distinction. - And it is
highly reasonable to conceive it should be so; for the apo-
stle writing to that nation, who had been still accustomed
to this notion of the word, and were all styled the elect, they
must be supposed to use the words of the Old Testament
in that sense in which they always understood them: that
the apostle doth here so use the word, is evident from this
consideration, that the holy mation, the peculiar people, the
royal priesthood, joined with it, are expressions belonging
primarily to that nation, and from them derived to the Chris-
tians. Secondly, That this Epistle is writ to the elect, that
is, the strangers of the dispersions of Pontus, Galatia, Cap-
padocia, Asia, and Bithynia, they all being styled the elect,
i. e. such as professed Christianity, and so were visible_
members of the church of Christ ; whereas too many of them
were not so, according to that meaning of the word elect,
which makes it to import men absolutely designed for eter-
nal happiness, as this and the Second Epistle may inform
us. Thirdly, That the Second Epistle, sentto the same per-
sons, writes only tothem who had obtained like precious faith
with us ; and so informs us, that the faithful and elect are
in St. Peter's phrase the same. And that this is the notion
of the word in-all the other places of the New Testament,
see proved in the notes upon them; and that it is applied
to whole churches, and scarce ever to any individual per-
son, in that sense in which it hath been so generally used
by some late divines.
[9] Bast\coy icoarevua, A royal priesthood.] Exod. xix. 6.
A kingdom of priests: Kings and priests, saith the Chaldee.
And so St. John declares, that Christ hath made us kings
and priests to God, Rey. i. 6. v.10. Kings to reign with
him, xx. 6. and priests to offer up unto him our spiritual sa-
crifices. (See here, ver. 5.)
[°] "ESvoe aywov, A holy nation.] i.e. A people sepa-
rated to God from all other nations, and from their idola-
try, or false and antiquated worship, to serve him in an ac-
ceptable manner: on which account all Christian churches,
being called out of the world, and dedicated to the service
of God by Jesus Christ, are, in the preface to St. Paul’s
Epistles, styled saints. (See note on 1 Cor. i. 2.)
[] Aad cig repurotnow, A peculiar people.| A treasure,
as the word segullah signifies, a people in covenant with
God, and so become his peculium, whom he will be care-
ful to protect and preserve, and to whom belong his pecu-
liar favours and privileges.
[**] Tae dperdc, His praises ;| Or, glory. 775i, is so ren-
dered by the Septuagint, Isa. xlii. 8. I will not give my
glory to another, ovd? rag aperac pov, nor my praise to gra-
ven images: and, yer.12. Let them give glory to the Lord ;
Tac agera¢ avTov avayysAovor, let them shew forth his praises
in the islands: and, xliii. 21. he styles Israel my elect ; as
here, my peculiar people, rac agerac pov SinysicSa, to shew
forth my praise. (See also, Ixiii.'7. Hab. iii. 3. Zech. vi. 18.
Esth, xiv. 10.)
[3] Ver. 10. Oi ror? ob Xabc, Who in times past were not
a people.| These words plainly relate to God’s dealing with
the ten tribes of Israel, when he had given them a bill of
divorce, (Jer.iii. 8.) and sent his prophet Hosea to say unto
them, Ye are not my people, neither will I be your God.
312
428
(Hos. i. 6. 9.) And again, I will no more have mercy on
the house of Israel, but will utterly cast them away : and
indeed, God having so expressly said, that the children of
Judah and Israel should be gathered together, and appoint
themselves one head, that he would have mercy upon her who
had not obtained mercy, and would say to them who were not
his people, Thou art my people, (Hos. i. 11. ii.'23.) and that
they should say, Thou art my God, and that the house of
Judah should walk with the house of Israel; I doubt not but
that there was a considerable return of the ten tribes, or at
least a considerable conversion of them in the places where
they were ; and though they being mixed with the heathens,
did many of them serve their gods, as he threatened they
should, Deut. xxviii. 36. 64. and so may be also said to be
called from darkness to this marvellous light ; yet since the
apostle Paul applies this passage to the gentiles, (Rom. ix,
25.) I doubt not but that, in my mystical sense, it must
relate to them also.
[(**] Ver. 11. ‘Q¢ wapotkove, As strangers and pilgrims.)
They whose citizenship is in heaven, and whose names are
written in heaven, (Phil. iii. 20. Heb. xii. 23.) must be pil-
grims and strangers upon earth. (See note on Heb. xi. 13.)
[*°] Sroareéovra, War against the soul.] For whereas the
natural motion of that spiritual being is towards spiritual
and heavenly things, These lusts (saith Gicumenius) draw
down and captivate the soul to sensual and worldly things: as
therefore strangers and pilgrims are not wont to be affected
much with the objects which they see in their travels; so
neither should we, who profess to be pilgrims in this world,
be much affected with sensual objects.
[**] Ver. 12. Karadadotow inwv, Speak evil of you as of
evil-doers.| Here GEcumenius gives this relation from Ire-
neeus, bishop of Lyons, concerning the martyrs Sanctus
and Blandina; ‘‘ That the heathens apprehending the ser-
vants of some Christians, and compelling them to declare
what evil they knew of them, those servants having heard
from the Christians that the holy sacrament was the body
and blood of Christ, and thinking that it was, 7@ év7i, verily
and substantially, his flesh and blood, related this to the
inquirers, and they thinking, w¢ airéxenua, that this was
done in very deed by Christians, told this to other heathens,
and compelled the martyrs Sanctus and Blandina, by tor-
ments, to confess it; to which Blandina answered, How
can they be guilty of such things, who by exercise (i. e.
through temperance) permit not themselves to enjoy law-
ful flesh ?”
[7] "Ev itog emoxorijc, In the day of visitation.] That
is, when they afflict and persecute you: so émicxom) and
jutpa imisxonnc Often signify in the Septuagint; Isa. x. 3.
What will ye do, tv ri iyéog tic émoxorijc, in the day of vi-
sitation, when your affliction shall come from far ; Jer.-vi.
15. tv Kaipy émoxoriic, In the time of their visitation they
shall perish: and again, x. 15.Wisd. iii. 7. tv caipq tmaxoriic,
In the time of their visitation they shall shine; Ecclus. ii. 14.
Woe to themwho have lost patience, what will they do, érav
tmtoxérrnrat 6 Kiépwoc, when the Lord visits? and, xviii. 20.
Before the judgment examine thyself, kai tv pq tmoxorijc,
and in the hour of visitation thou shalt find propitiation.
[8] Ver. 14. Ac abrot, By him.] That is, by God, saith
Esthius, because these governors were not always sent by
Cesar for these good ends; but it is sufficient that this was
the general end of punishment, &c. and therefore they, in
A PARAPHRASE WITH ANNOTATIONS ON.
[CHAP. II.
charity, must be supposed to be sent by kings and empe-
rors for those ends.
[] Ver. 16. ‘Qe Acibepu, As free, &c.] That the gnos-
tics pretended to any such liberty as exempted them from
subjection to superiors, I find not in church-history ; but,
that the Jews, to whom St. Peter writes, and especially the
zealots among them, were notorious for this doctrine, and
were practising it at the writing of this Epistle, is evi-
dent: for, :
First, They held themselves obliged to own * God alone
as their only Lord and Governor, in opposition to Cesar,
and all kings which were not of their own nation, and did
not govern them by their own laws, or his immediate ap-
pointment. c
Secondly, They, many of them, rebelled against the Ro-
mans, and against the governors sent by them, upon this
very pretence, That + they were a free people, and ought to
preserve their liberty: and thus they used their liberty for a
cloak of maliciousness. we
[%] Ver. 18. Oi oixéra, Servants be subject.] This also
was a lesson needful for the Jews, because the Essenes
among them, say Philo and Josephus, thought it against
the law of nature to be servants to any; and their rabbins
allowed not a Jew to bea servant to a heathen. (See note
on 1 Tim. vi. 1, 2.) ;
[*] Ver. 19. Tovro yap xapic.] This will procure the Di-
vine favour and reward. So what is, rota iyiv xaprce; what
thank have ye? Luke vi. 82, 33. is, riva pico Exere; what
reward have ye? Matt. v. 46. and in the following verse
this phrase is rendered, This is acceptable.
[°?] Ver. 20.] Note, first, from comparing this and ‘the
preceding verse, that to suffer, (ver. 19.) and to take our
sufferings patiently, (ver. 20.) in the Scripture import, is the
same thing.
Secondly, That to do that which is truly acceptable to
God, is also matter of our glory. (See note on 1 Cor. ix.
6. Jer. ix. 24. Rom. ii. 7. 10.)
[*] Ver. 24. "Aviveyxev, Bare our sins.] If these words
be truly rendered, he bare our sins, it is certain that an in-
nocent person can only bear them by bearing the punish-
ment due to them: and that this is the proper import of
these words, ra¢ auaprtac adv aviveycev, is evident both
' from the prophet’s exposition of them, when he saith of the
same person, avrdc dpapriag roAAdv aviveyke, he bare the
sins of many, (Isa. liii. 12.) and expounds this thus, 8a rac
avoulac abrov rapedd0n, he was delivered up to death for
their iniquities; and from the usual import of the phrase in
the Old Testament ;.as, when we read in the book of Levi-
ticus, vii. 18. He that eateth of the peace-offering in the third
day, it shall not be favourably accepted, ri dpuaprtav Xipbe-
rat, he shall bear his iniquity. And again, Thou shalt not
hate thy brother in thy heart, thou shalt in any wise rebuke
him, xat ob Ain SC adrdv duapriav, and not bear sin for
him: (Lev. xix. 17.) and in the book of Numbers thus,
Your children shall wander in the wilderness forty years,
* mice ‘“Poealois, patirre Adm Tivt ovrsveiy, h Oss. Mévor yag airs ddndic ior nat
Duatog avOpaimran Yeowérnc, Eleazar apud Joseph. lib, vii. cap. 34. p. 989. G. “Emei-
Sov cits BrevSeplag avrivarasicOas, xat “Posaloug pady pandly xgelrrovg sauréiv LorovapaGavery,
Orly. 32 prbroy tysiobas derwirny, Cap. 37. p. 995. B. Vide D. E. F. et Not. in
2 Thess. ii. 4.
+ Tipig EneuBegiay Emexgdrour, Oavaroy tariryadres rote weiWapyotict +H ‘Paysaloy hytpeovia.
Ib. lib. ii. cap. 23. p. 797. C. D. Vid. lib. ii. cap. 28. p. 804. EZ. lib, iii, cap, 25.
p- 851. F, lib. iv. cap. 13, p. 874. C. lib. vii, cap, 30, p. 985. Fy
CHAP. II. ]
kat dvotcover riv woovelav Sucv, and shall bear your whore-
doms—Ye shall bear your iniquities forty years: (Numb.
xiv. 33, 34.) when we hear the prophet Jeremy complaining,
Our fathers have sinned, and are not, usabalnu, 7a avouh-
para avrov irécxoucy, and we have borne their iniquities:
(Lam. v. 7.) when we hear God saying to Ezekiel, Lie
thou upon thy left side, and lay the iniquity of the house of
Israel upon it ; according to the number of the days that
thou shalt lie upon it, Airy race adutac airy, thou shalt
bear their iniguities: (Ezek. iv. 4—6.) when it is farther
said, The soul that sinneth it shall die; the son ov Xi erat,
shall not bear the iniquity of the father, neither shall the fa-
ther bear the iniquity of the son: (Ezek. xxviii. 20.) when we
read so often in the law of Moses, that such persons have
been guilty,* and shall bear their iniquity, they shall die
for it ; and find so many cautions there given to the Jews,
that they offend not in such a kind,}+ that they bear not
iniquity and die; or, lest they bear iniquity and die: in all
these places, neither the Socinians, nor any other persons,
do fancy any other import of these words, but that by bear-
ing of iniquity and sin is meant bearing the punishment of
sin; and in these latter places, being punished with death
for it. When therefore the same Jews found it foretold of
their Messiah, by their own prophet, that he should bear
the sin of many, what could they understand by these ex-
pressions, but that he was to suffer the punishment, and
bear upon him the burden of their sins? When the apostle
informs those very Jews who were so well acquainted with
the import of this phrase, that Christ was once offered, or
given-up to death, to bear the sins of many; and when St.
Peter, writing to the same Jews, informs them, that he bare
our sins in his own body on the tree, how can we think other-
wise, than that they both apprehended, and the blessed
apostle did design to teach them, that he suffered this death
as the punishment of their iniquities? Let Mr. Le Clerc con-
tinue, if he please, to be confident that it is not so much the
expiation of sins, as the mortification of them, that is here
signified, whilst we poor mortals rather think our sins must
be mortified in us than on a tree, and in our own bodies
than in Christ’s, or in the sufferings of his body; and that
it is not very good sense to say, he mortified our sins, that
we might die unto them. ;
[*] Ver. 25.] These and the former words are taken from
Isa. lili. 7. where the words are, We as sheep have gone
astray, and the Lord hath laid on him the iniquity of us all.
Hence are both Jews and gentiles represented as lost sheep,
and Christ as the good Shepherd who goes. after them, and
brings them home upon his shoulders. (See Isa. xl. 11.
Ezek. xxxiv. 23.) Here then is a farther confutation of the
Socinian ¢ gloss upon the former verse, viz. that Christ
took away our sins by his own body crucified upon the cross,
procuring our absolution from them by his sufferings ; not
that he underwent the punishment of our transgressions, but
because his voluntary death prevailed with God to give him
* Tiv duapriay xideras. Lev.v. 1. vii. 18. xxiv. 15. Namb. ix.13. Ezek. xxiii. 49,
“Apagriay xopuscivras. Ley. xx. 17. ‘Auagriay amolcovras, ver. 19, 20.
Wa ph n6Rort BP abr dpapriay nad amcBdywct. Lev, xxii. 9. Kat ob AiderSe O°
aint apagriay, va pun dmobamrs. Numb. xviii, 22, 23.
$ ‘ Neque enim Christus perpessionibus suis iram Dei in nos conceptam exsatia-
vit, ant debita nostra proprie loqnendo exsolvit; sed tanta sua et tam grata Deo
obedientia, et sibi ceelestem gloriam, et suis omnibus p torum remissi , regni
ceelestis hwreditate conjanctam, Dei beneficio comparavit.” Schlictingius in locum.
THE FIRST EPISTLE GENERAL OF ST. PETER.
429
power to absolve his servants at the last, and to reward them
with eternal glory. For were this the whole import of the
words, why is it added, in plain allusion to those empha-
tical words of the prophet Isaiah, He bare our sins, the
chastisement of our peace wasupon him, and by his stripes
we are healed? Why is it so emphatically noted, that he
who did no sin, (ver. 22.) yet bare our sins? Doth-not this
lead us to this sense, that he thus suffered not for his own,
but for our sins? Why is he said to take away our sins in
his own body? Doth not that seem to intimate, that the pu-
nishment of our sins was laid upon his body? Why is he
said to do this upon the tree? Must not that intimate, that
what he did to take away our sins was done upon the cross?
especially if we consider, that the cross was the altar upon
which he suffered, and that éaipépev, aveveykeiv emt 7d Ovot
aoripiov,* to carry up upon the altar, is the usual phrase
for offering the sin-offering or the burnt-offering upon the
altar. And so the import of this whole sentence seems to
be this; He bare, or took away, our sins in his own body
offered upon the altar for us. Moreover, if this be chiefly
done after Christ’s resurrection, and the great day of re-
compence, and enly by Christ’s death, as it prevailed with
- God to give him power then to absolve us from our sins:
why doth the author to the Hebrews make such a plain dis-
tinction betwixt Christ's bearing our sins, and his second
coming to give a final absolution from them, saying, (Heb.
ix. 27. 29.) Christ was once offered to bear the sins of many,
and to them that look for him he will appear a second time,
xwpic auaprlac, without a sacrifice for sin, unto salvation?
Crellius allows, that ywptc ayapriac, signifies without a sin-
offering ; and doth it not hence follow, that his first coming
to bear our sins was his coming with a sin-offering for them?
Since then the sin-offering still suffered in the sinner’s
stead, and bare the punishment of his iniquity, it follows,
that he who came to be a sin-offering for us, must come to
suffer in our stead, and bear the punishment of our ini-
“quities.
Lastly, Admit the words may be translated thus, He took
away our sins, it is most reasonable so to interpret them
as this phrase is used in Scripture, when it is applied to
the same purpose; now when it is there used of taking
away sin by a sacrifice offered up to God for sin, it always
hath relation to an atonement made by the sacrifice for that
iniquity; and that sin-offering is said to bear away the ini-
quity, by taking it upon himself. So when it is said that
the sin-offering is given, iva apéAnre tiv apaprtay tij¢ ovva-
ywryiic, kal 2E.AdoaoSe rept airy Evavti Kuptov, to take away
the iniquity of the congregation, it is there said to do it, by
making an atonement for them before the Lord, Lev. x. 17.
So it is said of the scapegoat, that he shall bear away all
their iniquities ; but then he must be presented before the
Lord, rot 2:AdcacSa tx’ airov, to make atonement with, or
upon, him, Lev. xvi. 10. i. e. Aaron must confess their ini-
quities upon his head, and he shall bear upon him all their
iniquities, Afpberar tp’ Eat Tag apapriag adrdv, he shall take
their iniquities upon himself, and shall bear them away into
the wilderness. So, Deut. xxi.9. Thou shalt take away in-
nocent blood from among you: but this is to be done by
making an atonement for the innocent blood shed. When
therefore it is said, that Christ was manifested to take away
* Lev. iii. 5, 11. 17. iy. 10. 26. vi. 10, 15, viii. 17, Numb, v. 25, 26.
430
sin, 1 John iii, 5. and that he took away our sins in his own
bady, and was offered to take away the sins of many, Heb.
ix. 28. is it not reasonable to suppose he did this by taking
the punishment of them upon himself, and making an atone-
ment for them before God? especially if we consider, that
he is speaking to those Jews to whom ‘these phrases were
familiar.
CHAP. II.
1. (Anp, to proceed to the other relations, of man and
wife ; ) likewise, ye wives, be in subjection. to your own hus-
bands; that, if any (be such as) obey not the word, they
also without the word (4. e. without attending to the other
demonstrations of the truth of it) may be won (to the faith)
by the conversation of the wives;
2. Whilst they behold your chaste ["] conversation cou-
pled with fear :
8. Whose adorning, let it not be that outward adorning
of [*] plaiting ‘the hair, and of wearing of gold (chains), or
of putting on of (gorgeous) apparel;
4. But let it be. (that of) the hidden man of the heart, in
that which is not corruptible, even the ornament of a meek
and quiet spirit, which in the sight of God is of great price.
5. For after this manner in the old time the holy women
also, who trusted in God, adorned themselves (with
chastity and subjection), being in subjection to their own
husbands;
6. Even as Sarah obeyed Abraham (in token of that sub-
jection), calling him lord: whosedaughters ye are, as long
as yo do well, and are not afraid with any amazement, (i. e.
and be not moved ‘by your fears to deny the truth, as she
was, tpoBhOn yag, for she was afraid, Gen. xviii. 15.)
7. [°] Likewise, ye husbands, dwell with them according
to (the) knowledge (of your Christian duty, which requires
you to love and cleave to your wives, forsaking all others,
and to render them due benevolence), giving honour (or
conjugal affection) to the wife, as to the weaker vessel
(and soless able tocontain, and more liable to temptations ),
and as being heirs together of the grace of life; that your
prayers be not hindered (as they must be if ye refuse to
cohabit with them).
8. Finally, be all of one mind (minding the same things ),
having compassion one of another (under all your afflic-
tions ), love as brethren, be pitiful, be courteous (these being
the effects of love) ;
9. Not rendering evil for evil, or railing for railing (things
contrary to love, as shewing rancour in the heart and
tongue): ‘but contrariwise blessing; knowing that ye are
thereunto called (i. e. for this very end), that you should
inherit a blessing (and so by blessing others, will imitate
your gracious God, and shew how willing ye are the same
mercies may be conferred on others).
10. For he that will love life (7, e. who is desirous of a
quiet, pleasant life), and (would) see good (i. e. prosper-
ous ) days, let him refrain his tongue from evil (speaking, so
that men may refrain from speaking evil of him again), and
his lips that they speak no guile:
11. Let him eschew evil, and do good; let him seek
peace, and ensue it ( that so men may be disposed to speak up-
rightly, and do good to you, and live peaceably with you, and
you may live under the protection of Divine Providence ).
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. IIL.
12. For the eyes of the Lord ate over the righteous (to
protect them from evil), and his ears are open to their
prayers: but the face of the Lord is against them that do
evil (to return it upon their own heads ).
13. And (this deportment doth also naturally tend to
preserve you from evil, for) who isthe that will (be so unna-
tural and ungrateful as to) harm you, if ye be followers of
that which is good (and obliging to them, ?
14. But if (it should so happen, that notwithstanding) ye
(should) suffer for righteousness’ sake, happy are ye: (iv.
14.) and (therefore ) [*],be not afraid of their terror (i. e. of
what they threaten), neither be ye troubled (for what they
can inflict wpon you) ;
15. But [°] sanctify the Lord God in your hearts: and
be ready always to give.an [°] answer-or account ) to every
man that asketh you a reason of the hope that isin you
» with meekness and fear:
16. Having (or retaining) a good conscience; that,
whereas they speak evil of you, as of evil-doers ( and con-
sequently represent your faith as instigating you to evil
practices), they may be ashamed (of such accusations ),
that falsely accuse your good conversation i in (the faith of )
Christ.
17. ( This care of retaining a good conscience is necessary,
that ye may have comfort in your sufferings, and be con-
formed to Christ by them ;) for it is better, if the will of God
be so (and he sees fit to permit it), that ye suffer for well-
doing, than for evil-doing.
18. For Christ also hath once ["] suffered for sins, the
{®]just for the unjust, [9] that he might bring us to God,
being put to death in the flesh, but quickened by the Spirit:
19. By which (Spirit) also he went and preached [°] to
the spirits in prison ;
20. Which sometime were disobedient, when once the
long-suffering of God waited in the days of Noe, while the
ark was preparing, wherein few, that is, eight.souls were
saved by water.
21. The like figure whereunto (Gr. the antitype of which
ark is that) baptism (which) doth also now save us, not
(merely as it is) the putting away of the filth of the flesh,
but (as it is) the [""] answer (or stipulation, of a good con-
science towards God (and this salvation it works for us ),
by (virtue of) [*] the resurrection of Jesus Christ:
22. Who is (Gr. being) gone into heaven, and is on the
right hand of God; (there interceding for us, and invested
with all power to give eternal life to those whom God hath
given him, and who is able fo save us to the uttermost who
come unto God by him, Heb, vii.25.) angels, and authori-
ties, and powers, being made subject to him (who therefore
will use the good angels as ministering spirits sent forth to
minister to them who are heirs of salvation, Heb. i. 14. and
will. preserve them from those authorities, and powers, and
evil spirits, which oppose and persecute them, and seek their |
ruin).
ANNOTATIONS ON CHAP. III. -
[‘] Ver. 2. TH'N év ¢6Bw ayviv avacrpogiy iuov, Your
chaste conversation in fear.] i. e. That they observing that
the fear and reverence of that God you serve, producethin
you all due subjection and obedience to them, great chas-
tity, and freedom from all suspicion of lust, great meekness
CHAP. III. ]
and quietness of spirit in the family, sobriety in your ap-
parel, and care of their concerns, you may by these things
commend to them, not only your own persons, but that
faith which produces in you these good fruits.
[2] Ver. 3. Eurdoxiie rpryiv, Not the outward adorning,
&e.] These, in the words of Clemens of Alexandria,* are
rd éraipexdv KadAwmicuia, the ornaments of whores ; and such
as demonstrate, 75 coBapodv, kat Soutrixdy, kai aBpodtarrov,
their arrogance, softness, and lasciviousness ; the plaiting of
the hair was (saith het) a sign of corrupt women, kai yap
ai mepu@AoKal rptxov éraipuxal” and. they that use them (he
saith) were éraipwxw¢ xoopotpevor, attired like whores. And
in his third book, and fourth chapter, he saith, ai ypuvcopo-
povoa yuvaixec, the women that wear gold, plait their hair,
paint their faces, have not the image of God in the inward
man, but, in lieu of it, a fornicating and adulterous soul.
The Apostolical Constitutionst also forbid women to wear
Ti emirndeupévny éoSivra cic amwarnv, exquisite garments, or
garments fitted to deceive, or gold rings upon their fingers,
éreratra wavra Eraipiopov rexunoia imrdagye, because all these
things are signs of whoredom. And as for the wearing of
gold, Jamblichus,§ in the life of Pythagoras, saith, 7d
xevoov éAcvSépay pndeulav popeiv, wovov St tag iralpac, that
no free women were gold, but whores only. The precious
apparel is the thing, which all the comedians mention
as the attire which such women sought after, and gloried
in. These things therefore, when they are used as such
marks of distinction, are absolutely forbid chaste women:
but when they cease to be so, they may be worn by Christ-
ian women, provided they do it without pride, or much
concern about them; and still remembering that gravity in
apparel is still more honourable and becoming Christian
matrons, and that the ornaments of the mind, which are
not subject to corruption, are much to be preferred be-
fore them.
[*] Ver. 7. Oi avec ipotwe, Likewise, ye husbands.] I am
very uncertain what isthe true sense of these words. 'The
reverend Dr. Hammond interprets them thus, “‘ Let the
husbands in like manner live conjugally with their wives,
as Christianity requires of them; giving them maintenance,
as persons less able to provide for themselves, and con-
sidering that they are by God’s appointment copartners
with them of the good things of this life ; that so they may
not be disturbed in their prayers by their distractions and
solicitudes for this world.” Which interpretation I should
acquiesce in, could I find that the phrase cvyxAnpovdpor
Swiic or Zéanc, being heirs together of the grace of life, was
ever used, only with respect to the good things of this pre-
sent life; or that txxémresSa: tac mpocevyac signified only to
be distracted in prayers, and not rather to have them only
hindered.
Others interpret them thus: Let the husbands live with
their wives as Christianity requires, not irritating or pro-
voking them, (Colos. iv. 19.) not despising their company;
but giving honour to them as most needing it, and as con-
sidering that they are equal to them inrespect of spirituals;
and that by your discontents, displeasure against and sepa-
ration from one another, your prayers be not hindered.
Others, as in the paraphrase, refer this to conjugal rela-
THE FIRST EPISTLE GENERAL OF ST. PETER.
431
tion and to conjugal duties; as all the ancients, who have
‘spoken of these words, interpret them. Qicumenius saith,
he thinks they are to be interpreted, imi rii¢ yapuxije Xohsewe,
of the conjugal use of one another ; and the word ouvouciv
seems to plead for this sense, as being so used by the Sep-
tuagint, Gen. xx: 3. Deut. xxiv. I. xxv. 5. Isa. lxii. 5. Esd.
i. 8. 70. 84. 92. but then I find not that the word 7) beareth
any such sense. Only to this it may be answered, that
Origen* seems to point the’words thus: ‘‘ Letthe husband
dwell with the wife according to knowledge, as being more
infirm, giving honour to them also, as being heirs. of the
grace of life.” And seeing cvvowéw signifies to marry, or
contract matrimony, the words may be thus paraphrased :
Likewise, ye men, be ye joined in marriage with the women,
as ye find them endued with the knowledge of Christianity,
they being the weaker vessels, and so more subject with-
out this knowledge to miscarry: giving preference in your
choice to such as be heirs together with you of the grace
of life, that, through difference in religion, your prayers be
not cut off..
[*] Ver. 14, Tay pdBov adrav ph poPnSire, Fear not their
fear.] These, and the following words, Sanctify the Lord
God in your hearts, are plainly taken from Isa. viii. 12.
and they are there an exhortation not to fear the Assyrians,
nor to be dismayed, as those Jews were, who out of fear
were desirous to confederate with them; and so accord-
ingly they must here signify, that Christians were not so to
dread those by whom they suffered for the sake of righ-
teousness, nor any that out of fear conspired with them to
avoid persecution, as too’ many of the Jews did, (Gal. vi.
12, 13.) as to do any thing contrary to the fear of God, or
unbecoming their profession.
[°] Ver. 15. Képiov ayitoare, But sanctify the Lord God
in your hearts.| 'This phrase in Scripture seems to import
these things :
First, That we should always have upon our spirits such
a holy fear and reverence of God, as will prevail upon us
to dread more his displeasure than any thing which we can
suffer from the hand of man, (Matt. xx. 28.) and so enable us
to stick close to our duty, and to endeavour to secure his
favour, whatsoever we may suffer for so doing. So, Isa.
vii. 12,13. Fear not their fear, but sanctify the Lord of
hosts himself ; and let him be your fear, and let him be your
dread: so, xxix.23. They shall sanctify the Holy One of
Jacob, and shall fear the God of Israel.
Secondly, To sanctify the Lord God in our hearts, is
from the heart to own and to believe the truth of all that
God delivers by his word and promise: as when God saith
to Moses and Aaron, Because ye believed me not, to sanc-
tify me in the eyes of the children of Israel, therefore ye shall
not bring this congregation into the land which I have given
them. (Numb. xx. 12.) Hence the apostle, haying told the
Christians, he writeth to them of the engagements God had
made, that his eyes should be over the righteous, and his ears
open to their prayers, and minded them of the hope that was
in them, requires them thus fo sanctify the Lord God in
their hearts.
Thirdly, This phrase imports a firm belief of his al-
mighty power, which makes him able to protect his people
* Padag. lib. ii. cap. 12.
‘ + Lib. iii. cap. 11. p, 248.
+ Lib. i, cap. 3. 8,
§ Lib. i, cap. 31. p. 165.
"Onn dei civ dvden cunoinsty vii prvaunh, dog aoOeverrrign oxeder dmrovimorra ryaiy. Hom,
xxiv. in Matt. tom. i, p. 355, ~
432
against all their enemies, and an affiance in his goodness
and especial providence towards them: Sanctify the Lord
God in your hearts, and he shall be for a sanctuary, Isa.
viii. 13. So Ezekiel, xxxvi. 22—24.
Fourthly, To sanctify the Lord, is to acknowledge and
believe his justice, and that he is a God who will be sure
to execute his judgments on the wicked, and more espe-
cially upon the prosecutors of his people. So when he
executed his judgments on Nadab and Abihu, Moses de-
clares, This is the thing the Lord had spoken, I will be sanc-
tified in those that come nigh to me. So Numb. xx. 13.
This is the water of Meribah, because the children of Israel
contended with the Lord, and he was sanctified in them,
by punishing their rebellion, saith the Targum. So God
declares he would be sanctified upon Sidon, which had
been to the house of Israel a pricking brier, and a grieving
thorn, (Ezek. xxviii. 24.) and upon Gog, the great enemy of
Israel, (xxxviii. 3.) So the rabbins say, that when God doth
judgment, he sanctifies himself before his creatures ; accord-
ing to these words of the prophet Isaiah, The Lord of hosts
shall be exalted in judgment, and God that is holy shall be
sanctified in righteousness, (v. 16.)
. [°] Mode aroXoylav.] This apology for the hope that was
in them, seems rather such as should be made by works
than words; against them who accuse the professors of it
as evil-doers, rather than against them who only doubt of
the truth of it.
[7] Ver. 18. Tlept dpaptiay traSe, Hath suffered for sins.]
Here note, that Christ is not only said to suffer for us, but
io suffer for our sins. Now was ever any man said to suffer
for his own sins, who did not suffer the punishment of his
iniquity? Why therefore should our Lord be said to suffer
for sins, if he did not some way suffer the. punishment
of our iniquity? Again, is not the sin-offering in the Old
Testament styled above sixty times, rd wept auapriac, and
Td mepl Guaotiov, the offering for sin? When therefore the
oblation of our Lord is also called, 75 wept auaprtac, an
offering for sin, Rom. viii. 3. when he is said to suffer rept
dpapruiv, for sins, 2 Cor. vy. 21. what could the Jews, to
whom the apostle writes, conceive to be the proper import
of these words, but that he suffered to make atonement for
their sins, as did all their sin-offerings, by suffering in their
stead the punishment of their iniquity? (See the notes on
Rom. viii. 3. 2 Cor. v. 21.)
(®] Afxatog trip adixwv, The just for the unjust.] That i is,
saith Schlictingius,* “That the unjust might not suffer
death, nor bear the punishment of their iniquities ; for the
victim suffers lest the guilty should %e punished.”
[9] “Iva zpocayayy, That he might bring us to God.) This
phrase, in all other places of the New Testament, where it
is used with respect to Christ, imports his procuring to us
freedom of access to God, who by our sins were formerly ex-
cluded from him, and banished from his gracious presence.
By him we have, saith the apostle Paul, zpocaywyiv mode
rv Ilarépa, admission to the Father; by him we do obtain
mappnatav sig THY Teocaywyihv, a freedom of access to God
with confidence. (Eph. ii. 18. iii. 12.) This is obtained,
saith the same apostle, by virtue of his blood ; for we who
sometimes were afar off, are by the blood of Christ brought
A PARAPHRASE WITH ANNOTATIONS ON
[cHap. 111.
nigh unto him: we are brought nigh unto him, saith St.
Peter here, by his suffering for our sins. Must not then
we, who were excluded and banished from him by our sins,
be brought nigh and reconciled to him by the blood of
Christ, and by his sufferings for us on the cross?
[°) Ver. 19. Toic¢ iv gudaxp awvevpan, To the spirits: in
prison.] Or, as other copies read, rvetuart, by which Spirit
going, he preached to those in prison. For explication of
which words, note,
- First, That by those in prison we may understand the
gentile world in bondage and captivity to sin and Satan,
and held in the chains of their own lusts, and in the bonds
of their iniquity. For by this phrase the evangelical pro-
phet doth thrice express the preaching of the gospel by
our Lerd Jesus Christ: as in those words, I gave thee for
a covenant to the people, for a light to the gentiles, to open
the blind eyes, to bring, ik Seopiv Sedenévove, cad 2E olkov pu-
Aaxic, the prisoners out of prison, and them that sit in dark-
ness out of the prison-house, Isa. xlii.7. And again, I will
give thee for a light to the gentiles, that thou mayest be my
salvation to the ends of the earth, that thou mayest say, rote
. tv Seopoic, %éASere, to the prisoners, Go forth, xlix.9: And
a third time, The Spirit of the Lord is upon me to proclaim
liberty to the captives, and the opening of the prison to those
that are bound, \xi.1,2. To this effect are all these places
interpreted by St. Jerome, Theodoret, and Procopius, upon
Isaiah; viz. of those gentiles who were bound in the chain
of their sins, and captivated by Satan. Accordingly Lac-
tantius, having cited the words extant, xlii. 7. saith, Cum
igitur nos antea tanquam ceci, et tanquam carcere stultitie
inclusi, sederemus in tenebris, ignorantes Deum et veritatem,
illuminati ab eo sumus, qui nos testamento suo adoptavit,
et liberatos malis vinculis, atque in lucem sapientie pro-
ductos, in hereditatem regni ceelestis ascivit. (Lib. iv. cap.
20.) Accordingly Philo * doth often represent men brought
in bondage to their lusts H¢ é Seouwrnply KaSepypyévny w-
xiv Exovrec, as persons whose souls are shut up in a prison-
house ; and those who have overcome their lusts and sinful
pleasures, +} &omep 2& dpxriieg tpoceAnAvSdérwr, Kat Seopote oc
treoplyyovro Suapeévwv, as persons who are come out of
prison, and have put off their chains : adding, that God pro-
mised liberty to the souls that seek to him for it, | 0} pévov
Abow Seopwdv Kai odo ek rig TEpippovpoupévne eipKtiig Tapa-
oxdnevoc, not only affording them freedom from their bonds,
and an exit from the prison in which they were kept ; but
giving them provisions for their journey, and safe conduct.
Now the antediluvians, who lived about the time of Noah,
were iv gvAaxp, in prison, upon a double account: 1. By
reason of their bondage to sin: for then all flesh had cor-
rupted their way, their wickedness was great upon the earth,
and every imagination of their heart was to do evil, and
that continually : (Gen. vi.5, 6.13.) and, 2. they were in
prison, or év pvAaxi, as having from God received the sen-
tence of destruction, if they repented not within a hundred
and twenty years, according to these words, My Spirit shall
not always strive with man, for that he is flesh: yet his days
shall be a hundred and twenty years: (Gen. vi. 3.) @. e. so
long will I expect his reformation before I bring the flood
upon them. Thus the long-suffering of God waited for them
* “Ne injasti paterentur mortem wternam, et suorum peccatoram poenas darent :
victima enim patitur ne reus puniatur,”
* Quis Rer. Div. Her. p. 387. E.
t Quod omnis prob, liber. p. 672. A.
¢ Quis Rer. Div. Heer. p, 405. F, :
CHAP. II1.|
in the days of Noah, expecting their repentance, and keep-
ing them, as it were, in prison for the day of slaughter, if
they did not repent. During this time, and before, God sent
unto them his prophets, denouncing by his Spirit his judg-
ments against the wicked; for to them Enoch, the seventh
prophet from Adam, prophesied, saying, The Lord cometh
with his thousands of angels to do judgment against all, and
to reprove all the ungodly concerning all their ungodly
works which they had wickedly committed, and concerning
all their hard speeches which ungodly sinners had spoken
against him. (Jude 14,15.) And he sent also Noah to them,
a preacher of righteousness, (1 Pet. ii.5.) who, by preparing
an ark before them for his own preservation, in obedience
to the oracle delivered to him, condemned the old world.
(Heb. xi. 7.) Thus did Christ by his Spirit preach to them
in the days of Noah: and therefore the antediluvian age is
even by the Jews styled the age of the Holy Ghost ; accord-
ing to those words, My Spirit shall not always strive with
man; that is, say Ainsworth.and the Bishop of Ely, My
Spirit in my prophets, Enoch and Noah, shall not be al-
ways chiding and reproving, and thereby endeavouring to
bring men to repentance, but shall proceed to punish them.
Now this punishment being the drowning of the old world,
_ their spirits have been ever since kept in prison, or re-
served in chains of darkness, to the judgment of the great
day: for by the consent of the Jewish nation, * The gene-
ration of the old world have no portion in the world to
come, neither shall they stand up in judgment ; for it is said,
My Spirit shall not always judge with man. The phrase
“My Spirit (saith Dr. Fuller) is never used of any other
but the Spirit of God, and therefore must here be inter-
preted of the same Spirit.”
Now from that time to our Saviour’s advent, God sent
no prophet to the whole heathen world, no person with
commission to preach to all nations, or teach the gospel
to every creature, but suffered them to walk in their own
ways, (Acts xiv. 16.) whence they are said to have been
disobedient only once of old time, in the days of Noah.
[| Ver.19. By which he preached to the spirits in prison.]
Hence Mr. Dodwell concludes, that our Saviour after his
death did, in the interval betwixt that and his resurrection,
preach to the separated souls in hades; but to this the
reverend Bishop Pearson answers:
First, That those words cannot prove this assertion, un-
less it were certain, that by the word spirit we were to
understand the soul of Christ, whereas indeed the spirit by
which he is said to preach, was not the soul of Christ, but
that Spirit by which he was quickened; as is evident from
the connexion of the words thus, He was quickened by that
Spirit, tv oj, by which he went and preached to the spirits in
prison, that is, by the eternal Spirit of God, who is the au-
thor of the resurrection.
Secondly, He adds, that the persons to whom he preached
by the Spirit, were only such as were disobedient in the
days of Noah, while the ark was preparing ; (ver. 20.) i. e.
those who were disobedient before the flood, as were the
antediluvians, all that time that the long-sufferance of God
waited on them, and consequently so long as God gave
them time for repentance, which was one hundred and
twenty years, striving then with them for that end by his
* Sanhedr. p. 10. Halech, 3.
VOL, VI.
THE FIRST EPISTLE GENERAL OF ST. PETER.
433
Spirit in the prophets Enoch and Noah, but adding that
his Spirit should not always strive with them: in vain then,
saith he, are we taught to understand St. Peter of the pro-
mulgation of the gospel to the Jews or gentiles then in
hades, since the words so evidently relate to the long-suf-
fering of God to men, then living in the days of Noah.
[7] Ver. 21. ’Exepdérnua, The answer of a good conscience. }
Therefore, say the anabaptists, baptism cannot be salutary
to those infants who cannot make this answer of a good
conscience. To this I answer, that St. Paul also saith,
that the true circumcision before God is not the outward
circumcision of the flesh, but the internal circumcision of the
heart and spirit. (Rom. ii. 29.) But will any one hence ar-
gue, that the Jewish infants, for want of this, were not to
be admitted into covenant with God by circumcision? And
yet the argument is plainly parallel: the answer of a good
conscience is required, that the baptism may be salutary;
therefore they only are to be baptized who can make this
answer: and the inward circumcision of the heart is re-
quired as the only acceptable circumcision in the sight of
God; therefore they only are to be circumcised who have
this inward circumcision of the heart: The Jews did not
admit proselytes to circumcision without this answer of a
good conscience; but yet they admitted their infants with-
out any such thing: why therefore may we not allow the
Christian church, in the administration of baptism, to ob-
serve the same custom in admitting the children of their
proselytes to baptism, as they admitted them both to cir-
cumcision and baptism ?
[**] Ae avacracewe "Incov Xguorov, By the resurrection of
Jesus Christ,| Who died for our sins, and rose again for our
justification, (Rom. iy. 25.) and hath by his resurrection be-
gotten us to a lively hope of an inheritance incorruptible,
(1 Pet. i. 3, 4.) is risen as the first-fruits of them that sleep,
(1 Cor. xv. 20.) and so hath assured us, that they who are
Christ’s shall also be raised by him to eternal life, (ver. 23.
2 Cor. iv. 14. 1 Thess. iv. 14.) and who, being risen, is now
in heaven promoting our salvation, (ver, 22.) and preparing
mansions for us. (John xiv. 2.)
CHAP. IV.
1. Forasmucu then as Christ hath suffered for us in
the flesh, arm yourselves likewise with the same mind (or
resolution to be conformed to him in his sufferings, as being
buried with him in baptism, Rom. vi. 4, and so planted to-
gether with him in the likeness of his death, ver. 5. the old
man being crucified with him, that the body of sin might be
abolished, that henceforth we might not serve sin): for he
that hath suffered in the flesh hath ceased from sin;
2. (Insomuch ) that he no longer should live the rest of
his time in the flesh, (in obedience ) to the lusts of men (ig-
norant of the truth, 1 Pet. i, 14,) but to the will of God.
(Rom. vi. 10, 11.)
3. For the time past of our life may suffice us to have
wrought the will of the gentiles, when we walked in las-
civiousness, (fleshly) lusts, excess of wine, revellings,
banquetings, and ["] abominable idolatries :
4. Wherein they think it strange (Gr. wonder) that you
run not with them to the same excess of riot, speaking evil
of you:
5. Who shall give (an) account (of these sins against
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434
nature) to him that is ready to judge the quick and the
dead.
6. For, for this cause was thé gospel preached also
[*] to them that are dead (i. e. to the gentile world, dead in
trespasses and sins), that they might be judged (might
judge, condemn, and oppose their former life, led) according
to men (not enlightened by the gospel) in the flesh, but
(and might) live according to God in the spirit.
7. But the [*] end of all things (belonging to the Jewish
state, mentioned Matt. xxiv. 6. Mark xiii.’7. Luke xxi. 9.)
is at hand: be ye therefore sober, and watch unto prayer, (ac-
cording to our Lord's advice in that case, Luke xxi. 34. 36.)
8. And above all have fervent charity among yourselves :
for charity shall cover the multitude of sins, (which ye may
have been guilty of in the time of your enmity to Christ and
his servants; or those manifold infirmities ye may have
committed, in building hay and stubble on the foundation,
to your own great hazard, 1 Cor. xiii. 12.15. Or, it covers
the sins of others, preventing them by patience, not taking
notice of them when committed, and concealing them from
others: to this sense the words of the wise man lead, Prov.
x. 12.)
9. Use hospitality one to another without grudging (or
murmuring that you bestow your charity on them who are
not of your nation, or are not circumcised, and obedient to
the law, as ye think yourselves obliged to be ).
10. As every man hath received [*] the gift (of the Spirit ),
even so (let him) minister the same one to another, as (be-
comes ) good stewards of the manifold grace of God (to do ).
11. If any man speak (i. e. teach ), let him speak as (he
is instructed from) the oracles of God; if any man minister
(as a deacon), let him do it as of the ability that God
giveth: that God in all things may be glorified through
Jesus Christ ; to whom be praise and dominion (ascribed )
for ever and ever. Amen.
12. Beloved, think it not strange concerning the fiery
trial which is (come ) to try you (Gr. wonder not at the burn-
ing that is among you, and is befallen you for trial), as
though some strange (and unexpected ) thing (had) hap-
pened to you : (this being only that which was foretold by us,
1 Thess, iii. 4. to which ye were appointed, and to which ye
were called, 1 Pet. ii. 21.)
13. But rejoice (in it rather), inasmuch as ye are (thus
made ) [°] partakers of (sufferings resembling ) Christ’s suf-
ferings ; that (so), when his glory shall be revealed, ye
may ( resembling him then in glory, as ye do now in suffer-
ings, Rom. viii. 17. 2 Tim. ii. 11, &c.) be glad also with ex-
ceeding joy.
14, (And )if(it so happen that _).ye be reproached for the
name of Christ, happy are ye (in such sufferings) ; for the
[(°] Spirit of glory, and of God, rests upon you: (so that
though ) on their part (who are unbelievers ) he (i.e. Christ)
is evil spoken of, but (Gr. yet) on your part he is glorified.
15. But let (especial care be taken that) none of you suf-
fer ["] as a murderer, or a thief, or as an evil-doer, or asa
busy-body in other men’s matters.
16. Yetif any man sufferas a Christian (7. e. only on that
account ), let him not be ashamed ; but let him [*] glorify
God on this behalf.
17. For the time is come that judgment must (| according
to our Lord’s prediction, Matt. xxiv. 21, 22. Mark xiii. 13.
Luke xxi. 16, 17.) begin at the house of God : and if it first
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. Lv.
begin at us (believing Jews ), what will be the [9] end of them a
that obey not the gospel of God?
18. And if (some of) the righteous scarcely be saved,
(i.e. preserved from this burning, ver. 12. being saved, yet so
as by fire, 1 Cor. iii. 15.) where shall the ungodly and the
sinner appear (in safety from these dreadful judgments which
are coming on the Jewish nation? Prov. xi. 31.)
19. Wherefore (seeing the sufferings of Christians then
will be so little, in comparison of those which shall befal
the unbelievers, ver. 17, 18. seeing the Spirit of glory and
power shall support and comfort them under these sufferings,
ver. 14. and Christ hath promised them protection in that
dreadful day, and said, He that endureth to the end, shall
be saved, Matt. xxiv. 12, 13.) let them that suffer according
to the will of God commit the keeping of their souls (i. e.
their lives) to him in well-doing, as to a faithful Creator,
(who, being their Creator, must be able to deliver them ; and
being faithful, will not suffer them to be tempted above what
they are able, 1 Cor. x. 13.)
ANNOTATIONS ON CHAP. IV.
[7] Ver.3. “AOEMI’TOIS tidwAoAarpstacc, Abominable idol-
atries:] i.e. In idolatries joined with divers abominations
(i.e. with drunkenness, uncleanness, unnatural cruelties “a
their own children, homicide).
Note here, that this is an evidence, that this Bpistlowab
directed not only to the Jewish nation, but to the gentile
converts.
[*] Ver. 6.] For explication of these words, note,
First, That oi vexpot, the dead, in Scripture, doth often
signify, not those who in a natural sense are dead by disso-
lution of the soul and body, but those who are spiritually
so, as being alienated from the life of God, and dead in
trespasses and sins; as when the apostle saith, The widow
that liveth in pleasure, is dead whilst she liveth, 1 Tim. v. 6.
And Christ unto the church of Sardis, Thou hast a name to
live, and art dead, Rev. iii. 1. And when he speaks to one
of his disciples thus, Follow thou me, and let the dead bury
their dead, Matt. viii. 22. This is a phrase so common
with the Jews, that, as Maimonides* informs us, they pro-
verbially say, “‘ Impii etiam viventes vocantur mortui,”
the wicked are dead even while they are alive: for he, saith
Philo,} who lives a life of sin, réSvnce rov evdaipova, is dead,
as to a life of happiness ; his soul is dead, and even buried
in his lusts and passions, And because the whole gentile
world lay more especially under these most unhappy cir-
cumstances, whence the apostle styles them sinners of the
gentiles, Gal. ii. 15. it was proverbially said by the Jewish
doctors, “ Populi terrarum, é. e. Ethnici non vivunt,” the
heathens do not live ; and they in Scripture are more pecu-
liarly intended by that phrase. Hence the apostle saith to
the Ephesians and Colossians, (Eph. ii. 1. Colos. ii. 13.) that
they were vexpot roic auaprhpact, dead in trespasses and
sins ; and brings in God thus speaking to the gentiles,
Anoakes thou that sleepest, arise from the dead, and Christ
shall give thee life, Eph. v. 14.
Secondly, The ends for which this gospel was revealed
to these gentiles, thus spiritually dead, and buried in sen-
suality, were these :
* More Nevoch. lib. i.
+ Leg. Alleg. lib, i. p. 45. quod deter. potior. p. 127.
CHAP. Iv.]
1. "Iva xptSHor Kar’ avSpdrove capkt, That they might con-
demn, might strive against, might mortify those sensual .
desires, and carnal appetites, which they had indulged
whilst they lived, car’ avSpérove, as natural men, wanting
the knowledge of God’s will, and the assistance of his grace
and Spirit. This I conceive to be the genuine import of
the Greek: for, 1. the word flesh being here set in oppo-
sition to the Spirit, not of man, but God, or at the least to
the renewed spirit of man, cannot be reasonably thought to
signify that fleshly body which we bear about us, but rather
that sinful flesh, which lusts against the Spirit, (Gal. v. 17.)
that law of our members, which wars against the law of our
minds, (Rom. vii. 23.) that ppdvnua ric capxdc, or fleshly wis-
dom, which is not subject to the law of God. (Rom. viii. 7.)
- This being so, xprSijvar 7H capt, cannot be truly rendered,
to be condemned, judged, and punished in the flesh, that is,
the body, but, to strive with, to mortify, and subdue the flesh,
with its affections and lusts ; which is the common import
of the word xp:Sijva:, both in the Septuagint and the New
Testament: so, Job ix. 3. "Edv PobAnra xpiSivae airy,
If he will contend with God, he cannot answer him one of a
thousand: and, xiii. 19. Tig éorw 6 xptSnoduevoc, Who is he
that contended with me? Isa. xliii. 26. Put me in remem-
brance, cat xorSHpev, and let us plead together ; 1.8. He is
near that justifieth me, Tic 6 kpwodpevde po, who is he that
contendeth with me? \xvi. 16.’Ev rq rupt KoiSfoerar 6 Kipuoc,
By fire will the Lord plead with all flesh ; Hos. ii. 22. Koi-
Sure pode ri pntipa tpov, kptSnre, Plead with your mother,
plead: and, Micah vi. 1. Arise, xpiSyte mpd¢ ra don, con-
tend against the mountains ; so also, Matt. v. 40. 3édovri cox
xoSivat, is, to him that will contend with thee; and, Jude
9. 75 SuaBdAw Scaxorwdpevoc, is, contending with the devil.
(See also Judg. xxi. 22. Jer. ii. 9.) And this, I think, is
“sufficient to justify the rendering these words actively,
without referring to Glassius’s Canon, (lib. iii. tr. 3. can.
24.) that verbs passive sometimes signify actively.
Note, thirdly, that the phrase kar avSpw7ov, in the New
Testament, doth always signify to live, speak, or act, after
the manner of mere natural men, not yet acquainted with
the mind of God, or not assisted by his Spirit: as in those
passages of the apostle Paul, Speak I these things, xar’ av-
Spwrov, according to the dictates of mere human wisdom?
Saith not the law the same also? 1 (Cor.ix. 8.) My doctrine
is not, car’ avSpwrov, the product of man’s wisdom, but, I
received it from the revelation of Christ Jesus. (Gal. i. 11.)
Kar’ avSpwrov Aéyw, I speak what men would from the
mere strength of reason argue. (Rom. iii. 5.) And again,
Kar aivOpwrov déyw, I speak what is acknowledged among
inen, that a man’s testament is accounted sacred, and no
man addeth to it, or taketh fromit. (Gal. iii. 15.) If I have
Sought with beasts at Ephesus, car’ évIow7rov, after the heathen
manner, what advantageth it me, if the dead rise not? (1 Cor.
xy. 32.) And, lastly, whereas there are contentions among
you, are ye not carnal, and walk, kar’ dvSpwrov, as natural
men, (1 Cor, iii. 3.) not as men acted by the Spirit ?
So that Ko:Sijvar car’ éivSpwrov capki, is, to condemn their
former life led. as natural men, or as mere heathens in the flesh,
or to strive against that flesh which they indulged in their
heathen state; and to live unto God in the spirit, which is
the second end for which the gospel was preached unto the
gentiles, is, by the assistance of the Holy Spirit, to live ac-
cording to the will and the example of a holy God.
THE FIRST EPISTLE GENERAL OF ST. PETER:
435
To this interpretation of this text the context plainly
seems to lead ; for the apostle’s argument runs thus: Christ
having suffered for us in the flesh, it doth become us also,
in a spiritual sense, to suffer in the flesh, by the mortifica-
tion of our fleshly lusts; that though we stilt live in the
flesh, we may not henceforth live unto the lusts of men, but
to the will of God, (ver. 2.) I say, the Christian must no
longer live after the will of the gentiles in lasciviousness,
lusts, &c. (ver. 3.) for which things heathens will be obnox-
ious to God’s just displeasure, at the great day of their ac-
counts; since for this cause the gospel hath been preached
unto them, that they might be engaged by it to condemn
and strive against that fleshly conversation, in which they
lived formerly, according to the lusts of men, not yet ac--
quainted with the mind of God, and might henceforth live
according to God in the Spirit:
For this cause was the gospel preached to them that are
dead, that they being judged according to men in the flesh,
might live unto God in the Spirit.] That this text can have
no relation to the preaching of the apostles to the dead
gentiles in hades is evident:
Because the apostle saith this whilst St. Paul, St. John,
and himself were living, and speaks of it as a thing already
past, saying evnyy<AlcSn, the gospel hath been preached to
them, not that it shall be preached to them when dead.
[°] Ver. 7. Td rédog tryyue, The end of all things is at
hand.] This phrase, and the advice upon it, so exactly
parallel to what our Lord had spoken, will not suffer us to
doubt that the apostle is here speaking, not of the end of
the world, or of all things in general, which was not then,
and seems not yet to be at hand, but only of the end of
the Jewish church and state, mentioned in the inquiry of the
apostles, thus, Tell us when, wavra raira, all these things
shall be finished ? (Mark xiii. 14.) And in our Saviour’s
answer, thus, This generation shall not pass away, twe tiv
mavra yévyrat, till all things be fulfilled, Luke xxi, 32. that is,
mwavra tavra, all these things, Matt. xxiv. 34. Mark xiii. 30.
And it is the observation of interpreters upon these words,
Toic mao yéyova ta wévra, I became all things to all men,
1 Cor. ix. 22. and, wavra poor tEcorv, all things are lawful
for me, x. 23. that the word zdvra must be restrained ‘to the
subject-matter.
[*] Ver. 10. Xdpropa, The gift.] That the gift should here
signify wealth, I cannot think, for though ydgrc some-
times bears that sense, yet ydpiopa is never used to signify
wealth, but hath always relation to the spiritual gifts
vouchsafed then to the church of Christ. (2.) ‘Because the
speaking as the oracles of God seems plainly to be the same
with prophesying according to the analogy of fuith, men-
tioned Rom. xii.6.and the ministering here, with the Siaxovta
there, both which are mentioned as spiritual gifts according
to the grace given to them ; see note there, and on the helps,
mentioned 1 Cor. xii. 27.
[°] Ver. 13. Toic rod Xprorod raShpac, Are partakers of
Christ's sufferings.| Because he looks upon the sufferings
of his members as his own, (Acts ix.'4. Colos. i. 14.)
[(°] Ver. 14. Ivetpa rite SdEnc, The Spirit of glory ;] (or,
as some copies read, rij¢ SdéEn¢ Kat duvapewe, of glory and
power, ) is doubtless that Holy Spirit which attended the
preaching of the glorious gospel, and made it to be the mi-
nistration of the Spirit, tv dé&p, in glory; and by partaking
of which Spirit we Christians are said to be transformed
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436
8, 9. 18. and who is also styled rvevpa Suvauewe, the Spirit
of might, 2 Tim. i. 7. and being promised and given to those
who suffered for Christ’s sake, to abide with them for ever,
as their comforter, and to help their infirmities, (Rom. viii.
26. 2 Tim. i. 7,8.) must make them happy sufferers; and
being also that Spirit by which they were enabled to work
many miracles, and endued with extraordinary gifts, Christ
must be glorified by him, as he foretold he should, John
xvi. 14.
Kara piv airove BAaopnucira, ward St tude dobatera.]
Injecta hec videntur, Millius, Proleg. p. 67. col. 2. See,
for the defence of them, Examen Millii.
[7] Ver. 15. ‘Qe govedc, As a murderer, &c.] Whoever
reads Josephus, will find there was the greatest reason to
give these cautions to the Jewish nation, which then pro-
digiously abounded with thieves, were continually em-
ployed in murdering not only heathens, but their own bre-
thren; were xcaxorowl, or, as some copies read, xaxovpyot,
to such a high degree, that he saith, they practise all manner
of injustice and wickedness that was ever thought of or com-
mitied ; and adAorpioerioxoror, men who would have the.
government of other men’s consciences, and overrule their
actions, especially the zealots.
[*] Ver. 16. AoEaZérw rov Ocdv, Let him glorify God.]
i. e. Let him give glory to God, who enables bim thus pa-
tiently to suffer for his sake ; or, let him be so careful to
‘behave himself under his sufferings, that he may glorify
God by them, in the day of visitation, (ii. 12.) which day is
now at hand. '
[9] Ver.17. Td roc, The end:] Foretold by Christ, of
the unbelieving Jews. “(See note on ver. 7.)
CHAP. V.
1. Tue [*] elders which are among you I exhort, who
am also an elder,-and a witness of the sufferings of Christ,
and also (shall be) [*] a partaker of the glory. which shall
be revealed : ‘
2. Feed the flock of God which is among you, taking
(upon you) the oversight thereof, [5] not by constraint, but -
willingly ; [*] not for filthy lucre, but of a ready mind;
_ 8. [°] Neither as being lords over God’s heritage, but
being ensamples to the flock.
_ 4, And when the chief Shepherd shall appear, ye shall
receive a crown of glory that fadeth not away (and so re-
ceive a full and better reward of your labours, than others
aim at ). :
5. Likewise, ye younger, submit yourselves unto the
elder (or aged ). Yea, all of you be subject one to another,
(i.e. be as ready to do kind offices to others, as if ye were
subject to them ; see note on Phil. ii. 3.) and [°] be clothed
with humility: for God resisteth the proud, and giveth
‘grace unto the humble.
6. ["] Humble yourselves therefore, under the mighty
hand of God (now coming upon you, iv.17.) that he may
exalt you in due time: j
7. Casting all your care upon him, (and committing your-:
sélves to the conduct of his all-wise providence, iv. 19.) for
_he cateth for you.
8. Be sober; be vigilant; because your adversary the
devil, as a roaring lion, walketh about, seeking whom he
A PARAPHRASE WITH ANNOTATIONS ON
JSrom glory to glory, as by the Spirit of the Lord, 2 Cor. iii. |
[cuar. v.
may devour; (and by his persecutions tempt to an apostacy
Srom the faith, 1 Thess. iii. 5. Rev. ii. 10.)
9. Whom resist steadfast in the faith, knowing that the
same afflictions (which ye now endure) are accomplished
in your (Christian) brethren that are in the world. (See
James iv. 7.)
10. But (and) the God of all grace, who hath called us
to his eternal glory by Christ Jesus, after that ye haye suf-
fered. awhile, make you perfect (in patience), stablish,
strengthen, settle you.
11, To him be glory and dominion for ever and ever.
Amen.
12. By Silvanus a faithful brother unto you, ([*]as L
suppose,) I have written briefly, exhorting, and testifying
that this is the true grace of God in which ye (now ) stand.
13. The church that is at (Rome, figuratively called)
[9] Babylon, elected together with you, saluteth you; and
so doth Marcus my son, (i. e. who as a son with his father
hath served me in the gospel, Phil. ii. 22.)
14, Greet ye one another with a kiss of charity. Peace
be with all that are in Christ Jesus. Amen.
ANNOTATIONS ON CHAP. V.
[‘] Ver. 1. TPESBYTE’POYS rodc év ipiv, The elders that
are among you.) That is, the bishops, saith Dr. Hammond,
here, and wheresoever the word occurs in the New Testa-
ment; for the order of presbyters was not yet in being, but
only afterward appointed by St. John: for that the apostle
is here speaking of elders, not by age, but office, appeareth
by his exhortation directed to them, to feed the flock com-
mitted to their charge, (ver. 2.) But this notion seems not
well consistent with what others have discoursed upon this
_ subject; for,
First, They who make the bishop, priest, or elder, and
deacon, to be appointed, as answering to the high-priest,
the priest, and Levites, must suppose that all these three
orders were at first appointed, especially in the church of
Jerusalem, as being derived from their platform. And so
must all those learned men, who say the church was mo-
delled after the manner of the Jewish synagogue; for as
to that, the parallel must run between the chief of the sy-
nagogue, the elders, and their ministerial officers, and the
bishops, priests, or elders, and the deacons: and if the
middle order had been wanting so long as is supposed, the
government of the church would not have been formed
after that platform; which, as Epiphanius * and the Jews
inform us, had these several offices init. The same may
be said of those who make the elders or presbyters to be
answerable to the seventy, appointed by Christ as inferior
oflicers under the apostles, and make this an argument of
an inequality betwixt bishops and presbyters, established
in the church of Christ.
Secondly, Hence it must necessarily follow, that not
only in the times, but even in the writings of the apo-
stles, the names of the presbyters and bishops were so far
confounded, that a presbyter, in their style, did always.
signify one that was properly a bishop; which yet the
learned Bishop Pearson + seems not to allow.
* "Apyicvvaywyay, nal mgechurtgoy, nat "AQanran ray wap’ advois haxtov. Heer, xxx,
§. 11.
+ Vind. lib, ii. cap. 12.
CHAP. V.]
Thirdly, This seems to make the work and office of a
bishop too great to be discharged by a single person, espe-
cially in such great churches as that of Jerusalem, where
there were many myriads of believing Jews. (Acts xxi. 20.)
For it was his office, saith that reverend person, to be the
teacher of the whole flock committed to him: Acts xx. 28.
Ye that are bishops of the several churches of Asia, look to
the churches committed to your trust, to rule and order all
the faithful Christians under you; so the paraphrase.
See the paraphrase and note on Heb. xiii. 7. 17. where he
saith, That to teach, exhort, and confirm and impose hands,
were all the bishop's office in Judea. He was to exercise
the whole discipline of the church, by hearing all the eccle-
siastical causes, inflicting censures, and receiving penitents ;
(see the paraphrase and note on Titus iii. 10.) he was to
take the principal care of the poor, to receive, and distribute
to them the church’s stock ; so here: the supreme trust and
charge of that, saith he, being always reserved to the apo-
stles and bishops of the church ; (note on 1 Cor. xii. 28.)
he was to visit the sick, and pray with them; that being
(saith he) one branch of the office of bishops : (note on James
v.14.) and how one bishop could perform all this to a
church consisting of many myriads of persons, it is not easy
to conceive. I therefore think it better to admit of the
ordinary acceptation of the word presbyter here ; that is,
~ to think they also may be included in the term.
[°] Kowwvde d6Enc, And also a partaker of the glory which
shall be revealed.) i. e. Saith one, present at the discourse,
concerning the glory that should be consequent to his
death, the remarkable destruction of his crucifiers, and the
deliverance of his faithful disciples. But, first, itis certain,
that the Scripture mentions nothing of any such discourse ;
but only, that Moses and Elias then spake of his decease which
he was to accomplish at Jerusalem. (Luke ix. 31.) And
though Peter was then present, he heard not a word of that
discourse; being then fast asleep, (ver. 32.) This glory
therefore is doubtless the glory which we shall enjoy at the
resurrection, or the redemption of our bodies from cor-
ruption; (Rom. viii. 18. 23.) styled the glory of God, Rom.
v. 2. the glory we shall enjoy when Christ appears, Colos.
iii. 4. when our vile bodies shall be made like unto Christ's
glorious body, ‘Phil. iii. 21. and shall be raised up in glory,
1 Cor. xv. 43. eternal glory, 1 Pet. v. 10. this being that we
shall enjoy at the revelation of Christ Jesus, ver. 4. i. 7.13.
iv. 13. of this St. Peter was partaker then in the promise,
and in the earnest of it, the first-fruits of the Spirit.
[*] Ver. 2. Not by constraint, but willingly ; Mi avay-
kaoTwe aXX’ Eovstwe.] Not as it were constrained to it by
the dread of what ye may suffer, the woe impendent if ye do
not perform this office ; but voluntarily, and as a free-will-
offering to that God who hath loved you so much, and from
a ready mind to serve the interests of souls; as in those
words of St. Paul, ’Avayxn, a necessity is laid upon me, and
woe unto me, if I preach not the gospel ; but if, kav, will-
ingly I do this, Ihave a reward. (1 Cor. ix. 16, 17.)
[*] Mnéz aicypoxepdic, Not for filthy lucre.] As did the
false apostles and Sudaizers, teaching things they ought
not, for filthy lucre’s sake, Tit. i. 11. thinking gain godli-
ness, 1 Tim. vi. 5.
(5] Ver. 3. Mn8? tc kurakipiebovrec THv KAfjowv, Not as
lords over God's heritage :] Or, as it might be rendered, of
the possessions of the church. It was the custom. then of’
THE FIRST EPISTLE GENERAL OF ST. PETER.
437
many, to sell their heritages, and give the money to the
governors and bishops of the church, to be distributed to
the use of poor Christians; and these inheritances and
moneys were styled «joo, both the Scriptures, and the
best Greek authors, using it for a patrimony or heritage
obtained by lot, as the inheritance of the Jews was; (Josh.
xii.8.) whence the word «Xjijpoc is so often used in this sense
through the books’ of Joshua and Judges. And so the
bishops, to whose hands it was committed, are here re-
quired not to.act as if they were lords, but only as stewards
of it: and so asto be examples (to others) of freedom from
avarice, and diligence in relieving the poor, sick, and needy.
But seeing what is-here xAjjpoc, is in the same sentence
styled rd wotuvov, the flock of God, the common interpre-
tation of the word for heritage seems to be established by
this latter word.
[°] Ver. 5. "EyxouBicacbc, Be ye clothed with humility.)
The word hath two significations; it signifies a frock put
over the rest of our clothes, and so imports, that this hu-
mility should be visible in us, above all other Christian
virtues, in our whole conversation, our words, and actions.
Secondly, It signifies a belt which girts about our garments,
and so imports we should tie it fast unto us, and have
those considerations always fixed upon our spirits, which
may still keep us in an humble frame of soul.
["] Ver. 6. TareveéOnre.] i. e. Submit with patience to the
chastisements sent by his powerful hand upon you; that
being truly sensible of the Divine displeasure, being af-
flicted, and mourning for those sins which brought these
evils down upon you, and turning unto him that smites
you, he may draw nigh to you, and in due season work
for you a deliverance from this afflicted state. See this
in the place parallel to this, James iv. 7. 10. tight
[8] Ver. 12. “Qe vopuiZw, As I suppose.] From these and
many like expressions used in the Epistles of the apostles;
itis evident, that the Divine afflatus, by which. the Holy
Ghost assisted them to write, did not dictate the very words,
but only presided. over them to preserve them from error
in writing, seeing the Holy Ghost could not say, As I sup-
pose; nor could St. Peter have used. this phrase, if the Di-
vine illumination had influenced and instructed him in this
matter. : :
[9] Ver.13. ‘Hév BaBvAdm, The church in Babylon.} That
Babylon is figuratively here put for Rome, is an opinion so
early delivered by Papias,* and which afterward so ge-
nerally obtained, (as we learn from Eusebius, St. Jerome, +
and Gicumenius, on this place,) that I subscribe to the
note at the end of this Epistle, that zypapn and ‘Pounc, it
was written from Rome, styled also Babylon by the author {
to the Revelation, chap. xvii. xviii. For the apostle must,
at the writing of it, be at Rome, figuratively, or at some
city properly called Babylon: now, as it is uncertain whe-
ther St. Peter ever was at Babylon in Chaldea, or in Egypt,
and improbable that he ever made any considerable stay
there; so is it very improbable he should do it so near his
end. -At Rome and Antioch, where he confessedly resided, .
charch-history is copious in giving an account of his suc-
cessors in those sees: but who can shew any thing of this :
* Apud Euseb. Hist. Ecel. lib. ii. cap. 15. ,
t+ Verbo Marcus et in Isaiam, cap. 47. F. 77. B. h
¢ “ Ea que dicuntur Apoc, 18. de‘ Babylone que est apud Romanos,’ intelligenda
sunt juxta veterum ecclesia doctorum sententiam.” Andr. Cesar in Apoc. cap. 55.
+
438
nature, with reference to either of these Babylons? As to
the reason why Rome is covertly thus represented by the
name of Babylon, I cannot think, with Gicumenius, it was
so styled, da r6 érupavic, because advanced to as great emi-
nency a8 Babylon ever had been; for then why should St.
‘Peter have disguised the matter? I rather think it was so
styled, either because it did resemble that city in its idola-
tries, and opposition to the church of God; or because it
was to be destroyed for ever, as the prophets had foretold
of Babylon; which, though the primitive Christians * did
‘A PARAPHRASE WITH ANNOTATIONS ON
believe, it was their wisdom to conceal. Thus St: Jerome *
saith, That the prophet Jeremiah covertly spake of Baby-
lon, under the name of Sesack, that he might not incense
the Babylonians against him, who besieged Jerusalem;
and that the apostle speaks of the Roman empire under the
name of 7d xaréyov, that which letteth, |that he might not
provoke them to persecute the Christians for speaking of
the Roman empire, which was by them esteemed ec
sine fine, + or eternal.
THE
SECOND EPISTLE GENERAL OF ST. PETER.
WITH. ANNOTATIONS.
re
PREFACE.
—>——
LL error Tov aroordAov eéiorodr Kao) Sevréoa, The
second catholic epistle of St. Peter.| That this Epistle also
was written by the apostle Peter, is evident beyond all ex-
ception: (1.) From the inscription of it, in which the writer
styles himself, Simon Peter, a servant and apostle of Jesus
Christ ; there being no other apostle of that name. More-
over, of this apostle it is particularly noted in the Scripture,
that he was Zinwv 6 Aeydpevoc Térpoc, Simon called Peter,
Matt. iv. 18. and x. 2. Siuwy 6 érxadobpevoe Mérpoc, Simon
which was surnamed Peter, Acts x. 18. xi. 13. He is
styled Simon Peter once by St. Luke, v. 8. and by St. John
the evangelist seventeen times, i. 41. vi. 8. 68. xiii. 6. 9.
24. 36. xviii. 10. 15. 25. xx. 2. 6. xxi. 2, 3. 7. 11. 15.
Whereas Simeon bishop of Jerusalem, to whom Grotius
ascribes the writing of this Epistle, was neither Peter, nor
apostle. (2.) From aconcurrence of circumstances in it
relating to St. Peter and no other; as, first, when he says,
He shortly must put off this tabernacle, even as our Lord
Jesus Christ had shewed him, i.14, This well agrees to
Simon Peter, to whom our Lord signified what ‘death he
should die, John xxi. 18,19. And that this death should
befal him before his coming to the destruction of Jerusa-
lem, ver. 22. which was then at hand when St. Peter writ
this, seé note on 1 Pet. iv. 7. Secondly, Headds, That he -
was with him in the holy mount, when our Lord Jesus was
transfigured, and was an eye-witness of his majesty, and
heard these words, This is my beloved Son, in whom I am
well-pleased, 2 Pet. i. 16—18. which he could hear only
then, no such words being spoken, John xii. 28. to which
* “Sic et Babylon apud Johaunem R. arbis figuram portat ; proinde et magne et —
regno superba et suorum debellatricis.” Ter. contra Judeos, cap. 9. p. 193. et
contra Marcion. lib, iii. cap. 13.
Grotius would refer this passage. Now at our Lord’s
transfiguration, besides St. Peter, were only present the two
sons of Zebedee, James and John, neither of which was
ever thought to be the author of this Epistle. Thirdly,
This also may be gathered from these words, i iii. 1, 2. This
Second Epistle, beloved, I write unto you; in which I
stir up your sincere minds, by way of remembrance: that
ye may be mindful of the words which were spoken before
by the holy prophets, and of the commandment of us the
apostles of the Lord and Saviour. Whence it is manifest,
Ast, that this Epistle was writ by an apostle, and therefore
not by Simeon bishop of Jerusalem. Secondly, That this
was writ by an apostle, who had before directed an Epistle
to the same persons. Now though some of the ancients
doubted whether this Second Epistle were canonical; yet —
they all owned, { that it bore his name, and was ascribed
to him, and never, that we find, was ascribed to any other
apostle: we therefore have just reason to conclude, accord-
ing to the title of it, that it was’also the Epistle of Simon
Peter the apostle of our Lord, to whom both these Epistles
expressly are ascribed by Origen; § who also adds, that
Paul is called his brother, by Peter the apostle, which he is
only in this Epistle. Being therefore written by an apostle
assisted by the Holy Ghost sent down from heaven, 1 Pet. i.
12. we cannot doubt of the authority of this Epistle! for
whereas Grotius, to avoid the strength of this argument,
imagines that this chapter contains a Second Epistle ;
and that the First Epistle referred to; ended at ‘the close
of the second chapter of that which is now called the Se-
cond Epistle; he not only doth this without all authority of
any ancient versions or authors to countenance his opinion,
* In Jerem. p. 145. A.
$ Ti D8 pépostrny, abrov Seurépay.
pary bvopenQopaeve Tlérpov. Ibid.
§ “Petrus duabus epistolarum suarum personat tubis.” Hom. vii, in Josh. F. 156.
“ware Tlérpou rou derorrbarou yeypapepetvoy aera hv coplay, ualy, viv Ddopetvny + adage
pou Tiavas, 2 Pet. iii, 15.-contra Marcion. p. 58. Vide Firmilianum apud Cyprian.
Ep. 75. ed. Ox, p. 220. et Concil. Laod, Can. 59. ©
+ Dempst. p. 8.
' Euseb. Hist. Eccl. lib. iii, cap. 3. “AnAa 73
THE SECOND EPISTLE GENERAL OF ST. PETER.
but against the frame and the contexture of epistles, which
usually begin with an inscription, which is not to be found
in the third chapter. P |
As for the time when this Epistle was indited, I lay down
this as certain, against Grotius, from what hath been dis-
coursed already, that it could not be written after the de-
struction of Jerusalem: for St. Peter here saith, That he
was shortly to put off his tabernacle, or, to die ; whereas
he was actually dead in the fourteenth year of Nero, that
is, three years before the destruction of Jerusalem by Titus.
But that it was written but a little before his death, may
justly be concluded from this declaration, that he knew,
either by revelation, or by our Lord’s discourse, that the time
of his death was suddenly to follow, * or was nigh at hand.
Of the persons to whom it was written, we are assured
also from these words, This Second Epistle, beloved, I write
unto you; they being a demonstration, that it was written
to’ the very same persons to whom the first had been di-
rected, viz. to the converted Jews, dispersed through Pon-
tus, Galatia, Cappadocia, Asia, and Bithynia, 1 Pet. i. 1.
And, lastly, as for the occasion of his writing, that plainly
seems to have been double. 1. To arm the Jews converted,
against the fiery trial which was then come upon them;
and against that apostacy from the faith, that turning away
from the holy commandment, ii. 21. that falling from their
own steadfastness, iii. 17. to which they of that nation were
so prone. And evident it is; that the chief design of the
Epistle to the Hebrews was to put a stop to it: and many
passages in all the catholic Epistles, not excepting the
Second and Third Epistles of St. John, are evigently writ
for the same purpose; and to warn them of, and to preserve
them from, the destructive doctrines of those Jewish soli-
fidians, who held it unnecessary to add unto their faith,
virtue. 2. To arm them against those impure Nicolaitans
and Simonians, who turned the grace of God into lascivi-
ousness: of whom see the notes on the second chapter.
And, 3. Against those scoffers at the promise of Christ's
coming, as it were a promise which never would be verified,
» But then I am constrained to dissent from the opinion of
the reverend and judicious Dr. Hammond and Dr. Light-
foot, who conceive, that the apostle doth not discourse of
our Lord’s coming to the general judgment, in his third
chapter, but only of his coming to execute his judgments
on the Jews, by the destruction of Jerusalem. For not to
insist upon this consideration, that this opinion is wholly
new, and contrary to the judgment of all the ancients who
own this Epistle, and have occasion to make mention of
these words, they all agreeing in this (with Gicumenius)
that the apostle speaketh, ét ovvredefa tov aldvoc, of the
end of the world ; it is extremely evident,
1. From thése very words, iii.'7. But the heavens and
earth which now are, by the same word are kept in store,
reserved to fire against the day of judgment, and perdition
of ungodly men. And, ver. 10. But the day of the Lord will
come as a thief in the night, in the which the heavens shall
pass away with a great noise, and the elements shall melt
with fervent heat ; the earth also, and the works that are
therein, shall be burnt up. To interpret all these words,
only of the destruction of Jerusalem, is to turn them into
metaphor and allegory; whereas St. Peter plainly says,
* Tawwh ioriv, 2 Petei, 14.
439
that as the old world was destroyed by water, so shall the
world that now is be destroyed by fire. ‘‘ Here then (as
one says truly) is no room for allegories, or allegorical ex-
positions; for, as the heavens and earth were destroyed
by water, so are they to be destroyed by fire: and if in the
first place you understand the natural material world, you
must also understand it in the second; they are both al-
legories, or neither.”
2. Were the apostle speaking of the destruction of Jeru-
salem, which happened thirty-seven years after the death
of Christ, and was, according to our Lord’s prediction, to
fall out whilst some of them whom he spake to were yet
living, what need was there of saying, One day with the
Lord is as a thousand years, &c. when he was speaking, it
seems, of that which he knew was to happen before four
years were expired? And, lastly, the solemn exhortation,
Seeing then all these things shall be dissolved, what manner
of persons ought we to be, in all holy conversations and
godlinesses, looking for and hastening to the coming of our
Lord and Saviour Jesus Christ, that we may be found of
him without spot and blameless? this, I say, sounds too
high for the destruction of Jerusalem, in which they of
Pontus and Galatia could not be much concerned; but it is
an exhortation -very proper for those who had the lively
idea of the conflagration of the world, and the tremendous
judgment and perdition of ungodly men, then set beforé
them.
There is, I confess, a middle opinion betwixt both these,
which interprets the words of St. Peter, in the third chap-
ter, of the judgment of the great whore, or the antichristian
church, mentioned Rev. xvii. 1. after which is to follow
the new heaven and new earth, promised to the Jews, and
to be accomplished in the calling of them to the Christian
faith, and the flowing-in of all nations to them. Concern-
ing which, note,
First, That the judgment, according to the predictions
both of the prophets in the Old and of St. John in the New
Testament, is to be executed upon her by fire.. So, Dan.
vii. 11. The beast was slain, and his body destroyed, and
given to the burning flame : and, ver. 26. The judgment shall
sit, and they shall take away his dominion, to consume and
to destroy it to the end. Accordingly, in the judgment of
the whore, She shall be utterly burnt with fire; for strong
is the Lord that judgeth her, Rev. xviii. 8—10.
Note, secondly, thatit is usual with the prophets torepre-
sent God’s judgments on the enemies of his church and peo-
ple, by the tragical expressions of burning up the earth, dis-
* solving the heavens. Thus of the destruction of Babylon,
which name was writ upon the forehead of the great whore,
God speaks thus: Behold, the day of the Lord cometh,
cruel, and with fierce wrath, to lay the-land desolate: for
the stars of heaven andthe constellations shall not give
their light: and the sun shall be darkened in his going forth,
and the moon shall not give her light ; and I will make the
heavens to shake (or, move away), and the earth shall re-
move out of its place, Isa. xiii. 9,10. 13. The indignation
of the Lord against the Idumeans is’represented in these
dreadful words:* The mountains shall be melted with their
blood, and all the host of heaven shall be dissolved, and the
* Tanhooras maras ai duvdpatis TeV obpaviny, nal mica orpaTiA alray dmoppeice, Ten.
xxxiv, 3, &
440 A PARAPHRASE WITH ANNOTATIONS ON
heavens shall be rolled together as a scroll, and all their
host shall fall down as a leaf falleth from the vine, and as
a falling fig from the fig-tree. Of the destruction of Sen-
nacherib and his people, God speaketh thus: The heavens
shall vanish away like smoke ; the earth shall wax old like
@ garment, and they that dwell therein shall die in like
manner, Isa. li.6. (See Deut. xxxii. 22. Jer. iv. 23, 24. Joel
ii. 30. iii. 15.) Here then we see all the expressions used
in the third chapter of St. Peter used also by the prophets,
when they speak of the desolation of a nation and people,
and especially of the enemies of the church: which is suf-
ficient to evince, that the apostle, being himself a Jew, and
writing to those Jews who were accustomed to these ex-
pressions, might thus set forth the great destraction of the
beast, mentioned Rev. xvii. xviii. and by the new heavens
and new earth, that glorious state of the church, which was
to ensue by the conversion of the Jewish nation, and the
flowing-in of all nations to them.
CHAP. I.
1. Simon Peter, a servant and apostle of Jesus Christ,
(writing) to them that have obtained like precious faith
with us ['] through the righteousness of God (by faith,
Rom, i. 17.) and (the sufferings of) our Saviour Jesus
Christ:
2. ( Wisheth that ') grace, and peace, (may) be multi-
plied to you through the knowledge of God, and of Jesus
(Christ) our Lord,
3. According as (it hath been with us already, for) his
Divine power hath given to us all things that pertain to life
and godliness (or, to the life of godliness), through the
knowledge of him that hath called us to (Gr. by) [*] glory
and virtue:
4. [°] Whereby are given to us exceeding great and
precious promises: that by these ye might be [*] partakers
of the Divine nature, having escaped the corruption which
is in the world through lust.
5. [°] And besides this (Gr. Kai aird rovro, And for this
cause), giving all diligence, add to your faith virtue (or
courage in the profession of it, and sincerity in the practice.
of those things this faith requires); and to virtue (an
exact) knowledge (of your duty ) ;
6. And to knowledge temperance (in carefully abstain-
ing from those sensual affections and. disorderly passions
which obstruct the performance of your duty) ; and to tem-
perance patience (under all the sufferings which may af-
Sright you from it); and to. patience godliness (that fear
of God which will restrain you from sin; that love of him
which will constrain you to your duty ; that conformity of
will, which will cause your mind to approve of, your heart
to affect and choose what is according to his will, and your
whole man to be exercising itself to godliness ) ;
7. And to godliness brotherly-kindness (i. e.. fervent
love to Christians, as being children of our heavenly Father,
and fellow-members of Christ’s body); and to brotherly-
kindness charity (to all men, as proceeding from the same
stock, having the same nature, and being subject to the same
necessities ).
8. For if these things be in you, and abound, they make
you that ye shall neither be [°] barren (Gr. slothful) nor
unfruitful in the knowledge of our Lord Jesus Christ.
[cHAP. I.
9. But (on the other hand ) he that lacketh these things
is ["] blind, and cannot see far off, and hath forgotten that
he was purged from his old sins (by that baptism in which
he, being washed from the guilt of them, engaged to die to
sin, Rom. vi. 4.)
10. Wherefore (being called to this faith) the rather,
brethren, give diligence (Gr. give the more diligence by
practising these things) [*|to make your calling and elec-
tion sure (i. e. to secure to yourselves the blessings of
Christianity, to which God hath called you, and for which
end he hath chosen you to be his people): for if ye do these
things, ye shall never fall (or, miscarry eternally ) =
11. For so an entrance shall be ministered to you abun-
dantly [9]into the everlasting kingdom-of our Lord and
Saviour Jesus Christ.
12. Wherefore I will not be negligent to put you always
[*°] in remembrance of these things, though ye know them
(before), and be established in the present truth (viz.
that the practice of these Christian virtues is necessary to
the making your calling and election sure, and to your en-
‘trance into Christ's heavenly kingdom ).
18. Yea, I think it meet, ds long as I am in this taber-
nacle (of the body ), to stir you up (to the performance of
your duty) by putting you (still) in remembrance (of
these things).
14. Knowing that shortly I must put off this my taber-
nacle (by martyrdom), even as our Lord Jesus Christ
["] hath shewed me, (John xxi. 20.)
15. Moreover, I will endeavour (by leaving these Epis-
tles, designed for that end, ) that ye may be able after my
decease ['*] to have these things always in remembrance.
16. For we have not followed cunningly devised fables,
when we made known to you the power (given to our Lord
Christ over all flesh, that he might give eternal life to them
that believe, John xvii. 2.) and (the) coming of our Lord
Jesus Christ (to crown them with glory), but were eye-
witnesses of his majesty.
17. For he received from God the Father honour and
glory, when there came such a voice to him from the
[5] excellent glory, This is my beloved Son, in whom I am
well pleased.
18. And this voice which came from heaven we heard,
when we were with him in the holy mount.
19. We have also [*4] a more sure word of prophecy;
whereunto ye do well that ye take heed, as to a light that
shineth in a dark place, until the day dawn, and the [**] day-
star arise in your hearts ;
20. Knowing this first ( as the foundation of all you learn
Srom the prophetic writings ), [1°] that no prophecy of the
Scripture is of any private interpretation (Gr. of their own
incitation, motion, or the suggestion of their own Primate
spirits ).
21. For prophecy came not in old time by the will of
man: but holy men of God spake as they were moved by
the Holy Ghost.
ANNOTATIONS ON CHAP. I.
['] Ver. 1. "EN Sxaocbvy tov Ocov, By the righteousness
of God.| That this phrase signifies our justification through
faith in the death and sufferings of Christ, the meritorious
cause of it, see the note on Rom. i.17 Or, since the He-
ST a al
CHAP. I.]
brew word tzedakah in the Old, and the Greek Sc«aocivn,
both in the Old and New Testament, do often signify kind-
ness and mercy, it may here also bear that sense.
[2] Ver. 3. Aca 86Enc Kat dperiic, By glory and virtue. ] i.e.
Who hath called us with a glorious calling, as being at-
tended with the glorious effusion of the Holy Ghost; by
reason of which, the revelation of the gospel is said to be
dy S6&p, or Sid SdEnc, in or with glory ; (2 Cor. iii. 7. 11.) and
shewed his power, might, and virtue, by the miraculous
operations with which it was confirmed. For though Mr.
Le Clerc is positive, that doer} no where signifies dévamc,
power ; yet in Hesychius we read thus, dper}, Seta Sévaure;
virtue, i.e. Divine power, % xara wéAeuov Séivauec, strength
for war, fortitude, dexterity in wrestling.
[*] Ver.4. Ac dv, By which.] Ifthe reading of other manu-
scripts, d¢ dv, obtain, the sense runs plain and easy, thus, By
whom, thus calling you, are given great and precious pro-
mises, Christ having brought life and immortality to light,
(2 Tim. i. 10.) and established the new covenant in better
promises. (Heb. viii. 6.) But if we retain the common read-
ing & dv, by which, the sense seems to run thus; ‘ By which
two, the effusion of the Holy Ghost upon us, as the earnest of
them, and his miraculous operations, as the confirmation of
them and of that gospel which contains them, are given to us
great and precious promises ;’ or rather,‘ By which God, and
our Lord Jesus Christ, mentioned ver. 1. and ver. 3. are
given great and precious promises, they being the promises
’ made by God the Father, (2 Cor. vii. 1.) and by the Son,
(1 John ii. 25.) and confirmed to us in and through Christ
Jesus.’ (2 Cor. i. 20, 21.)
[*] Octac picewe xowwvoi, Partakers of the Divine na-
ture.| Both Philo* and Josephus represent them who had
the gift of prophecy as having tiv Puyiv SadZovear, a soul
inspired by the Deity, and, by the Holy Spirit dwelling in
them, made Divine. Thus Josephus} saith of one Papius,
renowned for his wisdom and foreknowledge of things to
come, that he did, Seia¢ peracynxéva picewe, partake of the
Divine nature.
[°] Ver. 5. Kai airs rovro, And for this cause.] Or, as
other manuscripts read, Kat airoi, So ye. Esthius here
probably conjectures, that the sense hitherto is pendent,
thus: As ye have received from the gift of God, all things
necessary to life and godliness, so do ye add, or, for this’
cause add to your faith, virtue, &c.
[°] Ver. 8. Oix apyovc, Ye will not be slothful,] Or negli-
gent, in the concerns of God’s glory and your soul’s wel-
fare; for sloth proceeds from want of faith, or courage, or
love: nor unfruitful, i.e. unprofitable to others; for that
proceeds from want of brotherly kindness, or charity.
[7] Ver. 9. TupAd¢ tor, He is blind.| For want of know-
ledge, and blinded by his passions and sensual affections,
and cannot see to the end and design of Christianity, and
the rewards of faith and patience; nor considers he the
obligations which lie upon him to depart from iniquity.
The word pwwrdZwv following, is by our translators ren-
dered one that cannot see afar off; agreeably to these
words of Aristotle, They are said, puwréZav, who from
their birth are, ra piv ¢yyic BXAbrovtec, ra 82 2E arootdcewe
ovx bpwvrec, men who can only see things near, not those that
are remote ; and it is ordinary to say, that such a one is
* Phil, de Mut. Nom, p. 824.
VOL, VI,
+ Contra Appion. p. 1052,
THE SECOND EPISTLE GENERAL OF ST. PETER.
441.
blind, as being comparatively so, and to many things: and —
to this sense the following words, they cannot look back to
their purgation of old, seem to lead; though the great Bo- _
chart saith, the word here signifies to close the eyes against —
the light. (Hieroz. lib. i. cap. 4. p. 31, 32.)
[?] Ver. 10. BeBatay tuo krAjow woioSa, To make your
calling and election sure.| Many manuscripts, and many of
the ancients, add, dia rv kad@v toywv, by good works: and
this the text seems to require; for it immediately follows,
if ye do these things, ye shall never fall ; plainly declaring,
that the making of their calling and election sure depended
on the doing those works of virtue, temperance, patience,
godliness, brotherly kindness, and charity (mentioned he-
fore), and so was only a conditional election, upon their
perseverance in a life of holiness. And from the following
words, he that doth these things shall never fall, it plainly
seems to follow, that even the elect, by their neglect to do
these things, may fail of an entrance into this heavenly
kingdom.
[2] Ver. 11. Ei¢ ri aidmnov Bacirstav, Into the everlasting
kingdom.| As fw: aiévog is everlasting life, Luke x. 25.
aidiviog KAnpovoula, an everlasting inheritance, Heb. ix. 15.
alive oxnvat, everlasting tabernacles, Luke xvi. 9. oixta
aidvoc, an everlasting house, 2 Cor. v. 1. d6&a aidwnoc, ever-
lasting glory, 2 Tim. ii. 10. awrnpia aiwvoc, everlasting, sal-
vation, Heb. v. 9.; so aidvwog PBacAcia is doubtless the
everlasting kingdom prepared for Christ’s faithful servants,
and not his vindictive kingdom over the Jews; nor yet the
kingdom of saints, mentioned by Daniel, as never to give
place to any other kingdom, they to whom the apostle writ,
being to die long before the coming of that kingdom.
[°] Ver. 13. “Ev trouvica, In remembrance.| For could
we be established in the belief of heavenly things, and have
them still in remembrance, we should not flag in the per-
formance of our duty. Moreover, from these verses, and
from chap. iii. it seems reasonable to conceive, that they,
who were so concerned to write those things the Christians
. had already heard, and in which they were established,
would not neglect to write whatever else was necessary to
be known to salvation. '
["] Ver. 14. ’EdjAwoé por, Hath shewed me.] Declaring
to him, in a vision, say Hegesippus* and St. Ambrose,+
that he must go again to Rome, to be crucified. Thus St.
Polycarp,t in a vision, saw his pillow, or nightcap, burn-
ing with fire, a little before he was consumed by the flames:
and St. Cyprian, by a vision, was admonished of his death,
and of the kind of martyrdom he was to suffer. (Pontius in
Vita Cypr. ed. Ox. p. 7.)
['*] Ver.15. Tijv rotrwv pvfyny roioSa, To make a re-
membrance of these things.| St. Peter therefore was not of
the opinion, that oral tradition was a better way than
writing, to preserve the memory of these things; and that
without writing they might be able so to do. Accordingly
Ignatius,§ advising the churches to stand sast in the tradi-
tions of the apostles, thought it necessary, ‘‘ for the greater
security, to commit them to writing.” For, saith Origen, ||
* Hegesip. de Excid. Heros. lib. iii. cap. 2. +t Ambros. Ep, 33.
$ Mporeuysrevog tv dmrracls yeyove, nad eldev mpoonsddraioy airod bad mugs xaranciduns-
voy. Martyr. §. 5. z
§‘Vuig drparslag nat Eyypapag fin pragrugeiueva Siarvmaicbas dvaynaiov inyeiro,
Apud Enseb. Hist. Eccl. lib. iii. cap. 35.
|| TA yde Ayedpwe Asyueva maveras per’ drlyov ode Exovra darddegiw. Dial. contra
Marcion, p. 59.
3 L
442
“ That which is delivered only by mouth, quickly vanish-
eth, as having no certainty.”
[?°] Ver. 17. ‘Ywd rig weyadomperoie S6Enc, From the mag-
nificent glory.) Some considering, that in all the three evan-
gelists, the transfiguration of our Lord is mentioned, after
he had spoken of the coming of the Son of man in glory, or
in the glory of the Father, think this transfiguration was an
image of that glorious kingdom he was to erect at the call-
ing of the Jews ; and that St. Peter here refers to this, when
he saith, We made known to you the power, and coming, or
the illustrious coming, of our Lord Jesus Christ ; whence
Moses and Elias are here seen with him in glory, and, ac-
-cording to some manuscripts, are said to speak of the d6&a,
i. e. his glory, which was to be hereafter in Jerusalem.
But that glory being not yet come, to what purpose should
the apostle write to them of that age, to give all diligence
to obtain an entrance into that kingdom? Or why doth he
so generally promise an entrance into it, to them who were
to die so long before, and were not at all, unless they died
martyrs, to enter into it? Nor was it to be an everlasting,
but only a millenary kingdom. Wherefore, for explication
of the words, observe, concerning the transfiguration of our
Lord, first, that when he was transfigured, his face did
shine as the sun, and his garments were splendent. (Matt.
xvii. 2.) And this, saith Nazianzen, God did, rd yé\Xov
puotaywyav, shewing what he was to be hereafter; and as an
introduction to that glory in which he was to shine at the
right hand of Majesty in the heavens: for, to shine as the
sun, is a phrase expressing something belonging ‘to céles-
tial Majesty, Matt. xiii. 43. the white and splendid gar-
ments being also proper to kings and the royal ministers of
the heavenly court, Rev. iii. 4. And hence, when Christ is
represented as the first-born from the dead, and the prince
of the kings of the earth, to whom power and glory be-
longed, he appears in splendour, as the sun shining in his
power, Rey. i. 14,15. And this is the majesty of Christ,
of which St. Peter, James, and John, were eye-witnesses
on the mount.
Secondly, Of the testimony given to him, observe, (1.)
that it was, This is my beloved Son ; i. e. This is he who is
heir of all things, Heb. i. 2. and is sat down at the right
hand of Majesty and glory, ver. 3. And therefore this is
made a proof of our Lord’s resurrection and exaltation to
the highest glory, that the Father said to him, Thou art my
Son, this day have I begotten thee. (Acts xiii. 33. Heb. i. 5.
v. 5.) This is he to whom the Father hath given to have life
himself, (J ohn v.26.) and so to raise the dead, (ver. 24.) and
give eternal life io them. (John xvii.1, 2.) Now all this
being comprehended in this testimony, shews the truth of
what St. Peter said he had declared to them. Note, (2.)
that this voice was given from the magnificent glory, or
bright cloud, which then appeared, and was the constant
symbol of the Divine presence; (see note on Phil. ii. 6.)
and so assured them, this testimony was given by the God
of truth. Note, (3.) that this testimony is delivered in
the very words spoken of that Prophet which should come
after Moses, viz. A Prophet will the Lord your God raise
unto you, like to me, to him shall ye hearken ; (Deut. xviii.
15.) and so assured them, that this beloved Son was that
prophet of whom Moses spake. Note (lastly), that these
words were directed, not to Christ, but to those that at-
tended him, and bade them observe, that God the Father
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
here owned him as his only Son in whom he is well-pleased,
and as the only Prophet whom they ought to hearken to. -
[*] Ver. 19. BeBadrepov rov Moopnrexoy Adyov, A more
sure word of prophecy.) This is spoken in comparison of
the apostle’s testimony of what he heard; which to the
Jews was not so certain and convincing, as was the record
of their own prophets: whence the apostles, both in dis-
puting with the unbelieving Jews, and writing to the be-
lievers among them, confirm their doctrines from the wri-
tings of the Old Testament.
[**] Kat pwopdode dvaretdy, &c. And the day-star arise én
your hearts.] Some (considering that Balaam prophesies of
the Messiah, as a star that was to come out of Jacob ; by
which star, say the three Targums, Bereschith Rabba; R.
Moses Haddarson, and R. Isaac, is meant the Messiah,
compared to a star, because of the splendour of his domi-
nion and kingdom, and who is styled by St. John, 6 dori
Aaurpde, & dpSpwoe, the bright and morning star, (Rev.
xxii. 16.) refer this to Christ's second coming to con-
vert the Jews, and set up the kingdom of the saints, (Dan.
vii. 27.) saying, that the apostle compares the intermediate
time in which antichrist was to reign, to the night and
darkness, according as the Scripture useth to express the
times of ignorance and idolatry ; (Eph. v. 8. 1 Thess. v. 4.
see note on Rom. xiii. 12.) and the time of Christ’s ad-
vent: to call all Israel, and to bring in with them the ful-
ness of the gentiles, to the light dissipating that darkness ;
and doth here bid the Jewish nation to attend to the pro+
phecies in the Old Testament, touching this glorious time,
tillit should be accomplished upon them. But the apo-
stle writes not here to the unbelieving Jews, who are to be
the only subjects of that calling, but to them who had ob-
tained like precious faith with him. Moredver, that the
time from writing this Epistle, to the conversion of the
Jews, which is not yet accomplished, should be accounted
as darkness, or a time in which the light, or day, appeared
not, seems not suitable to that expression of St. Paul, The
night is far spent, and the day is at hand: (seenote on Rom.
xiii. 12.) nor could he bid those of that age to expect,
till that day-star should arise in their hearts, which to this
very day is not yet risen. It therefore seems plain to me
from these words, though Dr. Hammond and others would
interpret them to another sense, that the apostle speaketh
this concerning some other light that was to enlighten and
affect their hearts, and give them full assurance, that our
Jesus was the Son of God, the Prophet God had sent into
the world. Now this was done by the internal gifts and illu-
minations of the Holy Spirit vouchsafed to believers ; by
which, saith the apostle Paul, The testimony of Christ, or
which the apostles gave of him, {PeBauchOn év iptv, was con-
Jjirmed in or tpon them: (1 Cor. i. 6.) by which God did
BeBaiody ide ody div cig Xprordy, confirm both the apostles
and those that believed in the faith of Christ. (2 Cor. i. 21,
22. v. 5.) So that the import of the words seems to be this;
Till ye yourselves have those prophetic gifts, by which ye
may be able, from what ye find in yourselves, to’ know by
the Spirit, that Jesus is the Christ, the Son of God, (1 Cor.
xii. 13.) and have the unction of the Holy Ghost, by which
ye know all things, (1 John ii. 27.) and have also the Scrip-
tures of the New Testament committed to you, which con-
tain a more perfect light, (Rom. xiii. 14.) and are indited
also by the Holy Spirit sent down from heaven. (1 Pet.i. 12.)
CHAP. II.}
Like to this, is that expression of Philo,* What reason is
in us, that is the sun in the world, ies) pwopopei xarepoc,
both being unto us a phosphorus ; the sun giving light to our
senses,and reason intellectual rays to our conceptions : and
when pac tmAGpre 7d Ociov, the Divine light shines upon us,
that of our reason sets; and when that sets, this ariseth, 7p
82 mpopntixy yéver prc rovTO oupPatverv, and so it was with
the prophets.
P9]. Ver. 20. Idiac ériAboewe ov yiverat, No prophecy is of |
private interpretation.] i.e. Prophecy comes not from the
prophet’s own suggestion, but from the inspiration of the
Holy Ghost. That this is the true sense of these words, ap-
pears (1.) from the apostle’s own interpretation ; for, not to
be of the prophet’s own incitation or suggestion, (ver. 20.)
is, not to come by the will of man, (ver. 21.) i.e. not by
human reason, but by the will of God. (John i.13.) (2.)
From the use of the phrase ;, for érfAvoic, according to Pha-
yorinus and Suidas, is %odoc, accession, or incitation, or
insult ; and the word idia, added to it, must therefore sig-
nify, that prophecy is not of private impulse or incita-
tion : whence the expression, used by the true prophets,
is generally this, ixiADev 2x’ tu?, the Spirit came upon me:
(Numb. xxiv. 2. 1 Sam.x. 10.2 Chron. xv. 1. xxiv. 20.) and,
(3.) from the nature of the thing itself, and the constant
opinion of the Jews about it ; which was, as Philo saith,
that a prophet speaketh nothing of himself, but he is the
organ of God in what he speaks, God speaking in and by
him. Whence, to speak of himself, or, of his own heart or
mind, is always made the sign of a false prophet; whom
God had not sent. (Numb. xvi. 28. xxii. 18. xxiv. 13. Jer.
xxiii. 16. 26. Ezek. xxiii. 17.) Ridiculous therefore, and
fall of ignorance, is the inference of. Esthius hence, that the
reformed, and their pastors, must not interpret the Scrip-
tures according to their own sense or judgments ; which
surely they may do, as well as he, or any other Romish
commentator, who have nothing but their own private
sense for many pa taiaes| of the Scriptures they dis-
course upon.
CHAP. IL.
1. Bur there were false prophets also among the people
(in the former ages of the Jewish church), even as there shall
be (hereafter ) [*| false teachers [*] among you, who privately
shall bring in [*] damnable heresies, (i. e. doctrines tending
to the destruction of them that hold them, and _) even [*] de-
nying the Lord that bought them, and (shall) bring upon
themselves [°] swift destruction.
- 2, [®] And many shall follow their pernicious ways: by
reason of whom the way of truth shall be evil spoken of.
3. And through ["] covetousness shall they with feigned
words make merchandise of you: [*] whose judgment now
of a long time lingereth not, and their damnation slumber-
eth not.
4. For if God spared not the angels that sinned, but cast
them down [°) to hell, and delivered them to chains of dark-
ness, to be reserved unto judgment ;
* L. quis Rer. Div. Hares. p. 404. F.
+ Mpephene wad WBiov obdiv dmepStyyerar, drréreia 82 mdyre imnyoivres trip. Quis
Rer. Div. Hares. p. 404. C. “Opyavy @tdi ior iysiv, xpovdjeevov, nat am Anrrbpcevov
doparrms in’ abrdi. D. “Egunviie yag tori 6 mpophang tvobev imnyoivreg ra Anria ru
et, De Prem. et Pon, P7141. E.
THE SECOND EPISTLE GENERAL OF ST. PETER.
443
5. [] And spared not the old world, but saved (only)
‘Ned! ae the eighth person, a preacher of righteousness,
bringing in the flood upon the world of the ungodly ;
6. And turning the cities of Sodom and Gomorrha into
ashes, condemned them with an overthrow, making them an
example to those that after a live ungodly ; (see note
on Jude 7.)
7. And delivered just Lot, vexed with the filthy conver-
sation of the wicked:
8. (For that righteous man dwelling among them, in
seeing and hearing (of them), vexed his righteous soul
from day to day with their unlawful deeds :)
9. (Then may we rest assured, that) [}*] the Lord knoweth
how to deliver the godly out of temptation (as he did Noah
and. Lot), and to reserve the unjust "I unto the day of
judgment to be punished:
10. But chiefly them [*] who walk aftek the flesh, in the
lusts of uncleanness, and [?°] despise government. Pre-
sumptuous are they, self-willed, they are not afraid to speak
evil of dignities.
11. Whereas angels, which are greater in power and
might (than evil spirits), bring not railing accusations
against them before the Lord. (See note on Jude 9.)
12. [°] But these, as natural brute beasts (Gr. as irra-
tional, natural living creatures, rather than men), made to
be taken and destroyed (or, to raven and destroy), speak
evil of the things they understand not; (7%. e. of the angelical
powers whom they blaspheme, ver. 10.) and shall utterly pe-
rish in their own corruption ;
18. And shall receive (Gr. receiving, by this destruction,
ver. 12.) the reward of unrighteousness, as they that count
it pleasure to [*"] riot in the day-time. Spots they are and
blemishes, [**] sporting themselves with their own deceiv-
ings, whilst [9] they feast with you ;
14, Having eyes full of adultery, that cannot cease from
sin; beguiling unstable souls: a heart they have exer-
cised with [*°] covetous practices ; cursed children;
15. [“] Which have forsaken the right way, and are
gone astray, following the way of Balaam the son of Bosor,
who loved the wages of unrighteousness (and to obtain
them, counselled Balak to entice God’s people to commit for-
nication with the Midianites, Numb. xxxi. 16. Badadp row
Béoop ; that is, saith Grotius, of the city of Bosor, as Pethor
his city, Numb. xxii. 5. is called) ;
16 But was rebuked for his iniquity: (for) the dumb
ass speaking with man’s voice forbade the madness of the
[**] prophet.
17. These are wells (Gr. fountains ) without water, clouds
that are carried with a tempest (unprofitable for any good,
as fountains without water ; and pernicious as tempésts,
which blast and root out all before them) ; to whom the mist
(Gr. the blackness) of darkness is reserved for ever.
18. For when they speak great [*] swelling words of
vanity, they allure through the lusts of the flesh, through
much wantonness (or, to lasciviousness ) ; those who were
clean escaped from them that live in error.
19. Whilst they promise them [*] liberty, they them-
selves are the servants of corruption: for of whom a man
is overcome, of the same is he brought in bondage.
20. [*] For if after they have*escaped the pollutions of
the world, through the knowledge of the Lord and Saviour
Jesus Christ, they are again entangled therein, and over-
3L2
444
come, the latter end is worse with them than the be-
ginning.
21. For it had been better for them, not to have known
the way of righteousness, than, after they have known it,
to turn from the holy commandment delivered unto them
(because they sin by apostacy against the light received, and
with ingratitude to the author of it).
22. But it is happened to them according to the true pro-
verb, [*] The dog is turned to his own vomit again; and the
sow that was washed to her wallowing in the mire.
ANNOTATIONS ON CHAP. II.
[*] Ver. 1. VEYAOAIAA’SKAAOI, False teachers.] Con-
cerning the persons chiefly concerned in this chapter, and
in the parallel Epistle of St. Jude, I find three opinions;
1. That of Dr. Lightfoot, who thinks these chapters
speak chiefly of the Jews, i. e. of the false teachers of that
nation. The second is,
2. That of the ancients, who say expressly,”Apxerau év-
revSev rij¢ Kata Tov NixoAairéyv aiptcewe, He begins to speak of
the heresy of the Nicolaitans. So CEcumenius. The third is, :
3. That of the reverend and learned Dr. Hammond, and
of the ancients also; that the apostles speak these things
touching the gnostics. And this opinion seems not much
to differ from the second. For the ancient fathers say, the
gnostics sprang from the Nicolaitans, and borrowed from
them all their filthiness and lasciviousness.* Moreover, the
apostle Peter speaketh plainly of the false teachers which
were to be hereafter; for, ver. 1—3. he speaks still in the
future tense ; though both St. Jude in his Epistle, and St.
Peter in the following words, do plainly intimate, that some
of them were come already: so that in the exposition of
this chapter, and the Epistle of St. Jude, we have reason
to take in those heretics, who appeared after the writing
these Epistles,
Nevertheless, because the false apostles, and false teach-
ers of the Jewish nation, and the Nicolaitans, were certainly
then’ come, and we have express and frequent mention of
them in the Epistles of St. Paul, and in the Revelation of
St. John, and because St. Peter speaks of them in the plural
number; therefore I shall apply the words to all of them,
giying the preference to them, in the exposition of these
words, who are expressly mentioned in the holy Scriptures.
[7] "Ev tpiv toovrar Yevdoddacxara, There shall be false
teachers among you.] The apostle, writing to the Jews,
seems by these words to intimate, that these false teachers
should be among the Jewish converts, especially, as being
either Jews by birth, or proselytes to that religion, as was
Nicolas of Antioch. (Acts vi.5.) But then their entering in
among the Jewish converts, (Jude 4.) and being among
them in their feasts of charity, (ver. 12.) their leaving the
right way, (2 Pet. ii. 15.) and their returning with the dog
to the vomit, make it probable that they once professed the
Christian faith; though afterward they revolted from it, |
or introduced such doctrines of perdition as fundamentally
destroyed the faith which they professed.
[°] Alpéseic arwAsiac, Damnable heresies.| Such as tended
to the present destruction and future damnation of them
who taught, and who believed them. Thus the doctrine of
* Kal tvrevOev dexovras of hig Levdamdjnou yrdctwe nansic ra xbopaw teipierSar, Epiph.
Her. xxv. §. 2. "EE adroit of Aeyduevn Tvworixol, Timoth. et Damase.
A PARAPHRASE WITH ANNOTATIONS ON ~
| Sipasonsaver ExrsBouvrsvOncay.
[CHAP. IT.
the false apostles, among the Jews, tended to the perverting
of souls, (Acts xv. 24.) to make Christ die in vain, (Gal. ii.
21.) and their faith to profit them nothing, (Gal. y. 2.) and
Christ become of none effect unto them ; they being by them
fallen from grace, (ver. 4.) and become enemies to the cross
of Christ. (Phil. iii. 18.)
The heresy of the Nicolaitans is styled by Epiphanius,*
a heresy which did, éavrode cat rode meSopuévove amodXivew,
destroy them that taught, and them that believed it: yea,
Christ himself declares his hatred of it, Rev. ii. 15. And
the same all the fathers say of the gnostic heresy.
[*] Tdv ayopdcavra abrode Seordrny apvobuevor, Denying
the Lord that bought them.] Christ being never styled deomd-
rnc in the New Testament, and St. Jude distinguishing this
dcordrne, or Master, from our Lord, it seems most reason-
able to interpret this of God the Father, who is said to have
bought the Jews: Is he not thy Father who hath bought
thee? Deut. xxii. 5. and the Christians ; Ye are bought with
a price, therefore glorify God with your souls and bodies,
which are his, 1 Cor. vi. 20. Hence also it is truly observed
by Esthius, that Christ died for them that perish, and
bring destruction upon themselves. °
[9] Tayeviv arddcav, Shall bring upon themselves swift
destruction.] That the apostatizing Jews did this, the Scrip-
ture every where informs us, and the apostles frequently
warn them of it. St. Paul doth it throughout the Epistle
to the Hebrews, elsewhere speaking of them as men whose
end is destruction, Phil. iii. 19. on whom should come
swift destruction, 1 Thess. v. 3. they being appointed for
wrath, ver. 9. St. James, as of men fattened for a day of
slaughter, v. 5. and that suddenly to come upon them, their
Judge standing at the door, ver. 9. Christ also threatens’ to
them that held the doctrine of the Nicolaitans, that he would
| come against them swiftly, and fight against them with the
| sword of his mouth, Rev. ii. 16. i.e. he would destroy them, —
Rey. xix. 15. 21. Accordingly church-history informs us;
| that they were extinct, + Adyou Sarrov, in a very little time:
But I find nothing of any such remarkable or swift de-
struction which befel the gnostics, in church-history ; not
one word that any of them perished at the destruction of
Jerusalem by the Roman army, though doubtless their
iniquities would find them out. We rather read in the
church-history, that they were never persecuted by the
heathen emperors ; this being the observation of the fathers,
that the Simonians,{ and the Menandrians, were never per-
secuted by the heathens, their fury being only poured out
upon the Christians. Nor could it probably be: otherwise,
seeing they made the doctrine of the cross no part of their
religion; but held it lawful§ to deny the faith in times of. per-
secution, to avoid suffering for it, and counting idolatry, in
such cases, a thing indifferent; whence, saith Origen, ney
were never persecuted at all. :
[9] Ver. 2. Kai roAAot, And: many shall follow, &e.] That
the Judaizers much infested the Christian church, and per-
verted many in the churches of Corinth, Galatia, Ephesus,
* Her. xxv. §. 4. p. 79. + Euseb. Hist. Eccl. lib. iii. cap. 29. dae
+ OF ob pabvov ob EBtciySncay ip’ ded, AAAS nal ried narabiadncar. Thaava pady, Ke,
ANAL Sort pad Dicimovras, and? povedovras ip’ ipsdiv, xdy 22 7a Vypara bmiordpsba, » Jus-
tin M. Apol. P- 67. 70, ,
§ Siov're.6 Zapsapire——vwrig. mode masiovas bwayhysoSas viv rept ro Oardrou xivdurey
mepisine ranv uabnraiv, ivdiapogtiy abvrods B2KEas mpis riv eldwrcdanpelay, An’ obd8 viy tex
Orig. contra Cels. lib. vi. p. 282.
CHAP. II.]
and Crete, we learn from St. Paul’s Epistles; and that by
reason of the Jewish zealots, who despised dominions, and
spake evil: of dignities, the way of truth was evil spoken of,
from 1 Pet. ii. 12. Indeed the heathens seem to have made
little or no distinction betwixt the Jews. and the Christians
that sprang from them; but imputed all the disturbances
they made to Christ, or to the Christians. Hence Sueto-
nius* saith of Claudius, that ‘‘ Judzos, impulsore Christo
assidue tumultuantes, Roma expulit;” he expelled the Jews
from Rome, as being frequently tumultuous, through the in-
stigation of Christ. Of the Nicolaitans, Epiphanius+ saith,
that great was the deceit which they brought upon mankind.
And Clemens Alexandrinus{ professeth to write against
them and the gnostics, to remove the scandal which they, by
their doctrines, might bring upon Christianity: as Justin
Martyr§ also hints. Yea, Clemens adds,|| that from these
men, who taught, that women should be common, arose the
greatest blasphemy against the name of Christ, or Christians.
Moreover, it is to be noted, that instead of arwActaic,
many copies read dosAyelac, their lascivious ways: which
reading may be confirmed from St. Jude, who begins his de-
scription of.the same persons thus, They turn the grace of
God, sic actXyaav, into lasciviousness. And this character
agrees, in some measure, to the false teachers among the
Jews, who taught fornication and uncleanness ; (see note on
1 Cor, vi. 13, Eph. v. 6.) practised, ra xpurra tig aicxbvne,
the hidden things of shame, 2 Cor. iv. 2. and gloried in their
shame; Phil. iii. 19. and whose exhortation was, 2 axaSapeotac,
of uncleanness, 1 Thess. ii. 3. and many of whose followers
were guilty of uncleanness, fornication, xat accdyelac, and
lasciviousness, 2 Cor. xii. 21. But this is more emphati-
cally the character of the Nicolaitans, and of the gnostics,
the successors of them: for they were, saith Gicumenius,
wept piv ddyparoc docBéoraro, wept S? Biov aschyéoraror, most
ungodly in their principles, and most lascivious in their lives.
«« Refert complexus, et permixtiones execrabiles, obscoe-
nosque conjunctus, et quedam ex ipsis adhuc turpiora,”
saith Tertullian ;§ Yea, things so exceedingly filthy, that we
blush to mention them, and therefore pass them by. Tdavdn-
pov Agoodirny kowwviav peru avayopebovaw, saith Cle-
mens** of Alexandria. Tijv aicxpovyiav da roic a\Xorg emcre-
Aésiv rode iavrowv palyrac 2ddakev, saith Damascen.}+ Hence
Pseud-Ignatiust{t{ styles them axaSaprove NexoAatrac, immun-
dissimos Nicolaitas, amatores libidinis ; St. Austin, Sectam
turpissimam: for, saith Timotheus, §§ Ovdse tov ddAwv
aipeowapxav palverat ovrwe alriog maong BdeAvKTIig Kal wuaspac
kat apphrov mpaewe Sidacxadoc, Amongst all the masters of
heresy, none taught such filthy and abominable actions.
["] Ver. 3. "Ev dsoveEig, Through covetousness.] If
mAcovetla should here, and ver. 14. signify adultery, as
1 Thess. iv. 6. it seems to do (see note there), and as Dr.
Hammond thinks it doth here, there will be no difficulty
* Sueton. in Claud. cap. 25.
tb Kal aonnn awriig i Bid vig whding abr pivot vi ylver va avSecmrow EmiBounh.
Har. xxv. §. 3.
$M roivy imroduspheves 43 Gone Tov Xgiorro, ual ra bv EOveow duparecrarey dxohaors-
rep Guiwrec, Bracdnlay 7B iviuans mgoorpibicSev. Strom, iii. ab initio.
§ Mldvreg of dred robran Sppachprtves Xevrrsavol xarcrvrat, Just. Mart. p. 70.
|| Kowas elves rig yrrainas afsoiow, tf av h putylora nard Tov vopnarrog Eppin Braognpsla.
Strom. iii. p. 428. B.
{ Prescript. cap. 47.
. tt Coteler. tom. i. p. 286.
§§ Apad Cotel. tom. iii. p. 381.
** Strom. iii. p. 436.
tt Ep, ad Tral, §. 11.
THE SECOND EPISTLE GENERAL OF ST. PETER.
446
in applying this to the Nicolaitans, as well as to the gnos-
tics, and false teachers among the Jews; the note on the
second verse-shewing, that this emphatically belonged .to
them, and gave the rise to that impure sect. But because
they are accused, ver. 15. of following the way of Balaam,
who loved the wages of unrighteousness; and by St. Jude,
ver. 11. of running greedily after the error of Balaam for
reward ; I think it better to admit of that sense which our
translation giveth of the word, and then to apply it at once
to the false teachers among.the Jews, and to the Nicolai-
tans: it seems highly probable, from the sixth, eighth, and
the tenth chapters of the First Epistle to the Corinthians,
that the apostle is there discoursing against the Nicolaitans.
Now. of these false teachers he, said, that they devoured
the Corinthians, 2 Cor. xi: 20. St. Paul, in his Second
Epistle to Timothy, iii.6. speaks of a sort of men who crept
into houses, leading captive silly women laden with sins, and
led away with divers lusts; a character which perfectly
agrees to the Nicolaitans: and speaking to Titus of the same
persons, he saith, (i. 10,11.) They subverted whole houses,
teaching things which they ought not, for filthy lucre’s sake.
Irenzeus * informs us of the Valentinians, that they would
not impart their mysteries to all, but to them only who were
able to pay great sums for them: whence the Pseud-Igna-
tius} styles them, Covetous of what belongs to others, and
violent lovers of riches.
[°] Ol¢ 7rd kpiua exrada ov« apysi, Whose judgment now
of along time lingereth not.] St. Jude, in the parallel place,
ver. 4. saying, they were men, oi waXat mpoyeyeappévor cic
tovro 7d kpiza, Of old assigned to this condemnation, viz. by
the prophecy of Enoch (see the note there); I think these
words may be best rendered thus, To whom the judgment
pronounced of old lingereth not, it being a swift destruc-
tion, which the false teachers among the Jews and the Ni-
colaitans brought upon themselves. (See note on ver. 1.
of this chapter.) Note also, that their damnation is, in
the Greek, their destruction: ;'
[9] Ver.4. Taprapwicac, Casting them down to hell. | Tarta-
rus, saith Phavorinus, is ajp iméyauc, cat avfAog, the sub-
terrestrial air, where the sun comes not. It signifies also,
saith Suidas, rév repli ra vépn ré7ov, the place in the clouds,
or in che air: hence réprapov iepdevra, and Zépov ieodev-
za, in. Homer, to intimate that Tartarus was the dark
air: as Crates in Stephanus saith, ‘O done trdyede¢ tore
témoc oxorsvoc, Hades is a dark place under the earth ;
saith Porphyry, where souls are tormented, iv axpaipvet
oxéry, in utter darkness. (Apud Stob. Eccl. Ph. p. 133.)
These angels being therefore placed in the bright regions
of the heavenly light, and being now confined to. the
dark air (whence Satan is called the prince of the power
of the air), are said to be cast down into Tartarus: and
this suits with the opinion both of the heathens and the
Jews, who held, that the. air was full of spirits or de-
mons; (see note on Eph. ii. 2.) but chiefly of the ancient
fathers, according to those words of Jerome, in his com-
ment on that passage of St. Paul, against spiritual wicked-
ness, tv roic trovpavtore, in ceelestibus ; that is, saith he, in
*"A nal eludrag Soncticl pros ch oravrag Otrsw kv pavers uddcxswy, AAD’ fh pabvoug Exelvove
robs nad usyéroug puro Sode barkp rndimodrar pavornplay rerely Suvageévoug. Lib, i. cap, 4.
p- 20.
+ Tan yovasnay pOogtis, nat rain drrorplay EmiSupnrai, nal yenaroralranes.
Magnes, §. 9.
Ep, ad
446 A PARAPHRASE WITH ANNOTATIONS ON.
the air:* for this is the opinion of all the doctors, That the
air, which divides between the earth and heaven, is full of
contrary powers. He is styled the prince of the power of the
air (saith CEcumenius+), because he is the prince of the evil
spirits that-are in the air ; not as having dominion, saith The-
ophylact, but only his habitation there. That this was the
opinion of most of the ancients, see Petavius de Angelis,
lib. iii. cap. 4. Now hence it follows, that though the devil
and his angels are at present for ever banished ‘from the
Divine presence, and so do suffer the punishment of loss
now of the beatific vision; though they are, in the lan-
guage of Tertullian, “ preedamnati ad judicii diem,” con-
demned beforehand to the tremendous day ; * preedestinati
supplicio sempiterno,” foreordained to eternal punishment,
saith St. Austin; “ reservati in diem judicii,” reserved to
the day of judgment, saith Origen, and St. Peter here ; or
kept in chains of darkness ‘to that day, saith St. Jude; and
knowing and believing this, they cannot choose but trem-
ble, and be filled with present horror: yet is the doctrine of
Rupertus f highly probable, that at present they are not
suffering + in the infernal flames, but have their residence inthe
dark air; whence, at the day of judgment, they shall be pre-
cipitated into the fire-prepared for the devil and his’ ‘angels.
First, Because this seems to have been the opinion of
all antiquity, for five whole centuries together, as appears,
not only from their common doctrine’ mentioned before,
that they at present had their habitation in the air, but also
from their express words, who spaké still in ‘the future;
of their infernal punishments, saying, as Justin Martyr, §
That they should-be punished with eternal fire ; for that they
are now banished by the name of Jesus, is an indication of
their future punishment in everlasting fire. This he con-
fesseth,- pndérw rotro mpaba rov Ody, that God hath not
yet done ; but yet he saith, || Christ hath foretold, That he
and his angels shall.be cast into the fire, and everlastingly
tormented there. And Tatianus saith of them,{] The Lord of
all things suffers them to expatiate, or insult, till the time of
the dissolution of the world, and till the Judge-comes. 'Ter-
tullian saith,** that their desperate condition, on the account
of their being condemned before, receives some comfort from
the delay of their punishment. Minucius Felix saith, ++
that he foreknowing, trembles at the punishment appointed
for him, and those that worship him. Lactantius,}} that at
* «Hee autem omniam doctorum opinio est, quod aer iste, qui, calum et terram
medins dividens, inane appellatar, ples sit contrariis forlitudinibus.”
t Tiv bvatplen nal mrompan avevadroy, viv rol déeog dpyovra, rourters viv Evdéeiow dpyay-
7a" ob yap décor apyeras, drAX tratplav, oly raw deglwy momgaw mvevudrov. In locum.
"AAN’ ig by ard iugiroxugiirra, :
¢ ‘* Et nano quidem in hune aerem illum esse dejectum, et omnes satellites ejus,
quos aéreas catervas dicimus, passim in Scriptaris habemus——futurum est autem ut
io infernum inferiorgm videntibus cunctis precipitetur in ignem xternum, qui paratus
est ei et angelis ejas.” Com.in Gen. xvii.
§ Ol viv aglay xbraci xa} ‘ripknglav xopaicovras by alwvin orugt byarncdbires: El yap bre
tiv GVO gberan Ba rod orients “Inco Xporey hrrawras, M8ayud tor mal whe trrovong
aircic ty wup alaviw xordcewg, Apol.i.p.46.D. Vide p. 45. E.
[]°Or ele 7d wie menqbicecSas pera vic alred orgariaig noracbucopetvous rey dwrkearroy
aliwa mpotgutvevcey 6 Xgiorés. Apol. ii. p. 71. B.
‘0 38 viv Gran dermtrng ivrpupay airods share pixeig Gy b xborpr0g mipag AaBay dvadvb7,
wai é dimacrig wrapayimras, p. 151. D.
** « Desperata conditio eoram ex predamnatione solatium reputat froende interim
malignitatis ex poene mora.” Apol, cap, 27.
tt “ Destinatam enim sibi cum suis cultoribus poenam prescius perhorrescit.”
P. 39.
t+ “Sed et dominus illorum cum ministris suis comprehendetur, ad poenamque
aamnabiter, cum quo pariter omnis tarba impioram pro suis facinoribus perpetuo
igui cremabitur in wternam.” Lib, vii. cap, 26. p. 729.
[CHAP. II.
the time of judgment, this prince, with: his ministers, auill-be
laid hold on, and condemned to punishment. ui
Secondly, ‘This must be the doctrine of those fathers
who held, That the devil knew not that he should becer-
tainly condemned, till our Lord’s advent, and: therefore
darst not before blaspheme God; which ‘was the doettine
of Justin Martyr, Eusébius,* Teendiiiej'? ‘and Epipha-
nius;} or, as Gcumenius{ ‘interprets them, ‘He did not
know it manifestly, as being only obscurely hinted by the
prophets; but when Christ coming, declared manifestly,
That everlasting fire was prepared Sor him and his angels,
he ceased not to practise his wiles against his saintss and
this doctrine they founded on the following scriptures; wiz.
. First, That question which these devils: put to Christ,
Art thou come to torment us before the time? ‘concluding
hence, that not this present age, but the future, was the
time when these evil spirits were to be punished ; as Origen|}
saith twice: They thought (saith St. Jerome) “ ad judi-
candos se venisse,” that Christ was to come to judge them:
saith Chrysostom, OvK avapéveww’ Tov Kapdy Ti¢ “KoAdoEwe,
That he would not stay till the time of punishment, i.e. the
day of judgment.’ Hence Maldonate, upon’the place, ad-
mires at the great consent of the ancients in this opinion.
‘This, secondly; they gathered from those words of
Christ, Depart, ye wicked, into the fire prepared for the
devil and his angels. Whence they conclided, -with St:
Bernard,{| That the sentence against them was determined,
but was not yet passed upon them ; and that, “ Jam diabolo
ignis paratus, etsi nondum ille preecipitatus in ignem;” The
Jire was indeed prepared for the devil, but he was not yet
cast into it; concluding, that was only to be done at the
end of the world, at the day of the great judgment, or in the
world to come.** > -:
But, thirdly, this they chiefly sonetidesh from these wokds
of St, Peter}--and St. Jude, that they were referred unto the
day of judgment to be punished. Nor is it easy to con-
ceive a moré natural consequence than this ;—they are‘re-
served unto the day of judgment to be punished, therefore
they are not yet punished paces ae fire pees for nee
devil and his “angels.
* Kanaig 6 louorivos En, Ors med padv vhig Tod Kuglou magourlag obdéorere tetiveen 6 Zara
vag Brac gnutioas Toy Osi, Gre pandiore eldinc aro thy.xardxpiow. Euseb, Hist. Eccl.
lib. iv. cap. 18. .
+ Tren. lib. v. cap. 26. ‘ Epiph. Heer, xxxix. n. 8.
§ ouch Tourrives, &e. tog § MA Bonoe Hed cig rob Kuglou wrageuolac om der tpavaicy ofr
rig taurod Tyamglag vin Duvapery Taw Seto wpopn raw alviypentmdsig ‘Tabee iayogeurdirren,
"Ev ofg 38 70d Kuglou wagayevdstvov, nat UuaBorw capaigdmroxsiodat, xat s es 3 aii
voy mde, xalroig dyytrog aivrou inoveey, ob maverat reig mordis eor:Courcvew. is 1 Pet.
y. 8.
|| ‘‘ Diabolus in hoc seculo neque corripitur pro peecato, neque flagellatar, omnia
namque ei servala sunt in'fatarnm, unde et ipse sciens sibi illad statutum tempus
esse poenarum dicebatad Saivatorem, Quid venisti ante tempus torquere nos?” Hom,
8. in Exod. F. 44. H. ‘Non vult Deas demonum genus ante tempus damnare.
Sciant enim et ipsi demones, quia t eorum presens hoc seculum continet,
Propterea denique et Dominum t eos ante tempus.” Hom.
13. in Numer. F. 116. J.
¥ Serm. de Trans. S. Malachizx.
** “ Sunt reservati in diem jadicii.” Orig. ‘ Indigni sunt qui in presenti seculo
corripiantur, sed in futuro recipient que merentor.” Hom. 8. in Ex. ibid. “ Do-
minus in die jndicii, quasi in uno fasce pariter colligatos, mittet in lacam inferni.”
Hieron. in cap. 25. Es. ‘In fine corporeo igne craciandi.” Greg. “ Servantur in
jadicium puniendi.” Fulg. apud Petay. tom. iii. lib, iii. cap. 4,
+t “ Mirum quanto consensy plerique veteres auctores docuerint demones ante
diem judicii non torqueri, quod Petrus scribat, (2 Pet. ii. 4.) Si angelis peccanti-
bus non pepercil,” &c. et Judas, (ver. 6.) ‘Si angeli qui non servarant suum prin-
cipatam.” Maldonat. in Matt. viii. 29. Vide August. lib. xxi. cap. 27. &e. de
Civ. Dei.
hint ‘
ig » ut non tor
Oe
eee: o-
«) ~—Seet 2y~
CHAP. 11.]
St. John (to which the frequent sayings of St. Austin do
refer),* who often saith, that the old serpent the devil shall
be cast into the lake of fire and brimstone, at the day of
Since then, to torment the devils at our Saviour’s advent,
was to torment them before the time of torment ; seeing
ur Saviour, when he shall pass the final sentence, will only
amand the wicked to the fire’ prepared for, not actually
tormenting them the devil and his angels ; seeing they only
are reserved in chains of darkness, to the day of judgment,
tobe punished: and so the sentence, and the execution of
it, is no more.passed upon them, than upon the prisoner
that is kept.in chains for the assizes: seeing the devil is
only said to be then + cast into the lake of fire and brim-
stone, when the Judge sat upon the throne, and all men were
judged according to their works; there seems sufficient
reason to assert, that-the devils shall not be tormented in
the infernal flames, until the day of judgment: and if not
they, then much less wicked men. ’ aus
[7°] Ver. 5. Qv« épstcaro, And spared not the old world.)
This instance agrees very exactly to those Nicolaitans and
gnostics, who had. corrupted their ways;.as they of the
old world did, by taking to them what women they pleased -
to enjoy, as far as appears, without any solemnity of ma-
trimony ; (Gen. vi. 2. 4.) for it is only said, that the sons of
‘God went in unto the daughters of men: hence are these
giants said to be, of éxrlrrovrec of Blaor, violent men, who
by force invaded them: and also by idolatry. (See Ains-
worth on Gen. iv..26.)
[“]"Oy8eov, The eighth person,] One would think, from
Adam; whereas indeed he rather was the tenth from Adam,
(Gen. vy.) and so it is the eighth of them that were saved from
the deluge. (1 Pet. iii. 8,) So Plutarch saith of Pelopidas,
that he came, cic oixiavy dwdékaroc, unto his house with eleven
more: and Polybius of Dionesidorus, that rpfro¢e arevhtaro,
he swam out with two more: so here, Noah was saved,
with seven persons ; so celebrated in history, that the hill
where the ark rested is called, The hill of the eighth, or The-
manim ; and a. village by it bears the same name. (See
Dr. Hammond on the place.)
[*] Ver. 9. Oi8:, The Lord knoweth,.] God’s knowledge
here includes his power and his will: so Psal. i. What-
soever the righteous doth, it shall prosper; for the Lord
knoweth the way of the righteous, (ver. 6.) i.e. he is able and
willing to make it prosper. Matt. vi. 31. Take no thought
what ye shall eat or drink, or wherewithal ye shall be
clothed; for your heavenly Father knoweth ye have need of
all these things, (ver. 32.)
[**] Elec ipépav xptoewc, To the day of judgment, to be
punished.| Note, that this is signally the time when the
ungodly shall be punished: secondly, that the evils which
wicked men suffer in this life, will not exempt them from
future punishments in the world to come ; even Sodom and
Gomorrha must then suffer. (Matt. x. 15. xi. 22.)
{*] Ver. 10. Oxtcw capxdc, Who walk after the flesh.)
See note on ver. 2.
* « Sicut etiam desertores angeli, licet secundim modum quendam mortui sunt
peccando, quia fontem vite deserucrant, qui Deus est——in secundam mortem post
altimam preccipitabuntur jadicium.” De C, D. lib, xiii, cap, 24. p. 746. C. Vide
eundem, lib. xxi, cap, 23.
t Rev. xx. 10. 15,
THE SECOND EPISTLE GENERAL OF ST. PETER.
. And, lastly, this they gathered from the Revelation of |
| tem.” De Prese. cap. 47.
447
{*] Kat kupidtnrog Karappovovvrac, And despise govern-
ment.|‘The note of Esthius on the place is this; That we
read. notin church-history, that the gnostics despised govern-
ments, but rather flattered them. What Dr. Hammond saith,
of their teaching Christians to despise all authority of ma-
gistrates, or masters, is not proved by him; for he attempts
not to prove, that they were Kupiornro¢g KaTapoovovvrec, de-
spisers of government; and his attempt to prove, that they
taught Christian servants to depise their masters, from 1 Tim.
vi. 2. hath been considered already. Nor do I find any thing
of this nature charged upon the Nicolaitans. But: then it
may be noted, that kvpedrnreg cat 86a, dominions, and glo-
ries, in the New-Testament, do often signify, the angelical
powers’; as. when Christ is said to be exalted, drepavw raonc
xupidrnrog, above all dominion, Eph. i. 21. and when xvptd-
rnreg are mentioned among the invisible things of the creation,
Colos.i+16; Accordingly some of the fathers* refer this
to the angelical powers; and this they do, with great pro-
bability: for (1.) the apostle Peter here asserts, that they
blasphemed, év ol¢ dyvoover, in things of which they had nv
knowledge: St. Jude, that they blasphemed things that they
knew not; which very well agrees with their bold asser-
tions touching the angels; in which they did, as St. Paul
saith, & wu) idpaxev tuBarebwv, intrude into those things they
had not seen ; (Colos. ii. 18.) but cannot so well be applied
to civil dignities, of which these heretics must have s
ficient knowledge. (2.) The apostle adds, that whereas
these men did not tremble to blaspheme these dignities,
the holy angels, ob ¢fpover car ab’rav BAaopnuov Kpiow,
durst not use railing or blasphemous words against them.
Now they whom Michael, and his good angels, durst not
blaspheme, were, saith St. Jude, the devil and his angels,
who were in Scripture styled the principalities, and powers,
and rulers of the darkness of this world : (Eph. vi. 12.) and
therefore they whom these heretics blasphemed, must also
be angelical dignities.
But against this it is objected, That we read not in
church-history, that the heresy of the gnostics had any
thing in it of particular opposition or defiance to the angels ;
but, on the contrary, the AZones, noting the angels, make
up a great part of their divinity. Ans. This seems a great
mistake; for both Irenzeus+ and Epiphanius{ aver, that
when they practised their most vile impurities, they in-
voked some of the angels, to whom they did ascribe that
work, saying, when they performed it, ‘O deiva ayyeXe, Kara-
xowpal cov 7d tpyov, 7) Siva tEovata, cov tiv mpakw, O angel,
I am doing thy work, I am employed in thy service ; which
sure must be, to blaspheme these dignities.
Moreover, it is evident, that the Nicolaitans did also
horribly blaspheme them. For (1.) they ‘made the angels
to be the offspring of an obscene and filthy Alon, as both
Tertullian § and Epiphanius|| inform us. (2.) They add,
that the mother appears in a beautiful form to princes,
and extracts their seed from them with pleasure, that she
may recollect her power, or virtue, dispersed among many:
* Adfag 32 iro rig Selag quot duvdpeeic h nal vag Exxrnoiarrinds apy. Cicum.
t Iren. lib. i. cap. 35. t Epiph. Her. xviii. §. 2.
§ “ ones refert quosdam, turpitudinis natos, et complexus, et permixtiones exe-
crabiles, ob junctus, natos praterea dwmones, et Deos et Spiritus sep-
J
|| “worepoy 38 pete wdvrag rodroug mpoReRricSas puoi ria aloypiy Alava, peulySar
aroiroy Th pahrpa, ual in rodrou rou Alavog To aloypod rhs patirpag yeyovtvas eovs TE xa}
aide ayytroug, nat Salnovac, xa tera wvejuare. Epiph. Her. xxv. §. 5,
448 A
and from this hypothesis, saith Epiphanius, * Nicolas
brought the mystery of his filthiness into the world: they
doing all their villanies, I suppose, in imitation of her.
[*°] Ver. 12.] This verse, in St. Jude, runs thus: But these
speak evil of the things they know not ; but what they know
naturally, as brute-beasts, in these things they corrupt them-
selves, ver.10. And therefore to make this verse parallel
to it, it seems necessary to make the construction run thus;
ovror 82, but these blasphemers of dignities, év of¢ ayvoovar
PAacdnpuodvrec, blaspheming in things of which they have’
no knowledge, shall perish in their own corruption; as do
the natural brute-beasts, made to be taken, and destroyed;
to whom they are, in this practice, of making all women
common, alike ; and whose example they plead, in favour
of their common whoredoms, especially the followers of
Carpocrates,} and his son Epiphanes, making the marriage
of one a violation of the community ordained by God, and
exemplified in other living creatures.
[7] Ver. 18. Tijv ty iéog rovgiv, Riot in the day.| This
is exactly true of the Nicolaitans ;{ who practised their
impurities day and night; and held,‘ that if a man were
not lascivious every day, he could not be saved.
[**] Sporting themselves in their own deceits.] i.e. In those
practices which were the effects of their deceitful princi-
ples. So that there seems no need of reading dyarac,
their love-feasts ; for they were the feasts of the church,
not of the heretics.
[79] Suvevwxotpuevor, When they feast with you.] Of these
feasts, see note on Jude, ver. 12. And also Irenzus’s
saying of Marcus, and other heretics; that cidSaow int rote
delrvoig Tov KAhoov ovTo wavrore walZev, they are always ac-
customed, in those suppers which they make, by lot to
play ; or, as the Latin hath it, “‘ Sortibus ludere,” to play
by lot: IT suppose, what women they should commit lewd-
ness with, or who should provide the supper; which being
ended, there followed, as Justin Martyr§ hints, the putting
out of the candle, and their promiscuous lusts : he speaking
thus of the Marcionites; and Clemens Alexandrinus, || of
the Carpocratians.
[*] Ver. 14. Covetous practices.] See note on ver. 3.
[*] Ver. 15.] This in St. Jude runs thus; Ty zAdvy rov
Badadp pucSov texbSnoav, They ran forth into the error of
the reward of Balaam ; i. e. the error which the children of
Israel committed, through the counsel which Balaam gave
to Balak. To explain this, let it be noted ;
* “Matrem viventium.” Iren, lib. i. cap. 24. Tavrny 3€ (pacw) de? paiver Gas rote de-
xovew by siyaoppla rink, nal drrooungy vd dm’ airvéin omtppen 3 Hovig nad Exxdceme, tra di~
Oey riv abriis Sivapuy, ri Ble Sapdpous crrapsioay, abOsc araruy dvanoien, nat obreog"tx roiad-
ang imobicems 73 rig aired alexporoylac puverhgiv 7H xécpem doreichveyxs. Epiph, Her.
xxv. §. 2.
t Carpocrates Aéyes viv Sinasoodmy rot Oecd nowonlay ria elves eee” lobenros, cujus ex-
emplum dat éy rei¢ dacyac, ‘in genere bonm, snum, ovium, et reliquoram omniam,”
Clem. Alex. Strom. iii. p. 428. C. D. et p. 429, A,——Ainatoodm yap by abrots gain
rash nowieng, tarsita nave nowienra ardvra speolwg nard ykvog ewalgeres carelgoucs 38 xat
yeniicw ber” Tong xorvooviay bard Sinanocrims Eupuroy Exovrec. Ibid! palay dydpeevog ixirw,
Bwrapadvory Kowanely amdvrov, Hoare Amwépuve Ta roma viv Coo. Ibid. D.
¢ Tune Nicolaus, die noctuque nuptias faciens obsecenas, et audita quoque eru-
b dos coitas iavit.” Hieron, adv. Lucif. F. 53. A. Y. Aitig yag xa} mgohgta-
ro To Abytiv, ors Bay poh T1g nab” Exdoruy tyskgav Aayvein, Comic pad IWvacbas paring vig
aiwvlov. Epiph. Her. xxv. §. 1.
§ TA Biegnpan bnciva Auyrlac atv dvargomiv, nal rie dvaltuy plferc. Ap.ii. p. 70. B. C.
|| Tovvous pacly tle 7d dkiarva ABgoiCopeévous avBeag snot nal yuvatnac, pera OY Koper Hives
dy wuzpeimn Ti xvmelon, 1) xaracy iver abrow viv wopuxty radrny Sinatoctyny, éngredaiy aroin-
_ capstrous pag ri rol Adxyou megergomn, palyrucbas Sree EDEAcEY, ale BotAawro. Strom, lib.
iii, p. 430. C. D.
PARAPHRASE WITH ANNOTATIONS ON.
[CHAP. II.
First, That Balaam not only went with the princes of
Balak, but also had the reward of his divination ; for it
is expressly said, Deut: xxiii. 4. Nehem. xiii. 2. that the
Ammonites and Moabites hired Balaam. Note, —
Secondly, That Balaam, for his reward, gave counsel to
Balak to entice the children of Israel to idolatry and for-
nication: this is hinted in those words, Come therefore, I
will advertise thee, (Numb. xxiv. 14.) ive. what to do to
this people now, and what they will do to thee in the latter
days: so the Chaldee paraphrast upon the place; I will
counsel thee what thou shalt do to this people, that thou
mayest make them to sin: so the Jerusalem Targum. This
counsel, saith Josephus, was, that Balaam told Balak,
upon his departure, that the only way to prevail upon this
people, would be to draw them into sin; and to that pur-
pose he counselled him to'tempt them with their beautiful
women: these were first to entice the Israelites with their
beauty and compliant conversation, and when they had en-
tangled their affections they were to consent to their em-
braces, upon condition that the Israelites would forsake their
own law, and worship the god of the Moabites. (Joseph.
Antiq. lib. iv. cap. 6.) Note, =~
Thirdly, That this counsel made them err in the matter
of Peor ; and so not only to commit fornication with the
women of Midian, (1 Cor. x. 8.) but also to commit idola-
try. Now this Baal-Peor, saith St. Jerome, and other
critics, was Priapus, who was worshipped, by shewing of
their shame ; to which these words of the prophet Hosea
may refer, They set up altars to Baal-Peor, and separated
themselves to that shame ; (ix. 10.) and those of Jeremiah, Ye
have set up altars to shame, even altars to burn incense to
Baal. (Jer. xi. 18.) And then, as tey6Snoav, they were dis-
persed, or ran about after the Midianitish women, answers
to the practice of those men who crept into houses, leading
captive silly women ; so the matter of Baal-Peor answers
exactly to the execrable villanies these men committed
cum membris pudoris.
Moreover, this passage seems to confirm that exposi-
tion, which refers what is here spoken to the Nicolaitans.
For St. John speaks thus to the church of Pergamus, I
have a few things against thee, because thou hast there them
that hold the doctrine of Balaam ; who, as he taught Balak
to cast a stumbling-block before the children of Israel, to eat
things sacrificed to idols, and to commit fornication ; so hast
thou also them that hold the doctrine of the Nicolaitans, which
I hate. Now the church-history informs us, this was the
doctrine of the Nicolaitans, that* i¢ was lawful to eat things
offered to idols, and to commit fornication ; as Irenzeus, St.
Austin, and others teach.
[*] Ver. 16. The prophet.] That Balaam was indeed a
prophet of God, and well acquainted with his revelations,
the history in the book of Numbers will not suffer us to
doubt: for those words, I cannot go beyond the command-
ment of my God, todo good or evil, (Numb. xxii. 18.) shew
he was not unacquainted with the true God ; (see also, xxiv.
4.) though after, through a covetous desire of gain, he used
enchantments. The madness of the prophet appeared in this,
that hearing the ass speak, which argued the miraculous
assistance of God enabling him so to do, he goes on in his
mad fury, and saith, He would kiil him.
* «Tarpissima secta in qua placet usus indifferens foeminarum : hi nec ab iis, que
idolis immolantur, cibos suos separant,” De Her. cap. 5. Iren.lib.i. cap. 28.
Attain
~~
CHAP. II.]
[%] Tijv rov rpophrov tapagpoviay, The madness of the pro-
phet.|] The Jerusalem Targum and Ben Uziel on Numb. xxii.
30. introduce the ass speaking thus to Balaam, Woe to thee,
Balaam, that art (cheser deyetta) mente captus, 7. e. mad.
[*] Ver. 18. “Yrépoyxa, Swelling words of vanity.] This
did the heretics many ways, (ver. 9.) by their barbarous
names, guibus terrebant auditores, by which they affrighted
their hearers, say St. Austin* and Epiphanius,} and im-
posed upon them by those vile words ; or by those proud
words, that théy are the spiritual, the perfect, the seed of
election, men who have perfect knowledge of God; (see
note on Jude 19.) that they have grace, amd rij¢ appirou
kat dvwvopidarou ovcvylac, from the ineffable and not-to-be-
named conjugation, and { therefore ought to be always me-
ditating the mystery of conjugation ; and that § he that being
in the world, does not love a woman, so as to enjoy her, is
not of the truth; and that except aman be lascivious every
day, he cannot enjoy eternal life ; and that they being || spi-
ritual, cannot receive corruption by any evil actions they do,
or be hurt by any material actions, so as to lose their spiri-
tual substance. In opposition to which vain boasts, these
apostles so expressly say, They shall perish in their cor-
Tode dvrwe amwopuydvtac.] See this reading defended,
Examen Milli in locum.
. [*] Ver. 19. ’EdevSepiav, They promise them liberty.]
They promised them a double liberty : first, a liberty to do
any thing they pleased, without fear: secondly, a liberty
Srom the eye and hand of their Judge ; as we learn from the
imtpoyxa, swelling words of vanity, cited by Irenzus{ from
them, which are a full comment on ver. 18.
[*] Ver. 20.] From ver.18.20, 21. it seemeth to be strongly
argued, that they who were once truly faithful, may totally
and finally fall away. For, first, that the persons here
mentioned were once truly faithful, seems evident from this,
first, that they had once vrwe, truly, and entirely escaped
from them that live in error, (ver. 18.) being not then en-
tangled with, nor overcome by, the pollutions which are in
the world, through lust, but having escaped them through
the knowledge of Christ Jesus: that they turned from the
holy commandment in which they formerly had walked :
that they were once washed from that mire to which they
returned, (ver.22.) All which cannot be truly said of hy-
pocritical professors, who are still in the gall of bitterness,
and the bond of iniquity.
That these men after fell away totally and finally, we
learn from these expressions, that they were again allured
to wantonness ; that they were again entangled and over-
come by the pollutions which were in the world, through lust,
and therefore brought in bondage ; that they turned from
. * Her. v. + Epiph. Her. xxv. §. 3.
$ Ae xal ix wavric rpbmrou delv abrads del 73 hig cuguylag pesdetav voerheov. Iren. lib.
i. p. 28. ed. Ox. 31. ;
» § 70 ay bv nice yerbusveg yuraina obm ipirnoe Sore abviv ugarnSivas, olx tow bE
arnBelag, nal ob ymehon elo anhSeav. Ibid.
NTS mrvparints Girourw of aired elvas 2divarov pSopav xaradikacSas, nav omelaig cvyna-
rayevorras meabert——nal airroig héyours xdv bv émolaig iaimats medbecs navaytrovras, pan-
2b abrade ragabrdmrrec Sas, und) amoBarren civ meruariniy imdrraciy. Ibid. p. 26.
T Tuvaindgia arornd dikgBergav rersloug kavrois dvayocedovres, as pandevdg Duvapatvon eEioo~
Sivas 70 psyide vig yrictug alta, pnd ay Matirov, pond? Gv Tlérpov elon, sand? add rye
view Amorrinan, ES wreleo ordvron kyvextvar, ual rd Hb yeSoe rig yoictms rig dppirrou Suvd-
(ottos bvous naramemrontvas, Eval ve alrrovg ty tLe imide mica Bivapewy, 83 nal erevBigae
wirra mehocey, pndiva ty pander pihortxovrac, Md yag viv amornizpmcy dxparhroug nat
doparrous yiver bas i xpra. Lib. ix cap. 9. py 72s
YOL. YI.
THE SECOND EPISTLE GENERAL OF ST. PETER.:
449
the holy commandment delivered to them ; yea, with the dog
to the vomit, and the washed sow to the wallowing in the
mire: and this so far, as that it had been better for them,
not to have known the way of righteousness. ;
[*] Ver. 22. Kéwv imorpfipac, The dog is turned to his
vomit, &c.] These two proverbs, of which the first is taken
from Prov. xxvi. 11. and the second is common among the
writers de Re Rustica (see Schotii adag. sacra, in locum),
are very expressive of the folly of those men who return to
those vices they had formerly renounced ; and therefore the
fathers apply them to Julian, returning to that heathenism
he had renounced in his baptism: so Nazianzen. Orat.
Stel. 1.
CHAP. III.
Ky Tue Second Epistle, beloved, I now write unto you;
in (both) which I stir up your ['] pure minds by way of
remembrance : °
. 2. [*] That ye may be mindful of the words which were
spoken before by the holy prophets (of the Old Testament,
Enoch, Jude, 14. and Daniel, xii. 2. touching the judgment
of ungodly men), and of the commandment of us the apo-
stles of our Lord and Saviour, (or, of the commandment of
the apostles of our Lord and Saviour, as St. Jude, ver. 17:
that is, to expect patiently, and with unshaken faith, that
day, Heb. x. 23. 35. 39. James i. 6. v. 7. 11. 1 Pet. i. 18.
iv.1.) ; ;
3. Knowing this first, that (according to their predic-
tions ) there shall come in the last days [*] scoffers, walking
after their own lusts,
4. And saying, Where is the promise of his coming (to
judge the world, and raise his faithful servants from the
dead )? for [*] since the fathers (to whom these promises
were made) fell asleep, all things continue as (they were)
from the beginning of the creation.
5, For this they willingly are [*] ignorant of (Gr. they
that are of this mind are ignorant), that by the word of
God the heavens were of old, and the earth standing out-of
the water (viz. dry land) and in the water (viz. that part
of it which is covered with the sea.) :
6. Whereby the world that then was, being overflowed
with water, perished :
7. But the heavens and earth which now are by the same
word are kept in store, (being) reserved unto fire against
[°%]} the day of judgment, and perdition:of ungodly men
(who, as the antedilevians have been punished by water de-
stroying the world then, shall be punished with fire destroy-
ing it again). ,
8. But (for farther answer to this question), beloved,
be not ignorant of this one thing; that one day is with the
Lerd as a [’] thousand years, and a thousand years as
one day. ;
9. The Lord is not slack concerning his promise, as
some men count slackness (concluding thence, that he
hath changed his purpose, or will not perform it) ; butis (in
this) long-suffering to us-ward, [*] not (being ) willing that
any should perish, but that all should come to repentance.
10. But (though it be thus deferred for a time, yet) the
day of the Lord will come as a thief in the night, (7. e. sud-
denly and unexpectedly to them, Luke xxi. 34, 1 Thess.
v. 2, 3.) in the which the heavens shall pass away with a
450 A PARAPHRASE WITH ANNOTATIONS ON
great noise, and the elements shall melt with fervent heat,
the earth also and the works that are therein shall, be
burnt up.
11. Seeing then that all these things shall be dissolyed
(by fire designed to punish the ungodly ), what manner of
persons ought ye to be in all holy conversation and god-
liness ?
12. Looking for [°] and hasting to (prepare for) the
coming of the day of God, wherein the heavens being on
fire shall be dissolved, and the elements [*°] shall melt
with fervent heat.
_ 13. Nevertheless, according to his promise, we look for
(xarvode 8 otpavode mpocdoxapev, we also do expect ) []new
heavens and a new earth, ["*] in which dwelleth righte-
ousness.
14. Wherefore, beloved, seeing that [**] ye look for such
things, be diligent that ye may be found of him in peace,
without spot, and blameless.
15. And account that the long-suffering of our Lord is
(designed for the) salvation (of you Jews); even as our
beloyed brother Paul also according to the (spirit of)
wisdom given unto him hath written unto you, (in these
words, Rom, ii. 4. Despisest thou the riches of his goodness
and long-suffering, not knowing that the goodness of God
leadeth thee to repentance? And more especially in. these,
And so all Israel shall be saved, &c, Rom. xi. 26. For God
hath concluded them all in unbelief, that he might have mercy
upon all, ver. 32. See the preface to the Epistle to the
Hebrews.)
- 16, [**] As also in all his Epistles, speaking in them of
these things ; [**] in which are some things hard to be un-
derstood, which they that are unlearned and unstable
wrest, as they do also the other scriptures, to their own
destruction.
17. Ye therefore, beloved, seeing ye know these things
before, beware lest ye also, being led away with the error
of the-(se) wicked (scoffers), fall from your own stead-
fastness.
18. But (rather) [*°] grow in grace, and in the know-
ledge of our Lord and Saviour Jesus Christ. To him be
glory both now and for ever. Amen.
ANNOTATIONS ON CHAP. III.
[‘] Ver. 1. THN cidcowH Scdvoray iuov, Your sincere
minds.) A sincere desire to know, and regard to the truth,
being once seated in the mind and heart, we shall readily
embrace and firmly stand in the truth delivered to us.
[*] Ver. 2.] That these words should relate to that nota-
ble destruction of the unbelieving Jews, foretold by Christ,
seems not very probable ; since the believers are instructed
to be mindful of these commands, that they might be armed
against the scoffers, mentioned ver. 3. who said, Where is
the promise of his coming ? Now that the thing questioned
by them was not our Lord’s coming to the destruction of
the Jews, but to the judgment of the world, is evident; it
being styled emphatically, iufpa xpicewe, the day of judg-
ment, and perdition of ungodly men, ver. 7. 10—12.
[°] Ver. 3.] Since both St. Peter, and, as St. Jude. tells
us, the rest of the apostles, were so careful to mind those to
whom they writ, or preached, of these scoffers, we may con-
jecture that these scoffers were then come; though in re-
(CHAP. IIT,
spect of the prophecies concernitig them, they were yet to
come ; whence Jude saith of them, These are they that sepa-
rate lemualodh &c. ver. 18, 19.
"Euraixra, Scoffers.) St. Jude seems to teach us, that
these scoffers were the heretics mentioned in the former
chapter, viz. the Simonians, who, being Samaritans, held
still their old heresy,* that there should be no resurrection
of the flesh ; and therefore walked after their own lusts : for
those of whom, saith he, I have treated, and am speaking,
are they of whom the apostles did forewarn you, ver. 17, 18.
[*] Ver. 4. ’Aq’ tic, viz. siuépag.] For from the day that the
fathers (to whom this promise of a resurrection, and a hea-
venly country, Heb. xi. 16. is supposed to be made, and
who had foretold this judgment to come upon the wicked,
Jude 14. have slept, we see no such thing verified to
them; nothing answering their predictions, but all things
continue as they were. That aq’ j¢ should signify except
that, I find no instance or example.
[5] Ver. 5. AavOdva yao abrotg.] That is, that consider.
not God’s power in making the world, which must enable
him also to destroy it, if he please; and that by his word
the earth was separated from the waters which covered it,
and gathered into its channels, so that the dry land, which
we call earth, appeared; and that by these very waters,
descending partly from the heavens, and partly from the
great deep, (Gen. vii.11.) the earth was again overwhelmed,
for the sin of the antediluvians (eight persons being only
preserved); so that. those wicked men, which then lived,
perished in their wickedness; andso the prophecy of Enoch
was remarkably fulfilled upon them.
[°] Ver. 7. Eic tuépav xotcewo, To the day of judgment.]
From these words it seems to follow, first, that. the day of
judgment and perdition of ungodly men, and the conflagra-
tion of the world, must be contemporary; and that there-
fore new heavens and new earth, in the literal sense, must
vainly be expected before the final judgment of ungodly
men. Secondly, That the ungodly. are not to be judged, or
punished by fire, before the conflagration of the world: for
the heaven and earth that now are, are to be burnt up
with that very fire by which the ungodly are to be destroyed,
they being left in the midst of those flames, whilst the godly,
being snatched up into the air above the. reach of them,
shall be for ever with the Lord; (1 Thess. iv. 16.) for the
wicked are reserved. unto the day of judgment, to be pu-
nished ; (2 Pet. ii. 9.) that fire in which they are to be tor-
mented and destroyed is reserved unto the same day;
(Matt. xxv. 41. 46.) the fallen angels, for whom the fire
is prepared in which the wicked shall be punished, are re-
served to that day: (2 Pet. ii. 4. Jude 6.) and, lastly,
Sodom and Gomorrah, who perished by fire and brimstone,
are set forth we deiyya, as an example of that ‘punishment
the wicked shall suffer at that great day of retribution:
(2 Pet. ii. 5. Jude 7.) they are not therefore to be cast
into the lake of fire and brimstone, before that day.
Moreover, that the world was to be dissolved. by fire; was
the opinion of Anaximander, Anaxiphanes, Anaxagoras,
Archelaus, Diogenes, and Leucippus. (Apud Stob. Eclog.
Phys. p. 44.)
[7] Ver. 8. XiAta trn, A thousand years.] That is, though
See
*"Hyvincay jaiv waxgSy avaoracw. xal amore. Epiph. lib. i. p. 25. Her. Samar.
Valentiniani etiam Atyoucs put elvas vexpiiv dvacracw. Just, Mart, p, 207. 253.
—- > —
CHAP. III.]
God defer his coming to this judgment a thousand years or
more, we must not think this long; fer in respect of him
whose duration is eternal, and so who ever lives to make
good his promises and threats, a thousand years are as one
day. In like manner, Zosimus,* in his history, produces
a prediction from the sibyls, or from one Phaellon, and
‘ then adds, Let none think that this prophecy was of some
other thing, because it ‘was fulfilled, uera ypdvouc od« oAt-
youc, a long time after, rac yap yodvoc ry Ox Bpayde ast
te Gyrt, Kat tcouévy, for all time is short to that God who
ever is, and evef will be. Mr. Mede indeed saith, that these
words cannot be thus interpreted, because the question is
not, whether the time in which they expected the coming
of the Lord, were long in respect of God, but only in re-
spect of us, and so he would have the words interpreted
thus, The day of judgment spoken of shall be a thousand
years. But (1.) the text saith not, one day shall be a
thousand years, but as a thousand years, and that again not
absolutely, but only rapa Kuply, with respect to God. (2.)
Here is no question mentioned touching the length of time,
either with respect to God, or us, but only touching the
truth of God’s promise: (ver. 4.) and to this the interpre-
tation well agrees, that God’s promise may be true, and in
his time fulfilled, though he, who ever lives to make it good,
should defer it a thousand years. And, (3.) that this re-
spects God’s promise, and not the length of the day of judg-
ment, is evident from the ensuing words.
f°] Ver. 9. Mi) BovAdnevdg tiwag arodfoSat, Not being will-
ing that any should perish.] Note here, that when it is said,
God would have all men come to repentance, it is certain
that this will refers to all to whom the preaching of the
gospel is vouchsafed, to all to whom in the times of igno-
rance God winked at, for now he commandeth them all every
where to repent. (Acts xvii. 30.) When therefore it is said,
he is not willing any one should perish, he must be sup-
posed to mean, he would have none to whom the gospel is
vouchsafed, to perish. Vain therefore here are the de-
scants of Esthius upon this place; as, v. g.
First, When he says, God would have none to perish,
because he gives to all some general means of conversion to
God, though they be not sufficient for that end without these
special aids he will not give them. For certain it is, that he
who wills not the means necessary to bring them to repent-
ance, wills not that they should come to repentance: and
he that ‘determines to withhold the means, which being
withheld they must perish, wills they should perish.
Secondly, When he restrains this to the elect, saying,
God is not willing any of them should perish ; for the words
are too general to admit of this restriction, for they run
thus, first, He would have all to come to repentance ; he would
not that they should perish. Secondly, He is here speaking
of the day of judgment, and perdition of ungodly men, and
gives this reason why it is deferred, viz. because God is
long-suffering, and would not any man should perish. He
therefore must in reason be supposed to speak of God’s
long-suffering in the general.
Thirdly, When he adds, He would not any man should
perish, because he excites good men to pray they may repent,
and so not perish. For if this prayer be according to the
will of God, then must it also be his will they should not
* Lib, ii. ed. Steph, 1581. p. 67.
THE SECOND EPISTLE GENERAL. OF ST. PETER.
451
perish; if it be not, they cannot thus pray in faith or with
_expectance to be heard, because they know, according to
his doctrine, they do not pray according to his will: nor
can God excite them thus to pray. — 9
[9] Ver. 12. Tpood8exivrag Kat orebSovtac tiv “rapovatav,
And hastening to the coming.] Though pic here may be
taken from the foregoing words, yetorcdw hath sometimes
an accusative case likethis withoutit. As when Thucydides
saith, oreidw riv tiycuovlav, I hasten to the government ;
and Pindar,* pu} Biov @Savatov oredvde, i. e. tri Biov dSavarov.
[?°] Srovyeia 8 caveotpieva, And the element being burnt,
shall be dissolved.] That the elements cannot be here taken
in the common sense, Mr. Mede proves well, because one
of them is that fire which shall consume these elements}
but, that they signify the planets, he proves from the tes-
timonies of Justin Martyr, Theophilus of Antioch,} of
Polycrates,§ and other ancient fathers. So évépyea‘oro-
xewv is the influence of the stars, Wisd. vii.18. and oroi-
xéia trovpava, the celestial signs or constellations, as Va-
lesius proves (in his notes upon these words of Polycrates
bishop of Ephesus,|| card mv "Aciav peyddnv ororycia Ke*
kolugra, in Asia great lights are extinct, ) out of Diogenes
Laertius and Epiphanius: and since the planetary bodies
are found to be as much earth as that we tread on, and
borrow all their light from the irradiations of the sun, I
think there is no need of those criticisms which turn zape-
Aeboovrat, they shall pass away, into they shall be changed,
and kavodpeva AvShoovra, they shall be dissolved being burnt,
into they shall be refined ; whereas, if they be refined as
silver is by fire, they must be dissolved as thatis. Nor
see I any reason why we should prefer either an unusual
or metaphorical, before the proper import of these words.
["] Ver. 13. Kawove ovpavodc, New heavens and new
earth:| That this cannot refer to the millenium, supposed
to be promised in the Revelation of St. John, appears,
not only because this Epistle was writ before the Reve-
lation, which, saith Treneus,{{ was seen “ad finem Do-
mnitiani imperii,” about the end of the reign of Domitian,
whereas St. Peter suffered martyrdom in the reign of Nero ;
but also, (1.) because the millenium of St. John is pe-
culiar to the martyrs, and those who have suffered for ‘the
cause of Christ; the new heavens and earth, here mentioned,
are the common expectation of all Christians, who upon
this account.are admonished to be found of him without spot,
and unblamable, in peace, (ver. 14.) (2.) I grant, that the
apostle is here speaking of the destruction, not only of the
sublunary heavens and earth, (ver. 12.) by fire: but this
concession is so far from doing any service to the hypo-
thesis of the millenium of St.John, that it doth perfectly
destroy it: for this conflagration of the world is contem-
porary with the day of judgment, and perdition of ungodly
men: and by that very fire which consumes the world, are
they to perish. (See note on ver. 7.) So doth the Scrip-
ture constantly express the punishment of the wicked, say-
ing, that at the end of the world the angels shall cast them
* Pyth. 3. ver. 1.
+0 Otic 72 cighnacronysia ely adknow, xagmav nat dean meraBonras xoopieas, Justin.
M. Ap. i. p. 44, A. ae
$ Mpoyevtorepa yéyove Ta urd, xual ra cortgquara roy oro elon. Theoph. lib. ii. p.
94, B. Lex non solum votat’ Etdwadig mgoounvety, AXad nal ovoryelorc, “HAip nab Ze-
Ain, Kal vols Novmoig dergoig. Ibid. p. 110. D. et lib. i, p. 72. A.
§ "HAs nad certm dorvéges oruytia aired slow. Vide ib. C.
|| Apud Easeb, H. Eccl. lib, iii, cap. 31. g Lib. vy. cap, 30,
3M 2
452
come in flaming fire to take vengeance on them. (2 Thess. i.
7, 8.) Whereas the millenium of St. John must be at an
end before that day: for after he had spoken of the first
resurrection, and the conclusion of one thousand years, in
which they were to reign who were then raised, and of the
insurrection of God and Magog against them; I say, after
the conclusion of those years, doth he introduce one sitting
on a great white throne, and the dead both small and great
standing before him, and being judged out of those things
which were written in the book, according to their works.
(Rev. xx. 13, 14.)
I also grant, that after the apostle had spoken of the
conflagration of the world, he hath these words, We also
do expect new heavens and new earth; but then I add, that
‘these words are not to be rendered thus, Nevertheless, after
this violent dissolution of the world, we expect new heavens.
and new earth, which are to succeed them: but rather, as
Dr. More renders them, But before this conflagration we
expect them; or rather, But besides this conflagration, we
expect new heavens and new earth. As if the apostle
should have said,—I hitherto have answered this question
of these scoffers, by shewing what substantial mutations
have been, and will be, brought upon the world by the word
of the Lord, and his coming to judge his people: this also
I think fit to add in answer to them, That we Christians
expect the coming of our Lord to make such amoral change
in the affairs of the church, as will amount to the new cre-
ation of heaven and earth, promised to the Jews: (Isa. Ixv.
16—18.) so that these scoffers have no cause to doubt of
our Lord’s coming in behalf of his faithful servants, since
he will come to raise his church, by his calling the Jewish
nation to the faith, and so to such a glorious state.
Nor is it to be wondered that the apostle should speak
of these two things together, in answer to that question,
Where is the promise of his coming? seeing the Jews thought
them-connected, expecting these new heavens and new earth,
at the coming of the Messiah, and his coming at the end
of the world ; according to that question of the disciples to
our Lord, When‘is the time of thy coming, and of the end of
the worid? Matt. xxiv. 3.. In the end-of the world (saith
R. Saadiah Gaon) there shall be to the Jews a world full of
joy and exultation ; so that.their heaven and earth shall be
as it were new, as it is said, Isa. Ixv.17. (See this more
fully in Mr. Mede, p. 535—537.)
[2°] Kara 7d trayyeAua avrod, According to his promise.]
This cannot relate, as [have proved, to St. John’s discourse
of these new heavens, &e. for this farther reason, That he
speaks of them only as ina vision, not by way of promise;
it remains therefore, that the new heavens and new earth
promised by Isaiah, be the thing here referred to. Now
these new heavens and new earth are manifestly promised
to the Jewish nation, to whom also the apostle here writes:
nor can they possibly admit of any other sense, or be pri-
marily accomplished; upon any other people: for God
having said by his prophet, Behold, I create new heavens
and a new earth, immediately adds, Be ye (Jews) glad, and
rejoice for ever in what I do create; for behold, I create
Jerusalem a rejoicing, and her people a joy ; and I will re-
joice in Jerusalem, and joy in my people. Now sure this
new heaven and earth promised to the Jews must be
A PARAPHRASE WITH ANNOTATIONS ON
into a furnace of fire, (Matt. xiii. 28.) and that Christ shall |
[CHAP. III.
created before the conflagration of the world, that is, before
the Jews be burnt to ashes, they being not likely to be
converted afterward. St. John indeed speaks of his new
heaven and earth, after he had mentioned the day of judg-
ment; but that he doth this by a prolepsis, is evident from
this consideration, that after his whole discourse of these
new heavens and earth, the new Jerusalem coming down
from heaven, and of the bride, and the Lamb’s wife, i. e.
the [ews converted then to Christ, follow these words, Be-
hold, I come quickly, and my reward is with me, to render
to every one according to his works, xxii. 13. which words
contain a repetition of what was said, xx. 13. to shew that
what was mentioned there, was not to be accomplished
till after the appearance of the new heavens aad the new
earth.
[*8] Ver. 14. Tatra wpontiaiurags Expecting these things.)
These words, directed to the Jews then living, seem to
prove, that in some inferior sense this promise of the new
heavens, &c. was to be made good in their times: for why
should he exhort them to this diligence, on the account of
what should only happen one thousand seven hundred
years after they were dead? for he plainly speaks to them
to whom St. Paul had written, ver. 16. and therefore to wa
Jews of that present age.
[74] Ver. 16. ‘Qe Kai év mdcate rai¢g emioroXaic, As also in
all his Epistles.] I do not think it necessary so to under-
stand these words, as if the apostle were said to have
spoken in all his Epistles, that the long-suffering of God
was designed for their salvation ; for I do not find any thing
of that nature in many of them: he speaks indeed generally
of Christ’s coming to judgment in them, but that seems not
pertinent to the text.. I therefore give the sense of the
words thus: As also, according to the same wisdom, he
hath written in all his Epistles, speaking in them of these
things, of which I am now discoursing, that is, of the day
of the Lord’s coming, and of the preparation we should
make for it.
[9] ’Ev oie, In which.] This cannot relate to the Epistles
of St. Paul, because the words being of the neuter gender,
cannot agree with émoroAai, epistles, which is of the fe-
minine; but to those things of which St. Peter had been
discoursing in this chapter, and which were so wrested by
the unlearned and unstable, that some of them thought,
long before the writing of this Epistle, that the day of the
Lord was instant, (2 Thess. ii. 2.) and so became unstable
in the faith, (ver.15.) Some said, The resurrection was past
already, and thereby overthrew the faith of some ; (2 Tim.
ii. 18.) some, wanting patience to expect it longer, left the
assemblies of Christians, (Heb. x.18.) and some questioned
whether this promise would be made good at all, as here,
ver. 4.9. the resurrection of the flesh being by some thought
a thing absurd, they holding that it was incapable of sal-
vation ;* and the resurrection of the same body being by
some looked on as a thing impossible; and these seem to
be the dvovdnra here mentioned. | nf
[5] Ver. 18. Avdvere tv xdpert, Grow in grace.] That
grace signifies generally, in the New Testament, the favour
‘of God to us, see note on 2 Cor. vi. 1.
* “ Carnis salutem negant, et regenerationem ejus spernunt, dicentes non eam esse
capacem incorruptibililatis.” Iren, lib, vy. cap. 2.
THE FIRST EPISTLE GENERAL OF ST. JOHN.
453°
THE
_ FIRST EPISTLE GENERAL OF ST. JOHN.
ith
‘
WITH ANNOTATIONS.
ee eT. eee
PREFACE.
— >> ——
ConcerNING the author of this Epistle, all ages have
agreed that it was St. John, the apostle of our Lord and
Saviour.
As for the time when it was written, some (both ancient
and modern) writers think his Epistles to be the last of his
works, and therefore to have been written in the last years
of Domitian. But Dr. Hammond hath very well observed,
that this Epistle must have been written some time before
the great destruction which befel the Jews: 1. Because he
speaks.of the last hour as now at hand; which that it must
be understood of the last times of the Jewish state, see
note on ii, 18. 2.. Because he speaks of the antichrist, ii.
18. and the false prophets, iv. 1. which were then among
them, or come into the world; such as Christ tells us were
to be the immediate forerunners of that destruction, Matt.
xxiv. 24. declaring, that they went out from them of Judea,
ver. 19. 3. It being written by an apostle of the circum-
cision, it is not doubted but it was written to the Jews;
but that it was an Epistle to the Parthians, as St. Austin,*
Posidonius in his Index, and Idacius, contra Verim. aver;
as I know nothing can be said against it, but that it only
is.asserted by authors of a later date: so, if Parthia be taken
for the whole empire, as it was enlarged by the Arsacide,
itis a farther proof, not only that this Epistle was written
to the Jews, who, saith Josephus,} abounded in Babylon
and Mesopotamia, and had there three famous universities,
one of them at Neerda, mentioned by Josephus; but also,
that many of the ten tribes were then converted, they being
seated in Mesopotamia and Media: for the text saith, that
they were carried away into Assyria, and placed in Halah
and Habor, by the river Gozan, and in the cities of the
Medes, 2 Kings xvii.G. xviii.11. Now all these places, saith
the learned Bochart,{ are to be. found thereabouts; and
therefore St. John, being an apostle of the circumcision,
may well be supposed to have written to them, though per-
haps he was never there; as St. Paul writ some of his
Epistles to churches he had never seen.
Whence it was written, neither Scripture nor any thing
in antiquity that I have met with, gives any ground fora
conjecture.
* Qn. Evang. lib. ii. cap. 39. + Antiq. lib. xviii. cap. 16.
t “ In Assyria vel Mediz parte illi vicina reperiuntar loca, quorum sacra historia
meminit: Chalach est Ptolemwi Caluchena ad aquilonem Assyrie, Chabor est ejusdem
Ptolemei mons Chub inter Mediam et Assyriam, 4 quo monte ad Caspiam mare
euntibus, medio forte spatio, occurrit Gauzania urbs.” Geogr. 8, lib, iii, cap.14. p. 220,
The occasion of it seems to be, 1. To arm those Jewish
converts against those loose and pernicious doctrines which
had obtained among the Jews, viz. that solifidian doctrine
of being righteous by a faith, that is not fruitfal in good
works, or without doing righteousness, 1 John ii. 29. iii.
7.10. being children of the light, without walking in the
light ; favourites of God without obedience to his laws, or
love to his servants. 2. Against the madness of their zea-
lots, abounding every where among them, who thought their
zeal for God and for his laws would atone for their hatred
and murder of their brethren; and for all the other sins,
which, saith Josephus, they did so greedily commit, (See
note on Rom. ii. 1. 24. James i. 26.) And, 3. to preserve
them steadfast in the truth, which they had heard from the
beginning, against those deceivers, antichrists, and false
prophets, which were then among them, ii. 19. 26. iv. 1—3.
and to continue them steadfast in the belief that Jesus was
the Christ the Son of God, v. 1.
And here, because that question hath made. so great a
noise of late, ‘‘ Whether salvation or perdition depends
upon believing or rejecting this one proposition, That Jesus
was the Messiah,” as, saith the author of the Reasonableness
of. Christianity, p. 43. adding, p. 47. that “all that was to
be believed for justification, was no more but this single
proposition, That Jesus of Nazareth was the Christ, or the
Messiah ;” I shall endeavour briefly to state and explain
this matter, and so give farther light to those words of
this Epistle, iv. 2. 15. v. 1.5. which seem to say the same
thing.
Whereas then this author challenges all the systematical
divines, p. 192. ‘‘ to shew that there was any other doctrine,
upon their assent to which, or disbelief of it, men were
pronounced believers or unbelievers, and accordingly re-
ceived into the church of Christ as members of his body, as —
far as mere believing could make them so, or else kept out
of it:” this I shall undertake to shew,
First, From the express words of Christ, who requires of
all his disciples, in order to their admission into the church
by baptism, faith in the Father, Son, and Holy Ghost, Matt.
xxviii. 19. saying, He that believeth (this) and is baptized,
shall be saved ; he that believeth not shall be damned, Mark
xvi. 16. he adds with an asseveration, Verily, verily, I say
unto you, Except ye eat the flesh of the Son of man, and
drink his blood, ye have no life in you, John vi. 53. clearly
declaring the necessity of faith in his body given, and his
blood shed, for the remission of sins, to justification and
salvation; we being justified by his blood, and through faith
in his blood, Rom. iii. 25. v. 9.
Secondly, From the plain declaration of St. Paul, who,
454
among the first things he preached to the Corinthians, as
things by the belief of which they should be saved, men-
tions three articles ; first of all, that Christ died for our sins,
according to the Scriptures, 1 Cor. xv.1—4. 2. That he
was buried. And, 3. that he rose from the dead. In the
same chapter he plainly asserts the necessity of believing
the resurrection of the body, ver. 19.32. Among the foun-
dations and first principles of the doctrine of Christ, from
which all Christians were to go on to perfection, he reckons
the doctrines of repentance, of faith towards God, of bap-
tism, of laying on of hands (for the receiving of the Holy
Ghost), of the resurrection of the dead, and of eternal judg-
ment, Heb. vi. 1,2. These therefore were then necessary
to be believed by all Christians. The doctrine of the suffi-
ciency of faith in Christ’s death for justification without the
works of the law, is by the same apostle declared to be so.
necessary, that he saith of them who gainsaid it, Christ is
become of no effect to you, ye are fallen from grace, Gal.
v. 2. 4,
Moreover, it will be easy to account for the practice of
our Lord and his apostles, who insist so much and lay so
great stress upon this one article, if we consider who they
preached to, and how much was contained in, or necessa-
rily depended upon, the cordial belief of this one article.
First, then, our Lord and his apostles, whilst he was on
earth, preached only to the Jews, Matt. x. 6. that is, to
them to whom pertained the adoption, the glory, the cove-
nants, the giving of the law, the service of God, and the pro-
mises, Rom. ix. 4. and to whom were committed the oracles
of God, Rom. iii. 2. i.e. those Scriptures which were able
to make them wise to salvation, with faith in Christ Jesus,
2 Tim. iii. 5. #7. e. if they, to the belief of them, added faith
in Christ, they teaching them the knowledge of the true
God, and the way in which he would be worshipped, and
shewing them what was good, and what the Lord required
of them. They also were writ by, and made frequent men-
tion of, the Spirit of God, of the new covenant God would
establish with them, of the sufferings of Christ, and of the
glory that should follow, 1 Pet. i. 11. of his prophetical,
priestly, and his kingly office, of an Emanuel that should
be born to them, whose name should be called Wonderful,
Counsellor, The mighty God, The everlasting Father, The
Prince of peace, Isa. vii. 1. 14. ix. 6. It is not therefore to
be wondered, that whilst our Saviour was on earth, he
only called them to repentance, and faith in the promised
Messiah.
Moreover, St. Paul’s sermon, Acts xiii. was preached to
the children of the stock of Abraham, ver. 26. and yet he
preached to them not only that Jesus was the Christ, but
also that he died, and rose again, and that remission of sins
was to be obtained through his name ; and that by him all
that believed were to be justified from all those things from
which they could not.be justified by the law of Moses, ver.
38, 39. And though we find him once disputing in the
. school of one Tyrannus, we seldom find him preach any
where but in a Jewish synagogue. Others also preached
to the same persons; for they that were dispersed upon the
persecution of St. Stephen, preached to the Jews only, Acts
xi. 19.
We have in the whole Acts of the Apostles, mention
only of four persons who were not Jews by birth, to whom
the gospel was thus preached ; one of these was the eunuch,
PREFACE TO
who was before a worshipper of God, as is probably
conjectured, of the Jews’ religion; and therefore came up
to Jerusalem to worship. St.Paul preacheth to Lydia ina
Jewish synagogue, Acts xvi. 13, 14. and she was also one
that worshipped God, and so in all probability of the Jews’
religion. The centurion to whom St. Peter preached, was
one that feared God, wrought righteousness, was much in
prayer and alms; and yet St. Peter, before his baptism,
preaches to him and his friends, of the word that God sent
to the children of Israel, preaching peace by Jesus Christ ;
declaring how he was anointed by God with the Holy
Ghost, healed all that were oppressed of the devil, suffered
and rose again, that he was made Lord of all things, that he
was ordained of God to be the Judge of the quick and the
dead, and that through his name whosoever believed in him
should receive remission of sins, Acts x. 36.43. The only
heathen family that St. Paul admits to baptism, is the
jailor’s; and he first preaches to them the word of the Lord,
Acts xvi. 32.7. e. say even the Socinians, he summarily.
expounded to them * who this Jesus, this Son of God, was,
what miracles he did, how he was crucified by the Jews,
raised up again by God, taken up into heaven, made Lord
of all things; what promises he had made, what precepts
| he enjoined. I know this author saith, that preaching the
word was only preaching that Jesus was the Messiah; but
the Scriptures cited by him do not say so: for the word,
mentioned Acts x. 37. is the whole word which God sent to.
the children of Israel, preaching peace by Jesus Christ. It
is the word of the gospel, Acts xv. 7.. It contains the
whole ministry of the gospel, Acts vi. 4, All the counsel
of God being the word of his grace, which was able to build
them up, and give them an inheritance among them who were
sanctified through faith in Christ, Acts xx. 27.32. It can-
not therefore be concluded from the preaching of our Lord
or his apostles, that they thought nothing more was neces-
sary to be believed by Christians saving this one article,
that Jesus was the Christ. :
Secondly, The belief of this proposition, that “Christ is
the Messiah, and the Son of God,” may well be represented
as the chief initiating article of Christian faith; because
where it is heartily professed, it carries with it a profession
of believing all Christ’s sayings, and of obeying all his
precepts: and where it cordially is embraced, it produceth
both his faith and practice. ‘That “Jesus is the Christ,”
as it is the principal article of pure faith, the most peculiar
doctrine of our religion, as it stands opposed to that of
Judaism; so it doth virtually comprehend all other doc-
trines of moment in it, regarding either faith or practice. .
For to believe him to be the Christ, is to believe him to be
a Prophet sent from God, to teach the way of life unto us,
John iii. 3. even that Prophet which was to come into the
world. Hence Christ applies these words to himself, The
Spirit of the Lord is upon me, because he hath appointed me
to preach the gospel, &c. Luke ivy. 18. Now sure we are
obliged to embrace as truth whatsoever was taught by such
a Prophet, and to obey all his precepts upon pain of de-
struction; for whosoever will not hear this Prophet, shall be
destroyed from the people, Acts iii. 23.
Again, To believe him to be the Christ, is to believe him
to be the Son of God, according to that profession of St.
* Woltzog. in locum,
CHAP. I.]
Peter, Thou art Christ, the Son of the living God, Matt-xvi.
1G. and the inquiry of the high-priest, Art thou the Christ,
the Son of God? Matt. xxvi.63. Now this lays an obli-
gation upon us to hear, that is, obey him; according to
those words of God, This is my beloved Son, in whom I am
well pleased ; hear him, Matt. xvii. 5. It is also to believe
him to be our Lord and King, according to those words of
the angel, To you is born a Saviour, who is Christ the Lord,
Luke ii. 11. and of Nathanael, Rabbi, thou art the Son of
God, thou art the King of Israel. Now this relation calls
for obedience: for why (saith our Saviour) call ye me
Lord, Lord, and do not the things that I say? Luke vi. 46.
and that on penalty of ruin from him, when he shall say,
Bring these mine enemies, who would not I should reign over
them, and slay them before me, Luke xix. 27. It was also
Jesus who was called Christ, even that Jesus who was to
save his people from their sins, and a Saviour to give repent-
ance and remission of sins, Matt. i. 21. Now upon sucha
King, and such a Saviour; we may securely rely for the
obtainment of all the blessings and rewards which he hath
promised to the obedient. Hence we may learn, that it
was highly reasonable, that the apostles should begin their
preaching with proving and persuading this doctrine; that
they should give such great commendations, annex such
excellent privileges, offer such high rewards, to the hearty
belief of such a comprehensive article, and should admit
them to baptism who professed it; since “by that baptism
(saith this author, p. 196, 197.) they owned themselves the
subjects of this Jesus whom they believed to be their Mes-
siah (i. e. the Prophet sent from God to teach them), and
received him for their Lord and King; and this was the so-
lemn visible act whereby they who believed him to be the
Messiah, received him as their King, and professed obe-
dience to him, and so were admitted as subjects into his
kingdom.” For as every one who was circumcised, became
a debtor to obey the whole law of Moses, Gal. v. 3. and
therefore to believe it; so every person baptized, being of
age, doth by that very baptism profess to believe all the
doctrines, and obey the precepts, of the holy Jesus, in
whose name he is baptized. And therefore, though St. John
here says, He that confesseth that Jesus is the Son of God,
God dwelleth in him, and he in God, iy. 15. and, Every one
that believeth that Jesus is the Christ, is born of God, v. 1.
yet he requires of the same persons, in order to the same
ends, that they should walk in the truth of the gospel, in
conformity to the example of Christ, and to the love of
God, and in obedience to his commands ; and adds, that he
that is born of God sinneth not, neither can sin; clearly
insinuating, that this proposition, when cordially em-
braced, will produce a faith and practice answerable to it
in our lives.
CHAP. I.
i Tuar which was [*] from the beginning (of the gospel-
dispensation, that ) which we have heard, which [*] we have
seen (i. e. discerned as clearly as if we had seen it ) with our
eyes, (that ) which we have looked upon, and our hands
pee: (as it were) handled, of the Word of life, (declare we
0 you;
2. Nor have ye the least. reason to suspect our testimony,
either of this life, or the author and procurer of it:) for the
THE FIRST EPISTLE GENERAL OF ST. JOHN.
455
life (we. speak of ) was manifested (in the author and the
promise of it), and we have seen (or known), and bear
witness (to i¢ ), and shew unto you [*]that eternal life which
was with the Father, and was manifested unto us;
3. That which we have seen and heard (of this Word of
life) declare we to you, that ye also may have [*] fellow-
ship with us (in the same life): and truly our fellowship is
[5] with the Father, and with his Son Jesus Christ.
4. And these things write we unto you, that your joy
may be full (7. e. that believing this eternal life, ye may re-
| joice with joy unspeakable, and full of glory, 1 Pet. i. 8,9.
For which cause ye must carefully attend to another message
he hath sent by us ;)
5. This then (and this) is the message which we have
heard of him (i. e. from God by Jesus Christ), and declare
unto. you, that God is light (a pure and spotless Spirit),
and in him is no darkness at all; (nothing of impurity or
iniquity in his commands which are all holy, Rom. vii. 12.
or in his actions, asin the heathen deities, he being holy in
all his works.
6. And therefore) if we say that we have fellowship
with him, and walk in darkness, we lie, and do not (speak )
the truth:
7. But if we walk in the light, [°] as he is in the light
(endeavouring to be holy, as he is holy), we have ["] fellow-
ship one with another, and the [*] blood of Jesus Christ his
Son cleanseth us from all (those) sins (which might ob-
struct our communion with this.Holy God, and our attain-
ment of the life thus manifested to us.
8. And of this expiation we have all need, for ) [9| if we
say that we have no sin (fo be thus cleansed from), we de-
ceive ourselves, and the truth is not in us; (for im many
things we offend all, James iii. 2. and therefore are required
to pray daily for the remission of our sins, and have even
after our regeneration need of this advocate for the propitia-
tion of our sins, ii. 1, 2. See 1 Kings viii. 46. Eccles. vii. 21.
9. But) if we confess (these) our sins, he (who hath
made this new covenant in the blood of Christ, that he will
be merciful to our iniquities, Heb. viii. 8.) is faithful (to his
promise), and just to forgive us our sins (upon the satis-
faction made to his justice by the death of Christ), and to
cleanse us from all unrighteousness.
10. (But) if we (continue to) say that we have not
sinned (and therefore do not need this expiation through the
blood of Christ), we make him a liar, (who hath declared,
both in the Old and New Testament, that all have sinned,
and fallen short of the glory of God, Rom. i. 23.) and his
word is not in us.
ANNOTATIONS ON CHAP. I.
[*] Ver. 1. °O"HN am’ apxiic.] This I here render, From ©
the beginning of the gospel-dispensation ; because 1 find
that is the constant import of the phrase in this Epistle,
and elsewhere, where it relates to what Christians had
heard and seen, as here. In this sense is, That which ye
have heard, an’ adpyiic, from the beginning, used six times by
our apostle in these Epistles; viz. First Epistle, ii. 7. 24.
twice; iii. 11. Second Epistle, ver.6. So, The command-
ment which we have received, am’ apxiic, from the beginning,
First Epistle, ii. 7. Second Epistle, ver. 5. doth neces-
sarily import its being Christ’s new commandment of love.
456
So, ax’ dpxiic airéarat, are’ those who from the beginning of
Christ's preaching were witnesses of what he said and did,
Luke i.2. And in this sense Christ saith to his disciples,
Ye have been with me, dn’ dpxiic, from the beginning, John
xv. 27.
[*] °O iwpdxauev, Which we have seen.| That is, in ‘the
Scripture-phrase, said to be seen and looked upon, which is
as truly known and discerned by us, as if we had seen it.
So the Jews are said to do the things which they have seen
with their Father, John viii. 38. and to have seen the end of
the Lord's dealing with Job, James vy. 11. So we are said
to see God, or not to see him, 1 John iii. 6. Third Epistle,
ver. 1. To see the life here, ver. 2. So also ynAapav, when
applied to spiritual things, is not to touch with the hand,
but to apprehend with the mind, Acts xyii.-27. I confess, all
these things are more properly true of the Word made flesh ;
of whom the apostles declared what they had heard from
him, and seen of him, who saw his glory, John i. 14. and.
what one of them had touched. But then the Adyoe agree-
ing only to the Divine nature, a metaphorical sense must
be allowed, in seeing and handling that.
[°] Ver. 2. Thy Zenjy riv aidénov, 4 rie fv mode rdv TMaréoa,
That eternal life. which was with the Father.| Thus of our
eternal life, the apostle saith, it is hid with Christ in God,
Colos. iii. 3. and of the evangelical dispensation, that before
the revelation of it by Christ and his apostles, it was a
mystery hid in God, Eph. iii.9. But this also may be ap-
plied to the Divine Adyoc, styled by this apostle, Life eter-
nal, vy. 20. who was in the bosom of the Father, and was
manifested tous, John i.18. Yet two things seem to favour
the first interpretation.
First, That the phrase here used, being not éy apy@ iv,
He subsisted in the beginning of all things; but only, av’
apxie iv, he was from the beginning: this phrase excludes
not his creation, as the other seems to do; and, as I have
observed, it chiefly is applied, by this apostle, to the be-
ginning of the gospel-dispensation.
Secondly, That though 6 Adyo¢ and Zw}, absolutely put,
are spoken of Christ, yet 6 Adyoe rice Zwijc, is never used
concerning the person of Christ, but is expressly used of
that word by which eternal life is manifested ; as when we
are bid fo hold fast, \éyov Cwiic, the word of life, Phil. ii.
16. and when the apostles are bid to teach, ra phyara riic
Zwic, the words of this life, Acts v. 20. (See Acts xiii. 16.)
[*] Ver.3. Kowwviav pe jpov, Fellowship with us.) It
doth not follow hence, as Esthius imagines, that no man
can have fellowship with God, who hath not fellowship
with the church (though that be doubtless true of fellow-
ship with the invisible church, united to Christ by the
Spirit, and so made a habitation of God through the
Spirit, and of fellowship in doctrine, and communion with
the church of the apostles): for, as like precious, faith with
us is only such faith as we have, 2 Pet. ii. 1. so here, Fel-
lowship with us, is only such fellowship as we have,
[°] Mera row [arpdc, With the Father.] We being heirs of
God, joint-heirs with Christ, Rom. viii. 17, and being united
to, and haying communion with, the Father and the Son, by
the Spirit of both dwelling in us, John xiv, 21. 23. Eph. ii.
21, 22. Rom. viii. 9. 11. and he being to us the earnest of
this life, 2 Cor. i. 22. v. 5. Eph. i. 13, 14. who seals us up to
the day of redemption, Eph. iv.30.
[9] Ver. 7. ‘Qe abrdg torw tv ry puri, As he is in the light.)
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
That this metaphor of light relates not to the knowledge or
the felicity, but to the purity of the Divine nature, appears,
(1.) from the injunction, to walk in the light, as he is in the
light ; for we are not any where bid to resemble God in
knowledge or in happiness, but we are commanded to be
holy as he is holy. (2.) From the darkness set in op-
position to it; which doth not refer so much to the igno-
rance of men, as to the vices they practised in a state of
ignorance. (See note on Rom. xiii. 12.)
[7] Kowwvtay Exouev per adrAfrAwv, We have communion
with one another.] Some manuscripts read, per’ abrod, with
him ; which either is the true reading, or gives the true
sense of the other reading: 7. e. We have communion with
God, and he with us; as is evident from ver. 6. More-
over, the apostle had said nothing before of our commu-
nion with one another, but only, of our fellowship with
God, ver. 6. with the Father and the Son, ver. 3. which
makes it reasonable to refer the words to that communion,
of which the apostle so often speaketh in this Epistle. (See
ii. 5, 6. 24. iii. 24. iv. 13.) Notwithstanding, it is true,
that then we have communion with one another, by virtue
of that Holy Spirit which enlightens us, and enables us to.
walk in the light:
[8] Td aiua Xprorov, The blood of Christ cleanseth us from
all sin.] This cannot well relate to that effect of the blood
of Christ, which we call Justification by faith in his blood,
or the remission of our past sins, by virtue of our faith in
Christ dying for us; for that follows immediately upon our
faith, and cannot require that a habit of purity, or of
walking in the light, should precede it: it therefore seem-,
eth to refer to those sinful infirmities and defects, which, in
this state of imperfection, cleave to our best actions, and
even good men are still subject to, and which do not de-
prive us of the Divine favour, or of an entrance into that
new Jerusalem, into which nothing enters that is polluted
or unclean ; because in this new covenant of grace, esta-
blished in the death of Christ, his blood doth cleanse all
faithful and sincere Christians from the guilt of them.
The blood of Christ his Son cleanseth' us from all
sin.| Here note, that these words confute the quakers,
who hold that those who are in the light, are guilty of no
sin: for were this so, they could be cleansed from none
by the blood of Jesus; see the text defended, eaten
Millii.
[9] Ver. 8—10.] The question is, of whom the spadie
speaketh here, whether of sincere Christians, after their
conversion to the Christian faith, or only of them consi-
dered before they entered on that state. That St. John
here speaks only of the latter, is argued from thom consi-
derations ;
1. That the apostle doth plainly teach the caitoney to
the first exposition, by saying, He that is born of God, sin-
neth not, iii. 9. v.18. But to this I shall return an answer
in the comment on those places.
2. That these words run in the preterperfect tense, If we
say, odx tyapriixauer, we have not sinned ; whereas some
single acts of lesser sins they were then still mee to, big
whom he speaks.
Ans. True; and therefore he adviseth them to cba
them, that they might obtain forgiveness of them ; now con-
fessing of them must be after they have been committed.
3. Because this phrase, auapriay txev, to have sin, is still
CHAP. 11.]
used of euch ‘sins as will condemn us at the last, J obn i: ix.
41. xv. 22. 24. xix. 11..
Ans. The text cited fiom xix. 11. is impertinent; the
‘other two may be taken absolutely, as to the matter spoken
of: i.e. they had been guilty of no sin of infidelity, if Christ
had not come’to them, or if he had not proved his mission,
(xy. 22. 24.) or ifhe had wanted means to discern the truth ;
(ix. 41.) nor would their sin of infidelity have been con-
demning, had they confessed it,.and forsaken it.
. Since the apostle was speaking (ver.7.) of them
who walked in the light, who had communion with God, and-
who were cleansed from the guilt of sin; and (ver. 8.) goes
on to add, If we say we have no sin; it seems more proba-
ble, that he speaks there at least of the same persons. |
. Note also, that some of the Jews* professed to be avaydo-
rnrot mpd¢ Ody, kal pndemiag peracydvrec, Supply dpagriac,
free from all sins and offences against God; and of such
may the last verse be interpreted. They varying in this,
from the doctrine of other Jews: for Maimonides} truly
saith, Nullus homo dari potest qui non peccet, vel ignoranter
in dogmate et sententia aliqua amplectenda, aut qualitate
eligenda que non eligenda est, vel ob ire aliorumque effec-
tuum vehementiam et predominationem.
CHAP. II.
x My little children, these things (concerning the neces-
sity of walking in the light, and putting off the deeds of
darkness, ) write L unto you, that ye sin not (i. e. that ye live
not inany course of sin). And [')if any man (through the
infirmity of the flesh be overtaken with a) sin, we ( Christ-
ians) have an adyocate with the Father, Jesus Christ the
righteous, (the Just One, in whom was no sin, 1 Pet. iii: 18.)
2. And [*] he is the propitiation for our sins: and not
= ours only, but [*] also for the sins of the whole world.
8. [*] And hereby (Gr. in this) we do know that we
know (Gr. have known ) him (truly and acceptably ), if we
keep his commandments.
_ 4. He that saith, I (have) know-(n) him, and. keepeth
not his commandments, is a liar, and the truth is -not in
him, (he is a false pretender to the knowledge of God ; for
such persons do in words profess to know God, but in works
they deny him, being disobedient, Tit.i.16. They likewise
know not Jesus Christ according to the truth, iv. 21.)
- 5, But whoso keepeth his word, in him verily is the
[*} love of God perfected: hereby know we that we are
in him. i
6. [°] He that saith he abideth in him (in Christ by the
Spirit) ought himself also so to walk, even.as he walked.
7. Brethren, I write ['] no new commandment unto you
(when I thus call upon you to.walk in the light, as he is in
the light, or to walk as Christ walked), but an old com-
mandment which ye had from the beginning (of Christ’s
preaching, John iii. 21. viii. 12. xii. 35. see note on i, 1.)
the old commandment is the word which ye have heard
from the beginning
8. [*] Again, a new wicommanidment I write unto you, which
thing is true in him (who is the author of it ; for no such
light ever came into the world before, and no such love was
* Jos. de Bello Jud. lib. vii. p. 990. B.
+ More Nevoch, lib. iii. cap. 36. p. 443,
VOL, VI.
THE FIRST EPISTLE GENERAL OF ST. JOHN.
457
manifested to the world before, ) and in you, (who before
were darkness, but are now light in the Lord, Eph. wv.8.
children of the light and of the day, 1 Thess. v. 5. and to
whom, not long ago, the light appeared, 2 Cor. iv. 6. and
who are taught of God to love one another, 1 Thess. iv. 9.)
because (by your late receiving the gospel) the (former )
darkness (ye were in) is past, and the true light’ now
shineth (in and upon you: wherefore the night of ignorance
and darkness being far spent, and the day being nigh at
hand, and shining more and more upon you, ye are obliged
to put off the works of darkness, and put on the armour of
light, Rom. xiii. 12.—Or thus ; Again (being now to speak
to you of Christian love ),a new commandment I write unto
you, which thing is true in him (for thus he speaks, A new
commandment I give unto you, that ye love one another’, as
Ihave loved you, John xiii. 34.) and in you: because (it
shews) the darkness (you were in whilst Jews, bearing af-
fection only to them of your own nation and ‘religion ) is
past, and the true light (of the gospel) now shineth C upon
you). :
9. He that saith he is in the light (that he lives under the
influences of the light of the gospel, and walks accordingly
to it), and (yet) hateth his brother (wishing ill to him,-and,
Srom that disaffection doing ill offices to him), is (whatso-
ever he professes to the contrary) in darkness even: until
now. (But)
10. He that loveth his brother (as Christ loved us, being
willing to do him all kind offices which he is able, from.love
to God; and as a fellow-member of Christ's body, ) abideth
in the light, and there is [9] no occasion of stumbling (Gr.
no scandal ) in him:
11. But he that hateth his brother [!°] is in darkress,
and walketh in darkness, and knoweth not whither (the
way leads in which) he goeth, because that darkness hath
eas his eyes. (John xii. 35.)
12. [“] I write unto you, little children, because your sins
are forgiven you for his name’s sake.
13. I write unto you, fathers, because ye have known
him that is from the beginning. I write unto you, young
men, because ye have overcome the wicked one. I write
unto you, little children, because ye have known the Father.
14. [have written unto you, fathers, because’ ye have
known him that is from the beginning. Ihave written unto
you, young men, because ye are strong, and the word of
God abideth in you, and ye have overcome the wicked one.
15. Love not the world, (7. e. neither the men of the world,
who will not own you, but hate and persecute you, iii. 1.13.
and who live in wickedness, v.19. love them not, so-as to be
conformed to their manners, Rom. xii.2.) neither the things
that are in the world, (the pleasures, honours, or enjoyments
of it, so as to cleave to them, Matt. vi. 24. or to be unwilling
to part with them for Christ’s sake, and to secure the favour
of God, Matt. xix. 28.) If any man (thus) loveth the
world the love of the Father is not in him (for seeing God
is to be loved above all; he loves him not at all truly, who
cleaves to any other thing in opposition to him, or hazards
his favour to secure it).
16. For all that is in (vogue or esteem with the men of )
the world, the lust of the flesh (all voluptuous enjoyments
which tend to sensuality and intemperance, and making pro-
vision for the. flesh), and the lust.of the eyes (the desire of
gold, silver, stately houses, rich furniture, fair gardens,
3N
458
and splendour of the world, which tends to gratify our
pride.), is not ofthe Father (they are not desires excited by
him, nor is it according to his will, that we should set our
hearts upon them), but is (the desire) of (the men of ) the
world (whose chief concern is to gratify these sensual ap-
petites ).
17. And the world passeth away, and the (things which
minister to the ) lusts thereof: but he that doeth the will of
God abideth for ever.
18. Little children, it is the last time (or hour of the
Jewish economy): and as ye have heard that ["*] antichrist
shall (shortly) come, (so,) even now: are there many anti-
christs ; (%. e. opposers of Christ, and deniers of him to be
the Christ, ver. 22.) whereby we (may) know that it is the
last time.
19. [°] They went out from us, ( Christians of Judea,
Acts xv. 1. and from us the apostles, Actsxv. 24.) but they
were not of us: (but were false brethren, Gal. ii, 4. and
false apostles, 2 Cor. xi. 13.) for if they had ‘been of us,
(conspiring with us the apostles and true churches of Christ,
in the doctrine and truth of the gospel; ) they would no doubt
have (Gr, pepevixcioav av, they might have still) continued
with us (preaching that doctrine which we teach): but (they
went out from us ), that they might be made manifest [**] that
they were not all (Gr. that they all were not ) of'us.
20. But ye have an unction [*] from: the Holy One,
[1°] and ye know all things (ye to whom I write ; which
shews, he speaks not of the Christians of all ages in general,
but of them in particular ).
. 21. Ihave not written to you because ye know not the
truth (7. e. to instruct you as persons ignorant of it), but
because ye know it, and that no lie (uttered by. these anti-
christs and false prophets) is of (or hath any communion
with) the truth (of the gospel).
22. Who is a liar but he that denieth that Jesus is the
Christ ? (i.e. who so emphatically deserves that title, seeing )
he is antichrist (by way of eminency ), [""] who denieth the
Father and the Son.
23. (And let not the Jewish antichrists pretend, this be-
longs not to them who know the Father ; for) whosoever
denieth the Son (of God), the same hath not (the true
knowledge of ) the Father.
24. Let that (doctrine) therefore abide in you, which ye
have heard from the beginning (preached to you: for) if
that which ye have heard from the beginning shall remain
(and bring forth its due fruits) in you, ye shall continue in
the Son, and in the Father, (united to them by the Spirit,
who also will instruct you in the saving knowledge of them
both, John xiv. 23. vi. 56.)
25. [1®] And this is the promise which he hath promised
us (who thus remain in him), even eternal life.
26.'These things have I written concerning them that
deceive you (i. e. who endeavour so to do ).
27. [9] But (this not out of absolute necessity, as if
through ignorance ye could not otherwise be preserved from
their seductions, ver. 2. for) the anointing which ye have
received of him (who is your head), abideth in (or
among) you, and (so) ye need not that any man (should )
teach you: but as the same anointing (i. e. spirit of wis-
dom and knowledge) teacheth you all things (necessary.),
A PARAPHRASE WITH ANNOTATIONS ON
which tend to gratify the eye), and the pride of life (the de- "
sire of places of dignity, high titles, all the honour, glory, |
(CHAP. 11.
and (for it) is truth, and is no lie, and even as it hath
taught you, ye shall abide in him.
28. And now (kai viv, now therefore), little children,
abide in him (in the profession and practice of what he
hath taught you); that when he shall appear, we may have
confidence (of the life promised to them that do so, ver. 25.)
and (may) not be ashamed before him (Gr. may not be
put to shame by him, or, go ashamed from him,) at his
coming (to judgment, iv. 17. as being judged by him un-
worthy of this life; as we shall not be, if we be found.doing
righteousness: for, )
29. If ye know that he is righteous, ye know that every
one that doeth righteousness is born of him; (as being born
again of the Spirit derived from him, and so become a son
of God, and an heir of life, Rom. viii. 14. 17. and by this
Spirit sealed up unto the day of redemption, Eph. iy. 30.)
ANNOTATIONS ON CHAP. II.
[*] Ver. 1. ’EA’N rig audpry, And if any man sin.] Though
this is not to be interpreted of sins of infirmity only; yet
since the apostle is here speaking of his Httle children,
whose past sins were already forgiven them, for his name's
sake, (ver. 12. 16.) and the apostle: would not encourage
them in wilful or habitual sins, I think, as it relates to
them, it chiefly is to be referred to those sins of ignorance,
weakness, and infirmity, which will be pardoned by the
tenor of the new covenant, through Christ’s intercession.
[*] Ver. 2. ‘TAacnde tor wept rév auapriay jor, He is
the propitiation for our sins.| In the Old Testament, the
sin-offering which made atonement for a trespass, that it
might be forgiven, is called, xpfog thacpoid, the ram of atone-
ment, Lev. vi. 6,7: Numb. v. 8. and that which in the
law is ¢épav, Or mpocdyev 7d wept apuapriac, to bring an
offering for sin, is in Ezekiel, wpoopépew tacpdv, to bring
an atonement, or propitiation. (Ezek. xliy. 27.) When there-
fore it is said here of Jesus Christ, that he is Aacpde, thé
propitiation for our sins; and, iv. 10. that God sent him
into the world, to be; itacpdv, the propitiation for our sins ;
have we not reason to conclude, he was so our propitia-
tion, as were all the sin-offerings of the Jews for them, viz.
by suffering in our stead, to make atonement for our sins,
and so to render God propitious to us, in the forgiveness of
them? Moreover, why is he styled Jesus Christ the Just, or
Righteous, who made propitiation for our sins, if he in- °
tended not to intimate, that the just suffered in stead of the
unjust, to make an atonement for their sins? To this Crel-
lius replies, that dicaog should be rendered, not the just,
but the Saithful.
Ans. This is to say, It must here signify, not what it
ordinarily and truly signifies, but what it both improperly
and rarely signifies; and when it is ascribed to Christ, .as
here it is, it never signifies: for it is ascribed to him else-
where ten times in the New Testament, Matt. xxvii. 24.
Luke xxiii. 47. Acts iii. 14. vii. 52. xxii. 14. 2'Tim. iv. 8.
1 Pet. iii. 18. Rev. xvi. 5. and in those places it doth al-
ways signify that just or righteous person; yea, in this
very chapter, and the next, it is twice spoken of him, fitst
in these words, ver. 29. If ye know that he is righteous, ye
_ know that every me that doeth righteousness is born of him;
and, iii. 7. He that doeth righteousness, is righteous, even as
he is righteous: where it is evident, that it retains its
CHAP. II.]
proper sense. Why therefore, in the place contested, should
it import that which, when it is applied to Christ, it never
signifies ? © F of .
_ Obj. And whereas Crellius objects, That the apostle
speaks of Christ here, as of our advocate in heaven, where
he doth not satisfy God, or suffer. any punishment on our
account: : .
_ Ans. I answer, That seeing Christ there intercedes, by
yirtue of his blood shed to satisfy for our offences, and of
the death he suffered as the punishment of our iniquities:
the parallel runs clearly thus; That as the sacrifices of the
Old Testament were slain, and the blood shed, before it
was brought to the mercy-seat, and yet the high-priest made
atonement with it, when, at his entrance into the holy
place, he offered up that blood to God, in his peculiar pre-
sence; so, though our Lord was slain, and shed his blood
on earth, yet may he make atonement in the presence of
God with it, by virtue of the sufferings he endured when
his blood was shed. y
[°] epi dAov 700 xdopov, For the sins of the whole world. |
i.e, Of all men in-general. . For when he saith, He is the
itiation for our sins, sure he intends this comfort to all
them to whom he speaks, and means not, that Christ was
the propitiation for some of their sins only ; for this would
have left them all in doubt, whether this advocate, and this
propitiation, did belong to them, but would: have comforted
none of them. When then he adds, He is the propitiation,
not for our sins only, but for the sins of the whole world,
he in like manner must extend this phrase to all men in
the world.
Again, when he saith, He is the propitiation for our sins,
he doth not mean, that he was so sufficiently, but not in-
tentionally: for what comfort would that afford them, that
his death was suflicient to procure the pardon of their sins,
had-God designed it for that end, unless they also knew
that he intended it for their propitiation? When therefore he
proceeds to say, And not for ours only, but for the sins of
the whole world, he must mean also, that he was the pro-
pitiation for their sins, not only sufficiently, but also in his
-gracious intention. And indeed, otherwise, it might as
properly have been said of the fallen angels, or the whole
host of devils, he is the propitiation for their sins, as for
the sins of those who are not elected; seeing, had God de-
signed it for that end, Christ's death, by reason of its in-
trinsic value, might have been sufficient to procure atone-
ment for the sins of fallen angels. Lastly, The import of
these words cannot be only this, He died, or is the propi-
tiation, for the sins of the elect throughout the world. Yor
(i.) the whole world, in Scripture, never signifies the elect
only, in opposition to the wicked in the whole world; but in
this very Epistle, and in these words, We know that we are
of God, and that the whole world lies in wickedness, (v.19.)
plainly signifies, the wicked of the world, in opposition to
the faithful Christians. (2.) Would it not be strange, and
alien from the mind of Scripture, to say, The whole world
is elected to salvation ; the whole world shall be justified by
Christ, and sanctified by his Spirit dwelling in them, and
obtain a happy resurrection? and yet all this must be true
of the whole world of the elect. Why therefore are none of
these things equally affirmed of the whole world, as well as
that Christ died, and is the propitiation, for the sins of the
whole world, if they be words of equal latitude and truth?
THE FIRST EPISTLE GENERAL OF ST. JOHN.
459
These arguments are as strong against the exposition of
others, who say, The apostle means, not only for the sins
of the Jews, but also of the gentiles.
If we sin we have an advocate with the Father, and he is
the propitiation for our sins.] Moreover, this being spoken
by this.apostle to his little children, whose past sins were
already forgiven, (ver. 12,) must relate to their future sins,
to which they might be afterward obnoxious, and there-
fore must suppose them still subject to sins of infirmity.
[*] Ver. 3.] Itis a rule in divinity, that verba notitie de-
notant affectum, adde et effectum: i. e. “ That when the
knowledge of God, or Christ, is put absolutely, it signifies
a knowledge which is fruitful in love; and obedience, as
the effect of that love and knowledge.” Whence they who
disobey him are still, in Scripture, said not to know God,
1 Sam. ii. 12. Hos: v. 14. Jer. ii. 8. ix.3. Tit. i. 16. and
here, ver. 4. and they that do what is acceptable and de-
lightful to him, are said to know him, Jer. xxii. 15, 16.
xxiv, 7. xxxi. 33,34. Hos. ii. 19, 20. John x. 4. Eph.
iii. 19.
‘ Moreover, it is observable, that many of the Jews had
an apprehension, that their knowledge and belief of the
true God would be sufficient for their justification and ac-
ceptance with him: whence they are represented, as boast-
ing in God, and in the knowledge of his will, Rom. ii. 17,
18. and expecting justification on this account, that they
believed there was one God, James ii. 19. and this. might
cause the apostle to be so diligent in teaching them, That
the true knowledge of God consisted in keeping his com-
mandments. :
[°] Ver. 5. ‘H ayarn rov cov, The love of God per-
fected.] The love of God, here, may signify either God's
love to us; as when it is said, Who shall separate us from
the love of God which is (shewed to us) in Christ Jesus?
Rom: viii. 39.:and, that the love of God is shed abroad in our
hearts, through the Spirit that he hath given us, Rom. v. 5.
(see Jude 21.) and then this love is perfected in us, by
that assurance the Holy Spirit giveth of it, and that hum-
ble confidence we have of it, because we keep his command-
ments ; (iii. 21, 22.) so the apostle seems to interpret this
perfection in love, iv. 16—18. or, secondly, this love may
signify, our love to God and Christ; as when Christ up-
braids the pharisees with the want of the love of God,
(Luke xi. 42.) and saith to the Jews, I know that ye have
not the love of God in you ; (John v. 42.) and when Christ
saith, He that hath my commandments, and keepeth them, he
it is that loveth me; and he that loveth me, shall be loved of
my Father ; (John xiv. 21.) and, (ver. 23.) If any man love
me, he will keep my word: and my Father will love him,
and we will come to him, and take up our abode with him ;
and this love is perfected in us, by keeping his command-
ments ; because that shews, we are fully instructed in the
nature of that love, which is in one sense of perfection:
(see note on 1 Cor, ii. 6.) and it engages us to the sincere
performance of our whole duty to God, which is another
sense of the word perfection: and hereby we know that we
are in him, even by his Spirit, by which God abideth in us,
(iii. 24.) and who sheds abroad the sense of the Divine love
in our hearts.
Note also, that hence we may pass a certain estimate
of necessary and fundamental doctrines; for if they be
such as are necessary to the love of God to us, or to
3N2
460
that love of ours to him, which consists in keeping his
commandments, they are doctrines truly necessary to
salvation: if not, they cannot be so; because we may
truly love God, and abide in his love, without the know-
ledge of them.
[°] Ver. 6.] For seeing we abide in God the Father and
the Son, only by the communion of the Spirit, (iii. 24. iv.13.)
whence he that is in Christ, is one Spirit with him, (1 Cor.
vi. 17.) and he that hath not the Spirit of Christ, is none
of his, (Rom. viii. 9.) we that are animated with the same
Spirit that was in Christ, as we are enabled, so also are we
thereby engaged to walk after his example, or to walk in
the light as he is in the light, (i. 7.)
[7] Ver. 7. Obx évrodajy Kaviv, No new commandment.]
Most interpreters conceive, this relates to the command-
ment of Christian love, that being the commandment which
they are said to have heard from the beginning, (iii. 11.)
and. said to be, on that account, no new commandment,
(Eph. ii. 5.) and yet being styled by Christ, a new command-
ment. (John xiii. 34.) Nor are the arguments of Episcopius
against this exposition cogent: for whereas,
Obj. 1. He objects, That these words seem to be spoken,
to remove the thought of some, that he was propounding a
new doctrine which they had not learned; whereas no man
who was acquainted with the law of Moses, or even with
that of nature, could think the law of charity was new:
Ans. I answer, It is not the law of charity in general,
which our Lord and his apostles style a new command-
ment; but that, of loving one another, as he had loved us.
(John xiii. 34, 35.) And this might justly be looked on
as a new ‘commandment; it being a’ commandment of
laying down our lives for the brethren, (iii. 16.) and there-
fore a commandment not contained in the law of nature,
nor in that of Moses.
Obj. 2. Whereas he adds, That these words, I write unto
you, seem to respect not any thing that was to follow, but
which was said before; and to contain this sense, When
I write this to you, I write nothing new :
. Ans. I answer, That it may be so; for having told us,
that he that saith he abideth in Christ, ought also to walk as
he walked ; he may well be conceived to have an especial
eye to the great example of love Christ shewed to man-:
kind, both in his life and death. Yet his exposition given
in the paraphrase seems also very probable, by reason of
the following words, Because the darkness is past, and the
true light now shineth ; and therefore I shall have respect
‘to both.
[(°] Ver. 8.] The ceremonials, of the law are sometimes
called a shadow, but never darkness ; and though the Alex-
andrian manuscripts read oxa, a shadow, yet, because all
other copies read oxoria, darkness, and the following words,
ver. 9. 11. shew that this is the true reading, and because
it is-so easy, in short writing, to mistake ocxoria for oxida,
the interpretation of these words, which depends upon that
reading, cannot be relied on.
[2] Ver. 10. Sxavdarov év adry obx torw, i.e. There is no-
thing at which he will fall, or stumble.] So Psal. cxix. 156.
Great peace have they that love thy law, nat oi ioriv ai-
roic oxavoadov, and they have no stumbling-block. The
labour of love they must undergo; the evils they may be
exposed to, will not hinder them from doing the duty they
owe to God, and to their brother, for his sake ; but they go
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. II.
on securely and cheerfully in it; for perfect love casts out
Sear; (iv. 18.)
['°] Ver. 11. ’Ev ri oxorta tort, Is in darkness.] i. e. He
lives in great ignorance of his duty, and of the way to life,
as not guiding his actions by that light of the gospel which
hath appeared unto him.
["] Ver. 12—14.] Note, that these words may either
relate to the foregoing ; and then they are to be interpreted,
as motives to walk in the light, and as Christ walked, and
in particular to walk in Christian love, thus; I have written
to you, children, touching this love, and walking in the
light, and after Christ’s _ example, because your sins have
been forgiven, for his name’s sake ; and so, in gratitude to
him who hath procured the pardon of them, you ought fo
walk as he walked, and to love the brethren: ye also have
known the Father, and had experience of his love to you,
and therefore stand obliged to imitate his love to you, and
to walk in the light, that you may still have writting.
with him.
I have written to you, fathers, becauise yehave known. fies
who was from the beginning, i. e. Christ Jesus, and so know
how to walk by his example, and to imitate his obedi-
ence to the Father, and his love to mankind.
I have written to you, young men, because ye are strong,
by virtue of the word of God abiding in you; and by the
sword of the Spirit, and shield of faith, have’ been enabled
successfully to combat and overcome that wicked one, who
tempts you to the deeds of darkness, and to hatred of the
brethren, (iii. 10.)
If they relate to the words following, they ‘aust be an
exhortation to little children, to take off their affections
from the world, and place them upon God and Christ, on
the account of the love and mercy shewed to them by God
the Father through Christ. To the fathers so to do, because
they have known Christ, how dead he was to the world,
and how he despised the pleasures, honours, and enjoy-
ments of it. To the young men so to do, because they had
overcome the wicked one, all whose temptations arise from
some allurements or affrightments of the world. Or, lastly,
the words may be extended to all he saith to them in this
whole Epistle ; and then both expositions may take place:
[7] Ver. 18. ‘O avrixpioroc, Antichrist cometh:] To wit,
then, in the last hour... And this being represented, as the
character by which they might know that the last hour was
now come, it is manifest, that the last hour cannot signify
the end of the world, or include the times of the last judg-
ment ; but must be restrained to the last times of the Jewish
state, which only were then instant, or at hand.
Secondly, The 6 avriyp.orog, antichrist then in being, if
it refer to any nation, must be the nation of the unbelieving
Jews, persecuting and opposing Christianity with their
whole might, and denying Jesus to he the Christ, or pro-
mised Messiah ; and, then the many antichrists here men-
tioned may be the false prophets, and deceitful workers;
who transformed themselves into the apostles of Christ;
(2 Cor. xi. 13—15.) who preached Christ not sincerély, but
out of contention, (Phil. i. 15.) who as Jannes and Jambres
withstood Moses, so also did resist the truth, (2 Tim. iii. 8.)
who were men of corrupt minds, and destitute of the truth.
(1 Tim. vi. 5.)
[*] Ver. 19. EE ijudv eHASov, They went out ‘Seite us}
Of Judea, Forsome xarcASdévreg ard tiig “lovdatac, going
CHAP. II.]
out from Judea, taught the brethren, That except they were
circumcised after the manner of Moses, they could not be:
saved :(Acts xv.1.) and from the ‘apostles ; for so they speak,
We have heard, that rivec 2& iydv 2edASévrec, some going
out from us, have troubled you with words perverting your
souls, saying, That ye ought to be circumcised, and to keep
the law, (ver. 24.) The persons who taught the doctrines are
styled WevdadeAga, false brethren, Gal. ii. 4. Wevdardoro-
Ao, false apostles, deceitful workers, ministers of Satan,
2 Cor. xi. 13, 15. dogs, evil workers, the concision, Phil.
iii. 2. their doctrine tended to the subversion of souls, Acts
xy. 24. to the corrupting and turning the minds of men from
the simplicity of Christ, 2 Cor. xi. 3. to hinder the truth of
the gospel from continuing with them, Gal. ii. 5. to make
Christ die in vain, ver. 21. to cause Christians to fall from
grace, so that Christ should profit them nothing, Gal. v.
2. 4. So that they were false prophets, false apostles,
and antichrists, in the worst of senses; and by going out
from the apostles and churches of Judea, to preach this de-
structive doctrine to the gentiles, which both the whole
church of Judea, and the apostles assembled for that pur-
pose, flatly disowned and censured; it sufficiently appeared
that all the preachers of these doctrines, so opposite to
Christianity, and destructive of it, were not of them. These
therefore, doubtless, were some of those many antichrists
which the apostle speaks of here, as writing to the Jews;
and they also divided, and separated themselves from the
church, and became heretics under the. name of Cerin-
thians, Nazarenes, and Ebionites. Cerinthus * spread his
heresy in Asia, the province of St. John, saith Theodoret,
and was contemporary with the apostles: whence the
church { desired him to write against Cerinthus and the
Ebionites: and St. John §. left the bath, because Cerinthus
the enemy of truth was in it. "Moreover, these words, they
were not of us, cannot be interpreted of the elect, but of
the church in general; for, from them they went out, and
with them might have remained; not from the elect, who
are not visible, nor could they have remained with the
church of the elect, who were never of them. Secondly,
Their going out from them for a season, was no certain ar-
gument they were not of the elect; since it is confessed,
they may fall totally, though not finally.
[4] "Ore otk ciot wavrec, That they all were not of us.] So
ver. 21. [lay Wevdoc ovx, No lie is of the truth: Ov« dv todSn
xaoa capt, No flesh shall be saved, Matt. xxiv. 22. Od diKcaw-
Oiieerar masa capt, No flesh shall be justified, Rom. iii. 20.
(See Genviv. 15. Psal. cxliii. 2. Luke i. 37. Hab. ii. 9.)
[9] Ver. 20. ’Ard roi ‘Aytov, From the Holy One}, i. e.
From Jesus Christ, emphatically so called, Acts iii. 14.
Apoc. iii. 7. But then that unction is the Holy Spirit,
which he hath given to them that believe: for he being
‘anointed with the oil of gladness above his fellows, (Psal.
xlv. 7.) anointed by God withthe Holy Ghost, (Acts x. 38.)
this grace is given to Christians, according to the measure
* Ele viv “Aclay dgluero, Theodoret. Heer. Fab. lib. ii. cap. 3.
+ Kal KhpwSov 36 Paci, Iwarou rod cravuphpov, rod 73 Oxion cuyypaavros ebayyédioy,
Ext erspivres, 72 sig duslag algkceme macacarticas CiCana. Ibid. cap. 1.
$ Mgergamtyra bord vin yrmehuay. Euseb. Hist. Ecel. lib. vi. cap, 14. “ Rogatas ab
Asix episcopis, adversis Cerintham aliosque hereticos, et maxime tunc Ebionita-
ram dogma consurgens, qui asserant Christum ante Mariam non fuisse, compulsus —
est divinam ejus nativitatem edicere.” Hieron. in Johan.
~ § Otymasr, wh nab) Baraniion cymmton, «age sa rn
Eoseb. Hist. Ecol. lib, iy. cap. 14
THE FIRST EPISTLE GENERAL OF ST. JOHN.
461
of the gift of Christ, (Eph. iv. 7.) and we all beholding, as
in a glass, the glory of the Lord, ure changed into the same
likeness, as by the Spirit of the Lord. (2 Cor. iii. 18.. see the
note there.)
[9] Kat ot8are wévra, And ye know all things,] Belonging
to the saving truths of the gospel, he being promised to
teach them all things, (John xiv. 26.) and to lead them into
all truth: (John xvi. 13.) so Gicumenius;* You have
received in baptism the unction of the Holy Spirit, who leads
youintoalltruth. .
[27] Ver. 22. ’Aovobpevog tov Taréoa, That denieth the Fa-
ther, or, Hath not the Father.| To deny the Father, here, is
not, to deny him to be the true God, as the heathens did ; but,
(1.) to deny the truth of his testimony : for, He that believeth
not in the testimony which God hath given to his Son, hath
made. him a liar; (v. 10.) whereas he that receives his testi-
mony, hath set to his seal that. God is true. (John iii. 33.)
(2.) To deny the doctrine of the Father, or that doc-
trine which proceedeth from him; for, He whom God hath
sent speaketh the words of God. (John iii. 34.) Whence it
is evident, that he who denieth the Son, cannot thus retain
the true knowledge of the Father, because no man hath seen
God at any time ; the only-begotten Son who is in the bosom
of the Father, he hath declared him. (John i. 18.) He only
hath done it ; for no man knoweth the Father but the Son, and
he to whom the Son will reveal him. (Matt. xi. 27.) By him
only can we come acceptably to the Father, so as to have
life; for, he is the way, the truth, and the life: (John xiv. 6.)
and by him only are we taught how to worship the Father
in spirit and in truth. (John iv. 23, 24.) Hence Christ so
often tells the Jews, they therefore wanted the true know-
ledge of the Father, because they knew not him, saying,
Ye neither knew me, nor my Father ; if ye had known me,
ye should have known the Father also : (John viii, 19. xiv. 7.)
and these things will they do unto you, because they have
not known the Father, nor me. (John xyi. 3.)
Ver. 23.] See Examen Milli.
['*] Ver. 25.] For the fruit of the Spirit is life, (Rom. viii.
6.11. 13. 16, 17. Gal. vi. 8.) and he is given as the earnest of
our fature inheritance, fo seal us up to the day of redemp-
tion : (2 Cor. i. 22. v. 5. Eph. i. 13, 14. iv. 30.) and this
life he hath often promised to us, John v. 25, 26. 29. vi.27.
29. 33. 39, 40. 47. 50, 51. 54. 57, 58.
[9] Ver. 27. Kat iucic, “ vos quod attinet,” and as for you.]
So Isa. lix. 21. And I, 7. e. as for me, this is my covenant,
Ixi. 18. vaani, x@yo, as for me. (See 1 Chron. xxviii. 2.)
The quakers and other sectaries hence argue against the
necessity of the ministerial function, or any teachers of the
word, it being here said, You need not that any teach you,
&c. And others say, This seems to make all Scripture, and
all that the apostle writ to them, needless. But for answer
to this objection, I say,
1. That it must be granted, that in those times of the ef-
fusion of the Spirit, and his miraculous gifts upon believers,
this unction was promised to teach them all things neces-
sary, who had then no other rule of knowing what was so,
but by the teaching of the apostles and prophets then
among them, acted by this Spirit, and teaching in their as-
semblies, and doing other’ public offices by this afflatus,
*"EndPere Ua Tod dylov Ramrlopares to xplaysa To teed, nal die Tovrev 7) ele macay
| AnnOssay dnyoty Suag Oeiov meta.
462
and by the spirit of wisdom and instruction then imparted
to them ; and hereby they were enabled to distinguish be-
twixt pretenders to the Spirit, and those who were really
acted by him, (see note on iv. 1—3.) and to know they
dwelt in Christ, because he had thus given them of his Spirit ;
(John iii. 24. iv. 13.) which things do certainly imply, that
they who then had the Spirit, could certainly know they had
it, and make an argument of it to try the doctrines and spi-
rits of others, and much more in themselves; but now these
sensible indications and extraordinary gifts of the Spirit,
are long since ceased, and therefore now they are to he di-
rected by those writings which were indited for] their per-
petual use, by men assisted with that Spirit, who led them
into all truth: and surely, if, in those times, when the gifts
of the Spirit were so generally vouchsafed, they were yet
taught by apostles, prophets, evangelists, pastors, and
doctors, assisted by the Spirit for that work; it is reason-
able to believe that, now these gifts are ceased, believers
should yet be instructed by pastors and doctors, assisted
by the Scriptures indited by these spiritaal men. And
therefore,
Secondly, It is observable, that the apostle doth not
here absolutely say, they need not any one should teach
them, but only that they need not any one should teach them
but as this unction taught them. Now the apostles having
this unction in the highest measure, these words cannot ex-
clude their teachings, or render them unnecessary, but ra-
ther must confirm them as a standing rule to all posterity.
Till then these sectaries can shew that they have still such
an immediate and extraordinary afflatus of the Holy Spirit,
as was then vouchsafed to the primitive Christians, they
cannot hence conclude the outward ministry of the word,
by pastors and doctors set apart for that work, to be un-
necessary.
CHAP. III.
1. Benotp, what manner of love the Father hath be-
stowed upon us, that we should be called [*] the sons of
God: therefore the world knoweth us not (i. e. doth not
acknowledge and affect us Christians ), because it knew him
not. ( The heathens being wholly ignorant of the true God,
and the Jews not knowing him according to his will, John
viii. 55. xv. 21. xvi. 3. and as he had discovered himself to
them by his Son, 1 Sobn ii. 23. And this may comfort you —
against the persecutions of the world, that it is their want of
that saving knowledge of the true God, which ministers so
great advantage to you, which causes them to disaffect you.)
2. Beloved, now are we the sons of God, and it doth not
appear what we shall be (made farther partakers.of, as the
complete import of that title): but (this) we know, that,
[*] when he shall appear, we shall be like him ; for we shall
see him as he is.
3. And every man that hath this hope in him (of seeing
him in glory), doth purify himself, even [*]as he is pure,
(in whom was no sin, ver. 5.)
4, [*] Whosoever committeth sin transgresseth also the
law: for sin is the transgression of the law.
5. And ye know that he (i. e. Christ, ver. 8.) was mani-
fested to take away our sins, (not only by suffering to re-
move the guilt of our past sins ; but also to purify us from
’ the power and dominion of it, that henceforth we might not
A PARAPHRASE WITH ANNOTATIONS ON.
[CHAP. IT.
serve sin, Rom. vi. 6. that apaptiacg aroyevéuevor, being freed
Srom sin, we might live unto righteousness, 1 Pet. ii, 24.) and
in him is no sin (and so our likeness to him must consist in
ceasing from it). —. ; :
6. Whosoever (therefore) abideth in him sinneth not:
[°] whosoever (thus) sinneth hath not seen him, neither
known him (as the truth is in Jesus, Eph. iv. 21.) '
7. Little children, let no man deceive you (with preten-
sions, that faith without works of righteousness will make
you righteous beforeGod ; for only ) he that doeth righteous-
ness is righteous, even as he (i. e. Christ) is righteous (by
doing the will of his Father, John xy. 10.)
8. [°] He that committeth sin is of the devil: for the
devil (thus) sinneth from the beginning. For this purpose
the Son of God was manifested (to the world), that he
might destroy the works of the devil.
9. Whosoever is born [*] of God doth not commit sin;
for his seed (the word of God, Matt. xiii. 1 Pet. i. 23.) re-
maineth in him: and he cannot sin, because he is born.
of God.
10. In this the children of God are manifest, and the
children of the devil : whosoever [*] doeth not righteousness
is not of God, neither (is) he (so) that loveth not his bro-
ther (and so both these children are of the devil).
11. For this is the message which ye have heard from
the beginning (or, from the first preaching of the gospel ),
that we should love one another, (from a pure heart
fervently, 1 Pet. i. 23. and as Christ hath loved us, John
xv: 12. ; ;
12. And if we be not the children of the devil, but of
God, we shall) not (be) as Cain, who was [9] of that wicked -
one, and (therefore) slew his brother.. And wherefore slew
he him? (viz.) Because his own works were evil, and his
brother's righteous, (as God himself testifieth by respecting
the offering, not of Cain, but of Abel; and this begat in him
that hatred which concluded in his brother's death.
13. And) marvel not, my brethren, if (in like manner)
the world (the seed of Cain, who are also of that wicked
one, John viii. 44. 1 John v. 19.):hate you (i. e. if they per-
secute and kill the just, as being condemners of their actions,
and alien from their ways and manners, in affection, aim,
desires, and therefore hated by them, John xv.19. for what-
soever they may do to destroy this life).
14. We know that we have passed from death. to life
(i. e. that we have obtained a right to escape death eternal,
and enjoy everlasting life, John vy. 24.) because we love the
brethren (in deed: and truth, ver. 18. for this is a sign that
we are translated from darkness to light, ii. 10. and so are
the children of thelight ; yea, that we are born of God, iv. 7.
and therefore are children and heirs of God, Rom. viii. 17.)
He that loveth not his brother, abideth in (the state, and
under the sentence of ) death, (he is stillin that darkness of
sin and ignorance, ii. 11. which will end in eternal death.
15. For) whosoever hateth his brother is (in the dispo-
sition of his heart, and the construction of God's law, ) a mur-
derer, (Matt. v. 21, 22.) and ye know that no murderer
(being so great and wilful a violater of the moral law ) hath
eternal life abiding in him; (he therefore must be obnoxious
to death eternal, till with holy David, by a deep and long
repentance, he is delivered from blood-quiltiness ; as in the
case of David, 2 Sam, xii..18.)
16. Hereby perceive we the love of God (to us); because
CHAP. LIT. ]
he (who was his beloved Son, at his command, John x. 18.)
laid down his life for us (i. e. for our salvation, and the
propitiation of our sins); and we (also) ought (in imita-
tion of this example) to lay down our lives (i. e. expose them
to the death) for (the salvation of ) the brethren (going on
in the prosecution of our duty, to win them to life eternal,
” though with the hazard, and even the loss, of this tempo-
ral life ).
17. But (if love requires us to part even with life for
them, then) whoso hath this world’s goods, and seeth his
brother have need (of some of them), and (yet) shutteth up
his bowels of compassion from him (not being moved out
of compassion to his indigence to give him what he hath to
spare), how dwelleth the love of God in him?
- 18. My little children, let us not love in word, neither in
tongue (only, James ii, 16.) but in deed and in truth (in
true affection of heart, 1 Pet. i. 22. and in sincerity of action,
Rom. xii.9. by love serving one another, Gal. v.13. not
pitying only, but relieving them according to their wants,
and our ability to supply them).
19. And hereby we (may) know that ["°] we are of the
truth, and shall ["] assure our hearts before him.
20. [?*] Forif our heart (the inward witness of our thoughts
and actions) condemn us (of want of sincerity, and obedience
to the truth of the gospel), God is greater than our heart,
(both in holiness to condemn) and (in knowledge to per-
ceive the evil of them, for he) knoweth all things.
_ 21. (Whereas, ) beloved, if our heart (after a diligent
search of it, and a comparing of our actions with the law of
liberty, ) condemn us not (of insincerity in our obedience ),
then have[*]we (humble) confidence towards God (in our
addresses ).
22. And whatsoever we ask (according to his will, John
vy. 14.) we receive of him, because we keep his command-
ments and do those things which are pleasing in his sight.
23. And this is his commandment, That we should believe
on the name of his Son Jesus Christ, and love one another,
as he gaye us commandment.
24. And he that keepeth his commandments dwelleth in
him (7. e. in God), and he (God) in him. And hereby we
know that he abideth in us, by (the efficacious gifts of)
['*] the Spirit which he hath given us.
- ANNOTATIONS ON CHAP. III.
(‘] Ver. 1. TE’KNA cot, The sons of God.1 The Jews
were styled the children and the sons of God, because they
owned him as their God and Father, and entered into co-
venant to serve him, and so became a holy people to the
Lord. and he had chosen them to be his people. (Deut.
xiv. 1.) So we all are sons of God through faith in Christ
Jesus. (Gal. iii. 26. John i. 12.) The land in which they dwelt
is styled The Lord’s land, Hos. ix. 3. and they, as being
his first-born, (Exod. iy. 22.) have it given them for an inhe-
ritance ; bat we, as being in a more spiritual sense the sons
of God, are heirs of God, joint-heirs with Christ, as being
those that shall reign with him in his heavenly kingdom.
(Rom. viii. 17. see the note there.) They in that land en-
joyed the majestic presence of that God who dwelt among
them ; and therefore, saith he, the land is mine: (Lev. xxv.
23.) we, as his sons, shall be admitted to his celestial
presence, where we shall see him as he is, (ver. 2.) The en-
THE FIRST EPISTLE GENERAL OF ST. JOHN.
463°
joyment of that land was unto them a type of the heavenly
Canaan, which the faithful among them were to enjoy ; and
therefore they are represented as strangers and sojourners
with him in it: whence the apostle tells them, that there re-
mained yet a rest for the people of God: (Heb. iv. 9.) and
the patriarchs are said to have confessed that they were
strangers and pilgrims upon earth, and thereby to declare,
that they desired and sought a better country, that is, a
heavenly ; and that upon this account God called himself
their God, viz. the God of Abraham, Isaac, and Jacob, be-
cause he had prepared for them a city. (Heb. xi. 13.16.)
Now because they in their own persons could not enjoy
this heavenly country without a resurrection, hence the
evangelist informs us, that they were the sons of God, ric
avacracewe viol bvtec, as being sons of the resurrection ; the
redemption of their bodies from corruption, and the ava-
Btwore, reviviscence of that which once died and saw cor-
ruption, being the consequent of this vioSecia, adoption, or
sonship of God’s children; hence therefore doth our Sa-
viour firmly prove the resurrection from those words, I am
the God of Abraham, &c. (Matt. xxii. 32. Luke xx. 36, 37.)
And thus you see how great is the love of God in owning
us as his sons ; and have also a just comment on the fol-
lowing words.
[*] Ver. 2. "Edv gavepwSy, When he doth appear.] Note
here, ‘
1. That as the Hebrew word DN, so the conjunction éav,
signifies as well when (or, postquam, after that,) asif. So,
Judg. vi. 3. tav torepav, when Israel sowed ; 1 Sam. i. 22.
tay admoyaXaxtiow, when I have weaned him; Prov. iii. 24.
av kaSp, tdv caSebdyc, when thou liest down thou shalt not
be afraid: so, Judg. xxi. 21. Psal. cxxxviii. 7. Prov. iv.
12. (see Nold. Partic. p. 87. 89.) so, John xii. 32. édv
idwSé, when I am lifted up; xiii. 20. tav rhuwlw, when I
send ; xiv. 3. av wopevSH, when I go away. Note,
2. That this is spoken of Christ, seems evident, (1.) from
the word gavcowSj, which is used of Christ, ver. 5. and
| agrees properly to him alone ; and (2.) from the phrase we
shall be like him, viz. who shall change our vile bodies into
the likeness of his glorious body, (Phil. iii. 21.) and cause us
to bear the image of the Lord from heaven, by being raised
with glorious and incorruptible bodies. (1 Cor. xv. 47. 49.)
And from the words, we shall see him as he is, i. e. in glory ;
this being his prayer, that they whom God had given him,
might be with him, and behold his glory. (John xvii. 24.)
[*] Ver. 3. KaSa¢ éxetvoc, As he is pure.) For he being
manifested to take away our sins, (ver. 5.) and to destroy
the works of the devil in us, (ver. 8.) they who expect to be
made like to him hereafter, must be so here in purity and
righteousness. But then let it be noted,
First, That this imitation doth not require our likeness
to him we are to imitate, in the manner or inward principle
of his actions ; but only in the quality, and, as far as human
frailty will permit us, in the measure of them: for instance,
it is as necessary for God to be absolutely perfect in holi-
ness and goodness, as to be God; and yet we must be holy
as he is holy, and perfect as our heavenly Father is perfect.
And it is generally asserted in the schools, That the obe-
dience and perfect holiness of Christ did necessarily result
from the most intimate union of the Divine and human na-
ture, and from that grace of unction which he received
without measure; whereas our holiness and obedience
464
must be acts of choice, and so our holiness and virtue will
proceed, not from an inward principle, which doth neces-
sitate us to be good, but from the choice of our own wills ;
and yet we must walk as he walked, and must purify our-
selves.as he is pure..
Secondly, This imitation doth not require an absolute
equality, or full proportion of our actions to the example
set before us, this being not consistent with the frailty of
our human nature. For the example here jis that of the
holy Jesus, in whom was no sin, and who performed perfect
obedience to the whole law of God; whereas in many
things we offend all, and our obedience will be still imper-
fect in this life. "When therefore we are commanded to be
holy and perfect as God is, to walk as Christ walked, and
to purify ourselves as he is pure, it is sicut similitudinis,
non equalitatis ; i. e. the word as binds us not to equal
them in holiness and perfection, but to bear such a like-
ness to them in these perfections as may discover that we
truly aim at being holy in all manner of conversation, and
heartily endeavour to continue so, through the whole tenor
of our lives.
Vain then is that objection of the Socinians, That were
Christ truly God, we could not possibly expect, nor there-
fore would it be our duty, to imitate him ; for seeing the
example of God himself is made the matter of our imita-
tion, the argument must equally conclude against the Deity
of God the Father. In a word, a likeness to him as far as
human frailty will permit, may be our duty, though he
should be God: a perfect likeness to him who did no sin,
could never be our duty, though he were but man.
[*] Ver. 4. ‘O roid rv auapriav, He that committeth sin ;]
i.e. Who lives in the commission of it, lives in an opposi-
tion to the law of God; for he is of the devil, ver. 8. he is
not born of God, ver. 9. which could not be truly said of
him that is guilty of any one sin, or violation of God's
holy law.
[°] Ver.6. Whosoever sinneth, ovy éépaxev abrov, v8? tyvw-
kev avrov, hath not seen him, neither known him.| To know
God, in the sense of this apostle, is to know him as he is
revealed by Jesus Christ, and represented to the world by
him. Hence Christ saith, If ye have known me, ye have
known the Father also; (Sohn xiv. 7.) and denies that the
Jews knew God, because they knew not him. (John viii. 19.
xv. 21. xvi. 3.) To see God, is to see his will, love, and
goodness, as it is revealed by Jesus Christ; and thus saith
Christ, He that hath seen me hath seen the Father : (xii. 45.
xiv. 9.) because he is only known to them, to whom Christ
Jesus doth reveal him. (Matt. xi. 27. Luke x. 28. John i.
18. vi. 46.) And in this sense all that the apostle saith in
this Epistle of seeing and knowing God is true, viz. that he
who knoweth God, as he is revealed by Jesus Christ, keep-
eth his commandments, ii. 3, 4. He loves his brother, iv.7,8.
he that is of the world, knows not God, iii. 1. nor he that
committeth sin, as here.
[°] Ver. 8,9. ‘O wovwy riv auapriav, He that committeth
sin, | i.e. He that lives or goes on in any way of sin. That
this is the true import of this phrase in the writings of this
apostle, will appear, (1.) from the same phrase used in
his Gospel, zac 6 rouiy riv apaptiav, Whosoever committeth
sin is the servant of sin. (John viii.34.) Now to be the ser-
vant of sin, is plainly to continue and to live init; (Rom. vi.
1, 2.) to yield obedience to it in the lustings of it; (ver, 12.)
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. I1T-
for then sin reigns in our mortal bodies, (ibid.) and we are
. Slaves and subjects to it; then doth it, cvptedew, lord it over
us, and we are dovAor cic iraxony, servants to yield obedience
to it, (ver. 14. 16.) Though the conscience may boggle at
it, our reason may condemn it, our will be somewhat averse
to it, so that in obeying it we do the evil we would not ; yet
if tuwAaxtvrec irrépeSa, we are so entangled as to be over-
come by it, we are servants to corruption; for of what
a man is overcome, to that is he brought in bondage. (2
Pet. ii. 19, 20.) If the law of our members leads us captive
| to the law of sin, (Rom. vii. 23.) so that we yield our mem-
bers instruments of unrighteousness to sin, we so commit
sin as to be the servants of sin: and. he that is born of
God, cannot (thus) sin, because by that new birth he is
made free from (the service of) sin, (John viii. 36.) and be-
come a servant. to righteousness: (Rom. vi. 18.) he hath
that seed within him which alienates his mind and his affec-
tions from sin, and that Spirit which causes him to mortify
the deeds of the flesh, (Rom. viii. 13.) to die to ged and to
live to God. (Rom. vi. 10.) Yael
(2.) From those words, neither can sin, for so he doth not
do it, as he cannot doit. Now that doth not import that
a good man cannot be overtaken with a fault. (Gal. vi: 1.)
No, even those little children whose sins are forgiven, and
who have known the Father, may and will be obnoxious
still to. some infirmities, and wanderings out of the way,
(ii. 1.) They may sin not unto death, and therefore may have
still the spiritual life remaining in them, (y.16—18.) . But
the true import of that phrase is this, * That he hath such
an inward frame of heart, such a disposition of spirit, as
renders sin exceeding odious and hateful to him; so that
he cannot entertain the thoughts of doing it, or. a tempta-
tion to commit it, without the utmost detestation, and the
greatest horror, and so can very rarely, and only through
surprise, or want of due deliberation, or through such vio-
lent temptations as prevent or hinder his consideration, be
obnoxious to sin; and when he comes to consider of such
an action, is presently condemning himself for it, bitterly
repenting of it, and for the future watching most carefully
against it. Thus, they that are evil cannot speak good
things ; (Matt. xii. 34.) A good tree cannot bring forth bad
fruit ; (Matt. xvii.18.) The world cannot hate those that are
of it ; (John vii.7.) The Jews could not hear Christ’s word;
(John viii. 43.) could not believe ; (John xii.39.) The world
could not receive the Spirit; (John xiv.17.) They that are
in the flesh cannot please God ; (Rom. viii.7,8.) _The natural
man cannot know the things of God ; (1 Cor. ii: 14.) The
church of Ephesus could not bear the wicked. (Rev. ii. 2.)
(3.) From the phrase, he that committeth sin is of the
devil ; for it is not he who committeth one or more sins of
infirmity, for so did Christ’s disciples while they were with
him; nor he who committeth one great sin through the
power of a strong temptation, of which he bitterly repents,
and from which he returns to his obedience ; for thus did
David and St. Peter, who yet were not then the children
of the devil; but they who comply with the lusts of Satan,
and who will do them. (John viii, 44.)
* Ita de Catone Min. Velleins Paterc. ‘ Homo virtuti simillimus, et per omnia
ingenio diis quam hominibus propior, qui nungoam recte fecit ut facere videretar,
sed quia aliter facere non poterat.” Hist. R. lib, ii, eap. 35, ‘ Omnibus humanis vi-
tiis immunis.” Ibid,
CHAP. I1I.]
» The other interpretations which are given of these words,
seem either vain and impertinent, or false and dangerous.
And,
1. Vain is that sense which some put upon these words,
He that is born of God, ‘‘ non debet peccare,” ought not to
sin, or, that it is absurd for him to sin; for the apostle
speaks not of what he ought not to do, but of what he doth
not. Such is that also of those fathers, who interpret this
of him who is perfectly born of God, by a wadvyyevecia, or
a resurrection from the dead ; for the apostle speaks not of
what he shall not do hereafter, but of what he doth not do
at present.
2. False seems to be the sense which Origen, St. Jerome,
and Ambrose, put upon the words, that he that is born of
God sinneth not, “ quamdiu renatus est,” whilst he is born of
God, because he ceaseth to be a child of God when he sins;
for this is not only confuted by the examples of David and
St. Peter, whose faith under that great miscarriage failed
not, (Luke xxii. 32.) but by the words of the apostle, Little
children, if we sin we have an advocate with the Father,
Jesus Christ the righteous, and he is the propitiation for our
sins, (ii. 1.) who yet is only the advocate for the sons of
God. For the same reason I cannot assent to that ex-
position which saith, A child of God cannot be guilty of
any great or deliberate crime, as Tertullian de Pudicitia,
cap. 19.
3. Dangerous is the exposition of St. Bernard,* that
they who. are born of God sin not, ‘quia etiamsi peccata
illis neutiquam imputentur,” because their sins will ne-
ver be imputed to them: and of those who think it suffi-
‘cient to say, He sins not without great reluctancy, or not
willingly, the evil that he doeth being that which he would
not do ; for the will of that man, who, after some contest in .
his soul, yields to the commission of sin, is more strongly
inclined to sin than to the avoiding of it, and so is not re-
newed. Nor doth the apostle say, He that is born of God
sins not willingly, or without reluctance; but absolutely,
He doth not commit sin.
I conclude this note with that of our judicious Gataker,
He thatis born of God sinneth not: that is, Vitam a peccato
immunem quantum potest sibi proponit, nec peccato unquam
sponte dat operam ; si aliquando preter animi propositum
deliquerit, non in eodem persistit, sed errore agnito, ad insti-
tutum vite pristinum quamprimum quantumque potest, festi-
nus revertitur.
["] Ver. 9. "Ex Ocot, Of God.] By the Spirit and the
Word ; (John iii, 6. 8. James i. 18. 1 Pet. i. 23.) that is, he
is preserved from, and hath his heart framed into a hatred
and loathing of, sin: 1. From the word of God treasured
up in his heart, demonstrating to him the vileness of sin,
that he may hate it; the danger of it, that he may fly from
it; I have hid thy word in my heart, that I might not sin
against thee ; (Psal. cxix. 11.) and by attending to it as his
tule, and taking heed to his ways according to his word,
(ibid. ver.9.) 2. By the Holy Spirit abiding in him, as a
new principle of life lusting against the flesh, so that we
cannot do the things which that would have usdo. (Gal.
v. 16, 17.)
[°] Ver. 10. 0 wi rou Sxaocbynv, That doeth not right-
eousness.| That is, he that doth not (froma heart studious of
THE FIRST EPISTLE GENERAL OF ST. JOHN.
465
conformity to him who is righteous, ver. 7. and in obedi-
ence to his law, commanding us to live righteously, ) exer-
cise himself in sincere endeavours of walking righteously
through the general course of his life, is not a.child of God;
because he only is born of God, and hath the Divine nature
in him, who thus doeth righteousness. (1 John ii.29.) And
he who doth not in truth, and in actions demonstrating the
sincerity of his affection to his brother, (ver. 18.) shew his
love to him, he hath no true love to God, (iv. 21.) and so
is not born of God, nor can he be the child of God, since
he obeys not his commandments, (v. 1.)
[°] Ver.12.’Ex rot rovnpov, Of that wicked one.| The Jews
say that Cain was begot of the seed of the devil; this the
apostle mystically expounded, saying of Cain as our Sa-
viour doth of the Jews in general, (John viii. 44.) that they
were of their father the devil, who was a murderer from the
beginning, because they did his work, being maliciously
bent upon the murder of our Lord.
[?°] Ver. 19. "Ex ritg GAnSetac toptv, We are of the truth.]
i. e. We are rightly acquainted with, and truly live accord-
ing to, the rules delivered in that gospel which is emphati-
cally styled the truth. (See note on Rom. ii. 8.) This is the
truth so often mentioned in these Epistles, 1 Johni. 6. 8.
ii. 4. 21. iv. 6. Second Epistle, ver. 1—4. First Epistle, iii. 3,
4.8.12. and in the Gospel, i. 14, 17. iii. 21. iv. 23, 24. v. 33.
viii. 32. xvii. 17. xviii. 37.
[*] Kat retoouev rag xapdiac tywv, And shall persuade our
hearts ;| viz. That we are so in the sight of God.
[?*] Ver. 20. “Orr zav, For if our hearts condemn us, drt pel-
fwv.] Some are inclined to read, %: pelZwv, God is yet
greater than our hearts; and others to make it an exple-
tive, or to approve of those few copies where it is wanting:
but seeing it is retained in most copies, and is translated
by the Arabic profecto, this I believe to be the true import
of it here; and to confirm this import, let it be noted, that
the Hebrew chi, which in its primary import signifieth for,
and is by the Septuagint rendered dr, doth also signify
certe, and is by our translation often rendered surely, or
certainly. So, Gen. xliii. 10. For if we had not lingered,
chi, LXX. H8n av, surely we had returned twice; Exod.
iii. 11. chi, LXX. bri, surely I will be with thee; iv. 25.
chi, LX X. én, surely a bloody husband art thou; Numb.
xxii. 23. chi, LX X. adv, surely I had slain thee ; Judg. vi.
16. xat, surely I will be with thee ; Ruth i.10. surely we will
return with thee ; 1 Kings i. 13. chi, LX X. dr, surely So-
lomon shall reign after me; Josh. ii. 24. chi, LXX. br,
truly the Lord hath delivered the land into our hands ;
Psal. Ixxvii. 12. chi, LX X. dr, surely I will remember thy
works of old ; cxii. 6. chi, LXX. drt, surely he shall not
be removed for ever. (See Job xxviii. 1. Isa. vii. 9. see
Examen Millii here, ver. 16. v. 10. 12.)
[3] Ver. 21. Tappnotav txouev mode rov Ocdv, We have confi-
dence with God.] When‘is it, saith Philo,* that a servant
may use, Tappnotav mpd¢ Tov Scamwdrny, confidence towards his
lord? Is it not then, Srav }Suenxdre piv Eavrod ovdiy cuvady,
when he is not conscious of doing any evil against him?
[4] Ver. 24, "Ex rot Ivebyaroc, By the Spirit.) So the
word Spirit is taken in the words following, (iv. 1.) and so
was he given in those times to them that believed. (Acts
v. 32.)
* In Septuag. serm. 1,
VOL. YI.
* L. Quis Rer. Div. Hares, ab initio.
30
466
CHAP. IV.
1. Benoven, [‘] believe not every (pretender to the )
Spirit (of God), but try the spirits whether they be of |
God (or not): because many false airgary are gone Out |
into the world.
2. (And, for your direction in this trial, ) testis oy know ye
the Spirit of God (from that ofverror ): Every spirit (7. e.
person ‘pretending tothe Spirit of ‘God, or of prophecy;) |
which confesseth that Jesus Christ (Gr. Jesus Christ which)
is come in the flesh is of God:
3. And every (pretender to the) Spirit which confesseth
not that Jesus Christ (Jesus Christ which) is come in ‘the
flesh is not of God: and this is that spirit of antichrist,
whereof ye have heard that it should come; and even now
already is it in'the world.
4, Ye (to whom he hath given this Spirit, iii. 24.) are of
God, little children, and [*] have overcome them (these an-
tichrists°and false prophets’): because greatervis he (the
Spirit) that is in you, thaw he (the'spirit) which ‘isin the
world.
5. They ¢ these antichrists and false prophets ) [la are of
the world : (setting up to be temporal»princes, and. to give
the Jews dominion over the heathen world, and) therefore
speak they of the world (i. e. of that temporal dominion
over the heathens, which the carnal Jews expect, when their
Messiah doth appear), and the world (he that is worldly-
minded _) heareth them.
6. [*] We are of God; (deriving our faith and doctrine
from that Jesus who was a Prophet sent from God, and de-
livered his doctrine in his name: as therefore he said to the
Jews then,'so we his disciples’ say now, ) he that knoweth
God heareth'us; he thatis not of God heareth not us. (John
viii. 47. vi. 45.) Hereby know we the spirit of truth, and
the spirit of error. (See note on ver. 1—3.)
7. Beloved, letus (who are of God, ver. 6.) love one an-
other: for love is of God ; (the fruit of his good Spirit in
us, Gal. v. 22. 1 Pet. i. 22.) and every one. that loveth is
born of God, (by the Spirit, John iii. 5.) and (this resem-
blance he hath to him, in love to mankind in general, and to
those he hath so highly loved in particular, ver. 9, 10. shews
that he) knoweth God (aright, because he keepeth his com-
mandments, ii. 3, 4.)
~ 8. He ‘that loveth not (his brother ) knoweth not (Gr.
hath not known) God (aright); for [°]'God is (theGod
of) love.
9. In‘this was manifested (the greatness of ) the love of
God towards us, because that God-sent his only-begotten
Son-into the world, (and freely gave him up to the death,
Rom. viii. 33.) that we might live through him.
10. [°] Herein is (the demonstration of his )love, not that
we loved God, but that’ he loved us (first, ver. 19.) and
‘sent his Son tobe the ‘propitiation for our'sins (which We-
served death, and’so'to fit us for eternal life ).
11: Beloved; if God so loved ts, ‘we ought also to Tove
one another.
12. (And say not, that it is ‘enough that ye love God
again, though ye love’not’ your brother, ver. 20. for) no
man hath seen God at any time, (as we daily see and con-
verse with our brother ; and therefore, if we love not-him
whom we have seen, how can we love God whom we have
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. y+
not ‘seen? ver. 20. but) if we love one another (after his
example, though we see him not, we may be sure that) God
dwelleth in us (by his Spirit), and (that) his love fs
pérfected i in us: ,
13. Hereby know we that we dwell in him, sha hei in us,
| because ‘he hath given us of his Spirit (who by his powerful
energies ‘proves whose Spirit he is ).
| 14. And (by the Spirit given tous according to his pro-
mise) we have seen (i. ¢. perceived) and do testify, that
_ the Father sent the Son to be ‘the ‘Saviour of the world.
(See note on ver, 3.)
15. [*] Whosoever (believeth this our testimony D) shall
(from his heart believe, Rom. x.9.19. and.) confess that
Jesus is the Son of God, God dwelleth in him, and ‘he in
‘God (by the Spirit of adoption).
16. And we (by this Spirit) have eave and believed
the love that God hath (shewed) to us, (in sending his Son
to be the Saviour:of the world, ver.10, 11.14.) Godis love;
and he:that dwelleth»in: ieee dwelleth in God, and Godin
him, (ver.7.)
17. Herein is our love made perfect, (i. e. exactly cor-
responding to the Divine pattern and command, note on ver.
12. so) that we (who thus love) may have boldness inthe
day of judgment: because as he is, so are we in this:world,
(conforming ourselves: to the» pattern of God's affection to
mankind, and walking as Christ walked, ii. 6.) ;
18. [°] There is rio fear (of. -failinig, at that day) in Sire
(thus perfect) ; but perfect love casteth out fear :» because
(that) fear (which takes away this boldness), hath torment
(in it ; torments the-mind ‘with dretedful expectations, and )
he that (thus ) feareth is not made perfect in love.
19. [1°] We love him (and testify'this love to him by loving
our brother for his sake, after his example, and\in obedience
to his command ), because he first:loved us.
20. ["] Ifany man:say, I love-God, and (yet ) hateth his
brother, he is a liar: for he that loveth not/his brother
whom he hath seen, how can‘he love'God whom he’ hath
not seen?
21. And (he moreover’ shews, by his disobedience to the
command of God, the want of true affection’ to him ; for)
this commandment have we from him; That he who loveth
God love his*brother‘also. :
“ANNOTATIONS ON CHAP. IV.
[‘] Ver. 1,.2.] THE Jews being then generally in ex-
pectation of their Messiah, were divided into'two parts;
a temnant who believed that ‘he was come already; and
that our Jesus was the ‘very person ‘promised under that
character; and a more ‘prevailing part of them’ who re-
jected him and looked for another. Now among these ap-
peared many who took upon'them to be the Messiah, or the
Prophet promised by Moses, like wnto him; saying, Lo,
Christ is here, and ‘lo, he is there; (see the' note on Matt.
xxiv. 24. 26.) and’ these- declaring themselves prophets,
must also pretend to the spirit of prophecy, and do this as
Josephus saith they did, rpocx hari Oeacpov, under the pre-
tence of a Divine affatus. These, saith the apostle here,
are antichrists; i. e- pretenders falsely to be Christ, in op-
position to him who was truly'so: nor could they belong to
him, or truly confess him, who was the Word made Slesh.
Now the strength of this argument depends on tg consi-
CHAP. Iy.]
derations, that the effusion ofthe Spirit, promised in the
times of the Messiah, could only belong to them who
owned and believed in the true Messiah; this being made
-ené character of the true Messiah, that he should baptize
them who believed in him with the Holy Ghost. (Matt.iii.11.)
This promise of the Father, as the Holy Ghost is styled,
was to be sent by Christ, (Luke xxiv. 49.) to his disciples,
(John xvi. 7. xv. 26-) to.be sent in his name: (John xiv. 26.)
and when he came; his’ office was to enable those who re- '
ceived himso testify of Christ, that he was indeed risen
from the dead, and was the Christ, (John xv. 26. Acts i. 8.
‘y. 32.) and to convince the world of sin, because they be-
lieved not in him. (John xvi.9.) The condition of receiving
him was faith in Christ; (John vii.37. Acts ii. 38, 39.) and
by his assistance did his disciples prove that Jesus Christ,
-who appeared to the Jews in the flesh, and was crucified
among them, was the Christ. He therefore who was made
partaker of the yapionara, of the Holy Ghost, must be one
who believed in that Jesus who suffered in the flesh for us;
and therefore they who denied this, could not be assisted
by that Spirit who was only sent by him, and given to be-
lievers: whence the apostle saith, that no man speaking by
the Spirit of God calleth Jesus anathema, as these false pro-
phets, who owned him not, must do, (1 Cor. xii.3.) and that
‘no man could say that Jesus was the Christ, but by the Holy
Ghost: that is, he could not confess and testify to the
-world this truth, but bythe assistance of the Holy Ghost,
‘promised and given to believers for that end. (See ver. 6.
138—15.) ‘
Note therefore, that the apostle is not here speaking of
the trial of doctrines, but of spirits, not of the faith neces-
“sary to be believed to salvation, but only of the faith ne-
cessary to the reception of the Holy Ghost, that unction
which would teach them all things. (1 John ii. 27.)
[(*] Ver. 4. Kai vevixixare, And have overcome.| The doc-
trine which you preach and confirm by these gifts, and dis-
tributions of the Holy Ghost, hath mightily prevailed over
all the opposition which the unbelieving Jews, and their
false prophets, and false apostles, make against it; be-
cause the spirit which acts in them is only able to work by
them ripara Pebdouc, false, counterfeit, and lying wonders ;
whereas the Spirit that,is in you, enables you to confirm
the truth with real miracles, and signs, and divers distribu-
tions of the Holy Ghost, by which God beareth witness to
the truth of that doctrine which you preach. (Heb. ii. 4.
Rom. xv. 19. 1 Thess. i. 5.)
[*] Ver. 5.] That the hopes of dominion over the hea-
thens, encouraged some of them to set up for the Messiah,
and others to fight, see the testimonies of Josephus, note
on James iv. 1—3. And on this account they rejected the
true Messiah, because his kingdom was not of this world.
[*] Ver. 6.] When the Romish prelates have once proved
they are of God, as the apostle did, it will be time to con-
‘sider 'the inference of Esthius from this place, That he that
is of God must hear their prelates and their church, and
come to them to be resolved of any doubt.
_ [) Ver. 8. ‘0 Ged¢ ayarn, God is love.| The apostle by
these words intends not to express what God is in his es-
sence, or to say, as the schools do, that he is love essen-
tially, and love causaliter, as being the cause; or objective,
as being the object of his love; but that he is so demon-
strative, and évepyntioe, shewing great philanthropy to men
THE FIRST EPISTLE GENERAL OF ST. JOHN.
467
in all his dealings with them, or his dispensations towards
them,:as appears from the two following verses.
[9] Ver. 10. ’Ev rotry éoriy ayarn, Herein is love.| Here
the apostle most lively doth express the freedom and the
greatness of the love of God; the freedom Of it, in that he
loved us first, when there was nothing in us to deserve or .
move affection but our misery ; but many things which both
deserved, and might have moved him to the execution
of his wrath, we being enemies to God by wicked works :
the greatness of it, first, in the person sending, the great
God of heaven, who humbles himself even to behold what is
done in heaven and earth ; oh, therefore, what is man that he
should be thus mindful of him? Secondly, The person sent,
rOv povoyev, his only-begotten, rdvidiov vidv, his proper Son:
(Rom. viii. 32.) for if to call God warépa iov, his proper
Father, was to make himself equal to God, (John v.18.) the
Father himself by calling him his proper Son, must equally
exalt him. Hence even Episcopius here declares:him to
be so called, because ‘ essentiam suam 4 Patre per veram
generationem accepisset,” he had received his essence from
the Father by a true generation: for it is certain that the
apostle is here extolling the love of God to the highest
pitch, and therefore must use this phrase, the only-begotten
Son of God, in the sublimest sense in which that word is used
in Scripture. Thirdly, The place whither he was sent, into
that world which’ lay in wickedness. Fourthly, The errand
for which he was sent; 1. to give up himself a sacrifice for
the propitiation of our sins : (see note on ii.2.) 2. to pro-
cure to us, who were dead in trespasses and sins, eternal life.
['] Ver. 12. TereAcwyévn, His love is perfected in us.| He
then loves us entirely, according to those words of Christ,
If any man keep my words, my Father will love him, and
we will come unto him, and make our abode with him: (John
xiv. 23.) or, then is our love to him entire, because then
we love him so as to keep his commandments, (ii. 5.) and
soas to follow that example of love which he hath set us;
and as he is, so are we in the world, (ver. 17.)
[®] Ver. 15.] For to as many as received him, gave he
power to become the sons of God, even to them that believe
on his name; (John i. 12.) and because we are sons, God
hath sent the Spirit of his Son into our hearts, crying, Abba
Father. (Gal. iv.6.) Only let it be noted, that this hearty
confession must be attended with a readiness to believe all
that this Son of.God hath taught us in his Father’s name,
for if he say the truth, why do we not believe him? (Jobn
viii. 46.) and a firm purpose to obey his commandments, for
why call we him Lord, Lord, and do not the things that he
saith? (uuke vi. 46.)
[°] Ver. 18. ®éBo0¢ od« tor, There is no fear in love.]
Christ having so expressly promised a Come ye blessed to
the charitable person, (Matt. xxv. 34—36.) and the apostle
recommending it as the most excellent of Christian graces,
(1 Cor. xiii. 13.) and the fulfilling of the law, (Rom. xiii. 8.
12.) when this love is made perfect in us, it may well give
boldness, and cast out fear of condemnation in the day of
judgment.
Others expound the words thus: There is no fear of
what we may lose or suffer in (perfect) love (of our bro-
ther), but (such) love casteth out (this) fear, for fear (of
what we may lose or suffer) hath torment in it: (and there-
fore) he that thus feareth, is not made perfect in love
(to him).
302
468
[*°] Ver. 19.] That is, whosoever thus loves God, and
shews it by loving thus his brother, can challenge nothing
on that account as due from God ; it being God’s prevent-
ing love to him, which gave the rise to all the love he bears
to God, or to his brother for his sake. If therefore any
person be constrained by this love to that obedience which
testifies the sincerity of his affection to God, or to imitate
his love to us by fervent love to the brethren, it is the Di-
vine philanthropy which hath excited this affection in him.
Or, if &yavGpev be the subjunctive mood, the sense runs
thus: Let the great love of God to us, mentioned ver. 9,
10. provoke us to returns of love to him, and to our bre-
thren for his sake; since we do hypocritically pretend to
love him, if we do not shew it by fervent charity towards
his children, and our brethren.
[?] Ver 20.] That is, if what we have more opportunity
to do, and can perform with less difficulty, we do not do,
how shall we perform what is more difficult? Now we
have our Christian brethren still in our view, they are the
object of our senses, we daily converse with them; and
their wants and miseries being the object of our senses,
must naturally move compassion in us; and so it is less
difficult to express our love to them, than to that God
whom we have not seen, and who is only present to our
minds by raised meditations, which do not naturally occur
to us, and which we cannot long continue, and so is more
difficult than the love of our brother.
CHAP. V.
1. WV HOSOEVER believeth that Jesus is the Christ
[‘] is born of God: and every one that loveth him that .
begat loveth him also that is begotten of him, (as being
by his new birth partaker of the Divine nature, and created
anew after the image of God, Eph. iv. 24. Colos. iii. 10.
2. And this note is reciprocal ; for) by this we know that
we love the children of God, when we love God, and keep
his commandments, (when our affection to God prevails
upon us to do to them all acts of charity he hath required,
and by his example recommended to us, 1 John iii. 11. 23,
iv. 21.) ;
3. For this is (the genuine test of) the love of God, that
we keep his commandments: and his commandments (to
the true lover of him) [?]are not grievous.
4. For whosoever is born of God overcometh the world
(his affections are taken off from it, and set upon his God ;
and so it cannot be grievous to him to part with it, or suffer
the loss of any worldly good, to secure the Divine favour ):
and this is the victory which overcometh the world, even our
faith, (to wit, that faith which is the substance of things hoped
Sor, the evidence of things not seen, Heb. xi. 1. which gives
us the assurance of a better and a more enduring substance,
and so makes us take joyfully the spoiling of our goods, Heb.
x. 34. and patiently endure those light afflictions which are
but for a season, as knowing they work for us an exceeding
and eternal weight of glory, 2 Cor. iv. 7.)
5. Who is he that overcometh the world, but he that be-
lieveth that Jesus is the Son of God? (And so the author
of eternal salvation to all that obey him; for hence we know
that we have eternal life, y. 11—13.)
6. This is he [*]that came by (or, with the testimony of )
water and blood, even Jesus Christ; not [*] by water only,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. V.”
but by water [and blood. And it is [°] the Spirit that
beareth witness (and on his testimony we may rely ), be-
cause the Spirit is truth. —
7. (The law judges that sufficiently proved, which is con-
firmed by two or three witnesses, Deut. xix. 15. That Jesus
is the Son of God, ver. 5. is thus proved, by witnesses. from
heaven, and on earth: ) for ["]there are three that bear re-
cord (to this truth) in (and from) heaven, the [*] Father,
the [9] Word, and the 0) Holy Ghost, and these three are
one (as in testimony, so in essence ).
8. And there are three that bear witness on earth, the
spirit, and the water, and the blood: and these three
[74] agree in one.
9. [?*] If we receive the witness of men (in these cases ),
the witness of God is greater (of more validity and cer-
tainty, than that of men; he being neither liable to igno-
rance nor falsehood: and if his testimony be of such force,
we must believe that Jesus is the Christ): for this is the wit-
ness of God, which he hath testified of his Son.
10. He that believeth on the Son of God hath the wit-
ness in himself (as having in himself that Spirit of God
which gives this testimony to Christ): he that believeth not
(this testimony of )God hath made him a liar; because he
believeth not the record which God gave of his Son.
11. And this is the (subject of this) record, that God
hath given to us (Christians the promise of ) eternal life,
and this life is in his Son, (he being the hope of glory, Colos.
1.27. this life being hid with Christ in God, Colos. iii. 4. and
he being our life, ibid. he being the author and procurer of
it, and having power to confer it on us, John xvii. 2.)
12. He that hath the Son hath life: and he that hath
not the Son of God hath not life: (for we are all the chil-
dren of God, through faith in Jesus Christ, Gal. iii. 26. and
if children, then heirs, Rom. viii. 17.)
13. These things have I written to you that believe on
the name of the Son of God; that ye may know that ye
have (by promise, a right to, and, by the Spirit, an earnest
of) eternal life, and that ye may (more firmly) believe in
the name of the Son of God.
14, And this is the (farther) confidence that we have in
(and through) him, that, if we ask any thing (of God, iii.
21, 22.) according to his will, he heareth us; (according to
Christ's promise, John xiv. 13—15. vii. 16. xvi. 23, 24.)
15. And if we know that he heareth us, whatever we
(thus) ask, we know that we haye the petitions that we
desired of him, (iii. 22.)
16. Ifany man see his (sick) brother sin a sin which is
not [7°] unto death, (7. e. for which God hath not peremp-
torily threatened, and required that he should die for it, as
he did to them that were guilty of murder, Gen. ix. 5, 6.
Numb. xxxy. 30, 31. and for idolatry, Deut. xvii. 2—5.)
he shall ask (of God restoration of his life and health), and
he shall give him life for them that sin not (thus) unto
death. There is a sin unto death (of which God hath de-
nounced, That he that doeth it, shall die for it): Ido notsay,
that he shall pray for it (7. e. for deliverance of the person
guilty of it from death ).
17. All unrighteousness is sin: and there is a sin (of
unrighteousness against our brother, which is) not unto
death (the law requiring, not that the guilty person should
die for it, but only, that he should bring his offering, and
make reparation for it).
CHAP. V.]
18. We know, that whosoever is born of God sinneth
not (thus, iii. 15.) but he that is begotten of God keepeth
himself, and that wicked one toucheth him not: (see note
on iii. 9.)
19. And we know that we are (begotten) of God, and
(that ) the whole world lieth (still) [**]in wickedness.
20. And we know that the Son of God is come, and hath
given us an understanding, that we may know him that is
(the) true (God), and we are in him that is true, (even,
or, to wit,) im his Son Jesus Christ. ['*] This is the true
God, and (in him is ) eternal life.
21. (Having therefore this knowledge of the true God, )
little children, keep [*°] yourselves from idols (or, false
gods). Amen.
ANNOTATIONS ON CHAP. V.
[‘] Ver. 1. "EK Ocov yeyévynra, Is born of God.] The
Jews gloried in this title, that they were the children of
God, and had him for their Father, (John viii. 41, 42. 45.)
they being called his sons, Deut. xiv. 1. xxxii.19. Psal.
Ixxii. 15. and his first-born, Exod. iv. 22. The apostle
therefore here informs them, that this relation would stand
them in no stead, unless they were born again of water,
and of the Spirit, (John iii. 5.) or baptized into the name of
Christ, and, by that faith, had power to become the sons of
God, (John i. 12.) and also loved those Christians which
were born of him; which the unbelieving Jews, and the
false teachers among them, were so far from doing, that
they every where persecuted the true believers. (See note
on iii. 1.)
[*] Ver. 3. Bapsia: obx cictv, Are not grievous.] Because
his will is conformed to the will of God, and so he only
doth what he would do, and his affections are chiefly
placed upon him, and so he is then doing what he chooseth
and delighteth in; and it cannot be grievous to be em-
ployed as we would, and as we do delight to be.
[*] Ver. 6. That came,| viz. In the name of God, Matt.
xxi. 9. in his Father’s name, John v. 43. (See Matt. xi. 3.
John i. 9. 15. Matt. xxi. 9.)
[*] Ae tdaroc, By water.] i.e. With the testimony of
water, or the testimony given to him by St. John at his bap-
tism; for when John was baptizing, he testified of him,
saying, This is he that cometh after me, who was before me.
(John i. 27, 28.) He also declared, that he came baptizing,
for this very end, that he might be made manifest to Israel ;
(ver. 31.) and testified, saying, I saw the Spirit descending
from heaven like a dove, and it abode upon him, and I knew
him not: but he that sent me to baptize with water, the
same said unto me, Upon whom thou shalt see the Spirit de-
scending, and remaining on him, the same is he which bap-
tizeth with the Holy Ghost. And I saw, and bare record,
That this is the Son of God, (ver. 32—34.) Hence is he
styled, A man sent from God, who came for a witness, to
bear witness of the Light, that all men through him might be-
lieve, (ver. 6—8.) Hence do St. John’s disciples say to him,
He to whom thou bearest witness, baptizeth, John iii. 26.
And Christ himself appealeth to his testimony, John v. 32,
33. Now this testimony could not be rejected by them,
for all men held John as a prophet ; nor durst the pharisees
themselves deny that his testimony was from heayen. (Matt.
xxi. 25, 26.)
THE FIRST EPISTLE GENERAL OF ST. JOHN.
469
[*] Kat aiuaroc, And blood.| For he died in testimony of
the truth, and came into the world for this end, that he
might bear witness to the truth: (John xviii. 37.) whence ~
he is said fo witness before Pontius Pilate a good confession,
viz. thathe was the Son of God, or the Messiah, the King of
the Jews: (1 Tim. vi. 18.) this he also testified to the high-
priest, (Matt. xxvi. 63, 64.) and for this testimony was he
condemned as worthy of death: (ver. 66.) for this they
mock him at his sufferings, that he said, he was the Son of
God, (Matt. xxvii. 43. Mark xv. 32.) and at his death he
commends his spirit to God, as his Father. (Luke xxiii. 36.
46.) The miracles which attended his crucifixion were so
great, that they forced the Jews, the centurion, and those
that were with him, to confess, Truly, this was the Son of
God, (Matt. xxvii. 54.) and the whole multitude to smite
their breasts. (Luke xxiii. 48.) In a word, the Spirit which
assisted the Baptist, proclaimed him, The Lamb of God,
who taketh away the sins of the world: (John i. 29.) and
that supposeth, he was to offer up himself unto the death,
for the propitiation of their sins: yea, he himself doth
frequently declare, that he was to be slain; (Matt. xvi. 21.)
to be delivered into the hands of men, and killed ; (Matt.
XVii. 22, 23.) to be condemned to death, (Matt. xx. 18, 19.)
and to rise again the third day ; that he was to be lifted up
upon the cross ; (John iii. 14.) and that being thus lifted up,
he would draw all men to him. (John xii. 32.) Now what
impostor would lay this as the foundation of the truth of
all his sayings, and all the hopes of any blessings which
were to be expected from him, that he should be crucified,
and die an ignominious and painful death? Or what could
tempt him thus to die, who had no hopes to rise again, if
he were not the true Messiah, or the Son of God? How
was it possible he should be raised from the dead, but by
the mighty power of God? And is it reasonable to imagine,
that the God of truth should thus exert the greatness of his
power, in confirmation of a lie? that he should work so
great a miracle, in favour of a vile impostor falsely usurp-
ing his name? or give such large credentials to one who
falsely did pretend to be a prophet sent from God, and to
be honoured as his Son by all men?
[°] Kat rveiud torr, &c. And it is the Spirit that beareth
witness.| Here it is to be noted, that the witness, in this
verse, is only styled, 7d avevua, viz. that Spirit which
enabled Christ to heal diseases, cast out devils, raise the
dead, and work all sorts of miracles, for confirmation of
his mission: but in the seventh verse, he is styled, rd éy:ov
avevpa, the Holy Ghost ; which doth distinctly signify the
inward gifts, by which the understanding is enlightened,
and is enabled to perform things which by nature it could
not do, without the immediate workings of the Holy Ghost;
as, v. g. the gifts of wisdom, knowledge, faith, prophecy,
discerning of spirits, the gift of tongues, and the interpreta-
tion of them. 'That there is ground for this distinction, will
appear from these considerations.
1. Because our Saviour, whilst he was on earth, gave to
his apostles, and the seventy disciples, power to heal the
sick, cleanse the lepers, raise the dead, cast out devils ; (Matt.
x. 8. Luke x. 9.) and yet the evangelist St. John informs
us, that the Holy Ghost was not yet, because that Jesus was
not glorified. (John vii. 39.) Our Saviour also tells his dis-
ciples, that the Holy Ghost would not come, till he de-
parted; (John xvi. 7.) and St. Peter, that our Lord being
470
exalted to the right hand of God, received the promise of
the Holy Ghost. (Acts ii. 33.) The Holy Ghost must there-
fore signify something distinct from the power of working
miracles.
2. The prophecy of Joel, which by St. Peter is men-
tioned as the promise on which the giving of the Holy
Ghost was founded, is only a promise of visions, dreams,
and prophecies, but not of miracles; and the gifts of the
Spirit, mentioned by the prophet Tait, are only those of
wisdom, knowledge, understanding, counsel, courage, piety,
and of the fear of the Lord ; no mention being made there
of signs and wonders.
3. Because, throughout the history of the Acts of the
Apostles, where St. Luke hath occasion to mention the mi-
racles which the apostles and primitive professors did, he
always uses these words, répara, onucia, Svvaperc, wonders,
signs, and powers: but where he speaks of persons pro-
phesying or speaking with tongues, he doth as constantly
ascribe this to the Holy Ghost descending on them.
And, lastly, where the Scripture mentions these things
together, it puts a manifest distinction betwixt signs and
wonders, and the gifts and distributions of the Holy Ghost.
Thus God, saith the apostle, bare witness ‘to the doctrine
which they preached, by signs and wonders, ‘and divers ‘mi-
racles, xa rvebparoe aylov pepiopoic, and distributions of the
Holy Ghost, Heb. ii. 4. (See Rom. xv. 19. Gal. iii. 5.)
The Spirit therefore bare witness to Christ on earth, by
the enabling him to'do'so many mighty works in confirma-
tion of his mission, to heal all manner of diseases, sick-
nesses, and maladies, to command the wind and seas 'to be
obedient to him, to cast out devils, and’to raise the dead,
and by assisting his apostles and disciples to do these
things in his name: for that not only his disciples, but even
our Lord himself, did cast out devils by the Spirit of God,
he himself expressly testifies, Matt. xii. 28. and saith more-
over, That in him was fulfilled that of Isaiah, The Spirit
of the Lord is upon me, wherefore he hath anointed me to
preach the gospel to the poor; he hath sent me to heal the
broken in heart, to preach deliverance to the captives (to sin
and Satan), and to give sight to the blind. (Liuke iv. 18.20.)
Hence St. Peter speaks thus’\to Cornelius and his friends,
You know how God anointed Jesus of Nazareth with the
Holy Ghost, and with power, who went about doing good,
and healed all that were oppressed of the devil. (Acts x.38.)
And to these works thus wrought by the assistance of the
Spirit of God, our Lord doth frequently appeal, as to a
sure testimony that God had sent him: for, the works (saith
he) that Ido in my Father's name, bear witness of me: Gg ohn
x. 24. vy. 36.) yea, they shewed that the Father was in him,
and he in the Father. (John x. 37, 38. xiv. 10, 11.)
["] Ver. 7. Tocic ciow of paprupobvrec tv rH obpave, There
are three that bear witness in heaven, &c.] 1 shall say no-
thing of the dispute, whether this verse be genuine or‘not,
seeing the learned Dr. Mills treats so copiously on that
subject, in his edition of the New Testament. I only note,
that the places cited from Tertullian and St. Cyprian, agree
not exactly with the words of St. John; seeing they speak
“de Patre, Filio, et Spiritu Sancto,” not of the Father, the
Word, and the Holy Ghost. The objections of Schlictin-
gius against this verse are these:
Obj. 1. That this verse, though it be introduced with éri,
for, hath no coherence with the former verse.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. V.
Ans. It coheres well with it, Ofna The witness of the
Spirit ought in this matter to be received, because ‘he is
the Spirit of truth, sent from the Father, and the Son; for
in the testimony of the Holy Spirit sent down from heaven
is contained the witness of the Father, and the Son also:
so that we may truly say, There be three that bear witness.
Obj. 2, But if so, the testimony of the Father is'included
in the testimony of the Holy Ghost.
Ans. True: and by this these three witnesses become
one in testimony; and yet they differ, as the person send-
ing, and the person sent.-
Obj. 3. The Aéyoc, or Word, is the Son of God; and
therefore, to say he testifies of the Son of Ged; is % itlake
him testify of himself.
Ans. It is confessed, that the same person is both the
Aédyog, and the Son of God; but the thing testified, is not,
that Christ was the Adyoc, or the Son of God, by eternal
generation, or by his miraculous conception ; but that he
was the Christ, the promised Messiah, and in that sense
the Son of God: and to this the Divine oe might give
testimony.
[?] ‘o Tarip, The Father] Testified this at his baptism,
by a voice from heaven, saying, This ts my beloved Son,
&e. (Matt. iii. 17.) and at his transfiguration, saying again,
This is my beloved Son, hear ‘him : (Matt. xvii. 5, 6. see
note ‘on 2 Pet. i. 14—16.) ‘and ‘chiefly, by sending of the
Holy Ghost, which he had promised in the times of the Mes-
siah, and who is therefore styled, The promecdf the hae
‘(Luke xxiv. 49. ‘Acts i. 4.)
[9] ‘O Adyoc, The Word.] Not only by appearing to St.
Stephen, (Acts vii. 56.) and saying to Saul, I am Jesus, whom
thou persecutest, (Acts ix.5.) but chiefly, by shedding the
Spirit on the apostles’and other believers, according to
his promise ; for, ke being exalted to the right hand of God,
and receiving from the Father the promise of the Holy Ghost,
hath (saith St. Peter) shed forth this which you now see
and hear: wherefore, let all the house of Israel know,
that God hath made this Jesus Lord and Christ. (Acts
ii..33. 36.)
[°] Td aywov wvevpa, The Holy Ghost,| The power from
‘on high they were to be endued with, (Luke'xxiv. 49.) by
falling down from heaven upon his disciples; whence they
were filled with the Holy Ghost, and ‘spake with tongues, to
men of ‘all nations, the wonderful things of God. ‘Till his
descent upon them, they were not to stir from Jerusalem,
as being not fitted’ for'their work : (Acts i. 4.) but when he
was once given to them that believed, they proved and bare
‘witness, that God exalted Jesus to his right hand, to be a
Prince‘and a Saviour: (Acts v. 31,82.) And this our Lord,
by his omniscience, foretold that he should testify of him ;
(John xv. 26.) yea, that at his coming, he should convince
the world of sin, because they believed not in ‘him ; of (his)
righteousness, because he was gone to thé Father ; and of
judgment, because the prince of this world was judged, and
cast out of his kingdom by ‘him. (John xvi. 9—11. and
xii. 31.)
And thus it is easy to discern how these three are one in
testimony, becatise both the Father and the Son give in
their testimony by the Holy Ghost: but then if these be
three witnesses properly so called, they must be three per-
sons; and more especially the Holy Ghost, by whom the
other persons do bear witness, must be so; and ifhis
CHAP. V.]
testimony be also:the testimony of God the Father, and the
Word, he must be one in essence with them : for if the Spirit.
be a creature, how can his testimony be formally the tes-
timony of God? as it is styled, ver. 9. 13.
[#1] Ver. 8. Bic & sow, Agree in this one.] If by & sic,
ver. 7. were meant no more than <ic¢ év cio, here, why did
the apostle change the words, since these three also are
one in testimony, as ‘that imports this only, that they con-
firm this fundamental truth, that Jesus is the Christ, the Son
of God? especially if we consider what is insinuated, ver.6.
that of thesetliree, the Spirit only beareth witness properly;
the other, by some action of the Spirit attending them, and
by the testimony of others of it; the water, by the Spirit de-
scending on Christ whilst he was in the water; and the
Baptist’s testimony, that by this sign God had declared, to
him, that he was the Christ; the blood, .as it:assures.us,
that he who shed it died for the truth.
[?] Ver. 9. Ei rv pagruplay rv avOpmrwv AapPavonuev, If
we receive the witness of men.| This isnot -so.to-be-inter-
preted, as if the three witnesses on earth related only to
the testimony of men; and the three from heaven, only to
the testimony of God; and so that the apostle intended
here to signify, we had greater reason to believe the wit-
nesses in Heaven, than those on earth: for, 1. the tes-
timony of the Spirit and of the Holy Ghost, are of equal
certainty and validity: and, 2. John Baptist being sent from
God, (John i. 6.) and his baptism being from heaven, and
not of men, (Matt. xxi. 25.) was also, in effect, the testimony
of God. The import therefore of these words is rather
this: If the testimony of two or three men be thought suf-
ficient to give credit to any matter in all courts of judica-
ture, surely the testimony of that God, (ver. 8.) who cannot
lie or deceive us, must be of greater force and strength to
produce faith in us.
~ Ver. 13. “Iva cidire Ort Suny Exere aldnov, kal. va morebnze,]
Here: the Codex, Alexandrinus reads thus, dre Zunv exere
aidviov ol morebovrec’,so also reads the, Vulgate and the
Syriac; the Arabic thus, Hee. scripsi vobis, O qui creditis
in nomen Filii Dei, ut sciatis quod vitam habetis eternam
quamdiu creditis.in nomen Filii Det. _Oicumenius, iva mio-
Tetnre. ddtacTaKTWS Kal apapty wloTEL.
8) Ver:16.'Apapria rpb¢ Sévarov, A sin unto death.] Note
here, that the phrase, Ee shall give him life, cannot reason-
ably be interpreted. of eternal life, for that depends not on
the prayers of other men; nor,can they be certain that their
intercession shall prevail for it, since it belongs only to
them who truly repent and reform their lives. 2. Because
the person to be prayed for, is one that hath not sinned
unto death ; i. e. hath not committed a sin which renders him
obnoxious to death eternal. 3. They who interpret this
phrase, A sin unto death, of a,sin on which eternal death
will certainly follow, by the decree of God, (1.). make the
duty here enjoined impracticable ; for who can know when
his brother’s sin is thus to death, or not? who is acquaint-
ed with any such decree of God? (2.) They.make the dif-
ference betwixt asin unto death, and not to death, to con-
sist, not in the nature of the sins themselves, but in the
THE FIRST EPISTLE GENERAL’ OF ST. JOHN.
\
decree by God passed upon the sinner. (3.) They make |
the apostle say, He dares not encourage them to pray. for
the salvation of them who are at present in a state-of death
and condemnation, which is against the tenor of the Scrip-
ture. (See Rom. x.1.) The words, Ifa man see his brother
471.
sin a sin not unto death, seem like unto those of St. Paul,
If he see him overtaken with a fault, (Gal. vi, 1.) i. e. with
an act of injustice against his brother, to awaken him out
of which sin, God hath inflicted sickness on him, as he did
on the Corinthians. (1 Cor. xi. 30.) The words, Let him ask,
and he shall give him life, seem parallel to those of St.James,
The prayer of faith shall save the sick, and the Lord shall
raise him up. (See the note on James v.15.) If this inter-
pretation will not stand good, consider, that after all the
miracles and distributions ,of the Holy Ghost, vouchsafed
in confirmation of the gospel, too many of the Jews apos-
tatized from the profession of it, relapsing to their former
Judaism: and this apostacy may here be termed, the. sin
unto death ; it being also that which our Saviour,represents
as the sin against the Holy Ghost, which should not .be
forgiven. (Matt. .xii.32.) And they who commit it, being
men (saith the apostle) whom it is impossible to renew unto
repentance, (Heb. vi. 4—6.) and to whom there remaineth
nothing but fearful looking for of judgment, (Heb. x. 26,
27.) the apostle might well add, I do not say, that you
shall pray for them.
[**] Ver. 19. "Ev rq wovnpy.] In Satan, who worketh in
the children of disobedience, (Eph. iii. 2.) and leads them
captive at his will; (2 Tim. ii. 26.) whence, by faith in Christ,
we are said to be translated from the power of darkness,
(Colos. i. 13.) from the power of Satan, (Acts xxvi. 18.)
and recovered from the snare of the devil.
[25] Ver. 20. Oirde torw 6 ddnSwie Cede, He is the true
God.] That this is not spoken of Christ, the Socinians en-
deavour to prove, because the article is here added to the
word @<dc, God; which is never, say they, done when
Christ is called God. But this is manifestly false ; for
Thomas saith expressly of him, ‘O Képide¢ pov, cat 6 Oed¢ pov,
My Lord, and my God; (John xx. 28.) and the apostle, ‘O
dv txt rdvtrwv Ocdc, who is God over all, blessed for ever.
(Rom. ix.5.) We prove that this is spoken of Christ ;
1. Because. the demonstrative pronoun ovroc, most ap-
positely, relates to. that, which immediately went before;
now this is Jesus Christ the Son of God.
To this the Socinians* answer, That this is not always
so; theserelatives often referring to what is more remote:
and, so, this ovrog may. refer to the true,God going before.
To this we reply ;
1. That when this happens to be so, the necessity of re-
ferring it to what is more remote, is evident from the text,
and necessary: from the nature of the thing; as when, it is
said, Acts iv. 11. otroc, This isthe stone set at nought by
you builders, this cannot be referred to the man that was
made whole, ver. 10. and Acts vii. 19. ovroc,.He dealt
subtilely with our nation; this cannot refer to, Joseph, but
to the king of Egypt: so also, Acts x.,5,.6, 2 Thess. ii..9.
2 John 7:: but here is no necessity.of referring, the pro-
noun to any thing more remote, but on supposition that
Christ is not truly God.
2. This never happens when, the pronoun relates to any
thing that is spoken of professedly, but only when the
nearest antecedent is only mentioned accidentally, and by
tlie by. So, Eph. ii. 7. Many deceivers are, gone out into
the world, who confess not, that Jesus is the Christ ; otroe,
he is a deceiver, and an antichrist; where the pronoun
* See Cl. Ars Critic. par. ii, cap, 9. p. 121,
472
refers not to Christ, because he is there mentioned only by
accident, as being the object of the error of those seducers;
and so it is in all the other places cited. But here the apo-
stle is professedly speaking of Christ, through the whole
verse; andof the Father, only as we, by Christ, are taught
to know him. And,
3. To refer this to the true God going before, makes the
apostle guilty of a tautology, by saying, The true God, he
is the true God.
4. Of the same person it is said, He is the true God, and
eternal life. Now eternal life is in this very chapter thrice
ascribed to the Son, as the author of it, ver. 11, 12,13. He
is styled Zw, life, Johni. 4. v. 26. xiv. 6. xvii. 2. Our
life, Colos. iii. 4. Christ is here also styled, ‘O aAnOwoe,
The true; as also, Rev. iii. 7. xix. 11. And otherwise,
the Greek should have been dyuev, that we may, or might
A PARAPHRASE WITH ANNOTATIONS ON
be, to answer to y.vdoxwpev, that we might know ; and not
topitv, we are, in the true.
[2°] Ver. 21. ’Ard rv idéAwv, From the idols,| Or false
gods of the heathens, among whom yon live: so, 1 Thess.
i. 9. They turned avd rev dddédwv, from idols, to the true
and living God: thus, An idol is nothing in the world, i.e.
no true god, because there is but one true God, 2 Cor. viii.
4. Thus, to eat things offered to idols, cuveadjon rod cida-
Aov, with conscience of the idol, is to eat it with apprehen-
sion, that there was somewhat of power or virtue in that
God to whom it was offered. Nevertheless, because these
false gods were still represented by, and worshipped in,
their images,* and they were thought necessary to the
worship of their deities; therefore the apostle useth here
the word idols, and equally forbids that way of worship-
ping the true God.
THE
SECOND EPISTLE GENERAL OF ST. JOHN.
WITH ANNOTATIONS.
————
PREFACE.
a ae
Tuar St. John the apostle was the author of the
First Epistle, is confessed by all the ancients; and that
the same person was the author of this Epistle, is evident
from the exact agreement of almost every word of this with
the former, except the preface and conclusion. For,
First, These words in the fifth verse, I write no new com-
mandment to you, but that which you have had from the be-
ginning, That ye love one another ; are the same with those,
1 Ep. ii. 8. 10. iii. 10.
Secondly, These words in the sixth verse, This is love,
That we walk after his commandments ; are the same with
1 Ep. v. 3. and the following words are in the sense the
same with iv. 21.
Thirdly, These words in the seventh verse, For many
deceivers are gone out into the world, who confess not that
Jesus Christ is come in the flesh: he is a deceiver, and an
antichrist; are-in sense the same with 1 John ii. 18, 19.
26. iv. 1—8. ;
Fourthly, These words, ver. 9. He that transgresseth, and
abideth not in the doctrine of Christ, hathnot God: he that
abideth in the doctrine of Christ, hath the Father and the
Son; are in sense the same with 1 John ii. 24.
Fifthly, These words, ver. 12. That your joy may be
full; ave expressly found, 1 John i. 4.
Moreover, the arguments which Grotius advances to the
contrary, as magna argumenta, are of no force against, but
rather may be used as confirmations of, this assertion, That
St. John the apostle was the author of this Epistle. For
whereas it is objected, that Eusebius puts this, and the
following Epistle, among the doubtful Epistles, leaving it
uncertain, whether they were written by the apostle, or by
John, presbyter of Ephesus, to whom they were ascribed,
saith St. Jerome; it is to be noted from Eusebius, that
though by some they were doubted of, yet were they
known to many of the ancients:+ yea, this Second Epistle
is cited twice by Irenzeus, as the genuine Epistle of St.
John the apostle and disciple of our Lord, declaring, That
they who denied that Jesus Christ was come in the flesh,
were { seducers and antichrists, ver. 7,8. and they who
bid the heretic God speed, are partakers of his evil deeds ;
which are the words found, ver. 10.
And in the council of Carthage, held anno Domini 256.
Aurelius || cites the tenth verse, as the words of St. John
the apostle of the Lord.
® « Ut eos possimus coram et cominiis intueri, affari de proximo, et cum presen-
tibus quodammodo venerati colloquia miscere, sab axe enim nudo, et sub wthe--
reo tegmine inyocati nibil audiunt,” &c. Ethnicus apud Arnob. lib. vi, p. 192. Ab
idolis, id est, ab ipsa effigie eoram,” Tertullian. de Cor. Mill. cap. 10.
$ Tair 38 dvrineyopatvan, yraoplyaay 38 Same reig mordoig,——h Sropalopetn Beuriga, xa
relrn "Iwdwou. Hist. Eccl. lib. iii. cap. 25. ;
t “ Joannes, discipulus Christi, in predict epistola fagere eos pracepit, divcens,
Multi seductores exierunt in hunc mundam, qui non confitentur Jesam Christum in
carne yenisse ; hic est seductor, et antichristus ; videte eos, ne perdatis quod operati
estis.” Lib. iii. cap. 18. p. 278. -
§ "Twdvng 382.6 vot Kuplou praSuric tort-rewe civ xaradlany abriiv, pnd) yalpev abroic bp”
iyady MeyecOar CournBele, & yde Akywv abroic, quot, alpen, movomet oie Egyos airraiv roig
aromectg. Lib. i. cap. 13. p. 94. A.
"5 apostolus in epistolé sud posuit dicens, Si qnis ad vos venit et doctri-
nam Christi non babet, nolite eum in domum vestram admittere, et Ave ei ne dixeri-
tis.” Apud Cypr. p. 242.
THE SECOND EPISTLE GENERAL OF ST, JOHN.
Clemens of Aléxandria* makes mention of the larger
Epistle of St. John; _ which puppet, he had writ one or
more shorter.
And Epiphanius saith, that the Alogi, who rejected his
Gospel and Revelation, would perhaps reject his Epistles
also. So that we have here the testimony both of the east,
and of the west, concerning the true author of this Epistle,
that it was John, the apostle and disciple of our Lord ;
which sure must be proof sufficient against a bare doubt,
or the of some men about this matter, of which
Origen { speaks. ‘The other arguments of Grotius are so
fally answered by Dr. Hammond, in his preface to this
Epistle, that it is superfluous to say any thing upon that
subject.
As for the name catholic, that also seems to be given to
this and the following Epistle; not as being written to all
in general, some of the ancients conceiving this was writ-
ten only to one family, as was the other to one person, but,
as Cotelerius§ notes, because they were admitted by many
churches, and read as catholic Epistles.
hk Tue [‘] elder to the [*] elect lady and her children,
whom I love in the truth; and not only I, but also all that
have known the truth:
2. For the truth’s sake, which dwelleth in us, and shall
‘be with us [*] for ever:
3. Grace be with you, mercy, and peace, from God the
Father, and from the Lord Jesus Christ, the Son of the Fa-
‘ther, in truth and love (or, the true and beloved Son of the
Father ).
4. I rejoiced greatly that I found (those) of thy children
walking [*] in the truth, as we have received a command-
ment from the Father.
5. And now I beseech thee, lady, not as though I wrote
‘ anew commandment, but that which we had from the be-
ginning (of the gospel), that we love one another. (See
note on 1 John ii. 7.)
6. And this is love, that we walk after his command-
ment: (v.3.) and this is the commandment, That, as ye
have heard from the beginning, ye should walk in it (ii. 24.
i. e. We should continue walking according to the truth of
the gospel, which it concerns us now especially to be care-
ful of).
7. For many deceivers are gone out into the world, who
confess not that Jesus Christ [°] is come in the flesh (or,
Jesus Christ coming in the flesh). This is a deceiver and an
antichrist. (See note on ii. 18. 22. iv. 1—3.)
8. Look to yourselves, that we lose not the things that
we haye wrought, but that we may receive [°] a full reward.
9. Whosoever transgresseth, and abideth not in the doc-
‘trine of Christ, hath not God. He that ["] abideth in the
doctrine of Christ, he hath both the Father and the Son.
10. If there come any one unto you, and bring not this
doctrine, receive him not into your house, neither bid him
* oabverat 38 nad "twdinng tv ri utile Emiorond, rag Daprypde tiv dpapriiiv IxBdonwy,
tv rations, "Béy ig Vy ry Bergin abrod Apapeines apaprhay ph weds Odvarov. Strom. ii.
Pp . 389.
+ Taya 88 nal rag borirrenas, cwvddover yg nal abras ri tiayyerly ual vi doronarter.
Her. li. §. 24.
+ “ Concedamus et secundam et tertiam,” iat} ob méyrie gars ymeloug elves ratrag.
Orig. apad Easeb, Hist. Ecel. lib, vi. cap. 25. p. 227.
§ Not. in Epist, Barnab. p. 6.
VOL. VI.
473
God speed (i. e. have no familiarity with him; and wish
him no success in his enterprises ):
11. For he that. biddeth him [*]God speed is pertelne
of his evil deeds (as shewing friendship to him that does
them, and wishing well to them; for by this he shews he is
willing he should succeed in them ).
12. Having many things to write unto you, I would not
write (them).with paper and ink (as Ido this Epistle): but
I trust (AviZw yap, for I hope, say some copies,) to come
unto you, and speak face to face, that your joy may be fall.
13. The children of thy elect sister greet thee. Amen.
(See note on ver. 1.) a
ANNOTATIONS.
[*] Ver. 1. TIIPEZBY’TEPOS, The elder.) That the apo-
stle should in this Epistle conceal his name, as in the for-
mer he had done, is so far from being an argument to con-
clude he was not the author of it, that it proves rather the
contrary ; he being, as it is observed by Dr. Hammond, the
only apostle that affected to conceal his name, and who,
in his Gospel, scarce ever speaks of himself without some
circumlocution.
That he should call himself elder, and not apostle, as
St. Peter also doth, is no more an argument against the
apostleship of the one, than of the other. The word elder,
being a name of honour and dignity belonging to the chief
of their tribes, agrees very well with the office of apostles,
set over the twelve tribes of the house of Israel. But if this
Epistle was written before the destruction of Jerusalem, as
is probably collected from that caution given in it, ver: 7,
8. to beware of the deceivers that were gone out into the
world, that they might not lose the things which they had
wrought ; the apostle could not then be so aged when he
writ it, as he is generally thought to have been, though he
might be then seventy years old, and therefore aged. (See
note on Philem, 9.)
[*] ExAskr® xupia, To the elect lady.] That the apostle
wrote this Epistle to a single person, who was of honour-
able descent, and therefore styled lady, will not follow
from the mention of her children, ver. 4. seeing that phrase
is used both of the members of the Jewish, and of the
Christian church: (Isa. liv. 1. Gal. iv. 25, 27, 28. 31.) not
from the words, I hope to come to you, and speak mouth to
mouth; for so St. Paul did to the church of Jerusalem,
when he declared to them what things God had wrought by
him, and Barnabas: (Acts xv. 4.) and so might St. John
do to that, or any other church. It seems rather, from the
words, I have many things to write to you; and from the
children of the elect sister, mentioned ver. 12, 18. that it
should be some Christian church: and then I think there
is great reason to conjecture, it must not be that of Ephe-
sus, but some Jewish church, and most probably that “4
Jerusalem, the mother of all churches. For,
‘1. All the other Epistles, excepting that one to Gaiiis,
which pass under the name of catholic, were written to. the
Jews, and so this probably must be so. ;
2. As other churches are styled ovvexAckral, elected toge-
ther with her, 1 Pet. v.13. so is the church of the Jews
styled, throughout the Old Testament, the elect ; and the
converts of them in the New, the elect, Matt. xxiv. 22. and,
the election, Rom. xi. 5, 7.
3P
474
3. The phrase, The word that ye have heard, the truth
you have received, am’ apxiic, from the beginning, scems
most properly to agree to them, to whom it was neces-
sary that the word of God should be first preached. (Acts
xiii. 41.)
4. This church, being that church from whence the word
came out to all other churches, who all received of her spi-
ritual things, she may on that account, by the apostle of the
circumcision, be well styled xvpta, as being the lady and mo-
ther of all other churches: and so we find, that anciently
both she and her bishops were at first preferred before
other bishops and churches; whence the emperor Justi-
nus,* in his epistle to pope Hormisda, saith, That all
churches favour the church of Jerusalem, as being the mo-
ther of all churches. But yet, if this Epistle was written
after the destruction of Jerusalem, this interpretation can-
not stand.
[°] Ver. 2. Ei¢ rdv aidva, For ever.] This seems to assert
the perpetuity and indefectibility of the church of God; for
where the truth of the gospel is for ever, there must be a
church for ever.
(*] Ver. 4. Ev adn6ela, In the truth :) i. e. In the Sbetzine
of Christ, as the Father hath commanded, saying, This is
my beloved Son, hear him. (Matt. xvii.5.)
[°] Ver. 7. "Epxéuevov év capxi, Coming in the flesh] It
appears from the epistle of Ignatius to the church of
Smyrna, that there were then heretics, or rather infidels,+,
who denied that Jesus Christ had taken upon him true
flesh, saying, He only had the appearance of it, and suf-
fered only in appearance: and these are thought to be the
followers of Simon Magus, who, taking upon him to be
Christ, said, that he. { appeared in Judea as a man, not
being so, and seemed to suffer, when he did not so. Satur-
ninus,§ one of his followers, taught, that Christ only ap-
peared as aman, and suffered in appearance only. But the
apostle could aot here put in this caution against him, be-
A PARAPHRASE WITH ANNOTATIONS ON
cause he was not yet in being when this Epistle was in-
dited. According to the other rendering of the words, de-
nying Jesus Christ who is come in the flesh, they will signify
the same as denying him to be the Messiah, and so respect
the unbelieving Jews, and be designed to establish them
to whom he wrote, against that apostacy which was then
among the Jewish converts.
[°] Ver. 8. MisSdv wAhon, That we lose not ——a full re-
ward.] Hence it follows, that it is not only lawful, but is
the duty of a Christian, to serve God, with respect to the
recompence of reward. 2. That they who once walked in
the truth, as they had received a commandment, (ver. 4.) had
Christian charity, (ver. 5.) even that love which enabled
them to walk according to God’s commandment, (ver. 6.)
might lose those things which they had wrought.
["] Ver. 9. ‘O pévwv ty 77 dWayp, He that abideth in the
doctrine of Christ.| These words being. in sense the same
with those we find, 1 John ii,'22—24. seem ‘to shew, that
the doctrine of Christ,‘here mentioned, is this fandamental
doctrine, that Jesus is the Christ : and then, the not abiding
in it, must be the apostatizing from it to Judaism ; which
St. Paul and the apostles wi the circumcision so zach la-
boured to prevent.
[8] Ver.18. Xalpew adre) pur} » déyers, Bid him not God speed.]
This precept seems to be taken from the Jews, who were
forbid to say WN, God speed, to a: man that was excom-
municated, or was doing any evil action. Hence it is for-
bidden by their canons,* to say.,, God speedto a man that is
ploughing on thesabbath-day. They also are forbid to come
within four cubits of a heretic, or of a person excommu-
nicated; and much more, to admit him into their houses.
But yet this doth not forbid us to shew humanity towards
a distressed heretic (seeing he ceaseth not to be of the num-
ber of those whom we should pity, and pray for); but only
is a prohibition from doing any thing, which imports a con-
sent to, or approbation of, his evil actions.
THE
THIRD EPISTLE GENERAL OF ST. JOHN.”
WITH ANNOTATIONS.
Pe
a Ture elder to the beloved [*] Gaius, whom I love in
the truth (i. e. with sincerity ).
2. Beloved, I wish above all (things) that thou mayest
prosper, and be in health (wept ravrwy, in all things tempo-
ral), even as thy soul prospereth (in all things spiritual ).
* <« Ad ecclesiam Hierosolymitanam pracipué omnes fayorem impendunt, quasi
matri Christiani nominis.” Vide Coteler. Not. in lib. ii, Recogn. p. 338, 339.
t Oix, homes dmiorol tives Akyoucs 7b Boneiy abran wemovBkvas. §.2, Mi dachoyaw aizdy
cagnopsgor. §. 5. Vide §. 4. 7.
. $ Kal aviivas ty lovdale, de dvbg
Theod. Her. Fab, lib. i. cap. 1.
§“ Putativé visum hominum,” Tren, lib. i. cap. 22.
Shras nal iia prdrm, 1% mera B8 by rai Bonsiv mrerromnbvas,
(i Cyr GyOgworer, nad waSsiv, ixiora wemroSira.
"Ev oxhpears dySedarov EXndve.
Epiph. Her, xxii, §. 1.
3. For rejoiced greatly when the brethren came ( ‘ie
of Judea) and testified of the truth of the gospel that is in
thee, even as thou walkest in the truth (confirming their
testimony by thy conversation ).
4. Ihave no greater joy, [*] than to hear that my children
walk in (the) truth.
5. Beloved, thou doest faithfully (as becomes a faithful
Christian) whatsoever thou doest to the brethren, and
to strangers, (whom thou receivest into thy house, Rom.
Xvi. 23.)
6. Who have borne witness of thy charity before the
rs
® Light, Harm. p, 153.
THE THIRD EPISTLE GENERAL OF ST. JOHN.
St. Paul, Gaius, my host, and of the whole church, Rom.
church: [“] whom if thou bring forward on their journey
after a godly sort (i.e. with such charity and care, as be-
~ come one who considers that he performs these things, not
to men only, but to God and Christ, whose ministers they
are ), thou shalt do well.
7. Because that [°] for his name’s sake; they went forth
(to preach the gospel, Acts xv. 26.) taking nothing of the
gentiles, (to whom they preached the gospel without charge,
1 Gor. ix. 18.)
8. We thesefore ought to receive such, that we ( Christ-
ians who do not preach it) might (yet) be fellow-helpers
to'the truth (by helping them that do so ).
9. [°] I wrote to the church: but Diotrephes, who loveth
to have the pre-eminence among them, receiveth us not.
10. Wherefore, if I come, ["] I will remember his deeds
which he doeth, prating against us (me, and the other apo-.
stles, who thought not fit to lay the. burden of circumcision on
the believing gentiles, ) with malicious words: and not con-
tent therewith, neither doth he himself receive the brethren,
and (but) forbiddeth them that would, and casteth them
out of the church, (as the Jews did the uncircumcised out of
their society: see note on James ii. 12.)
11. Beloved, follow not that which is evil (after the
example of Diotrephes ), but that which is good, (as Deme-
trius doth: for) he that doeth evil hath not seen God.
(1 John iii. 6. 10.)
12. Demetrius hath (a) good report of all men, and of
the truth itself: yea, and we also bear record (of him);
and ye know that our record is true. (John xix. 35. xxi. 14.)
13. [had many things (which it would be profitable) to
write, but I will not with ink and pen write unto thee:
14. But I trust I shall shortly see thee, and we shall
speak face to face. Peace be to thee. Our friends salute
thee. Greet the friends by name.
ANNOTATIONS.
[2] IQA'NNOY ov aroardXov émiaroAy Kaforu relrn, i. e.
The Third Epistle General of the apostle John.| That this
Epistle was written by the author of the First and Second,
and therefore by St. John the apostle, appears by the agree-
ment of them in words and phrases. For,
First, The elder, ver. 1. I rejoiced greatly, that thou
walkest in the truth, ver. 3. He that doeth. good, is of God ;
he that doeth evil, hath not seen God ; are the usual phrases
of the First and Second Epistles.
Secondly, Those words, I have no greater joy, than to
hear that my children walk in the truth; are in sense the
same with the fourth verse of the Second Epistle. The
thirteenth and fourteenth verses are in words the same with
the twelfth verse of that Epistle.
Thirdly, Those words, ver. 12. And we bear witness, and
ye know that our witness is true, do characterize this apo-
stle: for as they are words of confirmation, importing
an apostolical authority, so are they twice used by this
apostle, John xix. 35. xxi, 24. and by him only.
f?] Ver.1. Gaius.] This Gaius, who is here commended for
his charity to, and entertainment both of the brethren and
strangers, (ver. 5.) and especially of those who went out
from the church of Jerusalem, to preach the gospel among
the gentiles, and who had given testimony of his love, be-
fore the church, seems to be Gaius of Corinth, styled by
475
xvi, 23. where there is intimation of his charity to the bre-
thren, and to himself, given by St. Paul to those at Rome;
and so a testimony of it, from one of them who went out to
preach the gospel among the gentiles, taking nothing of them.
And indeed Paul and Barnabas went out upon this errand,
first from Antioch, by the direction of the Spirit, (Acts xiii.
4.) then from Jerusalem,: being sent by that church to An-
tioch; (Acts xv. 30.) and they went out, trio dvdpuaroe
abrov, for the name of Christ, (ver. 26.) taking nothing of the
gentiles. (1 Cor, ix. 5,6.) So did also Titus and Timothy,
and all that were sent by St. Paul to Achaia: (2 Cor. xii.
17, 18.) so did they at Thessalonica; (1 Thess. ii.9.) and
so did none of the rest of the apostles, or brethren of the
Lord: (1 Cor. ix. 5, 6.) so that we have no ground from
Scripture to refer this to any other. And whereas it is said,
that Gaius of Corinth was the convert of St. Paul, 1 Cor.
i, 14. whereas this Gaius is here styled one of St. John’s
children, and so must be supposed to have been the con-
vert of St. John: to this it may be answered, that St. John
calls all to whom he writes, his children, 1 John ii. 1. 12.
18. 28. iii. 7.18. v. 2k. and so the word children signifies
with him no more than the word Christian brethren; and
the elders and fathers being oft of the same import, he,
styling himself an elder, may well call them he writes to,
children.
[°] Ver. 4. “Iva axotw, Than to hear.] This construction
of the conjunction ‘va, saith Betuleius, is sufficient to shew
that this is the Epistle of St. John, it being almost peculiar
to him to use this conjunction for ér<, or érav, or } iva’ as,
John xv. 8. In this is my Father glorified, iva, when you
bring forth much fruit : and, ver.13. Greater love than this
hath no man, i. e. iva, than that aman lay down his life for
the brethren ; xvi. 2. The time will come, iva, when they will
put you out of the synagogues: and, ver. 32. The hour
cometh, iva, when you shall be scattered. (See note on
1 John iv. 17.)
[*] Ver. 6. Od¢ mpomriupac akiwe rod Ocov, Whom if you
bring forward, as is worthy of God ;] i.e. As itis fit'to
receive the ministers of God: so, to receive Phebe, a&lwe
tev aylwy, is to receive her, as becometh Christians to re-
ceive the saints. (Rom. xvi. 2.) The word wpozéuac, is the
word still used concerning them who are to be sent for-
ward in preaching the gospel, or in their travels concern-
ing the affairs of the church. (See Acts xv. 3. xx. 38,
xxi. 5. Rom. xy. 24, 1 Cor. xvi. 6:11. 2 Cor. i..16. ‘Tit.
iii. 13.)
[*] Ver. 7. ‘Yrio yap dvdparog abrov 2£jAOov, For his name’s
sake they went forth.] That is, saith one, They were ex-
pelled, or cast out; referring this to the Christians, who, .
by the persecution of the unbelieving Jews, were driven
from Jerusalem. (Acts viii.1.) But, first, the word dor,
they went forth, is only used in the forcible sense, when
mention is made of devils going forth, from those they pos-
sessed, at Christ’s command, and never of any Christians
expelled from any place for the profession of Christianity.
Secondly, The apostle speaks manifestly here of those who
went out as the apostles and ministers of Christ to preach
to the gentiles; whereas they of the dispersion, mentioned
Acts viii. 1. .went out to avoid persecutions, and preached
to the Jews only, not thinking it lawful to converse with, or
preach to, the gentiles. (Acts xi. 19.)
3P2
476
[°] Ver. 9."Eypava, I wrote.) I had written, so the Vulgar:
I would have writ, so the Syriac: the Hebrews often use’
the preteritum for the plusquam perfectum : and Vossius
observes of the aorist, that itis so called, because itis used:
sometimes for the perfect, sometimes for the preterperfect
tense; and then %ypaya may be rendered, I had written. (See
examples ofthis nature, note on 1 Cor. v. 9.) The apostle
then seems here to obviate an objection, why he writes to
Gaius a single person, and not to the whole church ; decla-
ring, that he would have writ to the church, but then Diotre-
phes and his party would have hindered the effect of his wri-
ting. Now who this Diotrephes was, is wholly uncertain: I
see no ground for the conjecture of Grotius, that he was a
gentile convert, who would not admit those Jews, who
professing Christianity, still observed the rites of the law,
into the Christian assemblies. Esthius, on the contrary,
conjectures, that he was one of those Jewish zealots who
held it necessary, that even the gentile converts should be
circumcised, and observe the law ; and rejected those who
had declared for the contrary, as we know from St. Paul;
A PARAPHRASE WITH ANNOTATIONS ON
and the council at Jerusalem, St. John had done: and that
there were men in Corinth and Galatia, who, upon this ac~
count, opposed the apostles, we learn from those Epistles;
but read not of any gentile converts who would not receive
the weak Jews, or be hospitable to them, on the account
of their observance of the law, much less of any of them
who opposed themselves to. the apostles upon this account:
Moreover, the subject of the apostle’s writing, being to ex-
hort Christians to receive them, who had gone out to preach
the gospel among the gentiles, taking nothing of them; and
all that did so, as far as we know any thing of them, being
against these impositions, the apostle could not fear they
should not be received, because observers of the law; but,
on the contrary, because they were dead to the law.
[?] Ver. 10. ‘Yrouviow, Iwill remember his works.] Private
offences against ourselves must be forgiven, and forgotten;
but when the offence, cic tiv rlorw tumddioy Pépet; is an im-
pediment to. the faith, and very prejudicial to the church,
it is to be opposed, and openly reproved.
THE
GENERAL EPISTLE OF ST. JUDE.
WITH ANNOTATIONS.
———_
PREFACE.
—p—
Havine proved, note on ver. 1. that Jude the apostle
was the author of this Epistle, I have nothing more to add,
by way of preface to it, but the words of the learned Dr.
Lightfoot, which are these:
** As the Second Epistle of St. Peter, and this of Jude, are
very near akin, in style, matter, and subject; so it is fairly
conjecturable, that they were not far removed in time,
speaking both of wicked ones, and wickedness, at the same
height and ripeness. It may be Jude stands-up in the
charge of his brother James among the circumcision of
Judea, and directs his Epistle to all those who were sanc-
tified and preserved in those apostatizing times, as his bro-
ther had done to all the twelve tribes in general.
‘* In citing the story of Michael the archangel, cater ding
with the devil about the body of Moses, ver. 9. he doth but
the same that St. Paul doth, in naming Jannes and Jam-
bres, 2 Tim. iii. 8. namely, allege a story which was cur-
rent, and owned among that nation, though there was no
such thing in Scripture ; and so he argueth with them, from
their own authors and concessions: for among the Tal-
mudists, there seems to be something like the relics of such
a matter; viz. of Michael and the angel of death disputing,
or discoursing, about.fetching away the soul of Moses.
“ His alleging the prophecy of Enoch, is an arguing
of the very like nature ;- as reciting and referring to some
known and common tradition that they had among them.
To this purpose, the book Sepher Jesher, a Hebrew wri-
ter, speaketh of Enoch after such a tenor; and in both
these he useth their own testimonies against themselves,
as if he should have said at large, These men speak evil of
dignities ; whereas they have, and own a story for current,
that even Michael the archangel did not speak evil of the
devil, when he was striving with him about the body of
Moses: and whereas they shew and own a prophecy of
Enoch, of God coming to judgment, these are the very men
to whom this matter is to be applied.” Which words
give a suflicient answer to the only objection made against »
the authority of this book; viz. that it cites peor sees
writings.
Ae J UDE, the servant of Jesus Christ, and ['] brother of
James, to them that are sanctified by God the Father, and
preserved in Jesus Christ, and called (Gr. to the called,
who have been sanctified by God the Father, and preserved
in (the faith of) Jesus Christ):
2. Mercy unto you, and peace, and love, be multiplied.
3. Beloved, when I gave all diligence to write unto you
of the common salvation, it was needful for me (Gr. I
thought it necessary) to write unto you, and exhort you,
that. you should earnestly contend for [*] the faith which
was once delivered to the saints.
THE GENERAL EPISTLE OF ST. JUDE.
4. For there are certain men crept in unawares (Gr. for
certain men have entered, viz. into the church), who were |
of old [%] ordained to this condemnation, ungodly men,
[*] turning the grace of God into lasciviousness, and deny-
ing the only [*] Lord God, and our Lord Jesus Christ. .
§. I will therefore put you in remembrance, though you
once [°] knew this, how that the Lord, having saved the
people (of Israel, of whom you are a part) out of the land
of Egypt, afterward destroyed ["] them that believed not.
6: And theangels [®] which kept not their first estate,
bat left their own habitation, he hath reserved in ever-
lasting chains under darkness unto the judgment. of the
great day.
7: Even as Sodom and Gomorrha, and the cities about
them in like manner, giving themselves over to [9] fornica-
tion, and going after strange (Gr. other) flesh, are [*°] set
forth for an example, suffering the vengeance of eter-
nal fire. ; i
8. Likewise also ["'] these filthy dreamers defile the flesh,
despise dominion, and speak evil of dignities.
9. Yet Michael the archangel, when contending with the
devil, (he disputed [**] about the body of Moses,) durst not
bring against him a railing accusation, but said, The Lord
rebuke thee.
10. But these speak evil of ["*] those things which they
know not: but what they know naturally, as brute beasts,
in those things they corrupt themselves.
11. Woe unto them! for they have gone[**] in the way of
Cain, and ran greedily after the error of Balaam for reward,
and perished [**]in the gainsaying of Core.
12. These are [“°] spots in your [""] feasts of charity, when
they feast with you, feeding themselves without fear (of in-
temperance, or eating things offered to idols): ['*] clouds
they are without water, carried about of winds: [9] trees
whose fruit withereth, without fruit, twice dead, plucked
up by the roots
13. [%] Raging waves of the sea, foaming out their own
shame ; [*4] wandering stars, to whom is reserved the black-
ness of darkness for ever.
14, And Enoch also, the seventh from Adam, [*%*] pro-
phesied of (Gr. to) these, saying, Behold, the Lord cometh
[*] with ten thousand of his saints,
15. To execute judgment upon all, and to convince all
thatare ungodly among them of all their ungodly deeds
which they have ungodly committed, and of all their hard
speeches which ungodly sinhers have spoken against him.
16. These are [“] murmurers, complainers, walking after
their own lusts; and their mouth speaketh [*] great swell-
ing words, having men’s persons in admiration [*°] because
of advantage.
17. But, beloved, remember ye the words which were
spoken before (by) the apostles of our Lord Jesus Christ;
18. How that they told ye there should be mockers in the
last time; who should walk after their own ungodly lusts.
(See note on 2 Pet. iii. 2, 3.)
19. These be they [*] who separate themselves, sensual,
having not the Spirit.
20. But ye, beloved, building up yourselves in your most
holy faith, praying in [*] the Holy Ghost,
21. [”] Keep yourselves in the love of God, looking for
the mercy of our Lord Jesus Christ unto eternal life.
22. And of some have compassion, [*] making a differ-
477
ence (betwixt the beguilers through subtilty, and the be-
guiled through simplicity ) : ;
23. And others save with fear, pulling them out of the_
fire, [°'] hating even the garment spotted by the flesh. ’
24. Now unto him that is able (and willing to do his part,
see note on Rom. xiv. 4.) to keep you from falling, and to
present you faultless hefore the presence of his glory with
exceeding joy, '
25. To the only wise God (who alone is infinite in wisdom,
and hath wisdom from himself, and who is) our Saviour,
be glory and majesty, dominion and power (ascribed ), both
now and ever. Amen,
ANNOTATIONS.
[*] Ver. 1. "AAEA®O'S "IlaxéBov, The brother of James.|
This characteristic is sufficient to assure us, this Epistle
can belong only to Jude the apostle, (distinguished from
Judas Iscariot by this title, that he was Judas the brother
of James, Luke vi. 16.) and to confirm the title given to this
Epistle by the ancients, The General Epistle of Jude the
apostle: this being a plain demonstration of the point,
Grotius will have these words, The brother of James, to be
an addition of some transcriber; but this being said with-
out any proof, lays the whole Scripture uncertain, since
every man may say, if that will be sufficient without proof,
that what he dislikes is the addition of some transcriber.
Tertullian* is positive that Enoch “apud Judam apostolum
testimonium possidet,” hath the testimony of Jude the apo-
stle to confirm his prophecy ; and among the apostles of
Christ, Origen + reckons Peter, the writer of two Epistles,
and James and Jude. That in this Epistle he doth not
style himself an apostle, can be no argument to conclude
he was notan apostle; since the same argument will prove,
that St. James and St. John, and even St, Paul, were no
apostles.
[?] Ver. 3. Ty arak rapadoSeton riot, The faith once de-
livered to the saints.) Here, saith Esthius, the apostle in-
sinuates that which the fathers teach; viz. that nothing can
be added to the faith, because it was delivered all at once
as a depositum, so to be kept that nothing ought to be added
to it, or taken from it. Whence it is evident to a demon-
stration, that the new articles added by the Trent council
to the Apostles’ Creed, can be no articles of the Christian
faith, as being not delivered by Christ, or his apostles, to.
the world, nor known to the Christians for many ages after
their decease.
[°] Ver. 4. Mooyeypaypévor cic rovro 7d kpina, Before or-
dained to this condemnation.] Gr. Of whom it was before
written, that this should be their condemnation: for, that
this cannot be meant of any Divine ordination, or appoint-
ment of them to eternal condemnation, is evident, first,
because it cannot be thought, without horror, that God doth
thus ordain men to perdition before they had any being.
Secondly, The word xoiya here relates not unto sin, but
punishment, the fruit of sin: so, Mark xii. 40. They shall
receive, mepiaadrepov koiva, greater punishment. Thinkest thou
this, O man, that thou shalt avoid, rd kpipa rob Oxo, the
judgment, or punishment, of God! Now God ordaineth’
none to punishment but sinners and ungodly men, as these
persons here are styled. And, thirdly, these were men
* De Hab. Mal. lib. i. cap. 13. + Hom, vii. in Josh, F, 156,
478
of whom it was before written, or prophesied, that they
should be condemned for their wickedness: for, ver. 14.
Enoch xposphrevee prophesied before to (or of) these men,
saying, That God would come rotijoa xpiow, to do judgment
upon all, and to reprove all the ungodly among them; and
in the parallel place of St. Peter, (2 Pet. ii.3.) their punish-
ment is styled rd xoiua terada, the punishment long ago de-
nounced against them; viz. that they should be reserved
unto the day of judgment to be punished, (ver. 9.) that they
should perish in their corruption, (ver. 12.) they being the
men to whom the blackness of darkness was reserved for
ever, (ver. 13.) And this is the very thing that both St. Peter,
from ver. 4. to13. and St. Jude, from this verse to ver. 16.
set themselves to prove: and this also is the import of the
word zpoeypdgn, Rom. xv. 4. dca rpoeypagn, whatsoever
things were before written, were written for our instruction ;
and Gal. iii. 1. (see the note there.) He speaks this of them
(saith Gicumenius*), because St. Peter and St. Paul had be-
fore spoken of them, that in the last time there should come
such deceivers; and before them Christ himself, saying,
Many shall come in my name, and deceive many. And
against this interpretation of Gicumenius and Dr. Ham-
mond, there lies only this objection, that the judgment
mentioned by Christ and his apostles, not long before, can-
not so properly be called xpija7d txradar, the judgment long
ago denounced ; nor could these ungodly men be styled oi
mada rooyeyoapptvor, the men prophesied of old, on that
account, so well as if this be referred to the prophecy of
Enoch, Jude 14. or to the words spoken before by the
holy prophets, 2 Pet. iii. 2. For t«adac and ra\a: joined
with zpoyeypanptvor, ibid. seem plainly to import some an-
cient time in which this judgment was denounced against’
these ungodly men.
[*] MerarDévrec, Turning the grace of God into lascivious-
ness.| This agrees exactly with the lewd doctrines of the
Nicolaitans, mentioned note on 2 Pet. ii. and as exactly
with the doctrine of Simon Magus, that they who believed
in him and his Helena might freely do what. they listed,
secundim enim ipsius gratiam salvari, sed non secundim
operas justas,” men being to be saved by his grace, and not
by works. (Tren. lib.i. cap. 29. Theodoret. Heer. Fab. lib. i.
cap. 1.) ,
[°] Kat rov pévov Seordrny Ocdv, cal Kéovov tov “Incodv
Xptordy apvobpevor.] These words may be thus rendered,
And denying Jesus Christ our only master, God and Lord.
And that they ought to be thus rendered, is argued, 1. be-
cause, one article only is put before all these words, de-
onérnc, Od¢, Képioc, which shews they all) belong to the
same'person. 2. Because the person who is here deordrn¢g
cdc, the only master, God, is. by St. Peter, 2 Pet. ii. 1.
Styled viv dyopdcavra abrove Seordrny, the Lord that bought
them: now it is Christ who bought us with the price of his
own blood. ‘To the first of these arguments Grotius and
Woltzogenius answer, That it is common in Scripture to
affix one and the same article to divers persons, and in
particular to God the Father, and to Christ: as, v. g. No
fornicator, or unclean person, shall have any inheritance in
the kingdom, rov Xgisrov cat Oxov, of Christ and of God,
* Meoyeypapepatvous airrods Abyss, Uri nad Térgog nal Mavrog aregh abr eignxey, brs Ev Eo~
mares nasects EAsicovras wAdver roiotror, nal argd Toirwy cbros 6 Xpirric, pacxaw, worrel
irtioovras tol ra Gvopaars Eat, nal arorrods wraricourt,
A PARAPHRASE WITH ANNOTATIONS ON
Eph. v. 5. Icharge thee tvwriov tov Oct kal Kupfov “Inaod »
Xpisrov, before God and the Lord Jesus Christ, 1 Tim. vy.
21. which, 2 Tim. iv. 1. is rod Ocov cat rov Kupfov, and 2 Pet:
i, 2. in the knowledge, rot Ocod cai “Incov Kvplov udu, of
God, and our Lord Jesus Christ. (See 1'Tim. vi. 13.) To
the second argument it may be answered, That in Scrip-
ture, not only Christ, but the Father, is said to have bought
and purchased us, Acts xx. 28. 1 Cor. vi. 20. and that he
is the person intended by St. Peter, see the note there.
And seeing the word 8cordrn¢ is never elsewhere ascribed
to Christ, I think our version, which puts the comma after
God, is without just exception. Note also, that Simon
Magus denied both ithe God of Israel and Jesus Christ,
declaring, that he himself was that * infinite Power, which
appeared. to the Samaritans as the Father, and to the Jews
as the Son of God; and so he and his followers denied both
the Father and the Son.
[°] Ver. 5. EiSéracipae ara rovro.] The Jews knowing the
destruction, which God brought upon the unbelieving Jews
in the wilderness, as well when St. Jude writ, as before, it
seemeth not so proper to say to them, you knew this once,
as to say, you knewit before, which seems to be the import
of the word ézaf%, ver. 3. and in those words of Samson,
Judg. xvi. 21. 2eAcboopat we drat, I will go forth as before,
and, xx. 31. The Benjamites began to smite them, wc¢ Grak
kat dra, saying, They flee before us, &¢ rs mpdrov; as before.
Or, secondly, it may be rendered fully, plainly, or cer-
tainly, for rd dra’, saith Phavorinus, is put avri rov Svrwe,
BeBatwe, for verily and firmly ; and Suidas saith it is used
avrt rov diwrov ddooxepwe for entirely and fully, and so it
answers to the Hebrew achatz, or achad, which signifies
truly, or certainly, and is rendered by the Septuagint, ara&.
["] Tode pw) morsécavrac, Them that believed not ;] i. e.
Saith Grotius, Those that obeyed not, for such shew they be-
lieved not at all, or not aright. But this note is needless
here; for the Scripture expressly saith, They perished in
the wilderness, because they believed not in God, but tempted,
t.e. distrusted, him, ten times, Numb.xiv. 22. Psal. cvi. 24.
and St. Paul, We see then they could not enter in because
of unbelief, Heb. iii. 18, 19. Heb. iv. 2.
[?] Ver. 6. Mi) rnpficavrac tiv éavrev apyiv, Not keeping
their original estate, adda &rodurdvrac 7d tov oiknrhorov, but
leaving their proper habitation.| That which we are to
enjoy for ever, is in the style of Scripture called, 7d ‘ov,
our own, that which is proper to us; that which we are to
leave to others, rd aAXdrptov, as in those words, If you have
been unfaithful in that whichis another man’s, who will give
you that which is your own ? (Luke xvi. 12.) These angels
being therefore primarily designed to live for ever in the
highest heavens, the regions of light and bliss, they are here
styled their proper habitation. (See note on 2 Pet. ii. 4.)
[9] Ver.7. Tdv 8u0t0v robrore rpdrov éxropveboaca, Forni-
cating then, and going after other flesh in like manner,) As
these do now. Ofboth these crimes the Nicolaitans were
notoriously guilty: for, first, they held that matrimony
was a mere human institution, that obliged no man’s
conscience; and so did “ indiscreté vivere,” live without
making any difference betwixt one womanand another. And,
secondly, they practised unnatural lusts, and Sodomitical
* Justin M. Apol. ii, p. 69. Iren. lib. i. cap. 20. Theodoret. Hwr,. Fab. lib. is
cap. 1. s
THE GENERAL EPISTLE OF ST. JUDE.
copulations, as may be proved from the testimonies of
Trenzeus,* Clemens of Alexandria, the Constitutions of the .
| heathen writers * do confess that it was traditionally re-
Apostles, Epiphanius, and others.
3 >
[9] Updxewra Sciypa, tupd¢ aiwviov Sixny imtxovea, Are
set forth for an example, suffering the vengeance of eternal
fire.] That this is spoken not of the cities themselves, but
of the inhabitants which dwelt in them, é..e. of them, who -
had given themselves over to fornication, and gone after
flesh, is evident ; but yet I conceive they are said to suffer —
the vengeance.of eternal fire, not because their souls are at
present punished in hell-fire, but because they and their
cities perished by that fire from heaven, which brought a
perpetual and irreparable destruction on them and their
cities: for, first, we have proved, note on 2 Pet. ii. 6.
‘dii. 7. that even the devils themselves are not tormented at
present in that infernal fire, but only will be cast into it at
the day of judgment ; and therefore neither do the wicked
Sodomites yet suffer in those flames. Secondly, I would
admonish you,’ saith the apostle, though you once knew
this, that Sodom and Gomorrha thus suffered the vengeance
of eternal fire. Now from the history of Genesis, and the
writings of the prophets, they might know that these cities,
and the inhabitants of them, were overthrown, ci¢ aiwva,
with a perpetual desolation ; (Zeph. ii. 9.) but they could not
know from thence that their souls were afterward cast
into hell-fire. Thirdly, To dciypa, an example, is to be
taken from something visible to, or knowable by, all who
were to be terrified by it, especially when it is dctyna rpoxel-
jeevov, an example manifested, and proposed: now such was
not the punishment of their souls in hell-fire; but nothing
was more known and celebrated among authors, sacred
and profane, Jewish, Christian, and heathen writers, than
To Tip Karadcov ext IevrardAcwe, the fire that fell down
‘upon Pentapolis, or the five cities of Sodom, they being
mentioned still in Scripture as the ciltes which God over-
threw with a perpetual desolation ; in the apocryphal wri-
tings, the waste land that yet smoketh, and the plants bearing
fruit that never come to ripeness, being, saith the book of
Wisdom, papripiov rij¢ rovnptac, a testimony of their wick-
edness, (Wisd. x. 7.) andof the Divine vengeance on them
for it. The author of the history of the Maccabees saith,
that God destroying them by fire and brimstone, (Macc. iii.
2.5.) mapddsvypa roig trvywopévore xaréotyoev, left them an
example to the ages to come. Philo saith,} that the cin-
ders, brimstone, and smoke, and the obscure flame as it were
of a fire burning, yet appearing about Syria, are memorials
of the l evils which happened to them. Josephus
adds,{ that the things which are said of Sodom, tye alot
ard tie bYewe, are confirmed by ocular inspection, there
being yet visible some relics of the fire coming down from
‘heaven, and the shadows of the five cities. This region, say
' Clemens Romanus,§ and other Christian writers, being
*, oe dyaidny Eworopvedew ual wapaypicbar ri cagxt. Const. Apost. lib. vi.
cap. 10. p. 237, "Exmogvedoucw dvaltny of viv algecw aired prttiivres. Strom. p..436.
‘Wide Reliqua. "Ey aonuyustlz yaniv xat tv aloxgomolass dniierog dvarrpigperSas
Hagar, Epiph. Her, xxv. §. 1, 2.
$ Kab merylrod viv urmptia rot cupSeCnndras adéwrov wiSoug Selnwras xard Zuglay Epel-
mia, &e. lib. ii, de vith Mos. p. 512. D.
$ "Eons yon tt rel bava rot Oetou supiz, xad otvre ply orbrewy Welty cds. De Bell.
Jad. lib. v. cap. 27. |
§ Migédnrov—Gre voig evepourutis tle xthacwxal aluiopdy vlSne+, Epist. i. $.11. Just,
M. Apol. ii. p. 88. Tertul. Apol. cap. 40. Chrysost. in Ep. 1. ad Thessal. Hom, 8.
Magruphoart pao dputig of robe réerous tweandres, Bc,
479
condemned by fire and brimstone, made it apparent that
God reserves the wicked for punishment and stripes. Even
ceived, that formerly there were fruitful fields, and large
cities, which were afterward consumed by thunder and
lightning. And,fourthly, this sense may be farther con-
firmed from the parallel place of St. Peter, who saith, that
God reducing the cities of Sodom and Gomorrha to ashes,
condemned (the inhabitants of) them by that overthrow,
proposing them for an example of his vindictive justice
upon them who afterward should live ungodly: where
plainly the répowore, the reduction of those cities with their
inhabitants into ashes, or the burning them by fire and
brimstone falling down from heaven, is mentioned as the
thing which placed them as an example of God’s vengeance
on the ungodly to all future ages; nor could any thing be
a more fit example of it: for since St. Peter hath informed
us, that the heavens and the earth that now are, are reserved
to fire against the day of judgment, and destruction of un-
godly men, when the earth and the works that are therein
shall be burnt up, what could be a more exact emblem of
‘that day, when God will come in flaming fire to take ven-
geance on the wicked, and leave them burning with the
earth for ever, than was this burning of the cities and the
- inhabitants of Sodom, by fire and brimstone falling down
from heaven? Nor is there any thing more common and
familiar in Scripture, than to represent a thorough and ir-
reparable vastation, whose effects and signs should be still
remaining, by the word aiéwoc, which we here render
eternal. Iwill set thee, cic Zonuov alémov, in places desolate
of old, Ezek. xxvi. 20. I will destroy thee, and thou shalt
be no more, tic tov aiwva, for ever, ver. 21. I will make thee
épuptav aiwvov, a perpetual desolation, and thy cities shail
be built no more, xxxv. 9. (See also Ezek. xxxvi. 2. Isa.
Iviii. 12.) They have caused them to stumble in their ways,
to make their land desolate, and cipiypa aidviov, a perpe-
tual hissing, Jer. xviii. 15,16. I will bring you, dvadiopdv
aidvov, an everlasting reproach and a perpetual shame,
which shall not be forgotten, Jer. xxiii. 40, xxv. 9. I will
make the land of the Chaldeans a perpetual desolation,
Sioopna avrode cic apaviopdy aidnov, they shall sleep, irvov
aidvov, a perpetual sleep, Jer. li. 39, And this especially
is threatened, where the destruction of a nation or people
is likened to the overthrow of Sodom and Gomorrha; thus,
‘ Babylon shall be as when God overthrew Sodom and Go-
morrha, ov carounOicera cic rov aiwva xodvov, It shall never
be inhabited, Isa. xiii. 19, 20. and again, Jer. 1.40. The
like is said of Edom, Jer: xlix. 17,18. and of Moab, Surely
Moab shall be as Sodom, and the children of Ammon as
Gomorrha, ipavicpivy cig rov alwva, a perpetual desolation,
Zeph. ii. 9.
Ver. 7, 8.] The grammatical exposition of these words
seems to be thus: Even as, we xa, and as Sodom and Go-
morrha, and the other cities who were like to them in for-
nication and unnatural lusts, were exemplarily punished ;
épotwe pévrot Kal of obroe tvuTaZdsuevor, so likewise do these
filthy dreamers act, defiling the flesh as they did: and as the
men of Sodom contemned the good angels, which came to
* “ Hand procul inde campi, quos ferant olim uberes, fulminum ictu arsisse. Pos-
tea igne ceelesti flagrasse.” Tac. Hist. 5. p. 618. ‘* De coelo tactum testatur humus
nigra et in cinerem soluta,” Solin, cap. 6. vid. Strab. lib. xvi. p. 764. Diod. Sicul,
lib. xix. p. 724.
480
Lot’s house, and spake evil of them; so do these men
contemn and blaspheme the good angels, who are styled
86Ea kai xvpiérnrec, Eph. i. 21. Colos. i. 16. and therefore
shall also perish as they did, (ver. 11.)
["*] OitvurvaZéuevor, These filthy dreamers.|These dreamers
of dreams, or vain imaginations; for I find not that the word
tvurvatw bears any impure sense, as dvapwrrw sometimes
doth. The apostle therefore seems to refer to the delirious
fancies of their filthy AZones, Prunice and Calacauth, which
gave the rise to all the filthiness the Nicolaitans com-
mitted, and after them the gnostics and the Carpocratians.
(See the note on 2 Pet. ii. 11.) And therefore Clemens of
Alexandria* saith of these Nicolaitans, and their successors
the gnostics, and the Carpocratians, that St. Jude speaks of
them in these words prophetically, the Nicolaitans being
only then in being, and the gnostics and Carpocratians suc-
ceeding them.
['*] Ver. 9. Tlept rod Mwotwe owparoc, About the body of
Moses.| That the body of the Jews, and their service,
should be here called the body of Moses, and that these
words are to be referred to Zech. iii. 1. seems not very pro-.
bable, seeing in that prophet there is no mention of Mi-
chael, or of the body, or the death of Moses: nor doth
Onias speak of the body of Moses, 2 Macc. xv. 12. but
meg ravroc lovdalwy cvorhuaroc, of the whole Jewish nation.
Moreover, that Moses was not buried by the Jews, we
learn from the Scripture, which saith, No man knoweth of
his sepulchre unto this day, Deut. xxxiv.6. and therefore
Philo saith, he was buried yepow od Svnraic, GAX aSavarore
duvducow, not by men, but angels: that there was an al-
tercation betwixt Michael the archangel, and Samael the
prince of devils, about the body of Moses, we learn from
the traditions of the Jews;{ and it is most probable it was
not only that his sepulchre might be unknown, lest the
Jews, who were prone to idolatry, should worship him;
but about the ascent of it into heaven, he being taken away
as Enoch and Elias were, and not dying the common death
of all men (which Satan contended he ought to do,§ dard»
rov Aiyurrtov pdvov, for killing the Egyptian), but disap-
pearing only. Hence the Jews say, ‘‘ ascendit ad mini-
strandum Excelso,” that he ascended to minister to the Lord.
And Philo saith,|| God brought him wAnotov éavrod, near to
himself, saying to him, Stand with me, and that by the Word
of God, yeravicrara, he was translated, whence he was pre-
sent with Elias at the transfiguration of our Lord. But see
the note on Matt. xvii. 3. :
[**] Ver. 10. The things they know not.] See note on
2 Pet. ii. 12.
['*] Ver. 11. "Ev 7 68¢ rod Kaiv, In the way of Cain.] Se-
ducing their brethren, as he did, to their destruction. *H kai
oTeppnopayourres Tov Ouvaper adegov aroxrivyvow, dv % TOU
artpnaroc teAeopopla iiveyxev Gv tig Blov. Cicumenius.—
After the error of Balaam.] See the note on2 Pet. ii. 15.
[9] Ti avri\oyla rod Kopi, And perished in the gainsaying
of Core.] i. e. Saith Grotius, shall certainly perish in it: for
as he, so they, being unworthy, usurp d:dacKaXtxdy, the dig-
nity of teachers: being, saith St. Peter, Wevdodiddcxaror,
© "Em robrey of ues nal ribv dprolwv aletcsmy mgopnrixais “lovdav by ci trio reAn elpnxtvas,
“Opsolwg petro nal odros evuernaQoqzeva. Strom. lib, iii. p. 425.
t De Vita Mosis, lib. iii. p. 538..D.
¢ Vide lib. de Morte Mosis, p. 161. et seq.
| De Sacr, Abel. et Cain, p. 102. C,
§ Gcum, in locum.
A PARAPHRASE WITH ANNOTATIONS ON
false teachers, (2 Pet. ii. 1.) prétending to be inspired
prophets, when indeed they are évuviafdpevor, dreamers of
vain dreams ; and to be apostles, when they are only false
apostles.
[9] Ver. 12. SwAddec, Spots.] Drlac mézpa ric, the word
signifies a rock, saith Phavorinus. ‘They are hollow stones
or rocks in the sea, against which ships split, say the Lexi-
cons ; SrAdde¢ toig wALovaw oAESpro1 ampoadoKhrwe envyevd-
pevat, rocks which are pernicious to navigators, who fall upon
them unawares; to which these persons are compared, be-
cause avéA\morov xaxdv, they bring an unexpected mischief
upon them that feast with them.
[""] ’Ev raig ayérac, In their feasts of charity.] I see no
necessity of referring this to the Christians’ love-feasts,
celebrated after the holy sacrament. It is observed by
Dr. Lightfoot, note on 1 Cor. x. 16. that in the evening of
the sabbath the Jews had their xowwvia, or communion,
when the inhabitants of the same city met together in a
common place to eat together; and that they had near to
their synagogues their Eevoddyia, or places where strangers
were entertained at the public charge, and where they had
their dormitory : these surely were more likely places for
such persons to come to, and play their pranks in, than the
love-feasts of the Christians.
[2°] NepéAae dvudoor, Clouds without water, carried about
with the wind.] Such clouds, saith Gicumenius, refresh no
places with their showers, for they have no water in them,
but they blacken and darken the places over which they
hang: even so these men distil the waters of life upon
none, but blacken them with their filthy practices, being
moved to them by the impulse of Satan, as these clouds
are moved by the winds.
[9] P&worwpwa, Trees without fruit, twice dead.) i. e.
Saith Gicumenius, by casting their fruit and their leaves
too, which give a beauty to them: and something like
this, saith he, happens to these men, who twice die, cast-
ing off their fruit, dd tii¢ orepuopaytac, and putting away
the beauty ofa sober conversation; whence they are rooted
up out of the garden of the church.
[*] Ver. 13. Kiépuara aypia, Raging waves of the sea. To
which, saith he, they are likened for the instability of their
life, cat de rij¢ evdtaddrov alexpérnroc" rorouroe yap 6 mpdc¢ dy
TapetkaoSncav, appde TOV KULaTWr.
[*] ’Aorégee rAavirar, Wandering stars.] The Jews, saith
Grotius, were wont to call them who took upon them to be
teachers, stars: so the apostle calls these false teachers
wandering stars ; because they kept not their station, but
wandered from the truth, having no true light in them.
[2°] Ver. 14. Ipoepfrevoe, Prophesied.] From these words
we learn, that Enoch was a prophet, which he shewed even
in the name he gave to his son Methuselah, by the spirit
of prophecy, which signifies, saith Bochartus,* That when
he is dead shall ensue an inundation of waters; whence
that of Stephanus concerning Enoch or Hannock, 2866n &
Xenopoe Sri robrov reAcuThoavro¢ mavrec SiapSaphcovra, there
was an oracle given out, that when he was dead all men
should be destroyed.
Tlpoephrevoe robroic, He before prophesied to them.] This
is said very appositely, the prophecy of Enoch being di-
rected to them who, in like manner, had corrupted their
* Phaleg. lib, ii, cap. 1.
ways by carnality or fornication, (Gen. vi. 2.) and by idol-
atry, (iv. 26.)
[%*] "Ev pupidow aylac, With his ten thousand sainis.] i. e.
With his glorious attendance of myriads of angels; so
called, Heb. xii. 22. So was he present at Mount Sinai
when he delivered the law; whence the Psalmist saith, The
chariot of God is myriads of angels: so the Chaldee ; And
the Lord is among them as in Sinai, Psal. Ixviii. 18. So,
Deut. xxxii. 2. The Lord cometh from Sinai with his my-
riads of holy ones: with myriads of holy angels, say the
Talmud of Jebusalem, and Jonathan ; and Zech. xiv. 5. The
Lord my God shall come, and all his holy ones with him,
i. e. and all his guards of angels; those who attend him sit-
ting on his throne, (Dan. vii. 10.) or coming to execute
judgment. (Matt. xvi. 27. xxv. 31. 2 Thess. i. 7.)
[2] Ver. 16. Murmurers and complainers.} I find nothing
of this nature applicable to the Nicolaitans and gnostics in
church-history; only the apostle having said, Be ye not
idolaters, nor fornicators, with respect to them, 1 Cor. x.7,8.
adds, Neither; be ye murmurers, ver.10. And the Pseud-
Ignatius calls them cvxopavrac, malos calumniatores, Ep.
ad Tral.§. 11. But the Jews, of whom the Nicolaitans
were a part, were notorious for their complaints against that
Providence, which seemed to neglect, and deal so hardly
with such zealots for God as they were, as you may see in
Joseph. de Bell. Jud. lib. vii. cap. 34. p. 990. B.
[*] ‘Yrépoyxa, Great swelling words.| This Dr. Hammond
refers to Simon Magus, exalting himself above all that is
called God ; but ixéooyxa being only proud swelling words,
called by St. Peter in the parallel place imtpoyxa paraidrn-
rog, swelling words of vanity, by which they allured, through
the lusts of the flesh, to lasciviousness, those who were clean
escaped from them that live in error ; (2 Pet. ii. 18.) I think
it may more probably refer to the words relating to their
lusts mentioned in the note upon that place.
[*] ‘Qoerelac xaowv, Because of cmeomtane. ] See note on
2 Pet. ii.3, 14.
[9] Ver. 19. Of drodiptZovrec Eavtode, Separating them-
selves.| Of the Jewish zealots we read, that they separated
and withdrew from all who were not circumcised : (Acts xi.
8. Gal. ii. 12.) but of the Nicolaitans and gnostics we read
no such thing, but rather that they assembled with the
Christians, or Jews, in their feasts of love, (ver. 12. 2 Pet. ii,
13.) ’ArodiopiZecSa: therefore, as it respects them, may ra-
- HE GENERAL EPISTLE OF ST. JUDE.
481
ther signify that they distinguished themselves from others
as more perfect, and as péca rvevuariol, by nature spi-
ritual,* styling all other Christians Ywvyxol, animal men;
which perhaps made the apostle return this character upon
them, as being truly sensual persons. :
[*] Ver. 20. ’Ev rvetpart ayty, In the Holy Ghost.| The
Holy Ghost, in the New Testament, always signifies some
afflatus, or ydpropua, of the Spirit ; and seeing the person of
the Holy Ghost cannot here well be understood, it seems to
follow, that the apostle here speaketh of that gift of prayer,
which by the Holy Ghost was conferred upon them in their
public assemblies and Christian exercises, where they
prayed by the Spirit, (1 Cor. xiv. 15.) and spake to one an-
other in psalms, and hymns, and spiritual songs, being filled
with the Spirit : (Eph. v.18, 19. Colos. iii. 16.) and so this
passage is interpreted by Gicumeniust and Dr. Hammond.
[%] Ver. 21. “Eavrove rnofjoare, Keep yourselves, &c.]
Hence it is evident, that we are not so kept by the power
of God, but that something must be done on our parts, to
preserve ourselves in the Divine favour. And also, that
men once in this state, may neglect to keep See in
the love of God.
[%] Ver. 22. Acaxpwéuevor, Making, or putting, a differ-
ence.] Discerning which of them are to be treated with this
mercy, which of them with sharp reproof. That this is the
true sense of the word dcaxpiwduevor, see note on Rom. xiv.
23. GEcumenius, and some manuscripts, read not é\ccirs,
of some have compassion, but 2\éyxere, some reprove, putting
a difference betwixt them who are to be rejected, and them
who only are to be reproved.
[°°] Ver. 23. "EorAwpévoy xiréva, Hating even the gar-
ment.| To hate and fly the garments spotted with the flesh,
is only to hate every thing that doth defile, though in the
least degree, for so the leprous and unclean garment did.
This text can therefore yield no argument against the use
of our ceremonies, till it be proved there is some defile-
ment or impurity in the use of them.
*,* For Dr, Whitby’s Treatise on the true Millenium, &c. see the end
of Lowman’s Paraphrase on the Revelation of St. John.
*Seipsos mevuarimods avSedmoug, of viv verslay yiaiow Exovres megl Oto, ual rig
Ayapachd. Kuxinods bard vii Euuanclag iytie Abyouct. Iren, lib. i. p. 26. C. ‘Eayrobe 22
imepuLovor rersloue dmronarodyrec, xat owlguare txdoyiic. P. 28. B.
t Totton, nara viv ToD dylov arvedpuaros Wagrnariay, rao Savran AOpolreis tv Talc meo~
cEuyaig bpaiv TOLOUpAEYOS.
END OF DR, WHITBY’S COMMENTARY ON THE GOSPELS AND EPISTLES,
VOL. VI.
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PARAPHRASE
ANNOTATIONS
ON THE
REVELATION OF ST. JOHN.
By MOSES LOWMAN.
“ Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things that are written therein: for the
time is at hand.” Rev, i. 3,
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A
PARAPHRASE
ON THE
REVELATION OF
ST. JOHN.
‘WITH ANNOTATIONS.
TO THE RIGHT HONOURABLE
SIR JOSEPH JEKYLL,
MASTER OF THE ROLLS,
—
I BEG leave to present to your Honour, an attempt to
give some light to the book of the Revelation, in order to
fake it more generally useful than we can hope it will
be, while neglected, as too dark and difficult to be under-
stood.
An honest endeavour of doing service to the public,
will, I am persuaded, always meet with your countenance,
who have the public good so much at heart. I shall es-
teem it a great happiness, if the execution of this design
shall appear any way worthy your Honour’s approbation
and patronage.
Whatever difficulty there may be, in some piithchlet re-
presentation or expression in these prophecies, the chief
intention of them seems sufficiently plain, as it is without
question of great use.
Warnings and cautions against prevailing corruptions;
exhortations and encouragements to faithfulness and con-
stancy in the cause of truth and righteousness, of virtue,
and piety, which abound in these prophecies; are lessons
of great importance in themselves, and, experience shews,
are proper for every age.
These prophecies describe a melancholy state of long
and prevailing corruption; but it is the business of pro-
phecy to foretell things as they shall really be, how afflictive
soever: and when future times shew an exact conformity
between the prophetic description and the real state of the
world and Christianity, for a series of many hundred years,
and in a great variety of circumstances, beyond all reach
of guess; it will greatly confirm the evidence of the
Christian religion, and in particular the inspiration of this
author, one of its principal witnesses.
An accomplishment of prophecies to our own times, as-
sures the accomplishment of what remains, Every new
accomplishment gives a new attestation to the credit and
ee
authority of Christianity, a new support to the faithfulness
and constancy of good men, and a strong consolation, that
though a long and gloomy state of corruption is foretold,
yet the same spirit of prophecy has assured us, that the
cause of truth and righteousness shall be maintained
during the most powerful prevalency of error and corrup-
tion, and that it shall finally and surely eran over
them in the end.
The all-wise providence of God is used to fall these
promises, by raising up persons at several times, though
few in number, who shall espouse the cause of truth and
virtue, and exert themselves in the protection of it.
When persons in eminent stations, of distinguished abi-
lities and influence, shall act steadily from a disinterested
and wise concern for the good of the public, from principles
of sincere piety, from unbiassed affections for truth and
virtue, and with unshaken constancy in defence of impar-
tial, civil, and religious liberty; we are directed by these
prophecies to consider them, as raised by God, the guar-
dians of truth and virtue, and set up by his providence to
prevent the total suppression of them, through the preva-
lency of error and iniquity.
Such persons will be the delight of the wise and the
good, as they are the happiness of mankind. Virtues so
amiable will force applause, how much soever a greatness
of mind, satisfied with virtue as its own reward, may choose
to decline it.
But I consider my duty to your Honour, and will not
gratify my own desires, however pleasing to myself, in
what may be disagreeable to you; especially as I am sure
great and public virtues can never be unknown, though
never pointed out to observation.
I shall, therefore, only beg leave to express the great
pleasure I have in this opportunity of giving a public tes-
timony of that high esteem and respect, with which I am, -
Your Honour’s
Most faithful, and most humble servant,
MOSES LOWMAN.
486
PREFACE.
—— a
Tue book of the Revelation, notwithstanding the pains
and application of many persons of great ability and learn-
ing to explain it, seems yet, to the generality of Christ-
ians, very dark and obscure: many look upon it as a sealed
book still, never to be explained to any certainty or satis-
faction. No wonder, then, they account it lost labour to
read or study what they can never hope to understand.
A great critic (Scaliger) was pleased to say, Calvin was
wise, because he did not write upon the Revelation. And
another, who has written with great reputation on the other
books of the New Testament (Dr. Whitby*), confesses, he.
did not do it for want of wisdom; thatis, as he says, because
“I neither have sufficient reading nor judgment to discern
the intendment of the prophecies contained in that book.”
However, the book of the Revelation is, for very good
reasons, received as one of the sacred books of the New
Testament; the reasons for which are to.be. seen in many
authors, and are represented, with great. evidence and
Mr, Lardner has collected, with great care and faithful-
ness, the testimonies of the most early Christian writers to
the books of the New Testament, in a late excellent trea-
tise of the Credibility of the Gospel‘History: I shallijust
mention the testimony of the. most eminent, to the autho-
rity of this. hook as.a part of the holy Scripture.
' Tertullian wrote about the, year of Christ, 200. and so
somewhat above a hundred years after the time in which
St. John writ the Revelation. He observes,t “ John, in
his Apocalypse, is commanded to correct those who eat
things sacrificed to idols, and commit fornication.” And
again, “ We have churches, disciples of John; for though
Marcion rejects his Revelation, the succession of bishops,
traced to the original, will assure us, that John, is, the
author of it.” It. is no wonder Marcion. should reject the
Revelation, who rejected all the Old Testament, and of the
New received only the Gospel of St. Luke, and ten Epistles
of St. Paul, which also.he had corrupted and altered.
Somewhat before this, Clement of Alexandria,§ quotes
these revelations as St. John’s: “ As John says in the
Revelation.” And he refers to them as the words of an
apostle, or having the authority of apostolical.writings.
Yet earlier, Theophilus, of Antioch, in a, book of: his
against the heresy of Hermogenes, makes use of testimo-
nies. from John’s Apocalypse.,
We have another witness of great.character still nearer
the times of St. John: Trenzeus [writ about A. D. 178.
within seventy or eighty years of him. He expressly as-
cribes the Revelation to John, the disciple of the Lord.
His testimony to this book, as Mr. Lardner observes,§
“is so strong and full; that: considering the age of Ire-
neeus, it seems to put it beyond all question, that it is the
work of St. John the apostle and’evangelist.”
* Preface to his Treatise on the Millenium.
t Observations ou the Apocalypse, p. 246.
t Lardner’s Credibility of Gospel-History, vol, ii. p. 621.
|j 1b. vol, i. p, 424. q Ib. p, 382.
§ Ib. p. 514,
PREFACE TO
Still nearer the times of St. Jéhn, Mileto, bishop of Sar-
dis,* one of the seven churches, writ a book on the Reve-
lation of John. Some think it was an entire commentary ;
however that be, it will shew he esteemed it a book of
canonical authority.
Justin Martyr, a person of eminent name, about the year
of Christ 140. and so about fifty or sixty years after the
writing this book, expressly calls it a prophecy, and as-
cribes it to John the apostle ;+ “ A man from among us
(says he) by name John; one of the apostles of Christ, in.
the revelation made to him, has prophesied.” In fine,
The church, nearest the times of writing this book, re-
ceived it with so full consent, that in a very few years, as
Dr. Mills{ observes, it was acknowledged and placed in
, the number of apostolical writings, not only by the churches
of Asia, but by the neighbour churches of Syria and Sa-
maria, by the more distant churches of Africa and Egypt,
by Rome, and the other churches:of Europe. Such rea-
sons there are to receive this as one of the books of the holy
Scriptures of the New Testament, that hardly any one book
has more early, full, or authentic attestation given to it.
Now all who thus receive it, must acknowledge that it
proceeds from a spirit of prophecy; and that spirit itself
declares, i. 3. Blessed is he that readeth, and they that
hear the words of this prophecy, and keep those things that
are written therein.
If we suppose this of the book of Revelation, as; we
must, if we own it to be a book of holy Scripture, we must
acknowledge also, that how dark soever the words of this
prophecy may be, they are yet sufficiently intelligible to be
greatly useful.
Obscurity of prophecy from the nature and design of pro-
phecy,|—Yet considering the nature and design of pro-
phecy, the style and manner of expression used'in it ; we
_ are not to expect prophecies should be as easily, under-
stood, as doctrines or precepts delivered in easy expres-
sion, plain: argument, and the common. familiar, forms) of
speech. ‘The nature,and, intention of prophecy was, not to
_ gratify, our curiosity, to know future events, or, as it were,
to tell the fortunes of the church and world, but to answer
wise and good ends, to confirm our patience and constancy,
to encourage our hope and trust in God, in assurance of
his protection of the cause of truth and righteousness, that
is, of true religion. The design of prophecy is to’ answer
these good ends, when we might be tempted,to forsake true
religion, by the power, of prevailing error, and reigning cor-
ruption; or, when we might be greatly dejected, and de-
spair of success, where opposition to true religion is so
powerful and violent, as hardly to leave a reasonable pros-
pect of bearing up against it. In such a state of things,
which often has happened, it has been the use of prophecy,
to keep up the hearts of'good'men with lively and affecting
representations of the majesty, the power, and: the good-
ness of God; of God’s care: to protect the cause of true re-
ligion, of the. sure power,of, his providence to order, all
things.in. the world, and, future course of things; the pro-
vidence of God. being, absolute over the greatest empires
and most powerful kings, to raise them up or to cast them
down, to direct them to fulfil his will, and appoint them to
* Lardner’s Credibility of Gospel-History, p. 329.
+ Ib, 281.
t Prolegom. No. 163. ;
THE REVELATION OF ST. JOHN.
aecomplish whatever he designs, for the safety of his peo-
ple. And, finally, the design of prophecy is to represent
these things in such manner as shail fix our attention, and |
confirm Our faith in the truth of God’s promises, and his
faithfulness, surely to accomplish his word in all things.
When such events of future time are foretold, as shall in
their accomplishment confirm these sentiments of God, his
goodness, power, and faithfulness, and in such strong and
lively representations as shall engage the attention, and
make deep impressions on the mind; they answer a very
wise and usefd? design, and in a good sense, they are then
of greater use than plainer precepts of constancy and per-
severance, or plain promises of encouragement and reward,
in more easy words and expressions. mh.
There is then a manifest advantage to the intention of
prophecy, in the manner and style of foretelling things to
come’; from whence, however, it must come to pass, that
prophetic writings will be somewhat more difficult to be
understood than others: and yet they are sufficiently plain
to raise those sentiments of God, and his providence, and
excite that faithfulness and constancy in true religion, they
were designed for.
The prophecies of the Revelation of the same use with the
prophecies of the Old Testament.}—Such was one great use
of the prophecies of the Old Testament. They often spoke
of the times of the Messiah’s first appearance in the world,
in a manner very suitable to encourage the faith and con-
stancy of good men, in the several states of the Jewish
church and nation.
They taught the church, that God would maintain his
true religion, and protect his true worshippers, till the
promised Messiah should come; but these prophecies
were delivered in a manner not so easy to be understood,
as the precepts, exhortations, and reproofs, in the writings
of the same prophets. However, they were still plain
enough to encourage the faith and patience of the church
at these times, and particular enough to determine the per-
son of the Messiah when he should appear, and to dis-
tinguish him sufficiently from every other person of the
world, that should make pretensions to his character as
the Christ. The ends of ancient prophecy, as a very emi-
nent and learned interpreter of several prophets has ob-
served, * were these: ‘God still seeking their good, he
sends his prophets to reprove them, and exhort them to
repentance ; and, for comfort of the godly among them, to
give them the assurance of the coming of the promised Mes-
siah in his due time, to set all things right for their good.”
In the first ages of Christianity, as well as in aftertimes,
good men were apt to be greatly discouraged with an af-
flictive state of the church, and powerful opposition to
religion ; they hardly knew how to reconcile such a state
of providence with what they hoped for in the kingdom of
the Messiah, so kind and powerful a protector of his church.
It is easy to see how much such thoughts might disturb
their minds ; they had a promise of Christ’s second coming;
as the Jewish church had of his first appearance, but they
were liable to many afflictive providences, as the former
church was till the time of his appearance. It was wise
and proper, by a prophecy in the Christian church, to sup-
port the minds of good men under these afflictions, with
487
assurance of Christ’s Secoiid coming, in its due time, and
of the watchful providence of God over the cause of true
réligion in the mean time. Thus the prophecies of this
book are to us in the Christian church, of the like use, that
ihe prophecies of Christ’s first appearance were to the an-
éient church.
Obscurity of those prophecies from interpreters.|—Though
some obsctitity arises from the nature and style of pro-
phetical writings, yet, to speak freely, I conceive the ob-
scurity of this book is not 80 much owing to any thing in
the book itself, as to the methods taken by several to ex-
plain it, and that nothing has really ‘so much darkened it,
as the common attempts made to interpret it.
Some have been so over-curiows to find some mystery
in every word and every thing, that the plain and direct
meaning of the spirit of prophecy has been overlooked or
removed out of sight ; the pure imagination of interpreters
often very pretty and ingenious, but very foreign to the
purpose of the prophecy, has frequently lost or set aside
the true meaning of it.
Others having formed a scheme of prophecy to them-
selves, and fixed in their own opinions the events that
were to accomplish the séveral parts of it, contrive how to
force all things to their scheme ; which not perfectly agree-
ing with the design and order of the book itself, the inter-
pretation must necessarily be attended with such intricacy
in the order of the prophecy, and such different and oppo-
site application of thé several parts of it, as must make it
very dark, if not altogethef unintelligible. And yet, where
men of great name lead the way, they seldom fail of having
many followers; and the more men are engaged in support-
ing an imagination, or arbitrary scheme, without foundation
from the prophecy itself, the more they lose sight of the
real meaning and true intention of it.
It is a very judicious observation of Mr. Calvin, con-
cerning the interpretation of prophecy, “Although the °
vision be obscure, the design of it is not uncertain ; and, if
we will be content with moderate understanding, here is
nothing so intricate, but we may understand the sum of the
prophecy; but the curiosity of interpreters has done mis-
chief, who, while they criticise upon every syllable, chil-
dishly trifle in many things. Nothing therefore is righter,
than to attend carefully to the design of the prophet; to re-
gard the circumstances of the time, and to follow an ana-
logy between the signs and the things signified by them.”*
If to this we add such evénts in history, as sufficiently an-
swer the predictions of prophecy, we have as much cer-
tainty as I think was designed by the prophecy, I am sure,
as much as is sufficient to edification.
It is on this plan I propose to consider the prophecies
of this book, to be content with a moderate understanding
of the design of the prophecy, and of the things revealed in
it; to take my scheme of the prophecy entirely from the
book itself; to explain the meaning of the prophetic ex-
pressions, by a plain account of their use in the preceding
prophets, from whom most of them are taken, and to verify
the predictions by such known events in history, as may
fairly and without force be applied to them.
This prophecy is a proper prediction of things future.]—
The author of this book himself declares, that it is a proper
* Pocock on Malachi i, 1.
* Calvin. Annot, on Zechariah i. 7, 8.
488
prophecy, or prediction of things future and to come, as
well as a description of the present state and condition
of the churches, i.19. Write the things which thou hast
seen, and the things which are, and the things which shall be
hereafter: and, iv.1. St. John heard a voice, which said,
Come up hither, and I will shew thee the things that must
be hereafter.
Some of these predictions related to things not far off
the time of the vision and prophecy, and which were soon
to be accomplished. The revelation of Jesus Christ, which
God gave unto him, to shew unto his servants things which
must shortly come to pass, i.1. And blessed is he that
readeth, and they that hear the words of this prophecy, and
keep those things which are written therein: for the time is at
hand, i, 3.
What period of future time this prophecy regards.|—Y et,
as this revelation is designed also to shew things that must
be hereafter, it will be of great help to the interpretation of
it, to understand what period of time this prophecy regards.
The book itself seems plainly to design a much longer
period than many learned men have assigned to it. Some
have supposed such expressions as these, which must shortly
come to pass, and the time is at hand, and the like, point out |
a very short period ; so that the whole prophecy should be
accomplished in afew years after the vision. These ex-
pressions will indeed shew the accomplishment of the
things foretold in this prophecy was soon to begin; but, I
think, they can determine nothing at all concerning the time
when it was to end, especially against full eyidence in the
same book of prophecy, that the period is much longer, and
reaches from the time of the vision to the day of judgment.
To omit more general reasons, which yet have their de-
gree of probability : in particular, the perpetual use of pro-
phecy to the church in all ages, the wisdom and goodness
of providing such support to the faith and constancy of
- the church, in every state of afiliction, which seems to be
the design, and therefore the true key of the whole Reve-
lation, makes it probable, that the spirit of prophecy did
not design this support for the church in a few of the first
ages of Christianity only, but that it designed the same con-
solation and support for every after-age ; that the faithful-
ness and power of God would, in all times, verify these
truths; that though the church and true religion should be
opposed, afflicted, and oppressed, yet it should be pre-
served and protected, and prove in. the end victorious. It
is well observed of the Scriptures in general, agreeable to
the notions and expectations naturally founded on the
Divine perfections, ‘God did from the beginning make,
and has all along continued to his church, or true wor-
shippers, a promise, that truth and virtue shall finally pre-
vail, shall prevail over the spirit of error and wickedness,
of delusion and disobedience.”** How natural it is then
to suppose, when a revelation is given to.encourage the
constancy of good men, in times of affliction, that it should
reveal the protection of Providence, and assure a wise care
of the cause of truth and religion in every age, that it
should not be confined to a small proportion of that time,
in which the church would have the same trials, and stand
in need of the same encouragements.
But there are two evidences in the prophecy itself which,
* Dr. Clarke, Connexion of Prophecy, p. 8.
PREFACE TO
as I apprehend, are so full to the*point, that thay, are suf-
ficient to determine it.
First, The duration of the period of this prophecy, i is, in
some places, marked out as well by numbers of years, as by
prophetic descriptions, The time of the beast, for instance,
is thus described: And power was given unto him to con-
tinue-forty-two months, xiii. 5. It is observed of the
woman persecuted by the dragon, And to the woman were
given two wings of a great eagle, that she might fly into the
wilderness, unto her place, where she is nourished for a time,
times, and half a time, from the face of the serpent, xii. 14.
The time in which the witnesses were to prophesy, clothed
in sackcloth, is in like manner described: And I will give
‘power unto my two witnesses, and they shall prophesy a thou-
sand two hundred and threescore days, clothed in sack-
cloth, xi. 3.
This various computation of the same time, and so
agreeable to the manner of expressing time in prophecy,
sufficiently, I think, determines the duration of this period
to one thousand two hundred and sixty years, which is it-
self a much longer continuance than these interpreters will
allow to the accomplishment of the whole prophecy, who
confine it to the most early times of the church, because it
is said, The timeis at hand. And it is farther to be ob-
served, that this period, to which the prophecy assigns a
duration of one thousand two hundred and sixty years, is
not to commence from the time of the vision, but after a
long series of prophecy had been previously fulfilled; for
the order of the prophecies of this book are thus repre-
sented : first, six seals are opened, to each of which a pro-
per prophecy belongs, chap. vi.; upon opening the seventh
seal, seven angels have seven trumpets given to them; six
of these angels sound their trumpets, to each of which also
belongs a distinct prophecy, viii. ix.; so that this period,
of one thousand two hundred and sixty years, is the third
period of prophecy; and after two former periods have
had their accomplishment, this must considerably lengthen
the time to which the whole book of Revelation refers.
Iam sensible, that prophetic numbers do not always
express a determinate duration or space of time, any more
than they always express a certain number. Prophecy, I
acknowledge, uses numbers sometimes, as other expres-
sions, in a figurative meaning, as symbols and _hierogly-
phics. Thus, the number seven sometimes does: not de-
note the precise number of seven, but figuratively denotes
perfection, or a full and complete number; and the num-
ber ten sometimes does not mean precisely ten.in number,
but many in general, or a considerable number, and fre-
quency of action, or doing the same thing several times;
as the use of those expressions in Scripture plainly shews,
and of which I have given some instances in the notes.
Yet, the variety of computing the same duration, by
days, months, and times, and this in manifest allusion to
the prophecies of Daniel, who thus reckons the time of the
Messiah’s first appearance, and mean a determinate num-
ber of years, will hardly admit of any other meaning as
the intention of the prophecy in that place, which I hope
the reader will find fully proved in the annotations.
Secondly, This observation will be farther greatly con-
firmed, by considering how expressly the prophecy itself
declares, that it reaches to the last times, and in which the
mystery of God, or several dispensations of prophecy to-
THE REVELATION OF ST. JOHN.
wards the church, should be fully accomplished. An angel
lifted up his hand to heaven, and sware by him that liveth
for ever and ever, who created heaven, and ihe things that
therein are, and the earth, and the things that therein are,
and the sea, and the things that are therein, that there should
be time no longer : but in the days of the voice of the seventh
angel, when he shall begin to sound, the mystery of God should
be finished, as he hath declared to his servants the prophets,
x. 5—7. Or rather, as it should have been translated to
the true ee the original, In the day of the voice of the
‘seventh angel, when it shall sound, érav perry oakniZewv,
and the mystery of God shall be finished, kai recov a)
pvorijovov tov Ocov. That is, In the days of the voice of the
- seventh angel, when it shall sound, and the mystery of God
shall be finished; or, In the times and period assigned
for the sounding ‘Of the seventh angel, time shall be no
more, and the mystery of God shall be finished. As if the
angel had said, Though the time is not yet come, when the
church’s'trial by afflictions shall cease, yet the time of ful-
filling that prophecy shall not long be delayed; then the
happy state of the church shall begin, which shall finish
the mystery of God. So that this period of prophecy will
conclude with finishing the mystery of God, or dispensa-
tions of Providence towards the church.
It is farther to be observed, that the prophecy itself
places at the conclusion of it the general resurrection
and judgment. And I saw the dead (says St. John), small
and great, stand before God; and the books were opened,
and another book was opened, which is the book of life ; and
the dead were judged out of those things that were written
in the books according to their works ; and the sea gave up
the dead which were in it, and death and hell delivered up
the dead which were in them, they were judged every man
according to their works, and death and hell were cast into
the lake of fire; this is the second death, xx.12,&c. A
series of prophecies, which reaches to the resurrection and
last judgment, seems plainly designed to reach to the end
of all time.”
Order of the several prophecies, and several periods. |—
The book itself seems also to shew farther very plainly, the
order of the several prophecies, according to their several
periods, as well as the whole duration, from the time of
the vision, to the finishing the whole mystery of God’s pro-
vidence towards the church.
There is a general distribution of these prophecies, into
the things which are, and the things which shall be hereaf-
ter, i. 19. & ciot Kat pide yiveoSar perd ravra. The things
which are seem to refer to the then present state of the
seven churches; which description, with the warnings, en-
couragements, and exhortations proper to it, ‘is contained
in epistles delivered to each of the churches, in the second
and third chapters..
The fourth chapter reveals a new state of things, in a
new vision: a voice said unto St. John, Come up hither,
and Twill shew thee the things that must be hereafter, iv.1.
@ Oa yevioSa pera raira. I will reveal unto thee, what
shall come to pass in after-times, and in successive order,
after the things revealed in the foregoing part of the pro-
phecy shall be fulfilled.
‘These prophecies are again distributed into several pe-
riods, plainly distinguished from each other, and manifestly
successive to each other,
VOL. VI.
489
One of abies periods is distinguished by the opening of
a book, sealed with sevenseals; and, at the opening of each
seal, representing in a figure some event proper to each
seal; and ends with sealing of the servants of God to the
wunibee of one hundred and forty-four thousand, ch. vi. vii.
‘ Another period begins upon the opening of the seventh
seal. This period is distinguished by giving seven trum-
pets to the seven angels that stand before God, viii. 1, 2.
Six of these trumpets are sounded in their order, as the
seals were opened in the foregoing period, and each of them
hath particular everits proper to each, chap. viii. ix. This
period ends with a new vision; an angel gives St. John a
little book: he is ordered to measure the temple, and the
seventh angel sounds, chap. x.
There is a third period, called, the days of the voice of
the seventh angel, when he shall sound. This period is re-
presented as a time wherein the mystery of God shall be
finished, at the end of which there shall be a new and very
different state of things. It is to be a time in which the
church shall long struggle with great afflictions and perse-
cutions; yet, at the end of it, the dragon, the old serpent,
which is the devil and Satan, shall be bound for a thou-
sand years, that he may deceive the nations no more, till
the thousand years shall be fulfilled, though after that he
will be loosed again for a little season.
This period seems to be described by several representa-
tions, by measuring the temple, and giving part of it to be
trodden under foot by the gentiles, by two witnesses pro-
phesying in sackcloth, by a woman escaping into a wilder-
ness, and by the rising of a monstrous wild beast. The
events proper to the period, are represented by seven vials
full of God’s wrath, poured out on the earth.
The duration of this period is exactly the same in the
several representations ; the gentiles are to tread the holy
city under foot, forty and two months, xi. 2. The witnesses
are to prophesy in sackcloth, a thousand two hundred
and threescore days, ver. 3. The woman which fled into
the wilderness hath a place prepared, of God, that they
should feed her there a thousand two hundred and three-
score days, xii. 6. And power was given unto the beast,
to continue forty and two months, xiii. 5.
These periods of prophecy successive to each other.|—As
the book itself thus distinguishes these prophecies from
each other, so it seems plainly to shew they are successive
to each other. They seem ranked into such order, as to
make this observation obvious and necessary, that they are
not intended to describe contemporary events, but such
events as should follow one another in order, as the periods
themselves are represented to succeed each other. So that
there is no ground, I conceive, to consider the prophecies
which belong to these periods as synchronisms; on the con-
trary, each of these prophecies seems fixed to that particu-
lar period of time to which it belongs; which periods are
manifestly represented not as contemporary, but as an order
and series of successive times and events.
The order of succession in these three periods is very par-
ticular, as their distinction from each other is very manifest.
As the first period is distinguished by seven seals, the
second period by seven trumpets, and the third by seven
vials, so the seven angels received the seven golden vials,
after six of the trumpets had been sounded. ‘The six trum-
| pets were sounded, viii. 9. the seventh angel began to sound,
3R
490
ix. 15. but the angels received not the seven golden vials,
till in the days of the voice of the seventh trumpet, when
the power and authority of the beast were established, and
men had received the matk of the beast, and worshipped
his image; for the plague of the first vial fell upon them,
xvi. 2. So that this period of the vials commenced after
the period of the trumpets was ovér, and’the events pro-
phesied in it Were fulfilled.
The period of the trumpets, in like manner, plainly fol-
lows the period of the seals. Itis expressly said, when he
had opened the seventh seal, there was silence in heaven
for half an hour. And I saw the seven angels which stood
before God, and to them were given seven trumpets, viii. 1, 2.
This natural order will, I conceive, free us from that in-
tricacy and difficulty which 'a supposition of synchronisms,
and contemporary events in the’ different periods, have
occasioned in the interpretation of this book: and it may
greatly help us, in applying historical events to the several
prophecies, to look only at such as fall within the time to
which the period belongs.
The book itself will moreover, I conceive, sufficiently
determine the proper time to which each period belongs, and
shew to what period of history the period of prophecy re-
fers. If the duration of each period can, in general, be
very nearly determined, so that the beginning and ending of
it can be reasonably fixed to any near time, the order and
succession of the periods will point out the contemporary
times of history; and if the events of history shall suffi-
ciently answer the descriptions of prophecy, it will make our
application of them more satisfactory, and give greater
weight to such interpretation.
The proper time of each period sufficiently determined.|—
The book itself seems plainly to make the general key of
the whole revelation, the particular key of each period; so
that one and the same wise and useful design is the general
design of the whole, and the particular design of every part
of it. So faris this book from being loose, uncertain, and
immethodical, that it keeps always one and the same use-
ful design in view, and carries it through every particular
in the most exact order.
The general design of this prophecy is to support the
minds of faithful Christians, under all afflictions on account
of religion, to teach them, that however true religion should
be opposed, however they might suffer for the Christian
faith and worship, they might assure themselves of God’s
care and protection. Though God did not design to place
his church in sucha state of outward power and prosperity,
as to be free from afflictions and persecution (which there-
fore they were not vainly to promise themselves, and weakly
to expect), yet they might promise themselves, and expect,
that God would preserve the true religion, by the care of
his providence, from being bore down by any power of
opposition; that he would often severely punish the enc-
mies of true religion, and make known his judgments ‘upon
them, as heretofore on Egypt and Babylon; that he would
give often, to the faithful and constant, deliverance out of
their dangers, success and victory over their enemies ; that
he would often raise up eminent and powerful persons, who
shall defend and encourage the Christian faith and worship,
and that in the end truth and righteousness shall prevail
over all opposition from error and unrighteousness, and
the patience and constancy of the faithful shall be finally
PREFACE TO
crowned with a state of complete peace, perfection, and
happiness.
These were :great encouragements, and-consolations of
very great use to the'church at all'times. It was not fitto
dissemble the true state of providence with respect to\the
church; for the state of the Christian church, whatever
some might promise themselves, would often be afflictive :
yet it was very fit to remind good men, in strong representa-
tions, of their encouragement and support, that God would
maintain the cause of truth against all opposition, often
give evident marks of a Divine protection, for the safety nad
the church, and in the punishment of its enemies.
“The church persecuted, afterward victorious, and ina
peaceful state, is certainly the true key of the Revelation ,”
Says a very learned interpreter*
This general key of the whole Revelation seems also the
proper key of each particular period ; the whole prophecy, —
after many intermediate dangers in a state of opposition
and trouble, ends in the happiness of the holy city, thenew
Jerusalem, coming down from God out of heaven. In like
manner, each particular period describes.a state of danger,
opposition, and trouble, and ends in’a state of peace, safety,
and happiness.
Thus the first period of the seals enumerates great trou-
bles and afflictions, but ends with sealing the servants of
God in their foreheads, which was to be a time of peace
and safety to the church. And I saw another angelascend-
ing from the east, having the seal of the living God : and he
cried with a loud voice, to the four angels to whom it was
given to hurt the earth and the sea, saying, Hurt not the
earth, neither ‘the sea, nor the trees, till we have sealed’ the
servants of our God in their foreheads, viic2,3.
The second period .in order, which is the period of the
trumpets, describes also several heavy and severe judgments
on the sounding of the several trumpets ; so that an angel
flying through the midst of heaven, said with a loud voice,
Woe, woe, woe, to the inhabitants of the earth, viii. 13. and
yet, upon the sounding of the seventh angel, which begins
the third period, there were great voices in heaven, saying,
The kingdoms of this world are become the kingdoms. of our
Lord, and. of his Christ, xi. 15.
The day of the voice of the seventh angel, which is the
third period, describes. again a time of trouble and afilic-
tion; the dragon persecutes the woman, xii. 13.; the per-
secution of the beast is of long continuance, for power was
given him to continue forty-two months, xiii. 5.; seven
vials full of the wrath of God are poured out, attended with
grievous plagues, yet in the end Babylon is destroyed, the
old dragon bound, and they who had not worshipped the
beast, live and reign with Christ a thousand years, xx. 3.
It is an obvious remark, that each of these periods are
represented by the same number of seven ; there are seven
seals in the first period, seven trumpets in the second, and
seven vials in the third. Seven is a sacred number in the
Jewish church; and in the rotation both of days and years,
is made a time of religion’and rest. It is not therefore an
unfit emblem, that the church, after a time of labour and
trouble, shall enjoy a time wherein it may serve-God in
peace and rest. However that be, and whether the spirit
of prophecy designed such an allusion or no, it is plain,
* Calmet’s Preface to the Revelation.
THE REVELATION OF ST. JOHN.
that this scheme of the different periods, as well as of the
whole book, mentions a time of affliction and trial, which.
shall end in a time of safety, liberty, and peace.
This observation, I conceive, will go a great way to fix
dueeanel duration of these three periods, and sufliciently
determine, to anear time, the beginning and ending of each.
As each must have, in its period, some remarkable oppo-
sition to the Christian church, a trial of its faith and pa-
tience, by some great dangers and afflictions; so it must
end in some remarkable deliverance out of those troubles,
and some favourable providence to the church for its safety,
peace, and liberty, in the profession of the Christian faith
and religion.
. Fo what historical period each period of prophecy be-
longs.|—At: the time of these visions, St. John was in ba-
nishment for the word of God, and for the testimony of
Jesus Christ; and the church was under persecution so long
as the empire continued heathen. Severe persecutions
were almost perpetually renewed: a little before the times
of Constantine they were so severe, that they seemed to
threaten the utter destruction of all who could not be forced
to renounce the Christian faith, and fall in with the idola-
trous worship established in the empire. The last perse-
eution under Dioclesian destroyed incredible numbers,
that the persecutors boasted, they had effaced the name and
superstition of the Christians, and had restored and propa-
gated the worship of the gods: yet the Divine Providence,
after several great revolutions, made way for the authority
of Constantine the Great, who put an end to a long perse-
cution of ten years, gave freedom to the churches, and
finally, when, upon the death of Licinius, he obtained the
sole authority, he gave all protection and countenance
to the Christian church, and all assistance to promote the
Christian faith and worship; so that the same power which
before persecuted, now protected the Christian faith.
_ Time of the first period.|—The first period of prophecy
then seems naturally to point out this period of history,
which in general answers it with great propriety and exact-
ness, and will, I think, direct us to look for the fulfilling the
several parts of it, in some of the events of providence,
between the time.of the vision, and about the year of Christ
323. when the opposition of the idolatrous power of Rome
gave way to the protection and favour of Christian emperors.
Time of the second period.|—It was not Jong the church
enjoyed this peace: the Roman empire, in a short time,
began to lose its power, and became unable to protect the
peace and liberty of the church; a swarm of idolatrous
nations from the northern countries, under several names,
broke in upon the Roman empire, and divided the western
empire into several separate and independent governments,
or kingdoms ; sothat the Christian faith and worship were
in as much danger from the idolatry of the northern nations,
who had divided the Roman empire among themselves, as
they were before in danger from the idolatry of the Roman
empire itself. Itpleased God also, to permit that impostor
Mahomet, and his successors, to gain so much ground, and
spread ‘that imposture so far, and so fast, that it seemed
to threaten the ruin of the Christian name and religion in
the east: yet the idolatrous northern nations were soon
themselves brought to the Christian religion, and to use all
their power and authority to protect and.promote it. And
though the Saracens made great inroads for some time,
49]
yet was their progress stopped both in the east and west.
Charles Martel, * by a memorable battle, (A. D. 734.) in
which some authors account three hundred and seventy
thousand slain, preserved the western parts of the Roman
empire from their future incursions, and enabled the Christ-
ians in Spain ‘to maintain themselves against them, and
even oppose them with such power, as finally drove them
quite out of their kingdom. And the Christian religion re-
mained in all those places which the northern nations had
formed into kingdoms out of the Roman empire.
Here is now a period of history very naturally applicable
to this second period of prophecy ; it contains a very me-
morable time of danger, and as memorable a deliverance
in the establishment of the peace and liberty of the Christ-
ian church, and seems sufficiently to point out the time of
this period, from about the year of Christ 323. to about
750. In which compass of time, therefore, we seem di-
rected to look for the accomplishment of the several par-
ticular predictions contained in this period.
Time of the third period.|—The third period seems also
determined to a near time both of its beginning and ending,
by the prophecy itself.
The duration of this period is sufficiently determined by
the time of the beast, the time of the woman’s being in the
wilderness, the time wherein the holy city should be trodden
under foot; these times are variously expressed, but plainly
in such manner as to express the same duration. It is
said to be for forty-two months, xi. 2. xiii. 5. for a time,
times, and half a time, xii.14. And these ways of number-
ing seem explained by another: the time of the witnesses
prophesying in sackcloth is mentioned to be a thousand
two hundred and threescore days, xi.3. And again, the
time of the woman in the wilderness, where she hath a place
prepared of God for her, is expressed by the same number,
that they should feed her a thousand two hundred and
threescore days.
The difficulty then of assigning the historical time of this
period seems to lie chiefly in this: At what time this thou-
sand two hundred and threescore prophetical days, or years,
are to begin; or, which will be the same, at what period
in history we are to begin the power of the beast, the flying
of the woman into the wilderness, and treading the holy
city under foot: for these are the calamities of this period,
as the happiness with which it closes is the destruction of
the beast, the binding of Satan, and the peaceful state of
the church for a thousand years, till Satan shall be loosed
again for alittle season, xx. 3.
Our chief inquiry then will be, When this power was
given unto the beast, which was to continue for forty-two
months? Let us see whether the prophecy itself doth not
sufficiently point out this time to us.
The emblem of a beast, according to the use of it in
Scripture-prophecy, denotes an empire or government, as
the four empires denoted by the beasts in Daniel’s vision
sufficiently shew.
In explaining the mystery of the beast, and the woman
which carrieth her, the angel expressly declares, And the
woman which thou sawest, is that great city which reigneth
over the kings of the earth, xvii.18. ‘This seems sufficiently
to direct our consideration of the beast as an empire or
* Mariana’s History of Spain, p. 105.
3R2
492
government, and that of the city of Rome, or Roman do-
minion. It seems farther confirmed by the description of
the beast, having seven heads, and ten horns, and upon his
horns ten crowns, xiii. 1. We have these expressions yet
farther explained; The seven heads (says the angel) are
seven mountains, on which the woman sitteth. And they are
seven kings: five are fallen, and one is, and the other is not
yet come ; and when he cometh, he must continue a short
space, xvii. 9,10. again, ver. 12. And the ten horns which
thou sawest are ten kings, which have received no king-
dom as yet; but receive power as kings one hour with the
beast ; or, shall reign at the same time and period with the
beast: as, in the following words, and these have one mind,
means, they have the same design and intention.
The prophecy then seems to represent the beast as one
empire, though in several different forms of government in
succession, five of which were fallen or passed at the time
of the vision; one is, says the angel, or was the present
form of government at that time; and the form of Roman
government at the time of the vision, was to be sure the
imperial, which is therefore to be accounted the sixth.
The next, or seventh form of government, was not yet
come; and when it came, it was to continue but a short
space. It follows, And the beast that was, and is not, even
he is the eighth, and is of the seven, and goeth into perdition.
The meaning of which remarkable expression, is, I con-
ceive, to this purpose: After the sixth head, or form of
Roman government, which was then in being, there shall
be another form of government, which on some accounts
may be called a seventh ; and, in that reckoning, the beast
spoken of would be the eighth head, or form of government:
yet, on some other accounts, that seventh could hardly be
called a proper form of Roman government; so that in
that reckoning, the beast spoken of might be accounted
one of the seven, and so next in succession, in the proper
government of Rome, to the sixth, or imperial form of go-
vernment. This form of government is moreover to be set
up in the same time or period with the ten kings or king-
doms, erected in the Roman empire, and by their assist-
ance, giving their power to the beast, ver. 13.
From these considerations, we have a period in history
sufficiently marked out for this period of prophecy.
Besides the order of the periods, this being the third,
and not therefore to begin till the two former are finished,
it cannot begin till the northern nations, who brake in upon
and divided the empire, had established their respective
kingdoms, and were converted to Christianity, and gave
their protection to the profession of it; nor till the imperial
government was passed away, as the five preceding forms
of government had before it; nor yet till another form of
government, which in some sense might be called a seventh,
though not strictly and properly, was also passed, to make
way for this form of government in Rome, which on some
accounts might be reckoned the eighth, and yet, for other
reasons, was to be numbered among the seven. To this,
I think, we may yet add another mark of this period, in
which the beast is described, the beast which was, and is
not, and yet is, ver.8. Or, as St. John saw in the vision of
this beast, xiii. 8. I saw (says he) one of his heads, as it
were, wounded to death, and his deadly wound was healed,
and all the world wondered after the beast. And again,
speaking of the second beast, he observes, ver. 12. And he
PREFACE TO
exerciseth all the power of the first beast before him, and
causeth the earth, and them that dwell therein, to worship
the first beast, whose deadly wound was healed. 'These de-
scriptions seem plainly to represent the Roman govern-
ment, or empire, of which this beast is the symbol, as once
in astate of great authority and power, afterward as having
very much, almost quite, lost that power; yet, in the end,
recovering its power, and reviving its authority again: as
one wounded unto death, but whose deadly wound was
healed again, even to the wonder and astonishment of the
world.
This seems to describe to us a time, when Rome, once
the mistress of the world, who reigned over the kings of the
earth, should lose her power either altogether, or so far as
to preserve but a very faint resemblance of it: yet after-
ward, notwithstanding such loss of power, it should re-
cover to a very great degree of power and authority again.
Here are a great many circumstances, which must concur
in a period of time which can answer, with amy propriety,
this description of prophecy; and where so many circum-
stances really concur in history, it is a very great evidence,
such period of time is intended by the prophecy; and itis.
a great confirmation of the truth and authority of the pro-
phecy itself, that predictions of a time, to be distinguished
by so great a variety of circumstances and important
events, should be so exactly accomplished.
Now, the Roman history represents the state of the Ro-
man empire, after the invasion of the northern nations,
most agreeable to the description of this prophecy.
After the northern nations had entirely subdued the power,
of the Roman empire, they settled themselves in the several,
parts of it, and erected several sovereign and independent
dominions in France, Spain, Britain, and Italy itself.
The Goths possessed themselves of the best part of
Italy,* especially about Rome, and took at last the city
of Rome, A. D. 476. Odoacer, king of the Heruli, obliged
Momyllus, who was also called Augustulus, to abdicate
the empire. He possessed himself of the government of
Rome and Italy, but without the title of emperor of Rome,
or any other title taken from Rome, or making the city of
Rome the seat of his empire or residence. He was styled
king of Italy, and Ravenna became under Theodoric and
his successors, after the defeat of Odoacer, the seat of the
Gothic kingdom of Italy.
But, after some time, Justinian grew powerful in the
eastern empire, or empire of the Greeks ; and, after many
victories in other parts, sends his victorious armies into
Italy, under the command of the great generals Belisarius
and Narses. They broke the power of the Gothic kingdom
in Italy, and recovered the greatest part of Italy to the
obedience of the emperors of Constantinople. The Greek
emperors administered their government of Italy by depu-
ties or lieutenants, who were styled dukes of Italy, as a very
eminent historian remarks, ‘‘ Exactis autem Gothis, expul-
sor ipse, victorque Narses, a Justiniano imperatore summe.
rerum preepositus, titulo ducis Italie sumpto,Italiam, per hos
provinciarum preefectos, pro suo arbitrio, administrabat.”
But in a short time, the Longobards, or Lombards, in-
vaded Italy, about the year of Christ 568.{ They make a
* Sigonius de Occident. Emperio, p, 251, 258.
+ Sigonius, de Regno Ltaliw, p. 3. ¢ Ib. p. 8
THE REVELATION OF ST. JOHN.
very swift progress, insomuch, that, in the third year of their
invasion, they proclaim Alboin king of Italy ;* and, in
effect, made themselves masters of all Italy, except Rome
and Ravenna. At this time, though Rome was in the obe-
dience of the eastern or Greek empire, yet still Rome was
not the seat of the government; the chief governor resided
at Ravenna, with the title of exarch of Ravenna; and im-
perial Rome, once the mistress of the world, was fallen into
the low condition of a small dutchy, subject to the ex-
archate. These exarchs continued, and with them this low
condition of Rome, about: one hundred and eighty-five
years, from’ Longinus, who was made first exarch, A. D.
568. to Eutychius, the last exarch,+ when Aistulphus, king
of the Lombards, took Ravenna, A. D. 752.
This conquest of Ravenna by the Lombards had very
great consequences; it at first gave Aistulphus.an occasion
of claiming Rome, as a part and parcel of the exarchate,
which he had now annexed to his kingdom of Italy: for so
he sets forth his title and pretensions to Rome, as part of
his dominions. “Quod cum ipse exarchatum Ravennatem
teneret, ex antiquo instituto, se tanquam exarchum, Ro-
manis quoque imperare, zequum esse, interpretabatur.”}
Aistulphus, to make good his claim, upon the Romans
refusing tribute, enters their territory, and prepares to be-
siege their city. The pope alarmed, you. may be sure,
with so near danger, immediately sends to Pepin of France,
to pray his protection and assistance. The popes had
lately very much obliged Pepin, in confirming the deposi-
tion of Childeric, the last of the first race of the French
kings, to make way for Pepin and his family to the crown.
Pepin had:‘many reasons to protect the pope against the
growing power of the Lombards in Italy: he first then en-
deavours by ambassadors to persuade the Lombards from
committing hostilities against the city of Rome, and leave
the pope in quiet ; but persuasions not prevailing, he en-
ters Italy with an army, beats Aistulphus, forces him to a
treaty, in which he obliges him not only to renounce his
claim and pretensions to Rome, as part of the exarchate
he had conquered, but, moreover, to surrender the whole
exarchate to the Pope, and gave the temporal government
of Rome, and the exarchate, for ever, to the pope and his.
successors, as the patrimony of St. Peter.
But the next year, Pepin. being returned into France,
Aistulphus, who could. not think of performing so disad-
vantageous a treaty, again enters the Roman territory, and
prepares for the siege of the city: Pepin returns into Italy
with a powerful force; Aistulphus raises the siege of
Rome, is himself besieged by Pepin, and finally forced to
confirm and execute his treaty, and make over the whole
exarchate to the church of Rome, or to St. Peter and his
successors, for ever. ‘Thus Pepin wrested the exarchate
from the hands of the Lombards,§ refused to restore it to
the eastern empire, but confirmed it to St. Peter and his
successors: the keys of the several cities belonging to the
exarchate, together with the grant or charter, being with
much solemnity laid on the altar of St. Peter, A. D. 756.
Thus Rome, which had lost. the imperial government, |
A. D. 476. and had rather the show and appearance of a
* Petavius, Rat. Temp. p. 371.
+ Sigonias de Regno Italix, p, 76. : ;
§ lb. p. 80, Mezeray’s Hist. of France, vol. i. p. 216.
+ Ib. p- 374.
493
new form of government, than a real!and proper govern-
ment, under the Greek emperors, and their exarchs of Ra-
venna, for about one hundred and eighty-five years, ob-
tained a perfectly new form of government, when it became
the patrimony of St. Peter, and which has beén the only
form of government in Rome ever since.
The power of Rome seemed quite. extinguished, and the
Roman authority and dominion received a deadly wound,
when the Goths put an end to the empire; imperial Rome
was then brought so low, that no ground of rational hope
was left, it should ever recover its power and authority
again; and yet, after so many years, it revived once more,
this deadly wound was healed, and it has continued a very
long time: one of the most, extraordinary forms of govern-
ment the world ever saw. phen
This new form. of government was raised and conveyed
to the popes, as successors of St. Peter, by one of the
principal kingdoms founded by the northern nations, on
the ruins of the Roman empire; and this authority and
dominion of the popes have been preserved to them all’
along, by the help and assistance of the several kingdoms
erected in like manner.
In this history, we may also. see, on some accounts, an
eighth form of Roman government ; or, as it may on other
accounts be called, a seventh, according as the exarchate
of Ravenna shall be accounted or not accounted a proper
form of Roman government. , This, though it can but im-
properly be called a form of Roman government, yet was
the only government, from the destruction of the imperial
power, A. D.476. to the establishment. of the temporal
power of Rome in the papacy, A. D. 756. that is, for very
near the space of three hundred years.
It is farther worthy of observation, that the bare eccle-
siastical supremacy of the pope, how great soever under
another civil government.of Rome, would never have been
a proper government of Rome; but the power of the su-
premacy itself would have been bounded by it, and hin-
dered from establishing an ecclesiastical monarchy. It is
therefore very justly observed by one well-skilled in his-
tory and politics,* “Though the church was. never so
abounding in riches, and in great numbers of ecclesiastics,
yet it was absolutely necessary, that the pope, if he in-
tended to establish an ecclesiastical monarchy, should not
be in any way dependent on any temporal prince, but that
he should reside in a place which was free from all sub-
jection to any civil power but himself, that he always
should be possessed of such an estate as might be sufli-
cient to maintain his grandeur, and not be liable to. be
taken away from him on any pretence whatsoever ; where
also his adherents might find a safe retreat, whenever they
should be pursued by the civil power.”
Tn this period of time then, which begins the last form of
Roman government, and which perfected the papal supre-
macy and spiritual monarchy, by a considerable indepen-
dent temporal dominion, we have a very proper and natural
agreement of history, with the description of this pro-
phecy. This may, I think, direct us to a surer method of
fixing the date of it, than uncertain inquiries, when the
papal supremacy was established ; for I conceive, the pro-
| phecy rather points out the temporal power of the pope,
* Paffendorff, of the Spiritual Monarchy of Rome, s, 19.
494
as the last form of the government of Rome, which was
also what principally established his supremacy, and. per-
fected the project of spiritual monarchy.
Period 4.;}—When this period shall have continued
forty-two months, a time, times, and half a time, a thou-
sand two hundred and threescore days, according to the
style of prophecy, The beast shall be destroyed, the dragon,
that old serpent, which is the devil, and Satan, shall be
bound a thousand years, xix. 20. xx. 2. This state of the
church will be a fourth remarkable period.
- Period 5.|—Yet when these thousand years shall be ex-
pired, Satan shall again be loosed out of his prison for a
short time: this will make a fifth period, xx. 7.
This shall, for once more, occasion a new attempt of
error and wickedness against truth and righteousness ; but
this attempt shall end in the final ruin of all the enemies of
religion: fire shall come down from God out of heaven, to
devour them; and the devil, the deceiver, shall be cast
into the lake of fire and brimstone, where the beast and the
false prophet are, and shall be tormented day and night,
for ever and ever, xx. 9, 10.
Period 6.|—Upon this the prophecy represents, as the
conclusion of all things, the general judgment, the second
death and punishment of the wicked.
Period 7.|\—The happiness of the righteous and faithful
servants of God and Christ, in a state of glorious immor-
tality, make a seventh period, in an endless sabbath.
This order of the prophecies is, I think, intelligible and
natural; and, I believe, more agreeable to the important
facts in history, than other systems: and yet it is the truth
of history, which alone can shew us, what has been the
providence of God towards the church and world, from
the time of this vision of St. John to our own days.
It is certain, such a plan of prophecy, and order of his-
tory, will well answer the useful designs of prophecy in ge-
neral : to prepare the church to expect opposition and suf-
ferings in this present world; to support good men under
all their trials of faith and patience ; to give encouragement
to perseverance in the true religion, whatever dangers may
attend it; to assure the attention of Providence, and the
protection of God to his own cause, that no opposition
shall finally prevail against it; that the judgments of God
shall punish the enemies of true religion ; that their oppo-
sition to truth and righteousness shall surely end in their
own destruction ; when the faithful perseverance of true
Christians shall be crowned with a glorious state of im-
mortal life and happiness.
if, by explaining this book of Revelation upon this plan,
we shall find these intentions answered, and these truths
verified in history, and confirmed by experience, we shall
attain what is worth aiming at, to make this book appear
more intelligible, certain, and useful, than it is commonly
thought to be. For which reason, as many good persons
have not that attention to it they ought, they miss that en-
couragement, hope, and improvement, they might receive
from it; and, I think, with some greater advantages than
from a plainer manner of delivering even the same truths
in other books of the holy Scriptures : for almost every
thing that is sublime, lively, and moving in the law and
the prophets, receives new force in the strong representa-
tions, figures, images, and expressions, of this book.
The great truths concerning the majesty of God, the wis-
' PREFACE TO
dom: and care of his providence, the dignity, authority, and
power of Christ, the protection of the church, the restraint
and punishment of their enemies, and the final happiness of
all who shall faithfully persevere in the true Christian faith
and worship, are here delivered in such awful manner, such
animated expressions, and such striking representations, as
must greatly warm the spirits of good Christians. A regard
to this book of Revelation, as a prediction of events by a
spirit of prophecy, which therefore will surely come to pass,
and which cannot fail of their accomplishments, serves
very wisely and powerfully to guard against the fears of
men, by a full assurance of hope inGod. It will animate
every one who looks upon the promises and threatenings
of this book, as a sure prediction of what shall come to
pass, to resist every temptation of error and wickedness,
with faithfulness, constancy, and zeal. The lake of fire
and brimstone, and the terrors of the second death, the
portion of the fearful and unbelieving, the glory and happi-
ness of the holy Jerusalem, and a right to the tree of life,
| the portion of all the faithful, are represented in so strong
and lively images, as are fit to fix the attention, and make
way to the heart and affections, and engage them with zeal
to follow the wise directions of understanding and judg-
ment: and an exact conformity between these prophetic
descriptions, and the real state of the church and world,
for a long series of some hundred years, continually gives
new evidence to the truth of the Christian revelation, and
to the authority of the books of the New Testament; it
greatly confirms our faith in the promises, and thereby
gives them their full force and influence upon us.
As this seems to be the improvement the Holy Spirit of
prophecy designed in this book of Revelation, let us con-
sider whether a religious attention to these designs will not
enable us to make this very useful improvement of it. There
is reason ‘to hope it may: for it is one prophecy of this
book, Blessed is he that readeth, and they that hear the
words of this prophecy, and keep those things that are writ-
ten therein, i. 3.
Objections considered.|—Y et notwithstanding these rea-
sons, to recommend to us the study and improvement of
these revelations, it may be proper briefly to take notice of
some common objections which too often prejudice the
minds of many against them.
Uncertainty of application.|—I have already observed,
what I hope is sufficient to answer the charge of obscurity
from the style of prophecy ; but the objection goes farther
than to the obscurity of expression. This book of Reve-
lation represents, some say, a great many persons and
events, times and things, which men know not how to ap-
ply with any sufficient certainty. Hence we find so much
difference between interpreters, and the same prophecy
applied to a great variety of events, times often fixed, and
often mistaken, that it should seem a point of plain wis-
dom not to be over-busy in such uncertain applications.
It will ever be a point of wisdom, not to be over-busy, or
over-confident in any thing, especially in fixing periods of
time, or determining seasons, which it may be are not to
be determined, it may be are not fit to be known. Itisa
maxim of greater wisdom than it is usually thought, Seek
not to know what should not be revealed. Such are many
future events. The precise time of our Saviour’s coming
to judgment was not revealed, because not fit-to be re-
THE REVELATION OF ST. JOHN.
vealed : the uncertainty of his appearance was of greater
service to preserve acare of religion, than the revelation
of it would have been; for :the uncertainty itself gives
many useful exhortations: -Watch, for ye know not at what
hour the Son of man cometh. -Suppose then, some of the
events described in this prophecy should be of doubtful
application; suppose the precise time of the downfal of
the beast, the slaying’ and resurrection of the witnesses,
and the beginning of the thousand years’ happy state of the
church, should not so be determined, but it would admit of
different calculations, may it not be wise, and therefore fit,
it should be so? The certainty of those events in a proper
time, though that time should not be precisely determined,
will answer the greater ends of useful instruction ; and if
the revelation should go no farther than this, it would yet
be a revelation of great benefit and advantage, as the cer-
tainty of the day of judgment in its proper time surely, is,
though of that day and hour knoweth no man.
Besides, there is another wise reason, why the persons
and events described in this prophecy should be express
enough for the purposes of religious improvement, for
the patience, hope, encouragement, and constancy, of the
church, and yet remain with some uncertainty as to a par-
ticular application. It was no way fit, for instance, that
the several woes and plagues prophesied to befal the Ro-
man state and empire, should stand so plain ina book of
Christian revelation, that every one could apply them to
particular emperors, or any present administration of go-
vernment. It was not fit, for instance, that Trajan, Ha-
drian, Severus, or Dioclesian, should. be so described, as
that all men should presently perceive they were personally
pointed out. ‘This might have rendered the sacred books
of the Christian religion suspected as treasonable libels
against the peace, the power, and,the yery being of the
Roman empire. ‘The. persecutors. of Christianity might
have made this a plausible pretence to justify their greatest
severities against the Christians, as enemies to the peace
and government, as well as.to the religion, of the empire.
These are therefore uncertainties not to be complained of,
because they are wisely fit and: proper.
Yet still the great descriptions of God and Christ, of
their care and power ; the description of the old dragon,
and his opposition to the church; the dangers and afilic-
tions of the church, from idolatrous persecuting enemies ;
the duty of the church in the hour of danger and tempta-
tion; the security of the church by Divine protection; the
sure victory and final happiness of the church in the end,
which are the things of chief design and principal use:
these are all express enough, and none of these are cither
of doubtful or uncertain application.’ And even as to the
other particulars, he that hath. an ear to hear, that will
carefully and modestly endeavour to find out the meaning
of these prophecies, may, I think, attain to a good and
useful degree of understanding, in what the Spirit saith
unto the churches; and may find the several particular
events of these prophecies of as certain application, as it
is convenient such prophecies should be.
Danger of enthusiasm.|\—There is moreover another pre-
judice against the careful study of this book. Some think,
or at least pretend to think, that a regard to prophecies and
predictions, and especially to the prophecies of this book,
may have dangerous consequences. It may, as they say
495
they fear, be an encouragement to enthusiasm, and become
- an-occasion of great disorders in the world, which sure it
is wisdom;carefully.to watch against.
Enthusiasm, it is true, often has, andmay again produce
very mischievous effects. ‘The church, at the time of this
prophecy, saw ‘one of the most memorable.and fatal in-
stances, inthe rebellion of the, Jews ; and, the destruction
of their temple, city, and nation, which followed upon it.
But though enthusiasm may abuse the best and most in-
nocent principles in the world, or at pleasure make what
principles it pleases, and move men by unhallowed means
to promote the holy kingdom of Jesus, as we have too
/many instances of it;,yet sure-I am, there is no encou-
ragement to it in any part of the Christian religion, or in
any part of these prophecies. Here are no directions, or
the least encouragement given to the church, or Christians,
as saints, but, to patience and perseverance, in the faith
and hope of the gospel, from the protection of God: no
encouragement of sedition or mutiny, of violence or injus-
tice, no, not to their greatest enemies, or in their greatest
dangers. The true means and methods of their safety will
be found of a quite:different nature. “The time and way of
the church’s deliverance is every where represented, as ap-
pointed and directed only by the orders of God and Christ.
Angels are eyery..where. represented as.the appointed mi-
nisters to. execute these orders ;- angels.are to sound the
trumpets of God’s judgments, and to pour out the vials of
God’s wrath: so that the whole representation seems as if
designed to. teach Christians, they. were to be, watchful
against all manner of rash.and mutinous attempts of their
own, and not-ran into rebellion upon any pretence of reli-
gion, as the Jews did, and met their ruin in it. “They are
directed to wait the time God has appointed for their deli-
verance ; hoping that God. will, ,by .his.own hand of. pro-
vidence, execute his designs of their protection and:deli-
verance, in the most fitting time, and in the fittest manner,
and by the most proper means :_ so that, except the wis-
dom and prudence of their own conduct, whichis the duty
of all men at.all times, and is the farthest thing in the,world
from enthusiasm, either in life or religion, the church has
no other directions in these prophecies, but to stand still,
and see the salvation of God. 'The whole scheme of this
prophecy then, is so far from being an encouragement to
enthusiasm, that it is a wise preservative againstit; for the
general doctrine of the whole book is this,—that the pa-
tience of the saints is the way to their victory.
Upon the whole, in these interpretations we are not to
expect demonstrations, or such proofs as shall be liable to
no manner of objections, or that some weak and warm
heads may not wrest these prophecies as they do the other
scriptures, and may do.any principles. whatsoever, to ex-
travagant designs and actions: it should be sufficient to
satisfy us, if we find a proper and likely sense of the pro-
phetic expressions and descriptions, suited to the manifest
wise design of the whole prophecy ; and if these interpreta-
tions are supported by an application of events in history,
that are justly applicable both to the prophetic descrip-
tions, and to the series and order of the prophecies; if they
are events worthy a spirit of prophecy to reveal, and agree-
able to the spirit and intention of this prophecy in particu-
lar; we may, without exposing ourselves to the charge of
being over-credulous, reasonably rest satisfied with them.
496
Then, we may represent these prophecies to ourselves in
that noble and useful view in which a great author has
placed them: (Bossuet, Explic. of the Revelation, Pref.)
“In the Gospel of St. John we read the life of Christ on
earth: a man conversing with men, humble, poor, weak,
and suffering, we behold a sacrifice ready to be offered,
and a man appointed to sorrows and death ; but in the Re-
velation of St. John, we have the gospel of Christ now
SCHEME AND ORDER OF THE
raised from the dead. He speaks and acts as having con-
quered the grave, and triumphed over death and hell, as
entered into the place of his glory; angels, principalities,
and powers, being made subject unto him, and exercising
the supreme universal power he has received from’ the
Father over all things im heaven and earth, as our Saviour,
for the protection of his church, and for the sure happiness
of his faithful servants in the end.”
SCHEME AND ORDER OF THE PROPHECIES
IN THE
BOOK OF REVELATION.
INTRODUCTION, A prophetic vision in the isle
of Patmos, representing Christ, his care of the
churches, promising a revelation, with cautions
and exhortations suitable to the then present state
of the church, and to the future state of the
church in after-ages, to encourage patience and
constancy in the faiths ++++++e+eseeseresees
First part oF REVELATION, relating to the things
that are, or the then state of the church :
Seven Epistles. Seven epistles to the seven princi-
pal churches in Asia, describing their present
state, with cautions and exhortations suitable
tO it ee ede cerca ecerererenens oe eee ee wee
Sgconp PART OF REVELATION, relating to the
things that shall be hereafter, or to the state of the
church in the ages to come, after the time of the
vision, with cautions and exhortations suitable
Th err
Scene of the visions. The throne of God, the con-
sistory above, and heavenly church, representing
God's power, majesty, authority, providence, and
sure event of all his purposes »-+++++++++-+++4-
A sealed book, containing a revelation of the state
of the church in after-ages, given to the Lamb to
open, or to Jesus Christ to reveal, for the good
of the church, by St. John:
Chorus of angels and saints ; or, the whole heavenly
church sings a psalm of praise to the Lamb. -- +
The Revelation begins by opening the sealed book,
which describes the future state of the church in
seven successive periods «++++++e++se.ceee oo
Seven Periops.
First period, shewing the state of the church under
the heathen Roman emperors, from about the
year 95. to about the year 323, The seals of
the book opened in order--+++---
Seven Seals. “
1. First seal represents a white horse, the rider
with a crown, going forth to ‘conquer; signify-
ing the kingdom of Christ, or Christian religion,
revailing against the opposition of Jews and
eathen. “
2. Second seal represents a red horse, power given
to the rider to take peace from the earth ; signi-
fying the first memorable judgment on the per-
secutors of Christianity, in the destruction of the
Jews under Trajan and Hadrian ---++++++++-
3. Third seal represents a black horse, the rider
with a balance to measure corn; signifying great
scarcity of provision, near to famine, in the time
of the Aptonines.scrsrsrinerrsrre rere rsecit
em eee eereene
Chap.
i, 19.
iii.
iv.
yi.
——
A.D,
95
95—-
100-
138
138-
193
Chorus of
salvation. One of the elders shews unto St. John |
4. Fourth seal represents a pale horse, the name of
the rider Death ; signifying a great mortality and
stilence, wherewith the. empire’ was punished
in the reigns of Maximin and Valerian-.---+.--
5. Fifth seal represents the souls of the martyrs
under the altar, their reward and deliverance in
a short'time ; signifying the severe persecution
in the reign of Dioclesian, with an encouragement
to constancy, suitable to such times of difficulty,
6. Sixth seal represents earthquakes, sun dark-
ened, stars falling from heaven ; ‘signifying great
commotions in the empire, from Maximian to
Constantine the Great, who put a period to the
persecution. of Rome heathen - #+++.+++2%s0--
Interval between the first and second periods, repre-
sents an angel sealing one hundred and i 7
four thousand with the seal of the living Go
signifying great numbers forsaking the idolatrous
worship of the heathen Roman empire, and em-
bracing the profession of Christianity...+-+- +++
e heavenly church blessing God for his
the happiness of those who were faithful and
constant to true religion, in the great trial of so
QTIEVOUS PETSCCUtION+ ++++eeeeerceeseesvass
' Second period reveals the state of the church and pro-
vidence in the times following the reign of Con-
stantine, during the invasion of the empire by the
northern nations; the rise and first progress of the
Mahometan imposture, till the stop put to it in
.the western empire, which reaches yack hare
the year 337 to the year 750. ++++++ee+e+eeee
Seven angels receive seven trumpets to sound.
Seven Trumpets.
1. First trumpet represents hail and fire mingled
with blood, cast on. the earth; signifying great
storms of war to fall on the empire, and the blood
that was shed in the reigns of the Constantine
family, and their successors, till things were set-
tled under Theodosius. ++-.+.03eeeesecesucs
2. Second trumpet represents a mountain burning
with fire, cast into the. sea, whereby it.became
blood; signifying the invasion of Italy by the.
northern nations, and taking the city of Rome by
Alatics « visieieeidlswidte isi oe MNCS eee eeee
$, Third trumpet represents a burning star falling
_ upon the rivers, which became bitter ; signifying
the ravages in Italy, putting an end-to the Roman
empire, and founding a kingdom of Goths in
Italy itself +++ sees eee eee e eee
4. Fourth trumpet represents a third part of the
Chap.
vii.
viii.
/ $37-
| 750
337=
379:
379-
|} 412
412-—
498 °
PROPHECIES IN THE REVELATION.
"sun and moon darkened; signifying, the wars in:
Italy between Justinian’s generals and the Goths,
whereby the exarchate of Ravenna was erected,
and all the remaining power and authority of
Rome quite suppressed-'.++++++++s+eseeeses
5. Fifth trumpet represents the bottomless pit
opened, and locusts coming out of it; signi-
_ fying, the rise of the Mohammedan religion and
empire, and the great progress of both, till a
stop was put to them by a contention for the
SUCCESSION eee ee eeeesesrerssessseeeeesene
6. Sixth trumpet represents four angels loosed,
which were bound in the river Euphrates ; sig-
nifying, the reunion of the divided Saracen power,
the invasion of Europe by them, and threaten.
ing the conquest of it, till defeated by Charles |.
Martel See eee eae ewer e es see eee eee eH esses
Third period of the vials reveals the state of the
church and providence, in thé times of the last
head of Roman government, represented by the
beast, for one thousand two hundred and sixty
years, to its final overthrow, from about the year
756. to about 'the year 2016 +++++++++-
An angel, or Nuntius, brings a little book, the re-
mainder of the sealed book opened by the Lamb,
and gives it to St. John to eat ; signifying, a far-
ther revelation of what was to follow in order of
time, to the end of the world -++++++e++++e0-
“Three general descriptions of this period :
1. First general description represents the temple
measured ; part given to the gentiles ; two wit-
nesses prophesy in sackcloth one thousand two
hundred and sixty days ; signifying, the corrupt
state of the church, and the constancy of some
faithful witnesses to the truth, though under se-
vere persecutions during this whole period... -
2. Second general description represents a woman
forced to fly into the wilderness for safety ; and
' protected there one thousand two hundred and
sixty days ; signifying, the persecution and pre-
servation of the church during the same period-
3. Third general description represents a mon-
strous wild beast rising out of the sea, with se-
ven heads, ten horns, as many crowns, and ti-
tles of blasphemy, who was to continue forty and
two months ; signifying, that new Roman power,
which should use its authority to promote idola-
trous worship, and to persecute all who would
not submit to it, and should be supported by an-
other power like unto its own form and consti-
tution, during the same period...+++++++
Chorus of the heavenly church celebrates in a h
the happiness of those who remain faithful and
COMStaNt< sees cessessseessesssserseseseses
Nuntius, an angel, comes down from heaven to de-
: clare the certain and, severe punishment of the
oo of truth and pure religion, in this pe-
riod.
Seven angels receive seven cups full of the wrath of
God ; signifying, that the enemies of truth and
pure religion, in this period, shall be’severely pu-
nished in the course of it, as well as they shall be
utterly destroyed in the end«+++++++++++++ tee
The oracle gives order to the seven angels, to pour
out their vials or cups ++++.+-++++--
Seven Vials.
First vial poured on the earth ; a grievous sore on
the worshippers of the beast, signifying the great
commotions throughout the whole empire, under
the family of Charles the Great, by which that
family becomes extinct, and by which both the
empire and crown of France are transferred to
OtHEE families vied 45 910;4@ ojpladis, i806 snc ceccces
2. Second vial poured on the sea, it becomes as
the blood of a dead man ; signifying, the great
VOL, VI.
Chap.
ix.
xi.
xii.
xiii.
xiv.
XV.
xvi.
A.D.
830-
988
bloodshed of the holy war, to recover Jerusalem
from the Saracens+++++-+++s+eeseeees
3. Third vial poured on the rivers and fountains ;
they become blood ; signifying, the bloody civil
wars between the Guelphs and Gibellines, the
papal and imperial factions, when the popes
were driven out of Italy into France-+++-+-+- tee
4, Fourth vial poured on the sun, which has power
given it to scorch men ; signifying, the long wars
in Italy, Germany, France, and Spain, occa-
sioned by a long schism in the papacy. Turks
take Constantinople, and put an end to the eas-
tern empire. Pestilential diseases occasioned
by intemperate heat:++-++++++++- wee ecereece
5. Fifth vial poured on the seat of the beast, or his
throne; signifying, the Reformation, and the con-
firmation of it by the principal states of Europe,
notwithstanding all opposition from the pope, and
in opposition to. the papal authority
6. Sixth vial poured on the river Euphrates, makes
way for the kings of the east. This seems, in the
order of the prophecies, to be yet future; but may
likely mean’ some invasion of the pope’s domi-
nions from its eastern boundary, or the Adriatic
7. Seventh vial poured on the air, the seat of Sa-
tan’s empire, describes the utter ruin of this per-
secuting idolatrous Roman government, or mys-
tical Babylon, at the end of this period--------
Nuntius, an angel-interpreter, more fully explains the
character of this idolatrous persecuting power,
which should corrupt the church, and persecute
the faithful; during this period. .-++++++.+.++
Another angel sent from heaven, to confirm the
utter and lasting destruction of this mystical Ba-
bylon, as a punishment for her idolatrous corrup-
tions and persecution: +++++++++eeeeeeeeeeee
Chorus of the heavenly church sings the praise of
God, for his righteous judgments. ~-++++++++ -
A vision of Christ, leading an army out of heaven,
strongly represents the certain accomplishment
of this prophecy.
Fourth period, An angel sent from heaven to'shut up
Satan in the bottomless pit, as in a secure pri-
son, for one thousand years, during which time
there will be a happy state of the church, in pu-
rity, peace, and prosperity-++++++e++eeeeeee
Fifth period. After the thousand years of the church’s
prosperity shall be expired, Satan will be loosed
again for a little season, a new attempt will be
made to revive the corruptions of the church, and
a spirit of persecution, which shall end in the
final destruction of Satan's power, and of all the
enemies of pure and true religion: + - tee
Sixth period. The general resurrection and final judg-
ment; the everlasting destruction of the wicked,
The seventh period concludes the whole prophecy, in
the vision of new heavens, and a new earth, re-
presenting, in strong images, the extent, security,
riches, and grandeur of the heavenly Jerusa-
lem; signifying, the consummate happiness of
the heavenly state------..- Sy Se bdidiel tme OS
Thus, the prophecies of this revelation issue in an
eternal SABBATH: The sure reward of all who
shall be found faithful and constant in the true reli-
gion of Jesus Christ ++++++
The Conctusiox confirms the truth and cer-
taint of these prophecies, warns against corrupt.
ing them, exhorts to hope the accomplishment
of them; a useful spirit and temper, to give
good men consolation in all their present afilic-
tions, and to preserve them from the corruptions
of religion, how prevailing soeyer in their own
times ; whichis
The useful moral and principal doctrine of these
Prophecies: +sssesereceessesecerscesevacs
35
Chap.
Xvil.
XViii.
xix.
XxX.
11.
XXii.
497
A.D.
1040-
1190
1200-
1371
1378-
1530
1560-
1650
1670-
1850
1850-—
2016
498
CHAP. I. SECT. I.
CONTENTS.
This chapter is an introduction, or preface, to the prophe-
cies contained in this book. It represents the first vi-
sion St. John saw; the manner in which this revelation
was made to him; and gives, in very lively figures, a
view of the majesty, glory, and power of our Lord Jesus
Christ, now in his exalted state: it teaches Christ’s care
of his church, now he is sat down at the right hand of
God, in very beautiful and strong expressions, taken
chiefly from the ancient prophets; very proper to con-
firm the faith and patience of good Christians, and en-
courage their perseverance, under all their afflictions and
fears: the principal doctrine and design of the whole
book.
Ver. 1. Tux Revelation of Jesus Christ, which God gave
unto him, to shew unto his servant things which must shortly
come to pass; and he sent and signified it by his angel to
his servant John:
2. Who bare record of the word of God, and of the tes-
timony of Jesus Christ, and of all things that he saw.
3. Blessed is he that readeth, and they that hear the words
of this prophecy, and keep those things which are written
therein: for the time is at hand.]
Ver. (1.) This book contains a discovery or revelation of
many secrets, which Christ made known concerning the
present and future state of his church in this world; and
which the Divine Wisdom directed should be made known,
by a revelation from himself, to his faithful servants; con-
taining an account of many things that should shortly begin
to be accomplished, and which he revealed by his [*] angel
to his servant John, in the following visions. (2.) Which
revelations St. John has faithfully recorded, as they were
revealed to him by Christ, even as he faithfully testified
what he had seen of Christ’s actions on earth. And what
follows is a true and faithful relation of what he saw in
his prophetic visions. (3.) And they are of such use to
the faithful Christian, that he will be truly blessed, who
shall so read and_attend to the words of this prophecy, as
to follow the counsels and instructions contained in it, who
shall persevere in the faith, worship, and patience, of the
gospel; for they are of immediate and constant use, as
they will very soon begin to be accomplished, and will be
punctually fulfilled in their order to the end of time.
4. John to the seven churches whi h are in Asia: Grace
be unto you, and peace, from him which is, and which was,
and which is to come ; and from the seven Spirits which are
before his throne;
5. And from Jesus Christ, who is ihe faithful Witness, and
the first begotten of the dead, and the Prince of the kings of
the earth. Unto him that loved us, and washed us from our
sins in his own blood,
6. And hath made us kings and priests unto God and his
Father ; to him be glory and dominion for ever and ever.
Amen. |
(4.) I John, therefore, who saw these visions, and record
them for the benefit of the church, salute the seven churches
which are in Asia, to whom I more immediately direct this
revelation, wishing them all manner of spiritual happiness,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. I.
from the eternal God, and from his [*] Holy Spirit; (5.)
And from Jesus Christ our Saviour and Lord, who is a
faithful Witness, whom God raised from the dead, the first-
fruits of our resurrection, and thereby gave us full evi-
dence and reasonable assurance of our own resurrection
from the dead, and has made him supreme head over all
persons, of what authority, dignity, or power soever, to
whom we have the greatest obligation, as he has so loved
us, as to wash us from our sins in his own blood, (6.) and
has sanctified us to the service of God, consecrating us as
his church, a kingdom of priests, to honour God and his
Father, and to give us the privilege of a near approach
unto him, with assurance of acceptance and favour: to
him let the churches ascribe glory and dominion, for ever
and ever. Amen.
7. Behold, he cometh with clouds ; and every eye shall see
him, and they also which pierced him: and all kindreds of
the earth shall wail because of him. Even so, Amen.
8. Iam Alpha and Omega, the beginning and the ending,
saith the Lord, which is, and which was, and which is to
come, the Almighty.)
(7.) This prophecy, which I now record, you may observe,
is agreeable to former prophecies, concerning the power
and majesty of Christ's kingdom; Daniel prophesied of
his coming with the angels of the host of heaven ;* [*] and
Zechariah, That they shall look upon him whom they have
pierced, and mourn;+ and our Saviour himself,t That all
the tribes of the earth shall mourn ; for they shall see the
Son of man coming in the clouds of heaven, with power and
great glory. Such manifestations then of his glory and
power, the Christian church had all reason to believe and
hope for. (8.) And we have the more reason to heed, and
give credit to these predictions of prophecy, because they
are, in effect, promises of the supreme Governor of the
world; who is ever the same unchangeable being, able to
accomplish all his purposes from the first beginning of
time to the last consummation of all things,
SECT. II.
9. I JOHN, who also am your brother, and companion in
tribulation, and in the kingdom and patience of Jesus Christ,
was in the isle that is called Patmos, for the word of God,
and for the testimony of Jesus Christ.
10. I was in the Spirit on the Lord’s day, and heard be-
hind me a great voice, like the sound of a trumpet.
11. Saying, I am Alpha and Omega, the first and the last :
and, What thou seest, write in a book, and send it to the seven
churches, which are in Asia; unto Ephesus, and unto Smyrna,
and unto Pergamos, and unto Thyatira, and unto Sardis
and Philadelphia, and unto Laodicea.
12. And I turned to see the voice that spake with me. And,
being turned, I saw seven golden candlesticks. ]
(9.) Know then the time and occasion of these revela-
tions I received from Christ, were thus: I who am a fel-
low-sufferer with you, on account of the gospel of Christ,
was in banishment in the isle of Patmos, for my faithful
adherence to the religion of Jesus Christ, and the trath of
his gospel. (10.) There, on the day distinguished in the
Christian church by the name of the Lord’s day, on which
the church is used to assemble for religious worship, the
* Dan. vii. 13. t Zech. xii. 10, ¢ Matt. xxiv. 30,
SECT. II.]
spirit of prophecy came upon me, in like manner as upon
the ancient prophets; and the first thing I perceived, was _
a voice, strong and loud as the sound of a trumpet, and,
attending to it, I heard this voice from heaven, or oracle of
God, distinctly saying unto me, (11.) Iam Alpha and Ome-
ga, I begin, and I finish all things, from the creation of
the world, to the end of time, and the consummation of
ages; regard the revelations thou shalt receive, as coming
from me; write them down to preserve them for the use
and benefit ofthe church, and send them in particular to
the seven churches which are in Asia, who are concerned
in the present use of them. (12.) This voice of the oracle
called me to great attention, and made me tum to see
whence this voice might proceed; then the spirit of pro-
phecy continued the revelation in a prophetic vision, [*]
for I saw as before my eyes the following representation:
I saw seven golden candlesticks, or a lamp made of pure
gold, having seven branches, like to the lamp in the holy
place in the temple.* ,
13. And in the midst of the seven candlesticks one like
unto the Son of man, clothed with a garment down to the
Soot, and girt about the paps with a golden girdle.]
(13.) And as.the priests, when they dressed the lamps,
stood in the midst, to light the middle and largest of the
branches first; so I beheld a person in the midst of this
lamp, as if trimming the branches, not in the appearance
of an angel, but in an appearance of human shape as a
man; he was dressed in the rich habit peculiar.to the high-
priest; he wore the robe of the ephod, girt with the curious
girdle, of gold, blue, and purple, and scarlet, and fine-
worked linen. +
14. His head and his hairs were white like wool, as white
as snow ; and his eyes were as a flame of fire ;
15. And his feet like unto fine brass, as if they burned in
a furnace; and his voice as the sound of many waters.|
(14.) The appearance of his person was also very glori-
ous, somewhat like the appearance of the Ancient of days,
in Daniel.{ The upper part of his body, his head, and
hair, were exceeding white, and of [5] great lustre; his eyes
had a piercing brightness, (15.) and the lower parts shone
like the finest amber, or a refined and polished metal, and
his voice was strong and full, like the sound of the sea, or
some very great water.
16. And he had in his right hand seven stars ; and out of
his mouth went a sharp two-edged sword; and his counte-
nance was as the sun shineth in his strength.]
(16.) I perceived farther, that this venerable person held
in his right hand, as it were, seven stars, and a sharp two-
edged sword seemed to go out of his mouth, and his whole
appearance was as glorious as if I had beheld the full lus-
tre of the sun at noon-day, when shining in its greatest
brightness. :
_ 17. And when I saw him, I fell at his feet as dead. And he
laid his right hand upon me, saying unto me, Fear not ; I
am the first and the last:
18. I am he that liveth, and was dead ; and, behold, I am
alive for evermore, Amen; and have the keys of hell and
of death.
19. Write the things which thou hast seen, and the things
which are, and the things which shall be hereafter ;
THE REVELATION OF ST. JOHN.
499
20. The mystery of the seven stars which thou sawest in
my right hand, and the seven golden candlesticks. The seven
stars are the angels of the seven churches ; and the seven can-
dlesticks which thou sawest are the seven churches. ]
(17.) The sight of such a person, with so majestic ap-
pearance, struck me with great awe ; insomuch, that, like
a man ina swoon, I lost my senses for a time, but he
raised me up, by laying his right hand upon me, and en-
couraging me, as the angel did Daniel ;* and said unto me,
Be not afraid, for though you may observe something in
this vision of the majesty, power, and authority of my
everlasting kingdom; (18.) yet observe also, this vision
represents the High-priest and Saviour of the church, who
died to redeem it unto God, and consecrate it a peculiar
people, and who now ever lives to protect and bless it;
and who has all authority and power in this life, and in
the separate state of departed souls, after this life, to save
it for evermore. This I confirm as a certain truth. (19.)
Therefore lay aside your fear, and attend to the design of
this vision; write down, and keep on record, v/hat this
vision reveals concerning the state of the church, of my
power, and care of it, which are things of great concern
to the church, and regard partly the present state of the
church, and partly the several states of the church in fu-
ture [°] times. (20.) To begin then to explain the meaning
of this vision, observe what is to be understood by the
mystical representation of the seven stars, and the seven
golden candlesticks, or branches of the lamp: the stars
are intended to signify the angels, pastors, or bishops of
the churches; and the candlesticks to signify the churches
themselves, consecrated to the service of God, following
the instructions of their faithful bishops, in purity of doc-
trine, worship, and manners, shining as lights in the world,
and honouring their profession of my gospel, and religion,
before men,
ANNOTATIONS ON CHAP. I.
[*] Ver. 1. By his angel.| In the style of prophecy, from
whence the expressions of this book are chiefly taken, every
thing is cailed an angel, that notifies a message from God,
or executes the will of God. A prophetic dream is an
angel; the pillar of fire that went before the Israelites, is
called God’s angel. The winds and flames of fire are.an-
gels to us, when used by God as voices to teach us, or
rods to punish us: so that God is properly said to reveal
by his angel, what he makes known, either by voice, by
dream, by vision, or any other manner of true prophetic
revelation.
[*] Ver. 5. From his Holy Spirit.) 'The Holy Spirit, I
think, is meant by the seven Spirits which are before the
throne. Seven, in the language of prophecy, often ex-
presses perfection, and may better be understood of the
most perfect Spirit of God, the author of all spiritual bless-
ings, than of seven angels, as a more natural interpreta-
tion of the expression in prophecy, as well as much more
agreeable to the manner of the gospel-blessing, from Fa-
ther, Son, and Holy Ghost.
[°] Ver. 7. Angels of the host of heaven.] Rabbi Saadias
Gaon observes the clouds of heaven, they are the angels of
the host of heaven; this is the great magnificence and
* Exod. xxv, 31. + Exod. xxxix. 5. ¢ Dan. vii. 9.
* Dan. x. 10.
382
500
power, which God shall give unto the Messiah. (Vide
Pearson on the Creed, art.7. p. 293. and Bishop Chandler’s
Defence of Christianity, p. 130.)
[*] Ver. 12. In a prophetic vision.] The Jews accounted
all degrees of prophecy were included in dreams and vi-
sions; “In istis autem duabus partibus, somnio inquam et
visione, continentur omnes prophetize gradus:” (Maimoni-
des, More Nev. par. ii. cap. 26. p. 293.) but yet the Jews were
wont to make a vision superior to a dream: (vide Smith’s
Select Discourses of Prophecy, p.175.) so that this book is
represented as the highest degree of prophetic revelation.
[°] Ver. 14. Of great lustre.].So Aeveic, which we trans-
late white, properly signifies. Thus, Rev. xx. 11. And I
saw a great white throne ; that is, a throne with a glorious
lustre, “ Aevxdy (candidum) hic intellige splendidum cum
majestate.” (Grot. in loc.)
This being an appearance of the Schechinah, is to be
considered as that always was, a representation of the Di-
vine presence, majesty, and glory; therefore the glory in
which the Schechinah appeared in ancient prophecy, is
very properly applicable to it.
[°] Ver. 19.] This distinction of things relating to the
present state of the church, and of things relating to the
future state of the church, in after-times, may direct to
one observation concerning this prophecy ; That this first
vision should seem to relate to the present state of the
church; the following visions, to the future state of the
church ; which, I think, makes it more probable, to un-
derstand the epistles to the churches, as relating to the
present state of the church in the days of the apostle, than
to understand them as prophetic representations of the
successive states of the church, to the end of time: but I
enter not into the opinions of learned men, on that question,
proposing to set the prophecies of this book in a plainer
light, if I can; not to make them darker, by new disputes,
than they were before.
CHAP. II. SECT. IIl.
CONTENTS.
In this and the following chapter, we have the prophecies
which concerned the then present church, or the things
which are: (i. 19.) by which the state of the seven
churches in Asia, at the time of the vision, seems to be
described, in what was commendable, and deserved en-
couragement; in what was faulty, and called for reproof
and reformation. ‘This part of the prophecy is designed
to shew the constant care of Christ over the church,
both in the punishment of apostacy, and in the blessings
of faithfulness and constancy. Each of these epistles
is then to be considered as proper directions and en-
couragements, cautions and warnings, in every state of
the church, where there are like commendable things to
be praised and encouraged, or like faults and miscar-
riages to he reproved and amended; and it will repre-
sent the state of the church in every age, as, in every
period of time, there will be some like things to be com-
mended, and to be blamed. This is a representation of
the state of the church, most proper to the design of the
prophecy, to encourage faithfulness, patience, and per-
severance, under all the discouragements the church
might meet with; Christians were not to be discouraged
A PARAPHRASE WITH ANNOTATIONS. ON
[CHAP. II,
on the one hand, because all thingsi in the churches were
not as they ought to be ; nor yet, on the other hand, were
they to neglect or overlook any miscarriage or imper-
fection, on pretence, that the church in this world can-
not arrive at perfection. ‘They were to amend what was
faulty, to improve what was imperfect, and to remain
constant in the purity of Christian faith, worship, and
manners, when the protection of Christ their Saviour
promises them victory in the end, and to crown that vic-
tory with the glorious reward of eternal life.
1. U; NTO the angel of the church of Ephesus write; These
things saith he that holdeth the seven stars in his right
hand, who walketh in the midst of the seven golden candle-
sticks ; [7]
2. I know thy works, and thy labour, and thy patience,
and how thou canst not bear them which are evil: [*] and
thou hast tried them which say they are apostles, and are
not, and hast found them liars:
3. And hast borne; and hast patience, and for my- name's
sake hast laboured, and hast not fainted. [*]
4. Nevertheless I have somewhat against thee, because thou
hast left thy first love.]
(1.) As the churches in Asia now labour under many
discouragements and great trials of their faith and patience,
write to them, as in my name, these directions and instruc-
tions proper for their warning and encouragement; declare,
as from the Holy Spirit of revelation, my care of them,
and power to protect them. In particular, write after this
manner to the church of Ephesus; Though Iam imheayen,
yet I am concerned for the protection of my religion on
earth, [ will protect my ministers, who are careful to en-
lighten the church with the knowledge of truth and righte-
ousness, of peace and happiness, according: to the reve-
lation of my gospel; and I will give all encouragement to
the churches, and assistance, proper to answer their cha-
racter, as lights of the world, to adom the Christian reli-
gion by purity of doctrine, worship, and manners. (2.) And
let the church of Ephesus farther know, in this solemn
manner, that in my observation of its behaviour, I take
a particular notice of what deserves. commendation; that
it is‘careful to preserve good works ; that it is diligent and
zealous .in the duties of religion; that it has shewn a pa-
tience and constancy, as well as diligence and faithfulness,
and expressed them in a very proper manner; not bearing
those evil persons who would have corrupted the purity of
the church with wickedness of life, and, examining the doc-
trines of such, who would have imposed their errors on the
pretence of apostolical authority, preserved the purity of
faith and doctrine, as well as of life and manners. (3.) Let
them know, I observe, that these things: commendable in
the church of Ephesus, are very eminent; they have borne
‘great afilictions, they have long had patience, and, from
a right principle of affection to my name and gospel, in
which they have been very constant, as well as diligent,
have not fainted under any difficulties or opposition.
(4.) However, there are some: things in the.behaviour of
this church that deserve reproof and censure, notwithstand-
‘ing all that'is commendable in it.
Tell them, in my name, You have suffered your. former
affection to abate and cool ; your affections for the institu-
tions of the gospel, your charity for each other as brethren,
SECT. 111. ]
and members of the true church of the living God, are not
so warm and lively as once they were.
5. Remember therefore from whence thou art fallen, and
repent, and do thy first works ; or else I will come unto thee
quickly, and will remove thy candlestick out of his place, ex-
cept thou repent.
6. But this thou hast, that thou hatest the deeds of the
Nicolaitans, which I also hate. [*]
7. He that hath an ear, let him hear what the Spirit saith
to the churches; To him that overcometh will I give to eat
of the tree of life, which is in the midst of the paradise of God.]
_@.) Take notice then of this declension of thy love, as a
miscarriage that calls for repentance and reformation; this
can only consist in regaining your former warmth of affec-
tion, so as to excite you to your former eminent acts of
love and charity: if you neglect this warning and advice,
if you will not repent and do your first works, I will soon
punish your negligence and disobedience, by depriving
you of those privileges of the true church, for which you
are losing your esteem and affection. (6.) Yet still there
is this encouraging in you, that though your love and affec-
_ tion are cooler than they were, yet you highly disapprove
and warmly condemn the idolatrous liberties and unclean
practices of the Nicolaitans, which I also highly disap-
prove and condemn. (7.) Let him therefore who is dis-
posed to receive useful instruction, attentively consider
what the Spirit of wisdom and prophecy reveals to the
church, and let him be encouraged to faithfulness, perse-
yerance, and constancy, inthe Christian religion, being as-
sured, that whosoever shall fight this good fight so as to
overcome the enemies of truth and righteousness, so as not
to be turned back from the holy commandment, by the temp-
tation of an evil world, shall enjoy a state of full perfec-
tion and happiness in eternal life, as the first parents of
human race would have continued in the happiness of
their paradisaical state, if they had. not lost the privilege
_of the tree of life, being overcome by the temptation of
. ating the forbidden fruit.
8. And unto the angel of the church in Smyrna write ;
These things saith the first and the last; which was dead,
and is alive ;)
(8.) Write also another epistle to the church in Smyrna,
and give it to understand these things, as a revelation from a
most powerful and affectionate Saviour, from him who was
before all things, and of whose kingdom, and power, there
shall be no end: As my obedience to death shewed how
one dearly beloved of God might be afilicted in this life ;
and as my death has obtained eternal redemption for my
people, and the new covenant confirmed hy it has called
them to the hope of everlasting salvation, so I am also
raised from the dead, and live for ever, and have entered
into the glory, the reward of my sufferings, which may
greatly encourage and support all who shall be partakers
with me, in suffering for righteousness’ sake, that they shall
also be partakers with me in glory.
9. I know thy works, and tribulation, and poverty, (but
thou art rich, ) and I know the blasphemy of them which say
they are Jews, and are not, but are the synagogue of Satan.
10. Fear none of those things which thou shalt suffer : be-
hold, the devil shall cast some of you into prison, that ye may
be tried ; and ye shall have tribulation [°] ten days : be thou
faithful unto death, and I will give thee a crown of life.]
THE REVELATION OF ST. JOHN.
501
(9.) Let them know, I am not unacquainted with their
| true state and condition ; I know their painful diligence in
the good works of religion, and the many troubles they
meet with on account of it; and, in particular, their low
and poor condition, as to the riches of this world ; though
they have reason to account themselves rich, as they abound
in good works, and enjoy the favour of God, with the hopes
of the true religion; let them farther understand, I am sen-
sible of the opposition they meet with, from a party which
boasts in the privileges of the true church, but whose pre- .
tences are: false and blasphemous; who are so far from
being the true church of God, that they are a synagogue of
Satan, by promoting error,’superstition, and wickedness,
the very things wherein the kingdom, of Satan consists.
(10.) Direct them, that they fear none of these sufferings,
which such evil persons may inflict upon them; though
God, for the trial of their faith and patience, may permit
them to be cast into prison, and they may have great. trou-
ble for some considerable time, yet exhort them to be
faithful even unto death, if their trial should reach to the ©
danger of their lives, as well as of their liberty; assuring
them, that their faithfulness shall finally be rewarded, with a
crown of infinitely more value than the corruptible crowns
men have in so high esteem here, even with a state of per-
fection, happiness, and glory, for ever.
11. He that-hath an ear, let him hear what the Spirit saith
unto the churches ; He that overcometh shall not be hurt of
the second death. | :
(11.) Let then every man attentively consider, what the
Spirit of wisdom and revelation hereby teaches the church,
and be encouraged to faithfulness and constancy, in the
profession and practice of true Christianity : for whoever
shall thus overcome the temptations of the world, shall not
be hurt by the death of his soul in the world to come; but
shall be delivered from the punishment of the wicked and
faithless, when they shall be doomed to everlasting de-
struction.
12. And to the angel of the church in Pergamos write ;
These things saith he which hath the sharp sword with two
edges ;]
(12.) Send also an epistle to the bishop of the church in
Pergamos; let them know these instructions and admoni-
tions come from their Saviour; who, though he has a con-
stant care of the churches, and their ministers, yet was re-
presented in the vision you saw, (i. 16.) with a sharp sword
going out of his mouth, to acquaint them, the power of the
sword is an essential right of my government; that I shall
be as ready to punish apostates and enemies of my king-
dom, as I am ready to protect and bless my people, in
their perseverance and constancy, according to those rules
I have settled, and declared in my word.
13. I know thy works, and where thow dwellest, even
where Satan’s seat is: and thou holdest fast my name, and
hast not denied my faith, even in those days wherein Anii-
pas was my faithful martyr, who was slain among you,
where Satan dwelleth.}
- (13.) Let them know, I consider what is commendable
in them, every circumstance that makes their patience and
constancy more eminent; I consider their good works, and
I consider also, the temptations of the place where they
live, where the powers of darkness and corruption have a
numerous and powerful party. Yet, in this time of severe
502
trial, when the evil spirit of persecution prevailed to put a
faithful servant of my gospel to death in their city ; so great
was the power of Satan among them; yet they could not be
prevailed upon to deny my name and religion.
14. But I have a few things against thee, because thou
hast there them that hold the doctrine of Balaam, who taught
Balac to cast a stumbling-block before the children of Israel,
to eat things sacrificed to idols, and to commit fornication.
15. So hast thou also them that hold the doctrine of the
Nicolaitans, which thing I hate.]
(14.) Notwithstanding this exemplary constancy, let
them also understand there are some things that deserve
reproof, and require reformation; they have some among
them who have fallen into the prevailing corruptions. As
the wicked advice of Balaam prevailed upon the children
of Israel to commit fornication with the daughters of Moab,
and so to join with them in their idolatry ; which trespass
was punished by a plague among the congregation of the
Lord: * so there are some in the church of Pergamos, who
give into the corruption of eating things sacrificed to idols,
and allow themselves to commit fornication. (15.) There are
some who go so far as to justify those miscarriages, by re-
ceiving the principles of the Nicolaitans, which I greatly
disapprove, as most inconsistent with the purity of the
Christian faith and religion, as revealed and taught in my
gospel.
16. Repent ; or else I will come unto thee quickly, and
will fight against them with the [°| sword of my mouth.]
(16.) Charge them therefore to repent of these miscar-
riages, and to return to the Christian purity of doctrine
and manners, by a thorough reformation; otherwise, as
these sins were punished, in former examples, by a plague,
I also will very soon punish them in such manner as shall
shew my high displeasure at so great miscarriages in my
church.
17. He that hath an ear, let him hear what the Spirit saith
unto the churches ; To him that overcometh will I give to eat
of the hidden manna, ["] and will give him a white stone,
and in the stone a new name written, which no man knoweth
saving he that receiveth it.]
(17.) Let all who are disposed to receive useful instruc-
tion, carefully attend to these encouragements and warn-
ings given by the Spirit of prophecy. He who, from these
encouragements, shall overcome the temptations of the
world, shall receive an abundant reward; I will bestow
upon him all the rewards meant by the spiritual manna,
the true bread of God, which came down from heaven; +
and I will give him a stone, with an inscription on it, not
as a ticket or warrant, to receive such small rewards as are
usually given to those who obtain a victory in the public
games, or assemblies ; but such as shall be a warrant to re-
ceive so great a reward, that none can rightly comprehend
the value of, but such who shall be possessed of it: and
know, in experience, how great privileges, grace, favour,
and happiness, it entitles them to, in the inheritance of the
new Jerusalem.
18. And unto the angel of the church in Thyatira, write ;
These things saith the Son of God, who hath his eyes like
unto a flame of fire, and his feet are like fine brass ;]
(18.) Write also to the bishop and church of Thyatira,
A PARAPHRASE WITH ANNOTATIONS ON
.
[cHAP. 11.
as from me, who, though I was a man, by my natural de-
scent from the family of David, yet am also truly the Son
of God, and was declared to be so by the power of the
Spirit, who discern all the secrets of men’s hearts, how con-
cealed soever they may be, whose ways will be found glo-
rious in purity and upright judgment, who exercise loving-
kindness, judgment, and righteousness, in the earth.*
19. I know thy works, and charity, and service, and
faith, and thy patience, and thy works; and the last to be
more than the first.]
(19.) I observe and commend thy good behaviour in
many things; all thy good works are remembered by me,
which are done in my service, out of love to me, my name,
and my gospel; as I approve thy faith, patience, and con-
stancy, in times of temptation and afiliction, so I am
pleased to find your affection and zeal in my service im-
proving, that, after a long time of patience, your faith,
affection, and constancy, appear more eminent than at
the first.
20. Notwithstanding I have a few things against thee, be-
cause thou sufferest that woman Jezebel, which calleth her-
self a prophetess, to teach and to seduce my servants to com-
mit fornication, and to eat things sacrificed unto idols.
21. And I gave her space to repent of her fornication ; and
she repented not.
22. Behold, I will cast her into a bed, and them that com-
mit adultery with her into great tribulation, except they re-
pent of their deeds.
23. And I will kill her children with death; and all the
churches shall know that I am he which searcheth the reins
and hearts: and will give unto every one of you according
to your works.
24. But unto you I say, and unto the rest in Thyatira, as
many as have not this doctrine, and which have not known
the depths of Satan (as they speak), I will put upon you
none other burden:
25. But that which you have already hold fast till I come.]
(20.) Yet, observe, there are some things in your con-
duct I take notice of which deserve blame, and call for
reformation: you give too much allowance and counte-
nance to some evil persons, who, like that wicked woman
Jezebel, who defiled Israel with her idolatrous and lewd
practices, set themselves to teach, and, on wicked pretences
to prophecy and revelation, to seduce my servants to com-
mit fornication, and to eat things sacrificed to idols, both
which are contrary to the truth and purity of the doctrine
and worship of my gospel. (21.) Though I have given
these persons a long time to consider the evil of their be-
haviour, and to reform it, yet they are so corrupt in their
minds, that they still remain impenitent and obstinate, and
give no signs or hopes of amendment. (22.) Know, then,
I will take a time severely to punish these persons for
their evil principles and wicked practices ; and this punish-
ment shall reach all who are partakers with them in their
wickedness, as well as themselves; instead of ease and
pleasure, they shall have sorrow and tribulation; and this
threatening shall be accomplished, as surely as the punish-
ment was, which the prophet Elijah denounced in the name
of the Lord against Jezebel,} except they repent of their
evil deeds, and forsake them. (23.) Let them know, the
* Numb. xxv. 1, 2%. xxxi, 16. t John vi.
* Jer. ix. 24, +1 Kings xxi, 23.
SECT. III.]
punishment of these false teachers, and their followers,
shall be so great, and so remarkable, that the churches
shall observe a Divine power in it, and learn to respect
and honour the administration of my government; who, as
I know the secrets of men’s hearts, and most concealed
principles of action, so I exercise judgment, in giving to
every man according to his works. (24.) But, as many
have kept themselves from these evil doctrines, which the
deceiving spirits have been so industrious to propagate ;
and which, thomgh they boast in them as deep knowledge
and wisdom, are indeed the deep arts of deceit and error
in the kingdom of Satan, to bring in all sort of corruption,
by teaching to account things unlawful and sinful, as in-
different and innocent: let all who have kept themselves
from these pollutions be assured, my gospel shall impose
no new burden upon them, nor lay any new restraints, as
these false teachers would insinuate ; but only confirm the
laws of truth, righteousness, and goodness, to make them
free from sin, the truest and most valuable freedom and
liberty. (25.) Let them be careful to hold fast to the end,
the doctrines and precepts they have already received from
my gospel, as necessary to true religion, and to please God,
and no other things that can affect their real liberty shall
be imposed upon them.
26. And he that overcometh, and keepeth my works unto
the end, to him will I give power over the nations :
27. (And he shall rule them with a rod of iron; as the ves-
sels of a potter shall they be broken to shivers: ) even as I
received of my Father.
28. And I will give him the morning-star.
29. He that hath an ear, let him hear what the Spirit saith
unto the churches. |
(26.) To encourage them farther in their faithful con-
stancy, acquaint them in my name, if they overcome these
temptations, and keep the faith and holy commandment of
my gospel, so as to persevere unto the end, in truth and
righteousness, I will make good the promise made to the
church in prophecy, that it shall prevail against the super-
stition of the heathen world, whether maintained by the
heathen nations themselves, or introduced by others into
the Christian church. (27.) For truth and righteousness
shall prevail against error and wickedness; the church
shall have a power, by my protection, like that I received
from my Father;* however obstinate any may be in oppo-
sition to truth and purity, my power shall break their ob-
stinacy, and give success to a faithful defence of my gos-
pel, against all the idolatrous and immoral principles of
the heathen nations.[*] (28.) I will yet farther reward the
constancy of my faithful servants; I will give them so clear
understanding in the privileges, promises, and blessings, of
my gospel, as if a day-star arose in their hearts ;}+ they
shall see with great clearness, as by a bright light, the
great encouragement and certainty of their reward, and re-
joice in hope that the end of their warfare shall be victory,
and their victory shall be crowned with a glorious reward;
for they themselves shall shine as the brightness of the fir-
mament, and as stars, for ever and ever.{ (29.) Let every
one who is disposed to receive useful instruction attend
to these directions, which the Spirit of revelation and pro-
phecy designs to teach the churches.
* Peal. ii.8, 9. +2 Pet. i, 19. + Dan. xii. 3.
THE REVELATION OF ST. JOHN,
503
ANNOTATIONS ON CHAP. II.
[*] Ver.1. WALKING in the midst of the golden candle
sticks, | Is an expression taken from the office of the priests,
in dressing the lamps, which was to keep them always
burning before the Lord. I conceive, therefore, walking,
here, may be designed to signify not only a care to observe
and know the true state of the churches; but moreover, to
assist and promote their improvement in religion, or to
assist the churches in their proper character, as conse-
crated to the service of God, that they may shine as lights
in the world, in the midst of a crooked and perverse nation.
(Phil. ii. 15.)
[*] Ver. 2.] This observation of the commendable beha-
viour of the church of Ephesus, seems to direct us to ob-
serye how acceptable in the sight of God the care of the
primitive churches was, to preserve purity, by proper dis-
cipline, and a zeal against wickedness, as inconsistent with
the profession of the gospel, as Mr. Waple well observes
on the place.
[*] Ver. 3.] This third verse, as Mr. Waple observes,
being much a repetition of what was said in the foregoing
verse, seems to intimate, that the sufferings, the diligence,
and the patience of this church, were very eminent and re-
markable: for so a repetition of the same thing sometimes
signifies in Scripture-language.
(*] Ver. 6.] However antiquity differs concerning the
original of the sect of Nicolaitans, it sufficiently agrees
as to the libertine principles and impure practices they
taught, used, and defended. Insomuch, that they allowed
lewdness and adulteries, as well as idolatrous sacrifices,
by placing them among things indifferent, and pleaded in
justification of their own liberty, in the use of both. And
thus it seems to be explained in this very chapter, (ver. 14.)
teaching to eat things sacrificed to idols, and to commit for-
nication.
[°] Ver. 10. Ten days,] I conceive, is not to be understood
literally ; a short time of affliction indeed! hardly agree-
able to a description of that tribulation this prophecy seems
to prepare the church for. In Scripture-language, ten times,
is many times, Gen. xxxi. 7. 41. ten women, are many
women, Ley. xxvi. 26. ten sons, are many sons, 1 Sam. i.
8. fen men, are many men, Ecclus. vii. 9.: and in common
speech, ten signifies many ; as Mr. Daubuz has observed
in several passages of Plautus. (Symbolical Dict. p. 96.)
[(°] Ver. 16. I will fight against them with the sword of
my mouth,| Is, I think, an allusion to the sword, one of the
ensigns of magistracy and government, to express the jus
gladii, or the power of the sword, in the execution of jus-
tice and punishments. But as the word of God is the
measure by which he proceeds, in punishment and protec-
tion, this being the declaration of his mind and will, the
power of the sword, in the execution of justice, is ever to
be considered, as used agreeably to such measures as the
word of God has declared, according to the promises and
threatenings contained in his revelation, or the word that
goeth out of his mouth.
[("] Ver. 17. The hidden manna] May refer to the words of
Christ, John vi. 51. I am the living bread which cometh down
Srom heaven: if any man eat of this bread, he shall live for
ever. A much greater instance of God’s favour and grace,
than feeding the Israclites with manna from heaven.
504
[°] Ver. 27.] The kingdom of Christ, and his power over
the nations, signify the success of his gospel, and of the
true religion revealed and instituted by him, in opposition
to the errors, idolatry, and wickedness, which had cor-
rupted the heathen world.
CHAP, III.
1. Awnp unto the angel of the church in Sardis write; These
things saith he that hath the seven Spirits of God, and the
seven stars; I know thy works, that thou hast a name that
thou livest, and art dead.
2. Be watchful, and strengthen the things that remain,
that are ready to die: for I have not found thy works per-
fect before God.)
(1.) Write also an epistle to the bishop of the church in
Sardis, to let the church know, as from me, who have all
spiritual gifts in my power and disposal, and the bishops
and pastors of the churches under my care and protection,
that I know their behaviour and their state; I know, that
though they make a fair profession of the Christian faith,
yet they have very much lost the life and influence of true
religion; though they keep up a reputation among men,
they have lost it in the sight of God, who regards the heart
and inward temper. (2.) Exhort them therefore, that they
carefully watch over themselves; and, in especial manner,
to confirm those good principles and dispositions, which
are grown so weak as to be near extinguished: for even
the good things, which still in part remain among them, are
very defective, and want much of that perfection, which
true religion and my gospel require, to make them ac-
ceptable in the sight of God.
3. Remember therefore how thou hast received and heard,
and hold fast, and repent. If therefore thou shalt not
watch, I will come on thee as a thief, and thou shalt not
know what hour I will come upon thee.
4. Thou hast a few names even in Sardis which have not
defiled their garments ; and they shall walk with me in white:
for, they are worthy.
. He that overcometh, the same shall be clothed in white
Besiie and Iwill not blot out his name out of the book of
life, but I will confess his name before my Father, and be-
fore his angels.
6. He that hath an ear, let hie hear what the Spirit saith
unto the churches.]
(3.) Direct them, that they seriously call to remembrance
what doctrines they received, when my gospel was first de-
livered unto them, that they may closely adhere to the rule
of faith, worship, and life, they were then taught; when
they compare their present temper and actions with the
purity of that rule, let them observe wherein they have de-
parted from it, that they may be concerned for their mis-
carriage, and sincerely careful to amend it: for if they
disregard this direction, they are to expect some sudden
and unforeseen judgment, which shall come upon them at
unawares, as a thief is used to surprise a house in the
night. (4.) But let them also know, for their encourage-
ment, though this is the bad state of the greater part of their
church, it is not of all; there are a few who have preserved
themselves from the common corruption, who have kept
their purity, and acted truly agreeable fo their Christian
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. FI.
profession ; let them know, I account them worthy of great
honour and happiness, and I will confer distinguishing
marks of honour and favour upon them. [*] (5.) Let them
understand, that this honour and favour shall be shewn
to every one, who, by perseverance in faith and purity,
shall overcome the temptations of this evil world; his name
shall remain secure in the register of those who are en-
titled to the promise of eternal life: [*] I will myself own
them to be my disciples, and acknowledge them true mem-
bers of my church, in the presence of my Father, and his
holy angels, at the day of final judgment, which shall con-
firm to them the inheritance of everlasting glory and hap-
piness. (6.) And let every one who is sincerely concerned
to improve by these useful instructions, carefully meditate
on these directions which the Spirit of prophecy here sends
to the churches.
7. And to the angel in the church in Philadelphia vworite }
These things saith he that is holy, he that is true, he that
hath the key of David, he that openeth, and no man shut-
teth ; and shutteth, and no man openeth ;
8. I know thy works: behold, I have set before thee an
open door, and no man can shut it: for thou hast a little
strength, and hast kept my word, and hast not denied my
name. |
(7.) Write likewise to the church of Philadelphia, as
from me, who am that Holy One, whom the Father hath
anointed with the Holy Ghost, and with power, to the holy
office of mediator between God and men, whose doctrines
and promises are all true and faithful, who have received
all power and authority in my spiritual kingdom, as the
promised Son of David: so that none can exclude from
the privileges of the kingdom of heaven, those whom I
shall receive into them; and none can bestow them upon
those to whom I shall by my word and judgment agreeable
to it, deny them. (8.) Let them understand, I know their
state and condition; I have given them a great opportunity
of propagating my gospel, and of improving themselves
in holiness and comfort, the true blessings of it, nor shall it
be taken from them: but as they have been faithful to my
religion, though ina weak state of worldly power, greatness,
and riches, [°] and have not given up my authority, or the
obligation of my doctrines, to any of the prevailing cor-
ruptions ;—
9, Behold, I will make them of the synagogue of Satan
(which say they are Jews, and are not, but do lie) ; behold,
I will make them to come and worship before thy feet, and
to know that I have loved thee.
10. Because thou hast kept the word of my patience, I
also will. keep thee from the hour of temptation, which shall
come upon all the world, to try them that dwell upon the
earth. :
(9.) I will therefore powerfully protect them against all
those evil persons, who boast themselves to be the true
people and church of God; but, by promoting the cause of
error and wickedness, prove themselves, by sure marks, to
be in the party of Satan: insomuch, that I will make those
very persons, by whom they are now opposed and de-
spised, to submit themselves to them, and honour them, as
convinced that I favour them with particular marks of my
affection; and I will cause them, as disciples, to sit down
at their feet, to learn the truth from their instructions. [*]
(10.) And encourage them with this hope, that as they have
THE
hitherto faithfully followed my directions to patience and
constancy, in their present trials, I will give them farther
gracious assistance to persevere’ in greater temptations,
and more general trials. When Christians every where shall
have the sincerity of their faith and their constancy put
to a new trial, theirs shall be approved and found sincere,
even at that time, when many shall fall from their con-
stancy, and forfeit the blessings of true religion. [5]
11. Behold, I come quickly: hold fast that which thou
hast, that no‘man take thy crown.)
(i1.) Exhort them to continue in their good state and
constancy, whatever trials they may still meet with, for
they will shortly meet with other trials; let them be care-
ful, lest by yielding to any new temptations, they lose their
hope, and their reward at last.
12. Him that overcometh will I make a pillar in the tem-
ple of my God, and he shall go no more out: and I will
write upon him the [°] name of my God, and the name of
the city of my God, which is new Jerusalem, which cometh
down out of heaven from my God ; and I will write upon
him my new name.)
(12.) For he that endureth to the end, and so shall over-
come, has a glorious reward prepared for him: he shall
have a high degree of honour in the presence of God,
which he shall securely enjoy, without fear of losing ‘it:
‘he shall enjoy the glory of God, in the true heavenly church ;
and he shall be made a partaker of my own glory, in the
perfection and full happiness of the heavenly state.
13. He that hath an ear, let him hear what the Spirit
saith unto the churches.) ;
_ (13.) Let every one who is desirous to learn the useful
instruction of this encouragement to patience and perse-
verance, diligently attend to what the Spirit of prophecy
teaches the churches, and directs them to observe in this
Epistle.
14. And unto the angel of the church of the Laodiceans
write ; These things saith the Amen, the faithful and true
Witness, the beginning of the creation of God ;
15. I know thy works, that thou art neither cold nor hot:
["] I would thou wert cold or hot.]
(14.) Finally, direct also an epistle to the bishop of the
church of the Laodiceans, as from their Saviour, whose
character is the truth itself, whose’word may be fully relied
upon in all things, and what he bears witness to is faithful
and true, and shall surely be performed, and who is able to
accomplish every thing he promises, as he was the author
of the whole creation, and has supreme dominion over every
creature. (15.) Acquaint them, I know their temper, how
indifferent they are in the cauge of religion; they make some
pretences to it, but with emeaes or affectionate zeal.
16. So then because thou art lukewarm, and neither cold
nor hot, I will spew thee out of my mouth.
_ 17. Because thou sayest, I am rich, and increased with
goods, and have need of nothing ; and knowest not that thou
art wretched, and miserable, and poor, and blind, and
naked :
18. I counsel thee to buy of me gold tried in the fire, that
thou mayest be rich ; and white raiment, that thou mayest be
clothed, and that the shame of thy nakedness do not appear ;
and anoint thine eyes with eye-salve, that thou mayest see.
19. As many as I love, I rebuke and chasten: be zealous
therefore, and repent.]
VOL. VI.
SECT. III.]
REVELATION OF. ST. JOHN.
505
(16.) Let them know from me, such indifference in reli-
gion is highly disagreeable to me, as lukewarm water to
the stomach; and if they continue in this bad state, I shall
surely reject and cast them off, as the stomach rejects
what is greatly disagreeable to it. (17.) Shew them their
present duty, now they are so much mistaken in themselves;
now they imagine themselves to be in so good a state as
to want nothing; acquaint them, that indeed they are in
want of all things truly good. They areina wretched and
miserable state, as they are poor in the fruits of righteous-
ness, ignorant of the true perfection of religion, destitute
of the righteousness which is of God by faith to forgive
and cover their sins, and of the image of God to adorn
their souls. (18.) Exhort them, that they be more zealous
and careful to obtain the true riches, that they may be rich
before God in good works, that the righteousness of God
by faith may cover their sins, and the sanctification of his
Spirit adorn their souls; and, by a true understanding in
the nature and perfection of religion, they may see what
they are to hope for, and to aim at. (19.) Then they will
understand the wisdom of Providence, even in their afflic-
tions and trials; they will then observe a kind design in
them, and improve them as a wholesome discipline of warn-
ing, correction, and amendment.
20. Behold, I stand at the door, and knock: if any man .
hear my voice, and open the door, I will come in to him,
and sup with him, and he with me. °
21. To him that overcometh will I grant to sit with me in
my throne, even as I also overcame, and am set down with
my Father in his throne.]} ;
(20.) Direct them to consider this present warning, as a
proper opportunity of improvement; which, if they shall:
mind, and faithfully comply with, as my church and people
ought to do, they shall enjoy the comfort and blessing of
my presence and favour; then their reward shall be great in
the end. (21.) For he that shall overcome his temptations,
shall as surely have all his sufferings rewarded, by a por-
tion in the happiness and glory of my kingdom, as my
sufferings have been rewarded, according to: God’s pro-
mise, with supreme dominion, and universal authority over
all things in heaven and in earth.
22. He that hath an ear, let him hear what the Spirit saith
unto the churches.] ;
(22.) And let every one who is well disposed to know his
duty and his happiness, carefully mind, and faithfully at-
tend to, these instructions, which by the Spirit of revelation
and prophecy I send unto the churches,
ANNOTATIONS ON CHAP. III.
[*] Ver. 4.] White or shining garments were marks of fa-
vour and honour; under the law, they were the garments of
the priests, and worn in the courts of princes. Thus Pha-
raoh honoured Joseph, by arraying him in vestures of fine
linen, as well as putting a gold chain about his neck. (Gen.
xli. 42.) A white garment is also an emblem of purity, and
therefore interpreted in this prophecy, (Rev. xix. 8,) of the
righteousness of saints, as well as a mark of honour: whence
we see the propriety of this emblem, of white or shining
garments, to express the peculiar honour and favour God
would shew to them who remained constant and faithfal in
the purity of the Christian faith, worship, and an
506
[*] Ver. 5.] This book of life, is an allusion to some book
or register, in which person’s names were enrolled, and by
which they had a claim to certain privileges. I think it is
not material, whether it refer to the registers in which the
genealogies of the priests were kept, in which, if a man was
not registered, he was rejected, as not belonging to the fa-
mily of priests; or whether it refer to the common regis-
ters, in which the names of free citizens were used to be
enrolled, and by which they were to prove their right to the
privileges of free citizens; for either will sufficiently ex-
plain the meaning of the expression: and they who are
written in the Lamb’s book of life, as it is called, Rev.
xxi. 27. are sometimes represented as priests, sometimes
as fellow-citizens with the saints, and heirs of the kingdom
of heaven. The general meaning is, They shall have a
sure evidence on record, of their right to all the privileges
and blessings of the true Christian church, included in the
promise of eternal life.
[*] Ver. 8.] “ By strength here cannot be understood (says
Mr. Waple, on the place) inward and spiritual strength, or
zeal and courage to propagate the truth; for that was great
in them, and they have a high character and commendation
given them for it by our Saviour: it means, that outward
human strength, in which the might of the world consists,
1 Cor i. 27.” It seems a commendation of their zeal and
courage, that, without countenance and protection, and in
an afflicted condition, they should yet shew so much faith-
fulness and constancy.
{*] Ver. 9.] Some interpreters understand this expres-
sion, to worship before thy feet, to denote submission and
respect, instead of opposition and contempt; others, that
it is an allusion to the Jewish custom, of disciples sitting at
the feet of their teachers, to hear their instructions: I thought
it therefore not improper to mention both in the paraphrase.
{°] Ver. 10.] This hour of temptation, which shall come
upon all the world, seems to relate to the persecution under
Trajan; which was greater and more extensive than the
preceding persecutions, either under Nero or Domitian.
[°] Ver. 12. I will write upon him the name of my God,
&c.] Is an allusion to inscriptions usual on pillars, which
sometimes expressed the privileges granted to cities; some-
times the names of benefactors, in memory of privileges
granted: the general meaning is, to shew the great privi-
leges and happiness of the faithful members of the church,
in the constant favour of God. Thus the happiness of the
church is expressed in ancient prophecy, The name of the
city from that day shall be, The Lord is there, Ezek. xlviii,
35. And they shall call them, The holy people, The redeemed
of the Lord, Isa. Ixii. 12. This promise may well sig-
nify, that they who are faithful to God and Christ, to the
end of this life, shall enjoy all the happiness of the church,
in the heavenly state of perfection and glory. How great
an encouragement to preserve the purity of Christian faith
and worship, against all corruption, and to promote a re-
formation, wherever it is corrupted!
[7] Ver. 15.] I would thou wert cold or hot, May be under-
stood as an expression of great dislike, not as a proper
wish or expression of what men really desire; though, on
some accounts, even no profession of religion is preferable
to an insincere and unaffecting profession of religion. This
dishonours the profession of religion, which the other does
not; and men are more likely to be brought to a sense of
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. IV.
religion, when yet they have none, than when they satisfy
themselves with a form of religion, without the power;
which seems to be the temper Christ condemns in this
church.
CHAP. IV. SECT. IV.
CONTENTS.
The former vision which St. John saw, contained in the
foregoing chapters, represented the state of the church,
as I apprehend, at the time of the vision, or, in the words
of the oracle, The things that are, (i. 19.) and gave suit-
able directions to the churches, to encourage their faith
and patience, and exhort their constancy and perseve-
rance. Now St. John records a second vision, in which
the oracle revealed to him, the things which shall be here-
after, (i. 19.) or the things which were to come to pass, in
successive order, from the time of the vision till the
mystery of God should be finished. In order to raise the
greater attention of the church, and to represent the cer-
tain event, and great concern, of the things revealed in
this vision, God himself is represented as seated on his
heavenly throne, in the midst of his angels and saints,
and the whole general assembly of the heavenly church;
in which the glorious majesty and almighty power of
God, his faithfulness to his covenant and promise, in the
care of his churches, and favour to them, are described
in very lively and beautiful images; together with the
high regard the churches ought always to have for the
counsels, designs, and orders of Providence, declared
and published in so solemn manner, in the general assem-
bly of heaven, or, in the language of the Jewish doctors,
in the consistory above, as Maimonides expresses it,*
“ Non facit Deus quicquam, donec illud intuitus fuerit
in familia superiori ;” or, in another expression, ‘‘ Ipse
et domus judicii ejus;” as if it was an order or decree
published and registered in the supreme consistory of
heaven. A very proper and useful preface to.the several
revelations of the following visions.
1. AFTER this, Ilooked, and, behold, a door was opened
in heaven: and the first voice which I heard was as it were
of a trumpet talking with me ; which said, Come up hither,
and I will shew thee things which must be hereafter.
2. And immediately I was in the Spirit: and, behold, a
throne was set in heaven, and one sat upon the throne-}]
(1.) After I had seen the foregoing vision, and writ down
the directions I was ordered to send to the seven churches,
anew vision was represented to me, of another kind; I
perceived a part of the heavens opened, through which, as
through a door, [ could behold what was done therein: and
the first thing I perceived, was a strong and loud voice,
like the sound of a trumpet. [*] This voice called upon
me, saying, Come up hither, and the orders and decrees of
Providence in after-times shall be revealed unto thee.
(2.) Immediately upon this, the Spirit of prophecy came
upon me, and [had the following prophetic vision, strongly
and distinctly represented to me, as before mine eyes. [*]
This vision I saw was like that of Ezekiel, when he saw
the appearance of the likeness of the glory of the Lord; for
* More Nevochim, par, ii, lib. vi. p. 200, 201. + Ezek. i.
SECT. Iv.]
I beheld, as if a throne was set up, and placed in heaven,
and I beheld a person as sitting upon the throne. [*]
3. And he that sat was to look upon like a jasper and a
[*] sardine stone: and there was a rainbow round about
the throne, in sight like unto an emerald.
4. And round about the throne were four-and-twenty
seats: and upon the seats I saw four-and-twenty elders sit-
ting, clothed in white raiment ; and they had on their heads
crowns of gold.]}
' (3.) The pérson who appeared to sit on the throne, made
a very majestic and glorious appearance, witha lustre that
may be expressed to common conception, by the precious
stones which the greatest princes of the world were wont
to use as their ornaments, when they appeared in their
highest grandeur and magnificence. There was moreover.
_ in this representation, a rainbow of a very beautiful colour,
round about the throne; so that I beheld a representation,
expressive of God’s glory, majesty, authority, power, and
faithfulness, to his covenant and promise. (4.) Round
about this throne, on every side, at some distance from it,
were placed seats for twenty-four persons, and twenty-four
elders, or persons appearing with the habits and dignity of
magistrates and chief ministers, were seated upon them, so
as to encompass the throne; they wore white and shining
garments, proper to persons of high dignity and honour;
and as persons of chief distinction in the courts of the
greatest princes: they wore.also crowns or coronets of gold
upon their heads.
§. And out of the throne proceeded lightnings, and thun-—
ders, and voices :; and there were seven lamps of fire burning
before the throne, which are the seven Spirits of God.]}
(5.) From the throne itself, there came flashings ofa bright
flame, which darted round about like lightning ; and it was
attended with such loud sounds as very much resembled
the noise of thunder, as it was usual in the Divine appear-
ances to represent the awful majesty of the one true God,
the King of Israel. [*] And as in the holy place in the tem- ©
ple, there were seven lamps continually burning before the
presence, so here I saw, as the likeness of seven lamps
burning before the throne of God, to signify the seven
Spirits of God, with what purity, constancy, and zeal, the
spirits of just men made perfect serve God in the general
assembly of the heavenly church. [°]
6. And before the throne there was a sea of glass* like
unto crystal: and in the midst of the throne, and round
about the throne, were four beasts full of eyes before and
behind.]|
(6.) And as there was in the temple a large vessel, or
laver of brass, called a sea, from the great quantity of water
it held for the use of the priests, in the time of their service,
that they might wash themselves, and be clean, and not die,
for ministering before God under any pollution: so here I
also beheld a vessel, much more glorious than the brazen
sea; for it was made of transparent crystal, of great bright-
ness and beauty. [7] And I saw moreover, in the middle
of each side of the throne, in the whole circuit round about,
four living creatures, [®] or cherubim of Ezekiel, which he
saw in his vision; they appeared full of eyes, not only
before but behind, so that they had a direct and full view
every way of all things round about them,
THE REVELATION OF ST. JOHN.
507
7. And the first beast was like a lion, and the second beast
was like a calf,* and the third beast had a face as a man,
and the fourth beast was like a flying eagle. |
(7.) These living creatures had the same-likeness and
appearance of the cherubim in former visions : for the first
of these living creatures had a countenance or face as a
lion, the second as a calf, the third as a man, and the fourth
was in appearance like a flying eagle; to express the
strength, firmness, and constancy, the understanding and
good-will, and the ready activity, with which they serve
God.
8. And the four beasts had each of them six wings about
him ; and they were full of eyes within : and they rest-not day
and night, saying, Holy, holy, holy, Lord God Almighty,
which was, and is, and is to come, ] :
(8.) These living creatures were moreover represented
as in Isaiah’s + vision of the seraphim; they had each of
them six wings, which they used in part to express their
reverence, covering their faces and feet, in part to shew
readiness and expedition in performing the orders and com-
mands of God; and every day and night they join in the
adoration and worship of God, saying, Holy, holy, holy,
Lord God Almighty, who ever wast, and for ever wilt be,
the one true God, the everlasting Lord, and supreme Go-
vernor of all beings. [9]
9. And when those beasts give glory, and honour, and
thanks, to him that sat on the throne, who liveth for ever
and ever,
10. The four-and-twenty elders fall down before him that
sat on the throne, and worship him that liveth for ever and
ever, and cast their crowns before the throne, saying,
11. Thou art worthy,O Lord, to receive glory, and honour,
and power: for thou hast created all things, and for thy
pleasure they are and were created.]
(9.) And when the cherubim, the representatives of the
angels, who were nearest the throne, began their adoration
and praise of God by asolemn thanksgiving, saying,Glory,
honour, and thanks, be to. the living and eternal God, who
sits upon the throne ; (10.) they were immediately answered
by the twenty-four elders, who were round about the throne,
at some farther distance; who rising from their seats, and
taking off their coronets, in the most humble posture of
adoration, prostrated themselves before the throne, and
worshipped the eternal living God who sat upon it; and
joined in a doxology, saying, (11.) Thou, O Jehovah, art
most worthy to receive the joint adoration of angels and
saints, ascribing all glory, honour, and power, unto thee:
for thou art the supreme God of all, who hast created all
things; to whose will and power they all owe their beings
at first, and by whom they all still continue to be what
they are. t
ANNOTATIONS ON CHAP. IV.
[*] Ver. 1.] THIS may probably allude to the custom of
the Jewish church, that upon opening the gates of the tem-
ple, the priests sounded their. trumpets, to call the Levites
and stationary-men to their attendance.
[*] Ver. 2.] We have before observed, that a vision was
accounted the highest and most perfect kind of prophetic
revelation, oni. 12. ;
* 1 Kings vii, 23. Exod. xxx. 18, &c,
+ Isa. vi. 2, 3.
3 T2
* Ezek, i.10.
508
[*] This representation of the throne of God is very agree-
able to several descriptions of the ancient prophets, as Isa.
vi. 1—3. Ezek. i. 26. x. 1. Dan. vii. 9.
[*] Ver.3.] Many interpreters have observed a mystical
meaning in the colours and properties of the precious stones
here mentioned ; thus in the jasper, which Grotius supposes
a diamond, he finds an emblem of the invincible power of
God: Mr. Daubuz, who considers it only as a stone of a
white and bright-shining colour, looks upon it as a symbol
of good-will and favour. Thus, the sardine stone, which
is of a red colour, with some signifies the active power of
God; with others, it is a symbol of anger and displeasure
in God, and therefore of destruction; to teach men, if they
obey his oracle, he will shew them the brightness of his
countenance ; but if they despise it, he will at last shew
them the redness of it, or his fiery anger, in their destruc-
tion. And thus the beautiful green of the emerald is sup-
posed to signify great good-will and favour: but as it does
not appear to me, that the prophetic representation intended
such mystical meanings, in the colour of the stones, I shall
choose to omit them ; especially, as all who have a mind
to know them, may find them.in almost every exposition.
[We may observe, I think, concerning the prophetic style of
Scripture, what the abbot Fleury has justly remarked con-
cerning the poetical:—We are not to imagine each word
and circumstance has a particular application ; the whole
figure generally tends to one point only, or directly means
but one thing: the rest is added, not to make a part of the
comparison, but to paint more lively the thing from whence
the comparison is taken. Calmet Dissert. vol. i. p. 113.]
But the rainbow we have reason to consider as arepresen-
tation of God’s faithfulness to his covenant and promise,
as God himself had appointed it a token of his covenant;
and promised, that when the bow shall be seen in the cloud,
I will remember the covenant that is between me and you.
(Gen. ix. 13—135.)
_ [°] Ver. 5.] There is an observable difference in the seve-
ral descriptions of the throne of God, in the prophets, that
it may be very proper to take notice of it: the glory, or
Schechinah, in the temple, is represented as under the wings
of the cherabim ; for the cherubim spread forth their two
wings over the place of the ark, and the cherubim covered
the ark. (1 Kings viii. 6,7.) In Isaiah’s vision, the glory of
the Lord is represented, as sitting on a throne, and above it
stood the seraphim ; (Isa. vi.1, 2.) that is, above the place on
which the throne was set, as attending ministers to him that
sat upon the throne. In another vision, there is the likeness
of a firmament over the heads of the living creatures, (Ezek.
i. 22.) whom the prophetelsewhere calls the cherubim ; (Ezek.
x. 20.) or the cherubim were represented, as bearing up
a crystal vault or seat, on which the throne of Jehovah was
placed over their heads, and which they supported with
their wings. This different description will be explained
by an easy observation, that the Schechinah, or glory of
the God of Israel, is represented in the temple, as the pre-
sence of a king in his palace ; his throne is supposed seated
in an apartment of state, and the cherubim are so placed,
as to form a sort of canopy of state, under which he sits.
In the vision of Isaiah, Jehovah is represented as sitting
on his throne, or bed of justice, held in open court, in the
porch, or at the gate of his palace; then the cherubim ap-
pear as attending ministers of the court, to receive and
A PARAPHRASE WITH ANNOTATIONS ON |
[cHap. Iv.
execute the orders of it. In the vision of Ezekiel, Jehoyah
is represented as going forth in solemn procession, and
having his throne, or chair of state, borne up on the wings
of cherubim, as the great kings of the east were used to be
borne on the shoulders of their servants.
[°] The seven lamps, or candlesticks, are emblems of the
church, and the seven Spirits of God, of the all-perfect gifts
and graces of the Holy Ghost. I have joined both senses
together in the paraphrase, so as to unite both meanings
into one; and to express what seems to be the principal
intention of the figurative expressions, with what purity and
perfection God is served by those who are wholly sancti-
fied, and made perfect, in all grace and holiness, in the
heavenly state. .
["] Ver. 6.] Several interpreters understand this ceitih
sea to be an emblem of the known rite of receiving converts _
into the Christian church by baptism, of the purity that
sacrament signifies, and of the blood of Christ, by which
they are washed and cleansed from their sins. To be sure,
it has an allusion to that purity that is required in all per-
sons, who have the honour and happiness of a near ap-
proach to the presence and throne of God.
[*] Four living creatures, so they are interpreted, Ezek. : S:
and so they should have been translated here; four beasts
isa very improper expression, and may much darken the
meaning of the vision.
[9] Ver. 8.] Mr. Mede, and many who follow him, suppose
this description of the living creatures to be taken from the
standards of the camp of Israel: supposing the standard
of Judah was a lion on the east side of the camp; the
standard of Ephraim an ox on the west side; the standard
of Reuben, a man on the south side; and the standard of
Dan, an eagle on the north side; and that these ensigns or
standards figuratively expressed the strength and power of
a lion, the constant labour and usefulness of an ox, the
reason and prudence of a man, the quick sight and activity
of an eagle: so that this represented the Christian church
and priesthood, and expressed the several qualities of cou-
rage, labour, prudence, and activity, with which the Christ-
ian church and ministry were to maintain the honour of
God, and cause of true religion in the world. But how-
ever ingenious and plausible this conjecture appears at
the first sight, many learned persons, who have exactly con-
sidered it, find it has very little evidence or proof to sup-
port it. There is no mention of any such standards in
Moses or the whole Scriptures, in Josephus or Philo, or in
any ancient writer, who can give any weight or authority
to it. The reasons with which Aben Ezra endeavours to
support it, are so weak in the opinion of the learned Bo-
chart, that he has not scrupled to call them ridiculous:
“Sed hoc commento putidius nihil est.” (Hieroz. lib. iii.
cap. 5.s.8.) There are, moreover, many reasons which
make it highly improbable the Jews should use such stand-
ards in their camp, it being the unanimous opinion of the
Jews, that images, as military standards, were contrary to
their law, which forbade the making of images. And it is
very unlikely, that when that people had suffered so much
for making a golden calf, Moses should immediately make
not only the image of a calf, but several other images, as
ensigns or military standards, for a people so prone to idol-
atry;as the learned Witsius has more largely observed,
ZEgyptiacorum, lib. ii, cap. 13. These living creatures
SECT. Iv.]
seem much more likely to be taken from the cherubim, in
the visions of Isaiah and Ezekiel, and in the most holy
place, which are plainly designed as a representation of the
angels, which are ever represented in Scripture as atten-
dant on the Schechinah, or glory of God, according to the
Psalmist, Psal. Ixviii. 17. The chariots of God are twenty
thousand, even thousands of angels ; the Lord is among them,
as on Sinai, in the holy place. The great use of angels in
this vision, and their great number, so that St. John heard
the voice of matly angels round about the throne, (v. 11.)
make it probable, that as the twenty-four elders are placed
about the throne, as representatives of the Jewish and
Christian churches, now united into one, so the four living
creatures, or cherubim, are alike representatives of the an-
gels, who are round the throne of God, and minister to him.
And so, according to a great author, the form of the cheru-
bim expresses. the great understanding and power of the
angels; “‘ Cherubim summam, secundum Deum, scientiam
et potentiam angelorum indicasse.” (Spencer, de Leg. He-
bree. lib. iii. cap. 5. dissert. 5. p. 253.)
. And this will also give a plain reason, which otherwise
is not so easy to account for, why these living creatures, or
cherubim, are nearer the throne than the twenty-four elders,
and why they begin the worship of God before them; and
it may also shew, how proper this representation was of the
cherubim, in the holy place, to shew they are only to be
considered as the servants and ministers of the one true
God, and how improper to be made ensigns or standards,
lest; the people should esteem them as gods going before
them, as they did account of the golden calf.
CHAP. V.
hi Awp I saw in the right hand of him that sat on the
throne a book written within and on the backside, sealed
with seven seals. |
(1.) I farther beheld in my vision, and perceived, that
the person who sat with such glorious majesty on the throne,
in the midst of the cherubim and elders, the representatives
of saints and angels, held in his right hand a roll of writing,
but so rolled up, that what was written therein could not
be read; nor could the volume itself be unrolled, to read
it, it being sealed without, or on the backside, with seven
seals, figuratively expressing, that the counsels of God, to
be executed in their appointed time, though registered, as
it were, and recorded, were yet, for the present, hid from
the knowledge of all; as none can tell what is contained in
a writing closely sealed up. [*] ~
_ 2. And I saw a strong angel proclaiming with a loud
voice, Who is worthy to open the book, and to loose the seals
thereof?)
(2.) And I beheld in my vision, an angel of chief power,
as attendant of the heavenly court; making proclamation
with a strong audible voice, Is any being able, and fit to
reveal, and make known, the counsels of God, registered
in this book, and to bring them into execution?
3. And no man in heaven, nor in earth, neither under
the earth, was able to open the book, neither to look thereon. |
(3.) And no being throughout the whole creation, neither
of angels, nor saints in heaven, nor of men alive, nor of any
departed souls, was able or sufficient to reveal these coun-
sels of God, and to accomplish them; there was not one
THE REVELATION OF ST. JOHN.
509
able to attain a clear understanding and knowledge of them
for themselves; so that the contents of this sealed book
were known to no person whatsoever. [*]
4, And I wept much, because no man was found worthy
to open and to read the book, neither to look thereon.
5. And one of the elders saith unto me, Weep not: behold,
the Lion of the tribe of Juda,* the Root of David, hath
prevailed to open the book, and to loose the seven seals
thereof. |
(4.) This gave me a great concern, insomuch that it
melted me into tears, being greatly affected with the thought,
that no being whatsoever was to be found able to under-
stand, reveal, and accomplish the counsels of God, fear-
ing they would still remain concealed from the church.
(5.) But I was soon relieved of my fears, and comforted
by the voice of one of the elders, who bade me refrain from
weeping: for though none was yet found able to reveal and
execute these purposes of God, in the course of future pro-
vidence, yet there is one person described in ancient pro-
phecy, as the Lion of the tribe of Juda, and the Root of
David, God’s anointed King and Saviour, the true’ Mes-
siah, who has obtained power, and is sufficiently able, to
reveal those counsels of God to the church, and assure
their accomplishment, by bringing them into execution. [*]
6. And I beheld, and, lo, in the midst of the throne and
of the four beasts, and in the midst of the elders, stood a
Lamb as it had been slain, having seven horns and seven
eyes, which are the seven Spirits of God sent forth into all
the earth. | '
(6.) Upon this, I observed in my vision a new repre-
sentation, as of a Lamb that had been slain a sacrifice,
standing just before the throne; and nearer, as within the
circles of the ‘cherubim and elders, than either of them;
this Lamb was not only represented as a sacrifice, but with
seven horns and eyes, to express, figuratively, all-perfect
power, wisdom, and goodness, whereby he was able to
reveal the will of God, and direct all things, with respect
to the world and church, according to it; and to accom-
plish all God’s designs of providence and grace. [*]
7. And he came and took the book out of the right hand
of him that sat upon the throne.]
(7.) Being greatly comforted with this part of my pro-
phetic vision, my hopes were farther raised, when I saw
this person, so fully qualified to reveal and execute the
purposes of God, actually undertake the performance of
it: for I farther saw in my vision, this Lamb of God draw
near, and receive the sealed book out of the right hand of
the person sitting on the throne.
8. And when he had [°] taken the book, the four beasts
and four-and-twenty elders fell down before the Lamb,
having every one of them harps, and golden vials full of
odours, which are the prayers of saints.
9. And they sung a new song, saying, Thou art worthy to
take the book, and to open the seals thereof: for thou wast
slain, and hast redeemed us unto God by thy blood, out of
every kindred, and tongue, and people, and nation ;
10, And hast made us unto our God kings and priests:
and we shall reign on. the earth.
11. And I beheld, and I heard the voice of many angels
round about the throne, and the beasts, and the elders: and
* Gen. xlix. 9, 10, Isa. xi, 1. 10,
510
the number of them was ten thousand times ten thousand,
and thousands of thousands ;
12. Saying with a loud voice, Worthy is the Lamb that
was slain to receive power, and riches, and wisdom, and
strength, and honour, and glory, and blessing.]
' (8.) No sooner had Christ received the book, and taken
upon himself to reveal and execute the will of God con-
tained in it, for the gracious protection of the church, and
restraint of its enemies; but the whole consistory above,
and heavenly church, joined in a solemn act of praise and
adoration to the Lamb. I beheld the cherubim, in conjunc-
tion with the elders, prostrate themselves before him; each
of them had harps, and golden censers with incense, fit
representations of the prayers of the church, and expressive
of the most solemn worship; as thus the priests and Le-
vites in the temple were used to worship the God of Is-
rael. [°] (9.) They joined in praising the Lamb with a
hymn, of a new composition, expressive of his peculiar
honour, and their peculiar engagements; saying, Worthy
art thou, O Lamb of God, to undertake the revelation and
the accomplishment of the designs of God’s providence
towards the world, and of his grace towards the church :
for thou wast slain a sacrifice of propitiation, to take away
the sins of the world, and by thy blood hast redeemed many
unto God, not only of the Jews, but of allnations of the earth ;
(10.) and hast made thy church a kingdom of priests unto
God, consecrated to his service, and honoured with a near
approach to his presence, to offer up prayers, acceptable
and well-pleasing in his sight; and therefore we may assure
ourselves, from such grace and power, that thy kingdom
and church shall be protected from the world, and finally
prevail over it. [7] (11.) When the cherubim and elders had
thus expressed their adoration of the Lamb, in singing this
new hymn to his praise, the whole assembly and congregation
of heaven joined together with them; a number of angels,
not to be expressed, united their voices with the cherubim
and elders; (12.) saying, Worthy is the Lamb of God, who
was slain, to redeem us unto God by his blood ; to receive
from his church an acknowledgment of his great power, and
riches of grace, of his wisdom and strength; to whom we
ought to ascribe all honour and glory, with all the devotion
of a grateful and thankful mind.
13. And every creature which is in heaven, and on n the
earth, and under the earth, and such as are in the sea, and
all that are in them, heard I saying, Blessing, and honour,
and glory, and power, be unto him that sitteth upon the
throne, and unto the Lamb, for ever and ever.]
(13.) I farther heard this act of praise, on so solemn an
occasion, carried throughout every part of the creation,
like the whole congregation of Israel, joining with the
priests and Levites, in their worship: for every creature,
with one voice, said, Let us ascribe all blessing, honour,
glory, and power, to him that sitteth on the throne, and to
the Lamb of God, our Saviour, for ever and ever.
14, And the four beasts said, Amen. And the four-and-
twenty elders fell down and worshipped him that liveth for
ever and ever.|
(14.) This solemn act of worship, I perceived, was con-
cluded by the cherubim, saying, Amen; and the twenty-
four elders falling down, and prostrating thadaseleds before
the true God, who liveth and reigneth from everlasting to
everlasting. [®]
A PARAPHRASE WITH ANNOTATIONS ON
[cHAP. v.
ANNOTATIONS ON CHAP. V.
(*] Ver. 1.] THIS roll was not written on the backside,
as well as within, as our translation seems to represent it,
and as some interpreters have understood it: but,.as Gro-
tius has observed,* there ought to be a stop after the word
within (towev), and it should be read, written within, and
sealed on the backside, or, on the backside sealed. ‘Ita
hoc distinguendum, ut diximus; non enim dicit librum
‘intus et extra scriptum,’ sed ‘intus scriptum, extra sig-
natum.’” And this much better agrees with the design of
sealing the book so carefully, according to the interpreta-
tion of a sealed book, by the prophet Isaiah, And the vision
of all is become to you, as the words of a book that is sealed,
which men deliver to one that is learned ; saying, Read this,
I pray thee; and he saith, I cannot, for it is sealed, (Isa.
xxix. 11.) And though there is a passage in the prophet
Ezekiel, that speaks of a roll, or book written within and
without, (Ezek. ii. 9,10.) itis to be observed, that roll was
delivered open to the prophet, and spread before him, and
not sealed at all; but the case is very different in a book
or roll so firmly sealed as this; so that it was not to be
read by any, as appears by what follows.
[*] Ver. 3.] No person whatsoever, is the true meaning
of the original, ovdeic, man is not in the original.
[*] Ver. 5.] We may here observe, how expressly St.
John confirms the application of these prophecies of Moses
and Isaiah to Jesus, as the Christ and true Messiah. |
[*] Ver. 6.] Horns are symbols of power and strength.
Thus the Psalmist calls Jehovah his strength, and the horn
of his salvation, (xviii. 2.) They also signify a king, or
monarch, a kingdom, or monarchy. Thus, in Zechariah,
The horns which scattered Judah, (i. 19. 21.) are the kings
or kingdoms of the heathen, who led the Jews into cap-
tivity at several times, and prevailed against the kingdoms
of Judah and Israel. Eyes are a proper representation of —
observation, knowledge, understanding, and wisdom, and
express fitly a wise direction and administration of govern-
ment. ‘Thus, Moses speaks of the knowledge and wise
direction of Hobab; Leave us not, I pray thee; forasmuch
as thou knowest how we are to encamp in the wilderness, and
thou mayest be to us instead of eyes. (Numb.x.31.) The
seven Spirits of God, we have already observed, (on i. 4.)
signify the most perfect Spirit, the author and giver of all
spiritual blessings: so that this description of Christ re-
presents him invested, as Mediator, with all authority,
power, wisdom, and grace, able to reveal and execute
the whole will of God, concerning the church and the
world.
[5] Ver. 8.] Some interpreters understand the delivering
of this book into the hands of Christ as an act of inaugura-
tion, or investiture into his regal power and authority; and
that many of the expressions here used, are taken from the
ceremonies of solemn investitures, in which, Mr. Daubuz
observes, there are instances of several sorts of investiture
by a book: but however ingenious this conjecture may be,
it is supported, I think, only on a supposition, that the date
of this vision begins at the ascension: and so with a’ so-
lemn inauguration of Christ into his kingdom. But as this
* In loc.
SECT. V.]
supposition does not so well agree with the time of the
vision, when St. John was banished to Patmos, I only just
mention it, and leave it to the reader’s judgment. $
[°] Harps were a principal part of the temple-music;
vials were also of common use in the temple-service: they
were not like small bottles, which we now call vials; but
were like cups on a plate, in allusion to the censers of
gold, in which the priests offered incense in the temple.*
These censers were a sort of cups, which, because of the
heat of the fire burning the incense, were often put upon a
plate or saucer. The common custom of drinking tea, and
other hot liquors, out of a tea-cup and saucer, will shew
the form of these censers. To offer incense to God, or be-
fore his presence, in the temple, was an act of honour and
religious worship, peculiar to the priest’s office; and the
prayers of the church are often compared to it. Thus the
Psalmist, Let my prayer be set before thee as incense, (cxli.
2.) So that these expressions well represent the whole hea-
venly church of angels and saints, offering a very high act
of religious worship and adoration unto Christ.
[7] Ver. 10.] Christ and his church reign on earth, when
the truth and purity of the Christian religion prevail against
the opposition and corruptions of the world: it is thus only
the kingdom of Christ, which is not of this world, is set up
in it, and the spiritual powers of his throne established;
which lays no claims to any coercive powers of outward
force, inconsistent with a dominion, which alone consists
in willing submission, and voluntary obedience.
[®] Ver. 14.] It was the custom, in the temple-worship,
for the singers to make pauses. In every psalm, say the
Talmudists, the music made three intermissions; at these
intermissions the trumpets sounded and the people wor-
shipped. . (Vid. Lightfoot, Temple-Service, cap. 7.)
CHAP. VI.
SECT. V. First Period of the Seals.
CONTENTS.
St. John had seen, in the former part of his vision, a re-
presentation of the majesty, glory, power, and supreme
authority of God; and the sealed book, in which was
contained the orders of Divine Providence towards the
church and the world, delivered to Christ, the Lamb of
God, to open and reveal it, for the encouragement of the
church to patience and faithfulness; together with the
adoration of the church on this solemn occasion. Now
this revelation of Christ begins with a prophetic repre-
sentation of the future state of the church and world, so
far as the wisdom and goodness of God thought fit to
make it known, for the consolation of his faithful people.
This chapter contains the first period of prophecy, and
a description of the state of the church, under the
heathen Roman empire, from the time of the date of
the prophecy to about the year of Christ 323. as I
have endeavoured to shew in the preface. Each of the
prophetical descriptions is, in part, some figurative or
hieroglyphical picture and motto; or some representa-
tion, in the style and figurative expressions of ancient
prophecy, describing some particular dispensation of
* Reland, de Spoliis Temple Hierosolymitani, p. 105.
THE REVELATION OF ST. JOHN.
51l
Providence, proper and peculiar to the several succes-
' sive states of the church and empire, during the space
of time contained in this period. In which, therefore,
we, may hope to find both a wise and kind intention, in
making known these dispensations of Providence to the:
church, and a useful and profitable meaning of this first
period of prophetical revelation.
i Anp I saw when the Lamb opened one of the seals,
and I heard, as it were the voice of thunder, one of the
Sour beasts saying, Come and see.]
(1.) After I had beheld the sealed book delivered into.
the hands of the Lamb of God, that he might reveal the or-
ders of God’s providence contained in it, for the consola-
tion and encouragement of the church, I farther beheld in
my vision, that he proceeded to open the seals of the book
in order; and when he had opened one of the seals, I
heard one of the four cherubims, who were near the throne,
call upon me with an audible voice, and strong as if it had
been the sound of thunder, and he said unto me, Come up:
nearer unto the book, that you may see what appears in it,
now it is opened.
2. And I saw, and behold a white horse ; and he that sat
on him had a bow ; and a crown was given unto him: and
he went forth conquering, and to conquer.]
(2.) Limmediately obeyed the veice, and looking into:
that part of the book or roll that was unfolded, upon open-
ing the seal, I saw a sort of hieroglyphic figure, with a
motto. The picture was after this manner: there was drawn
the figure of a person, sitting on a white horse, who had a
bow in his hand, and a crown given unto him; so that he
appeared as a prince riding in solemn procession, with his
ensigns of state, as princes and generals were used to
march, when setting out on some great expedition. He
had a bow, an ensign of war; a crown, an ensign of com-
mand and victory ; and he rode on a white horse, a symbol
of joy and triumph. And, agreeable to this meaning, there
was this motto, Go forth conquering, and to conquer: a
promise of success, victory, and triumph. (See the history
of the first seal at the end of this chapter.)
8. And when he had opened the second seal, I heard the
second beast say, Come and see.]}
(3.) I farther saw, in my prophetic vision, when the
Lamb opened the second seal, and so unfolded another
part of the roll, or book, that what was contained in that
part of the roll lay open to sight. Then the second of the.
cherubim called upon me, as the first had done before,
saying, Come near the book, and look upon this descrip-
tion, which is designed to represent the state of the church,
and world, in the following period of Providence.
4. And there went out another horse that was red; and
power was given to him that sat thereon to take peace from
the earth, and that they should kill one another: and there
was given unto him a great sword.}
(4.) And when I came near, and saw what was con-
tained in that part of the roll, I perceived a description,
as in a picture, or on a medal, of another horse, as in the
foregoing representation, but of a different colour: for this
horse was not white, but red, or of a bloody colour, [*]a
figure of great slaughter, by means of the person sitting on
him; which the motto, or legend, explained accordingly ;
To take peace from the earth, and that they should kill one
512
another. This meaning of the representation was farther
confirmed, by another figure of a great sword, put into the
hands of the rider, signifying such a state of providence,
as that the enemies of the Christian faith should fall upon
and destroy each other, and execute upon themselves,
with their own hands, the judgments of God, which were
due to their opposition to the truth, and their persecution
of righteousness. (See the history of the second seal at the
end of this chapter.)
5. And when he had opened the third seal, I heard the
third beast say, Come and see. And I beheld, and lo a black
horse; and he that sat upon him had a pair of balances in
his hands.)
(5.) I farther observed in my vision, that the Lamb
opened the third seal; and I heard the third of the cheru-
bim calling upon me, to come and see what was contained
in that part of the roll now opened to sight. And looking
upon it, I perceived another figurative representation; for
I beheld the picture of a person riding upon a horse, of a
different colour from both the former. The horse on which
this rider sat was of a black colour, expressive of a time
of mourning and affliction ; [*] and the person that sat on
him had a pair of balances in his hand, but not as a com-
mon representation of exact justice and righteous judg-
ment, but to weigh corn and the necessaries of life, to sig-
nify great want and scarcity, and to threaten the world with
famine, the next judgment of God to the sword. [*]
6. And I heard a voice in the midst of the four beasts say,
A measure of wheat for a penny, and three measures of bar-
ley for a penny; and see that thou hurt not the oil and
the wine.}:
(6.) This meaning of the representation was confirmed
by a voice from the cherubim, saying, In the times of this
prophecy, the price of a measure of wheat shall be a penny,
and three measures of barley shail cost the same price; the
whole wages of a man’s labour for a day shall only pur-
chase so much corn, as is a usual daily allowance : so
that all he can get must be laid out on the very necessaries
of life, without any provision of other conveniences for
himself or family, and a scarcity of oil and wine will make
exactness in their measures very necessary also, [*] (See
the history of the third seal at the end of this chapter.)
7. And when he had opened the fourth seal, I heard the
voice of the fourth beast say, Come and see.
8. And I looked, and behold a pale horse ; and his name
that sat on him was Death, and hell followed with him:
and power was given unto them over the fourth part of the
earth, to kill with sword, with hunger, and with death, and
with the beasts of the field.]
(7.) I farther beheld in my vision, as the Lamb went on
to open the seals, that he unfolded that part of the roll
which was fastened by the fourth seal, and the last of the
four cherubim, which were about the throne, called upon
me, to observe what appeared upon the opening of it. (8.) I
then beheld another figurative representation: I saw, as in
a picture, a horse of a different colour from the three for-
mer: this was a pale horse, an emblem of mortality and
death. [5] And the person who’ sat upon this horse had
the name of Death given unto him; and to shew that this
was intended, not of any figurative death, but of a proper
death of the body, a figure representing the grave, or hell,
was made his attendant; [°] and the meaning of this figu-
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VI.
rative description (see the history of the fourth seal at the
end of this chapter) was explained by a motto, or inscrip-
tion, Let them kill the fourth part of the earth; intimating,
they should destroy a very considerable part of the heathen
Roman empire, by the several judgments of God, the
sword, famine, pestilence, and wild beasts. [7]
9. And when he had opened the fifth seal, I saw under the
altar the soulsof them that were slain for the word of God,
and for the testimony which they held :]
(9.) Upon opening the fifth seal, I beheld something
new in my vision; I saw a great number of persons, who
had been slain in the several persecutions of the church,
who had persevered in the worship of the true God, ac-
cording to the gospel of Christ, [*] lying at the foot of the
golden altar of incense; [9] intimating, that their constancy
unto the death was an offering well received, and accept-
able in the sight of God.
10. And they cried with a loud voice, saying, How long,
O Lord, holy and true, dost thou not judge and 7 our
blood on them that dwell on the earth?)
(10.) And I heard these martyrs of Jesus expressing
their faith in the promises of Christ, for whose religion they
had suffered, by saying with united voices, O Lord God,
thou art righteous in all thy ways, and faithful to all thy
promises: now thy church has suffered a long time, and
thy kingdom has been greatly oppressed by the kingdom
of Satan; when will it please thee to make way for the
glorious state of thy kingdom, and peaceful state of thy
church, by breaking the power of Satan, and of ecg idol-
atrous persecutors of it?
11. And white robes were given unto every one of them ;
and it was said unto them, that they should rest yet for
a little season, until their fellow-servants also; and their
brethren that should be killed, as they were, should be ful-
filled.)
(11.) T farther beheld, that hereupon, unto each of these
persons was given a white shining garment, a robe ex-
pressive of the favour and acceptance of God, and a mark
of approbation, honour, and dignity.[°] But, with respect
to the judgments of God, which were to make way for the
deliverance and peaceful state of the church, they were di-
rected to wait a little longer; for though many had been
slain already for the testimony of Jesus, yet there were
other of their brethren, who should bear a-like honourable
testimony to the Christian faith and religion : however, this
remaining time of trial should be short, for a little season
only, when the testimony of the faithful martyrs of Christ
should be completed; and then God, according to their
prayers, would make way for a peaceful and prosperous
state of the church, (See the history of the Sifth seal at the
end of this chapter.)
12. And I beheld when he had opened the sixth seal, and,
lo, there was a great earthquake ; and the sun became black
as sackcloth of hair, and the moon became as blood ;]
(12.) I farther beheld in my vision, when the Lamb pro-
ceeded to open the sixth seal, there was represented to me
a view of great disorder and confusion, of such changes
and alterations, as if the world was about to be dissolved,
and the order of nature to be set aside; for it seemed as if
the earth was shaken with violent convulsions, as by a
universal earthquake ; that the sun shined not with its usual
lustre, but looked black and dark, as in a total eclipse ;
SECT. V.]
that the moon, instead of appearing with its usual bright-
ness in the heavens, looked of a ne red colour, as:
blood.
13. And the stars of heaven fell noth the periec even as
a Jig-tree casteth her untimely figs, when she is shaken of « a
mighty wind.]
(13.) Even the stars also seemed ‘to disappear out of
their places in the heavens, and like meteors to fall down
upon the earth, or as blasted fruit is blown down from the
trees upon the,ground, by a violent storm.
14, And the departed as a scroll when it is rolled
together ; and every mountain and island were moved out of
their places.] ,
_ (44.) Yet farther it was represented to me in my vi-
sion, as if the order of heaven and earth was to be totally
changed, so as not to be restored again. The alterations
were so great, as if the heavens were no longer spread
over the earth, but rolled up together as a roll of parch-
ment, and the mountains and. islands, the most secure from
the danger of earthquakes, as having the firmest founda-
tions, were not only shaken, but quite thrown down and
destroyed, so as never to be restored again; to signify,
['*] according to the expressions of ancient prophecy, such
a downfal of the empire and power of Rome heathen, as
should never be recovered ; but the power of these idol-
atrous enemies of the Christian faith should cease and be
no more, as the power of the Assyrians and Babylonians,
the ancient enemies of God’s people, was destroyed, and
never recovered.
15. And the kings of the earth, and the great men, and
the rich men, and the chief captains, and the mighty men,
and every bondman, and every freeman, hid themselves in the
dens and in the rocks of the mountains.
16. And said to the mountains and rocks, Fall on us, and
hide us from the face of him that sitteth on the throne, and
from the wrath of the Lamb :]
(15.) And so great was the punishment of these enemies
of the Christian faith, that it reached persons of all ranks,
states, and conditions, and filled their hearts every where
with great apprehensions and fears; so that even those who
had the highest authority, and governed the world as kings,
such as were invested with great power, such as had grown
very rich, persons in command and authority, or famous for
strength or valour, persons of every condition, whether
bond or free, endeavoured to find out some hidden place
of safety and retreat, if possible, to conceal themselves,
that these judgments might not reach them. [*] (46.)
Nay, they were so concerned and dispirited, that they were
rather desirous to be buried under the rocks and moun-
tains, than so exposed to such terrible judgments, from
the anger and power of the great Lord of the world, whose
religion they had long opposed and persecuted. [1°]
17. For the great day of his wrath is come; and who shall
~ be able to stand ?]
a 7.) Now the appointed time of his great wrath is
come ; they ; are made sensible, no room is left them either
for defence orescape. (See the history of the sixth seal at
the end of the Annotations.)
ANNOTATIONS ON CHAP. VI.
{*] Ver. 4) WHEN the Moabites saw the waters red by
_ the shining of the sun upon them, they said, This is blood ;
VOL. VI.
THE REVELATION OF ST. JOHN.
513
so naturally is‘the red colour a representation of blood.
(2 Kings iii. 22, 23.)
[*] Ver. 5.] Black, in ancient prophecy, is an emblem of
affliction; and, in particular, an affliction occasioned by
famine: thus, in the expressions of Jeremiah, Lam. vy. 10.
Our skin was black like an oven, because of the terrible
famine.
[°] Thus famine is expressed by the prophet Ezekiel, iv.
16,17. Moreover, he said unto me, Son of man, behold, I
will break the staff of bread in Jerusalem: and they shall eat
bread by weight, and with care ; and they shall drink water
by measure, and with astonishment: that they may want
bread and water, and be astonished one with another, and
consume away for their iniquity.
[*] Ver. 6.] The measure of wheat is a choenix, and the
price a Roman denarius, or penny; of which Grotius * ob-
serves, the Roman penny was the daily wages of a work-
man, and a cheenix the allowance of corn for his daily pro-
vision: so that a penny for a measure of wheat, will in
general appear a very excessive price; since corn, for one
day’s provision, would cost a whole day’s wages. In an-
other way of computation, if we reckon the measure of the
cheenix to be about a quart English, and the Roman penny,
or denarius, to be about eight-pence English, + the nearest
a common computation of both, and there is no need here
of more exactness, corn at that price will be above twenty
shillings an English bushel; which, when the common
wages of man’s labour was but eight-pence a day, sheweda
very great scarcity of corn, next to a famine.
[>] Ver. 8.] Paleis a usual epithet of death; “ Pallidam
mortem, dicunt poete,” says Grotius.
[°] It is not unlikely, that’the figures representing death,
and the grave, might have their names expressed by some
motto, or inscription ; it was a thing so well known in the
medals of those times, to write the names Pietas, Felicitas,
Virtus, &c. under the figures designed to represent them.
("] These are called the four sore judgments of God, in
the ancient style of prophecy. Thus the prophet Ezekiel,
(xiv. 21.) For thus saith the Lord God; How much more
when I send my four sore judgments upon Jerusalem, the
sword, and the famine, and the noisome beast, and the pesti-
lence, to cut off from it man and beast? Or, as the same
prophet expresses those judgments of God, which none
should escape, (xxxiii. 27.) Say thou thus unto theni, Thus
saith the Lord God; As I live, surely they that are in
the wastes shall fall by the sword, and him that is in the
open field will I give to the beasts to be devoured, and they
that be in the forts and in the caves shall die of the pesti-
lence. The meaning of which prophetic threatening is plain,
that the judgments of God were to be so great, and so uni-
versal, that men should be able to find no place of security
against them, but some one judgment or other should meet
them every where.
[*] Ver. 9.] The word of God, and the testimony which
they held, is a description of faithful Christians, who per-
severed in the Christian faith and worship, notwithstanding
all the difficulties of persecution. They are called, the
remnant which keep the commandment of God, and have the
testimony of Jesus Christ, Rey. xii.17, They are also de-
* Tn loc.
+t This is giving great advantage in the computation ; for the cheenix is not full a
pint and half.
3U
514
seribed, as the souls of them that were beheaded for the wit-
ness of Jesus, and for the word of God, and which had not
worshipped the beast, neither his image, neither had received
his mark upon their foreheads, or in their hands, Rev. xx. 4.
(°] Many suppose the expression under the altar, does
allude to the ceremony of pouring out the blood, at the
bottom or foot of the altar; but Dr. Hammond on the.
place has very justly observed, I think, ‘‘ That this altar in
St. John’s vision, was not the altar of sacrifice in the court
of the temple, but the altar of incense which was in the
holy place ; the whole scene of this vision being the sanc-
tuary within the veil, where the altar of incense stood, the
altar of burnt-offering standing without in the court.” The
blood of the martyrs is not compared with the blood of pro-
pitiatory sacrifices, but with the offering of incense on the
golden altar; which offering was accompanied with the
prayers of the congregation, to recommend them to God,
according to the observation of a very learned author ;*
“Cum enim suffimenta sacra ita populi preces adumbra-
rent, ut sacerdos altera Deo adolens, alteras etiam ritu
symbolico illi commendare,” &c. A fit emblem of God’s
gracious acceptance of the constancy and perseverance
of the faithful.
[°] Ver. 11.] When persons were approved, upon trial
of their fitness for the priest’s office, they were clothed with
white garments, the proper habit of the priests: and rich
garments, which it was usual for princes to send as pre-
sents, according to the customs of the eastern nations, were
public marks of the prince’s favour, and that he designed
to confer honour on the persons to whom he presented
them. This representation seems much to favour the im-
mediate happiness of departed saints, and hardly to consist
with that uncomfortable opinion, the insensible state of
departed souls till after the resurrection.
[1] Ver.14.] Great public calamities are described in
the prophets, says a very celebrated author,*+ as if the order
of nature was overturned, the earthquakes, the sun and
moon are darkened, and the stars fall from heaven. This
observation will give a plain and just sense to this part of
prophetic description. There is no need with some to
understand these expressions of real earthquakes and
eclipses, the prephetic style plainly shews they are figurative
expressions, describing great calamities and changes, which
the judgments of God would bring upon the earth. The
prophet Joel, describing in the beautiful images of pro-
phetic style, a famine to be occasioned by a great number
of locusts, which were to devour the whole fruits of the
earth, thus expresses it, (ii. 10.) The earth shall quake
before them, the heavens. shall tremble, the sun and moon
shall be dark, and the stars shall withdraw their shining.
The prophet Isaiah, prophesying of a great destruction of
God’s enemies, for their opposition to his church, which he
calls the day of the Lord's vengeance, and the year of re-
compences for the controversy of Zion, xxxiy.8. he thus
describes it, ver. 4. And alt the host of heaven shall be dis-
solved, and the heawens shall be rolled together as a scroll,
and ali their host shall falldown, as. the leaf falleth off from
the vine, and as a falling fig from a fig-tree. The general
meaning of which expressions is explained in the follow-
* Outram, de Sacrificiis, lib, i, cap, 8. seot. 11,
+ Bossuet, bishop of Meaux, on the place.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VI.
ing verse, ver. 5. For my sword shall be bathed in heaven ;
behold, it shall come down upon Idumea, and upon the peo-—
ple of my curse, to judgment. In like manner, the same
prophet thus expresses the judgments of God in the pu-
nishment of sinners, xiii. 10. For the stars of heaven and
the constellations thereof shall not give their light: the sun
shall be darkened in his going forth, and the moon shall not
cause her light to shine. The meaning of which is thus ex-
plained in the next words, ver. 11. I will punish the world
for their evil, and the wicked for their iniquity ; and I will
cause the arrogancy of the proud to cease, and will lay low
the haughtiness of the terrible. The prophet Ezekiel uses
the same images, to express the downfal of oppressive
empires and power. Thus, in the prophecy of the destruc-
tion of the empire of Egypt by the empire of Babylon,
Ezek. xxxii. 7,8. And when F shall put thee out, I wilt
cover the heaven, and make the stars thereof dark; I will
cover the sun with a cloud, and the moon shall not give her
light. All the bright lights of heaven will I make dark over
thee, and set darkness upon thy land, saith the Lord Ged:
‘As the prophecy contained in this revelation relates to the
heathen Roman empire, and their punishment as perseeu-
tors of the true religion and Christian faith, there is a plain
general meaning of these expressions, applicable to those
calamities and judgments, by which that persecuting —
was to be destroyed.
It is farther observed by many interpreters, that chief
and principal persons, such as princes and rulers, are figu-
ratively expressed by sun, moon, and stars. It is an in-
genious observation of Mr. Daubuz,* “ That by the sun
may be more particularly meant. the heathen emperors; by
the moon, the powers next to the supreme; by the stars,
the less principal ruling powers of the idolatrous Roman
empire; and farther, that by heavens may be meant the ~
whole superior state of the Roman pagan world, civil and
religious; and, finally, that by mountains and islands may
be meant the strength and riches throughout Rome and its’
provinces, especially the idolatrous temples, with their
treasures and revenues.” These are ingenious conjectures,
but I think not so plain and sure, as the general meaning
fixed by the unquestionable use of these images in , tite
former prophets.
[*] Ver. 15.] Thus the prophet Isaiah describes the fears
of idolaters, and their apprehensions of the judgments of
God, ii. 19. And they shall go into the holes of the rocks,
and into the caves of the earth, for fear of the Lord, and
for the glory of his majesty, when he ariseth to shake ter-
ribly the earth.
[3] Ver. 16.] These expressions seem to be taken from
the prophet Hosea, who thus describes the consternation
of those who had fallen off to idolatry in Israel, when their
idolatrous places of worship should be destroyed, and they
should be punished for their apostacy, x. 8. The high
places also of Aven, the sin of Israel, shall be destroyed:
the thorn and the thistle shall come upon their altars ; and
they shall say to the mountains, Cover us ; and to the hills,
Fallonus: that is, according to a very learned interpreter,+
such calamities shall befal them, as shall make their lives
tedious to them, and worse than any kind of death; so that
they shall wish to die, rather than live as they do.
* Explanation of seal sixtin t Pocock on tlie place.
SECT. V.]
HISTORY OF THE SEALS.
First seal—The person who seems here represented, is
Jesus Christ, who had received’a kingdom from the Father,
which was to rule all nations; concerning whose kingdom
it was foretold, that, all opposition notwithstanding, it
should be preserved, and prevail; so that finally, all ene-
mies to it should be subdued, and the kingdoms of this
world should become the kingdom of God, and of his Christ.
These figurative representations of authority, government,
success, and triumph, may be properly applied to the
Christian religion, or kingdom of God and his Christ, now
beginning to spread far and wide; and to comfort the faith-
ful in Christ Jesus, that however the Jews on the one hand,
or the heathen Roman empire on the other hand, greatly
opposed and persecuted them; yet they should see the
punishment of their enemies, both Jewish and heathen, and
the cause of Christianity prevail over both, in a proper and
appointed time. These expressions, and the interpreta-
tion of them, may receive some light from the style of the
Psalmist, Psal. xlv. 3, &e. Gird thy sword upon thy thigh,
O most mighty, with thy glory and thy majesty. And in
thy majesty ride prosperously, because of truth and meek-
ness and righteousness ; and thy right hand shall teach thee
terrible things. Thine arrows are sharp in the heart of the
king's enemies; whereby the people fall under thee. Thy
throne, O God, is for ever: the sceptre of thy kingdom is a
right sceptre. We have farther reason for the application
of this prophecy to Christ, and the success of his kingdom,
from an after-passage in this Revelation, xix. 11, &c. And
I saw heaven opened, and behold, a white horse, and he that
sat upon him was called Faithful and True, and in righte-
ousness he doth judge and make war. His eyes were as a
flame of fire, and on his head were many crowns, and he had
aname written which no man knew but himself. And he
was clothed with a vesture dipped in blood, and his name is
called, THE Worp or Gop. And again, xvii. 14. These
(the kings that gave their power and strength to the beast)
shall make war with the Lamb, and the Lamb shall overcome
them: for he is Lord of lords, and King of kings, and they
that are with him are called, and chosen, and faithful. Thus
with great propriety to the order and design of this Revela-
tion, the dignity and power of Christ, the protection and
success of his gospel, is the first part of prophecy, for the
consolation of the faithful, as it is the chief end and design
of this book.
Second seal. Sethebenidlion to the order we have observed
in these prophecies, the several parts of each period being
successive to each other, as well as the periods themselves,
the events in history to answer this prediction are to begin
in the first period of the heathen Roman empire, and nearest
to the time of the vision; and then this prophecy will fitly
refer to the mutual slaughters of the Jews and heathen, the
common enemies of the Christian faith, and persecutors of
the Christian religion; thus taking peace from the earth,
and killing one another. If this vision, as some learned
men have thought, was in the time of Nero’s persecution,
and so before the destruction of Jerusalem by Titus, the
dreadful slaughter of the Jewish nation in that war may
be described by it; in which, according to some,* one mil-
* Usher Annal. 688,
THE REVELATION OF ST. JOHN.
515
lion five hundred thousand, according to others, two mil-
lions of Jews were slain, besides the Romans slain by the
Jews. But if this vision was in the time of Domitian’s
persecution, as is the most common and likely opinion, it
will refer to some event in history, after the destruction of
Jerusalem; for that slaughter being passed, can hardly be
supposed the meaning of a prophecy, or prediction of a
judgment to come. Now the reigns of Trajan and Hadrian
will sufficiently verify this representation. In the latter
end of the reign of Trajan,* the Jews rebelled in Egypt
and Cyprus, and are reported to have put to death, with
great marks of cruelty, four hundred and sixty thousand
men; yet the Jews were every where subdued, and prodi-
gious numbers slain by the Romans. Eusebius + remarks
on this part of history, “that the doctrine and church of
our Saviour daily increased; but the calamities of the
Jews were aggravated with new miseries.”
Not long after, in the reign of Hadrian, the Jews were
led into a new sedition, headed by one who pretended to
be the Messiah, who was called Bar Chocab, or Son of
the Star ; because he gave out, he was the Star foretold
by Balaam. The whole Jewish nation rose against the
Roman government, and for some time did great mischiefs
to the Romans; but at last they were entirely cut off by
the Romans, though with great loss to themselves. In
these wars, besides what was lost on the Roman side, the
Jews had a thousand cities and fortresses destroyed, with
the slaughter of above five hundred and eighty thousand
men.{ Thus the persecutors of the Christian faith and
church perish by each other's hands. The Romans, by
their idolatrous worship of Jupiter Capitolinus, provoke
the Jews to rebellion, and the Jews are destroyed following
a false Messiah, as their leader, when at the same time they
rejected the true Messiah, and persecuted his followers ;
and they fall by the hands of a heathen nation, which had
joined with them, in opposition to the Christian faith and
profession: so that even the temporal evils the church was
permitted to suffer by the persecution of its enemies, were
not so great and dreadful as the calamities and judgments
the providence of God permitted the persecutors themselves
to bring upon each other, by their own hands: so that the
faithful had no reason to complain, as if their afflictions
‘were peculiar to themselves, or greater than what their
enemies were corrected with. This period of history was
about forty years after the vision.
Third seal.—According to the order of prophecy we
have observed in this book, the events in history, to answer
this prediction, are to be found in the next part of this
period of the heathen Roman empire, or after the reigns of
Trajan and Hadrian; now Antoninus Pius succeeded Ha-
drian, A. D. 138. Antoninus the philosopher, partly with
Verus, and partly alone, and after them Commodus, go-
verned the Roman empire, fill within a few months of the
reign of Severus, who began his empire, A. D. 198. a space
of above fifty years.
Let us then see what the history of those times affords
us, agreeable to this prophetical description. I think the
description itself plainly expresses a great scarcity of pro- .
vision ; and though it does not foretell such a scarcity of
t Hist. Eccl. lib. iv. cap. 2.
3U 2
* Xiphilin ex Dione, Trajanus.
$ Xiphilin ex Dione, Hadrianus.
516
provision as should amount to a famine, when no bread at
all was to be had, which scarce ever happened in so many
countries at once, as were subject to the Roman empire ;
yet it foretells, that bread, the staff of life, should be so
scarce as to be sold at an excessive price, so as to be a
very heavy judgment on the greater part of mankind, who
have their bread to get by their daily labour.
The fourth general persecution was within this period,
near sixty years after the third general persecution by Tra-
jan, A. D. 107. For Antoninus the philosopher, notwith-
standing his other good qualities, had a strong superstition
and zeal for the heathen religion, and began a new perse-
cution against the Christians, about the year 165.
The state of the empire, under the reigns of this Antonine
family, does properly and exactly answer this prophetic
description.
But it will be proper to observe previously, that Mr.
Mede, and, after him, Mr. Waple, and others, seem to have
been led into a great mistake, in their interpretation of this
prediction, by a conjecture without reasonable foundation.
The third beast, or living creature, according to Mr.
Mede’s* supposition of the standards of the camp of Israel,
stood to the south; and therefore sheweth, as he observes,
“this seal beginneth at the coming of an emperor, from
that quarter, viz. Septimius Severus, an African,, an em-
peror out of the south.”
But as there seems to be little foundation for supporting
a prediction, from the bare situation of the beasts, east,
west, north, and south, if they had really been taken from
the standards of the camp of Israel, there is yet less foun-
dation for that supposition, as it is very uncertain, and in-
deed very improbable, the camp of Israel had any such
standards from whence they are supposed to be taken, as
we have observed more at large, on iv. 8. There was
no need therefore for Mr. Mede to reject the common in-
terpretation, so natural and proper, because the event was
not answerable in the reign of Severus, since it was on no
good foundation he fixed it to the reign of Severus: for if
the beasts were not taken from the standards of the camp,
or if they did not answer the situation of the standards,
east, west, north, and south; er, finally, if standing to the
south did not, in the intention of the prophecy, confine the
time to the reign of an emperor born in Africa, there is no
sufficient reason to confine this prophecy to the reign of
Severus.
It is, on the contrary, for considerable reasons, directed
to that part of the period of the heathen Roman empire,
next after the preceding prophecy, which referred to the
reigns of Trajan and Hadrian; and therefore may well be
looked for in the reigns of the Antonine family: let us then
see, whether, in those times, history does not take notice
of famine, and scarcity of provisions, as worthy the honour
of a character in Mr. Mede’s expression.
. The testimony of Tertullian, + who lived in those times,
is very plain, and allowed by Mr. Mede; he mentions un-
seasonable weather, and bad harvests, the judgments of
God, for persecuting the Christians. “* Doleamus necesse
est, quod nulla civitas impune latura sit sanguinis nostri
effusionem.—Arez ipsorum non fuerunt, messes enim
* Onvi. 5. t Tertullianus ad Scapulam, cap. 3, p.m, 92,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VI.
suas non egerunt: caeterum et imbre anni preeteriti, quod
Fassett genus humanum, apparuit, cataclysmum,
sci
But, says Mr. Mede, if the harvest failed in Africa some
time, when Hilarianus was president, which he saith it did,
it follows not therefore that this was general through the
Roman empire, or in the age of Severus: whether it was
in the age of Severus, is nothing material, but Africa was
the granary of Italy, and a failure of harvest there must
occasion a'scarcity of provision in great part of the Roman
empire : besides, it is observable, that Tertullian speaks of
such a scarcity as was felt in every city, and that the rains
that occasioned it were so great, as to threaten the world
with a second flood.
But let us consider what the historians take notice of,
with respect to a scarcity of provisions in Italy, and Rome
itself, under the reign of the Antonines.
Aurelius Victor, in the reign of Antoninus Pius, ob-
serves, that the scarcity of provisions occasioned such a
tumult in Rome, that the common people attempted to stone
him, which he chose rather to suppress by fair means, than
by severity. *‘ Usque eo autem mitis fuit, ut cam ob ino-
pie frumentariz suspicionem, lapidibus a plebe Romana
perstringeretur, maluerit ratione exposita placare, quam
ulcisci seditionem.”
- Julius Capitolinus + farther takes notice, that Antoninus
Pius was fain to supply the scarcity of wine, oil, and corn,
out of his own treasury; and that famine was one of the
evils with which the empire was afflicted in his reign.
“ Vini, olei, et tritici penuriam, per erarii sui damna emen-
do, et gratis populo dando, sedavit.—Adversa ejus tem-
poribus hc provenerunt, fames de qua diximus,” &c.
In the reign of his successor, Antoninus the philosopher,
we have a like account of scarcity of provision, to a fa-
mine; Mr. Echard{ has thus expressed it: The birth of
this prince (Commodus) was signalized by many deplorable
disasters, particularly the river Tiber, by an inundation,
overwhelmed a considerable part of Rome, bore along with
it a multitude of people and cattle, ruined all the country,
and caused an extreme famine; this inundation was se-
conded by earthquakes, burning of cities, and a general
infection of the air, which immediately produced an infinite
number of insects, who wasted all that the floods had
spared. This account is taken, I suppose, from Capitoli-
nus and-Victor; for Julius Capitolinus thus mentions these
calamities :§ ‘‘ Dabat se Marcus totum philosophia, amo-
rem civium affectans; sed interpellavit istam felicitatem
securitatemque imperatoris, prima Tiberis inundatio, que
gravissima fuit; que res et multa urbis edificia vexavit,
et plurimum animalium interemit, et famem gravissimam
peperit.”
Aurelius Victor thus: || ‘ Terrae motus, non sine interitu
civitatum, inundationes fluminum, lues crebrae; locustarum
species, agris infeste prorsus, ut prope nihil, quo summis
angoribus atteri mortales solent, dici seu cogitari queat,
quod non illo imperante seevierit.”
In the next reign, of Commodus, Xiphilin J observes
from Dio, there was such scarcity of provisions, that the
t Jul. Capitol. Antoninus Pius, cap. 8.
§ Julius Capitol. Anton. Philos. cap. 8.
{ Xiphilin, ex Dione, Commodus, 575.
* Aurel. Vict. p. m. 446.
+ Rom. Hist. vol. ii, p. 315.
|| Aurel. Vict. p.m. 446.
SECT. V.]
people of Rome rose, and actually killed Cleander, the em-
peror "s favourite, in the sedition. “Nam cum esset forte
magna inopia rei frumentariz, eamque Dionysius Papyrius
preefectus annonz fecisset majorem, ut populus Romanus
culpamin Cleandrum propter furta quze faciebat, conficeret,
haberetque odio, eumque, id quod accidit, interficeret.”
This scarcity of provisions, in every reign of the Anto-
nines, continued to the empire of Severus, who heartily set
himself to remedy so great an evil, and made it the great
care of his life which plainly shews, it was a very press-
ing evil; and that, through frequent wars, bad harvests, and
a mismanagement of the public stores, scarcity of provi-
sions was a distinguishing judgment of those times. So
fflius Spartian observes, in the life of Severus, * ‘ Rei
frimentariz, quam minimam receperat, ita consuluit, ut
excedens ipse vita; septem annorum canonem populo Ro-
mano relinqueret.”
And thus also the reign of Severus appears a proper end
to the judgment of this prediction.
Fourth seal.—The period of history, which in order of
time answers to this period of prophecy, is the state of the
Roman empire, after Severus, which begins about the year
211. In this time the persecution of the church was very
severe; so that our ecclesiastical historians reckon four of
the general persecutions, in the space of less than thirty
years, under the reign of Maximin, Decius, Gallus and
Volusian, and Valerian.
‘In this period of time, the several sore judgments of God
were united, in the: punishment of a persecuting empire,
the sword, famine, and pestilence. The sword and famine,
which were judgments of the foregoing seals, are continued
in this, and the pestilence is added to them. The pesti-
lence seems to be made the more distinguishing judgment
of this seal. The name of the person sitting on the pale
horse was Death,+ which is the proper expression in the
Scripture-language for the plague, as the prophet Jeremiah
uses the word Nd, death, for the plague; and the LX X.
render 727, pestilence, by Sdvarov, death. Accordingly,
we find all these judgments, in a very remarkable manner,
in this part of history.
The state of the empire was very much disturbed both
by foreign wars and intestine troubles; very few of the
emperors but met with a violent death: so that besides
thirty persons, who all pretended to the empire at once,
there were twenty acknowledged emperors in the space of
sixty years, from Caracalla, A. D. 211. to Aurelian, 270.
These intestine divisions gave great heart and strength to
the enemies of the Roman empire, and great advantages to
the Persians, and northern nations, against it; so that Va-
lerian, in whose reign the persecution was very violent,
was taken prisoner by Sapores (or Sha Pur), king of Persia,
kept captive by him, and treated with great severity to his
death. Famine and scarcity of provisions are the usual
effects of war, especially of civil wars. The spoil of ar-
mies, the fears of the country, and the want of hands for
husbandry, hardly fail of producing scarcity, near to fa-
mine; especially. when unseasonable weather shall also
spoil the fruits of the earth. Mr. Mede observes from Dio-
nysius of Alexandria, and Cyprian, that both war and fa-
mine were the judgments of these times.
* Cap, 8. + Vid. Grot. on Matt, xxiv, 7.
THE REVELATION OF ST. JOHN.
517
After these things, says Dionysius, speaking of the per-
‘secution of Decius, war and famine came upon us.* St.
Cyprian, + in his Apology for the Christians, to Demetrius,
proconsul of Africa, takes notice of the more frequent wars
and famines of those times, that they were falsely charged
upon the Christians; ‘Sed enim cum dicat plurimos con-
queri, quod bella crebrius surgant, quod lues, quod fames
seeviant, quodque imbres et pluvias serena longa suspend-
ant, nobis imputari, tacere ultra non oportet.” It is re-
markable that Cyprian, in the same Apology, expressly
declares his judgment, that these great calamities were ac-
cording to former predictions, and brought upon the world,
not because the Christians rejected the idolatrous Roman
worship, but because the Romans rejected the worship of
the true God. ‘‘Quod autem crebrius bella continuant,
quod sterilitas et fames sollicitudinem cumulant, quod
seevientibus morbis valetudo frangitur, quod humanum ge-
nas luis populatione vastatur, et hoc scias esse preedictum
—Non enim, sicut tua falsa querimonia et imperitia, veri-
tatis ignara, jactat et clamitat, ista accidunt, quod Dii
vestri a nobis non colantur, sed quod a vobis non colatur
Deus.” { And, finally, he makes this the consolation 6f the
Christians in their sufferings, “‘ Certi et fidentes, quod in-
ultum non remaneat, quodcunque perpetimur ; quantoque
major fuerit persecutionis injuria, tanto et justior fiat, et
gravior, pro persecutione, vindicta.” §
Pestilence seems designed the judgment of this predic-
tion; Mr. Mede observes, || from Zonaras and Lipsius, that
a pestilence, arising from Ethiopia, went through all the
provinces of Rome, and for fifteen years together incredibly
wasted them. Neither did I ever read of a greater plague
(saith an eminent man in our age), for that space of time
orland. This pestilence is mentioned by Zonaras, in the
reign of Gallus and Volusian, about the year 251.4 The
words of Zonaras are so agreeable to the prophetic de-
scription, that it may be useful to insert them:—He (Gallus)
was very severe to the Christians, many being put to death
by a persecution, not less grievous than that of Decius;
under him the Persians renewed their motions, and settled
in Armenia; an almost innumerable company of Scythians
fell upon Italy, ** and ravaged Macedonia, Thessaly, and
Greece; a part of them, from the Palus Mzotis, broke
through the Bosphorus into the Euxine Sea, and laid waste
many provinces ; and many other nations rose against the
Romans. Moreover, a plague then infested the provinces,
which beginning in Ethiopia, spread itself almost through
the whole east and west, destroyed the inhabitants of many
cities, and continued for fifteen years. Zosimus,}+ a hea-
then historian, takes notice of the same calamity: While
war raged in every part, a pestilence spread through all
towns and villages, and destroyed the remainder of, man-
kind; that so great a destruction of men had not hitherto
ever happened in former times. I shall only add the short
character of Eutropius, of the times of these emperors,
Gallus and Volusian; he observes, their reigns were only.
memorable for pestilence and grievous distempers: “Sola
* Euseb. Hist. Eccl. lib. vii. cap. 22.
+ Cypriani ad Demetrianum, p.m. 278. ¢ Ib. 279. § Ib. 282,
|| Jos. Mede, of the fourth seal. q Lipsius,
** Joan, Zonar. Annal. tom. ii. Imper, Galli et Volusiani, p, m. 109:
tt Zosimi Hist, Nove, lib, i. p. 24.
518 A
pestilentia, et morbis, atque e«gritudinibus, notus eorum
-principatus fuit.”*
Fifth seal—The period of history which in order of time
answers to this period of prophecy, is the state of the
church and Roman empire, after the reign of Aurelian,
about the year of Christ 275. which we have endeavoured
‘to shew was the period of the foregoing seal.
This period is marked in the prophetic description, by a
time of severe sufferings, in which many gave up their lives,
in honourable testimony to the Christian faith and religion;
but it is also described but as a short time before their
sufferings should end, and the church should enjoy a state
of peace and prosperity, in a quiet and free profession of
the Christian faith and worship. This seal then naturally
leads us to consider'the state of the church and empire, in
the reigns of Dioclesian and Maximian.
Dioclesian began his reign about the year 284. which he
appointed the beginning of a new civil era; but which the
Christians, on account of the heavy and grievous persecu-
tion in his reign, were used to call the era of the martyrs:
this was indeed the last, but the most extensive and furious
of all the persecutions. We have a large account of it
from Eusebius and Lactantius, who were themselves wit-
nesses of it. It may however be sufficient to represent it
in the words of Mr. Echard, + who has well abridged the
larger accounts: ‘“ As.this was the last persecution, so it
was the most severe of all others, like the last efforts of an
expiring enemy, who uses his utmost power and strength
to give a parting blow. It were endless, and almost in-
credible, to enumerate the variety of sufferers and torments ;
it is sufficient to observe in this place, that they were
scourged to death, had their flesh torn off with pincers, and
mangled with broken pots, were cast to lions, tigers, and
other wild beasts, were burned, beheaded, crucified, thrown
into the sea, torn in pieces by the distorted boughs of trees,
roasted by gentle fires, and holes made in their bodies for
melted lead to be poured into their bowels. This persecu-
tion lasted ten years under Dioclesian, and some of his
successors; and the incredible number of Christians that
suffered death and punishment, made them conclude, that.
they had completed their work ; and in an ancient inscrip-
tion they tell the world, that they had effaced the name and
superstition of the Christians, and had restored and pro-
pagated the worship of the gods. But they were so much
deceived, that this hastened the destruction of paganism,
and shortly after Christianity became victorious, and tri-
umphant over all the powers and artifices of mankind.”
Thus exactly does this period of history answer the de-
scription of prophecy, in a state of very great sufferings;
but which, for the consolation of the faithful, was very near
its end.
Sixth seal—The period of history, which in order of
time answers to this part of prophecy, is after the heavy
persecution of Dioclesian. It was to be but a’short time
after, in the expression of the prophecy, a little season,
when there should be a very great change and alteration
in the heathen Roman empire, attended with great calami-
ties brought on the persecutors of truth and righteous-
ness ; even such as should break in pieces their oppressive
power.
* Eutropias, lib, ix. + Rom. Hist, vol. ii, p. 533.
PARAPHRASE WITH ANNOTATIONS ON
[cuAP,. VI.
And the next sfate of the Roman empire will fully an-
swer this description.
Dioclesian and Maximian resigned the empire, and re-
tired to private life, being both forced to it by Galerius,
as Lactantius very particularly relates it.* Upon the death
of Constantius, and the accession of his son Constantine
to his part of the empire, Maxentius got himself declared
emperor at Rome; Galerius, to suppress this rebellion,
persuades Maximian to resume the empire, which he does ;
but, in a short time, has the mortification of being de-
posed; and soon after, for attempting the life ef Constan-
tine,t is forced to put an end to his own life, by an igno-
minious death.
Galerius was smitten with: a very loathsome and incu-
rable distemper, attended with such imsupportable tor-
ments, that he often endeavoured to kill himself, and
caused some of his physicians to be slain, because their
medicines proved ineffectual : he at last began to think of
the Christians; he put an end to their persecution by a
public edict, in which he in particular requires their prayers
for his recovery, ‘‘ Unde juxta hanc indulgentiam nostram,
debebunt Deum suum orare pro ‘salute nostra, et Reipub-
lice ac sua.”{ Yet soon after this public acknowledg-
ment in favour of Christianity, he died of his loathsome
distemper, about the year 311. é
Constantine, who became a great favourer of the Christ-
ians, marches against Maxentius, who opposes him with
a great army of one hundred and seventy thousand foot, -
and eighteen thousand horse; after a fierce and bloody
battle, Maxentius was defeated by Constantine.§ Upon
this victory, Constantine, who had secured by it the whole
empire of the west, gives free liberty for the open profes-
sion of the Christian religion.
In the east, Maximin revoked the liberties granted the
Christians, makes war with Licinius; but being defeated,
with great slaughter of his numerous army, puts many
heathen priests and soothsayers to death, as cheats. Not
long after, || as he was endeavouring to try the event of a
second battle, he was struck witha violent distemper, with
intolerable pains and torments all over his body; he
wasted to nothing, became quite blind, and died raging
and in despair; confessing upon his death-bed, that all
this was but a just punishment upon him, for his spiteful
and virulent proceedings against Christ and his religion.
Lactantius has these remarkable words, “Cum jam terra
marique perterreretur, nec ullum seperaret refugium, an-
gore animi ac metu confugit ad mortem, quasi ad reme-
dium malorum, quz Deus in caput ejus ingessit.”** And
so, taking poison, he died in that miserable manner.
Constantine in the west, and Licinius in the east, re-
mained now sole emperors; Licinius severely persecuted
the Christians in his part of the empire; a war breaks out
between the two emperors; Licinius, notwithstanding a
stout resistance, was overthrown, and forced to fly: but
soon a second war began, which was carried on with
greater fury than ever; Licinius is again defeated in a ge-
neral battle,++ in which, it is reported, one hundred thou-
sand men were slain. He is taken prisoner; and though his
life was then spared, yet, upon new attempts against thelife
* Lactant. de Mort. Pers, cap, 18.
§ Echard, Rom, Hist. 547.
** Laotant, de Mort. Pers, cap. 49,
t Ib. cap. 29, 30. $ Ib. cap. 34.
|| Ib. 550. q Ibid.
tt Zosimus, lib. ii. p. 100.
SECT. VI.]
of Constantine, he is put to death, and with him ended all
the heathen power of Rome.. .
A little after this, Constantine removes the seat of the
empire from Rome to Constantinople, forms a new model
of the Roman government and empire, puts the adminis-
tration of the government into the hands of four principal
officers, called pretorian prefects, abolishes all the power
of paganism, and establishes the Christian religion through-
Thus, by great and frequent calamities, in which so many
emperors had their share one after another, this wonderfal
change was wrought in the heathen Roman empire; their
power to oppress and persecute the Christian religion fell,
like the Assyrian and Babylonian persecutors, never to
rise any more.
This part of history is so easily applicable to the pro-
phetic description, that I shall only represent it in the
words of Mr. Daubuz:* “ From this account it appears,
that the pagan Roman emperors were deprived of their
government, and came to miserable ends:—that the pagan
Roman Czsars fell in battle, or were put to death :—that
the religion of the idolaters received a mortal wound, all
the colleges of pontifices, augurs, vestals, in a word, all
the pagan priests and religious officers throughout the em-
pire, being brought under the power and dominion of a
Christian prince :—that many of the pagan officers, civil |
and military, were displaced, and Christians put in their
room :—that there was a thorough. change in the govern-
ment, and that paganism lessened by degrees, till it en- |
tirely disappeared :—that the greatest ofthe persecutorsac- |
knowledged and confessed the justness and cause of God’s
judgments :—and, lastly, that upon this change, all the
idolaters, upon account of their horrid cruelties and barba-
rities against the Christians, could not but be in daily ex-
pectation of the severest punishments.”
To this I shall add but one remark, That this part of
history is very proper to the general design of the whole
Revelation, to support the patience, and encourage the
perseverance, of the church, in such an instance of God's
power and faithfulness in the protection of the Christian
religion, and punishment of its enemies. We see, in this
period, during the persecution of Rome heathen, the church
in a state of trial and suffering, yet preserved and protected,
and finally obtaining a state of peace and safety, when all
the power of their persecutors was totally destroyed by
Gods overruling providence. This history verifies the
general.truth of all the prophecies, and the particular pre-
dictions of each of them severally. A strong encourage-
ment to the patience and constancy of the true church!
CHAP. VII.
SECT. VI. Interval between the first and second Periods.
CONTENTS.
The former chapter concluded the first period, and the
sufferings of the ehurch under the persecution of the
heathen Roman empire. The second period of prophecy
begins with the opening of the seventh seal, and is con-
tained in the events which attend the sounding of the
* Daubuz Explanat. of seal sixth, 258.
THE REVELATION OF ST. JOHN.
519
trumpets; an account of which we have in the eighth
and ninth chapters. In this chapter, I conceive, we
have an account of a little pause, or interval, to describe
the state of things, for a short time, between the two
periods. After these things, that is, after the prophetic
vision that represented the first period, St. John saw, in
other visions, what is related in this chapter. This seems
a representation of a state of peace and quiet throughout
the earth, especially in the Roman empire, and of the
great number of persons in every nation, which came into
the profession of Christianity; of the encouraging pro-
tection that was given to the Christian church, of thank-
ful acknowledgments for the goodness and power of
God and Christ, by the whole church, in such eminent
instances of favour atid protection; and, finally, of the
happy state of all the faithful confessors and martyrs,
who, after a short time of tribulation, for the faith of
Christ, and constaiicy in his religion, have attained to a
state of everlasting rest, in happiness and glory.
Thus wisely does this part of prophecy promote the prin-
cipal désign of the whole, to encourage the faith and
patience, the hopé and constancy of the church, under
all opposition and sufferings. It seems designed to shew,
with the certainty of prophetic revelation, that as God
directs all things in the world by his providence, so he
will direct them to serve the desighs of his goodness to
the church ; and that the great revolutions of the world
shall often be in favour of true religion; and for its
protection; and to assure the faithful, that all they
suffer for the sake of truth and righteousness, shall soon
be rewarded with a state of peace, honour, and hap-
piness. '
1. Awp after these things I saw four angels standing on
the four corners of the earth, holding the four winds of the
earth, that the winds should not blow on the earth, nor on
the sea, nor on any tree.|
(1.) Now after my former visions, which represented the
providence of God towards the church and world, to the
downfal of the heathen Roman empire, the state of the
church and world next to follow, was also represented to
me in another prophetic vision; in which I beheld four
angels, representing the government of providence, as di-
rected by God’s will and command, and executed by his
messengers or ministers. [*] ‘Those angels were repre-
sented, as placed at the four chief points from whence the
winds are used to blow, to restrain them from blowing
with violence on any part of the world: to shew, God de-
‘ signed in his providence, to put a stop to the tumults and
commotions that had before'so much disturbed the world,
and to give the church and world a time of peace and rest
[*] for a season.
2. And I saw another angel ascending from the east, hav-
ing the seal of the living God: and he cried with a loud
voice to the four angels, to whom it was given to hurt the
earth and the sea,\ ema
(2.) I farther beheld in my vision, another angel, as as-
cending from the eastern point of the heavens, who appeared
with the seal of God in his hand, as sent on some parti-
cular message; this angel, as he came on, made proclama-
tion with a loud voice, that the commotions and disorders
of the world should cease for a time ;—
520
3. Saying, Hurt not the earth, neither the sea, nor the
trees, till we have sealed the servants of our God.in their
foreheads.)
(3.) That a state of peace and quiet should continue,
until he had sealed the servants of God, till many should
receive the distinguishing mark or seal of the Christian
church, the sign and testimonial of their Christian pro-
fession, and consecration to the service of God, and of
God’s peculiar favour to them, as his church and peculiar
people. [*]
4, And I heard the number of them which were sealed :
and there were sealed a hundred and forty and four thou-
sand, of all the tribes of the children of Israel.]
(4.) And the number of those who were thus sealed, and
consecrated to God, as his church and peculiar people,
was very great; a number that figuratively expressed
many persons of all people and nations, professing the
Christian faith, and serving God in the worship of the
Christian church, now the true Israel of God, it being the
square number of twelve, multiplied by a thousand. [*]
5. Of the tribe of Juda were sealed twelve thousand. Of
the tribe of Reuben were sealed twelve thousand. Of the
tribe of Gad were sealed twelve thousand.
6. Of the tribe of Aser were sealed twelve thousand. Of
the tribe of Nephthalim were sealed twelve thousand. Of the
tribe of Manasses were sealed twelve thousand.
7. Of the tribe of Simeon were sealed twelve thousand.
Of the tribe of Levi were sealed twelve thousand. Of the
tribe of Issachar were sealed twelve thousand.
8. Of the tribe of Zabulon were ‘sealed twelve thousand.
Of the. tribe of Joseph were sealed twelve thousand. | Of the
tribe of Benjamin were sealed twelve thousand.]
(5—8.) This great number of people, which professed
the faith and worship of the Christian church, were in pro-
portion out of every place and nation, as if a proportional
number had been sealed out of everyone of the tribes, into
which the children of Israel had been divided, according
to the number of their patriarchs, as if now all the nations
of the earth who were to be blessed in the Christian church
had succeeded in their room, as the true Israel of God;
for it was represented. to me in»my vision, as if twelve
thousand were sealed in the tribe of Juda, as many in the
tribe of Reuben, and a like number in every one of the
other tribes.
9. After this I beheld, and, lo, a great multitude, which
no man could number, of all nations, and kindreds, and
people, and tongues, stood. before the throne, and before
the Lamb, clothed. with white robes, and palms in. their
hands ;|
(9.) After I had beheld this happy and prosperous state
of the church, at the end of so many and grievous afilic-
tions, I saw, in my prophetic vision, the whole church of
heaven, joining in a solemn act of praise. The song of
praise began with the united voices of an innumerable
company of persons of all nations and countries, who were
clothed in white garments, marks of piety, honour, and dig-
nity ; and they had palm-branches in their hands, emblems
_ of joy and victory ;—
10. And cried with a loud voice, saying, Salvation to our
God which sitteth upon the throne, and unto the Lamb.]
(10.) And they said with a loud voice, Salvation be
ascribed unto our God, the supreme and sovereign Lord of
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. VII.
all, who sitteth upon the throne, and unto the Lamb of God,
who has all power to protect and save his faithful ser-
vants. [°]
11. And all the angels stood round about the throne,
and about the elders and the four beasts, and fell before the
throne on their faces, and worshipped God,}
(1L.) Then the angels of God, who stood round about the
throne, and the twenty-four elders, with the four living crea-
tures or cherubim, prostrated themselves before the throne
of God, joining in the same act of worship and thanksgiv-
ing with the saints.
12. Saying, Amen: Blessing, and glory, and wisdom, and
thanksgiving, and honour, and power, and might, be unto
our God for ever and ever. Amen.] |
(12.) For they said, Amen, to their hymn of praise; and
added, Let all with a sincere and devout heart, ascribe
unto God, blessing, glory, wisdom, thanksgiving, honour,
power, and might, for ever and ever. Amen..
13. And one of the elders answered, saying unto me,
What are these which are arrayed in white robes? and
whence came they ?]
(13.). To give me a more exact information concerning
these persons who were clothed in the white robes of pu-
rity, honour, and dignity, one of the elders led me on by
a question, to ask of him a fuller account of them. 5
14. And I said unto him, Sir, thou knowest.. And he said
to me, These are they which came out of great tribulation,
and have washed their robes, and made. them white in the
blood of the Lamb.
(14.) Whereupon he gave me this account of ane? These
persons whom you behold appearing in this state of honour
and happiness, were very lately in a state of great afflic-
tions and suffering for the sake of their faith and constancy ;
but having kept the faith, they have received the blessings
Christ obtained by his blood, for his church and faithful
people; they are now cleansed from all impurity; adorned
with all perfection, and advanced to this.state of Boe ond
happiness in which you see them.
15. Therefore are they before the throne of God, and se serve
him day and night in his temple: and he that sitteth on the
throne shall dwell among them.
(15.) They are counted worthy to. appear i in the imme-
diate presence of God, even here before his throne, and
have obtained the honour and happiness of a constant at-
tendance upon God; and, like his angels, cease not day
or night to praise him: and the presence of God will be
an everlasting spring of happiness and joy to them.
16. They shall hunger no more, neither thirst. any more ;
neither shall the sun light on them, nor any heat.)
(16.) They shall no more be subject to any of their for-
mer troubles or afflictions. None of the naturalor common
evils of the world below shall reach them any more.
17. For the Lamb which is in the midst of the throne,
shall feed them, and shall lead them unto living foun-
tains of waters: and God shall wipe away all tears from
their eyes.]
(17.) For it shall be the care of the Lamb of God to bless
them, who has all power to make them completely happy.
He shall bless them with perpetual everlasting joys; and
every sorrow, with every cause of sorrow, shall be fully
taken away for ever. [°]
SECT. VI.] ©
ANNOTATIONS ON CHAP. VII.
Ty Ver.1.JAN angel, in prophetic style, expresses every
thing that brings a message from God, or executes the will
of God, as, a prophetic dream, a pillar of fire, &c. (See
note on 71.)
[*] Winds are emblems of commotions, and very pro-
perly, as they are the natural causes of storms. Thus this
figurative expression i is used, and explained by the prophet
Jeremiah, xlix. 36, 37. And upon Elam will I bring the
four winds from the four quarters of heaven, and will scatter
them towards all those winds ; and there shall be no nation
whither the outcast of Elam shall not come. For Iwill cause
Elam to be dismayed before their enemies, and before them
that seek their life: and I will bring evil upon them, even
my fierce anger, saith the Lord ; and Iwill send my sword
after them, till I have consumed them. 'To hold the winds,
that they should not blow, is a very proper prophetic
emblem of a state of peace and tranquillity.
[°] Ver. 3.] Sealing has several intentions in the style of
prophecy, which may be seen in Mr. Daubuz’s Symbolical
Dictionary; as, preservation and security, secrecy, con-
firmation, and authority. But, I conceive, the principal
meaning here is to denote propriety, in allusion to the cus-
tom of sealing things, that it might be known to whom they
belong. Now, as the sacraments of circumcision under the
law, and baptism under the gospel, were used as public
marks of consecration to God, as his peculiar people, and
of God’s favour to his church, as his peculium, this expres-
sion, of sealing the servants of God, may well be under-
stood, I think, of a great addition to the numbers of the
Christian church by baptism ; or receiving the seal of the
Christian religion, the mark of God’s peculium.
[*] Ver. 4.] This single passage, says the Bishop of
Meaux, may shew the mistake of those, who always ex-
pect the numbers in the Revelation to be precise and ex-
act: for is it to be supposed, that there should be in each
tribe twelve thousand elect, neither more nor less, to make
up the total sum of one hundred forty and four thousand ?
It is not by.such trifles, and low sense, the Divine oracles
are to be explained: we are to observe, in the numbers of
the Revelation, a certain figurative proportion, which the
Holy Ghost designs to point out to observation. As there
were twelve patriarchs, and twelve apostles, twelve be-
comes a sacred number in the synagogue, and in the
Christian church. This number of twelve first multiplied
into itself, and then by a thousand, makes one hundred forty
and four thousand. The bishop observes,* in the solid
proportion of this square number, the unchangeableness of
the truth of God and his promises; perhaps it may mean
the beauty and stability of the Christian church, keeping
to the apostolical purity of faith and worship.
[) Ver. 10.] This vision, especially when compared with
the former in the fourth and fifth chapters, is to be under-
stood, Iconceive, of the church in heayen ; as heaven seems
to be the proper scene of the vision, so "the innumerable
company of saints with whom the angels join in the fol-
lowing words, in the presence of God and the Lamb, is
most naturally to be understood, I think, of those who,
* In loo,
VOL, VI.
THE REVELATION OF ST. JOHN.
‘immortal life, in the state of heavenly happiness.
521
having been faithful unto death, had received the crown of
And I
question, whether the praises of the church on earth will
answer the prophetic description, or the. intention of. :the
prophetic Spirit, in the great encouragement it designed
to give to faithfulness and constancy. I think, to under-
stand it of the heavenly church, is a natural sense of the
expressions, a sense proper to the design.of the prophe-
cy, as it represents the faithful martyrs and confessors,
once so great sufferers on earth, now blessed saints in
heaven.
[°] Ver. 17.] Interpreters are not agreed in the proper
meaning of this.description. Some understand it, of the
peaceful and prosperous state of the church on earth.. In
some cases, very strong expressions of prophetic style,
are to be softened to a sense that \will agree to a happy
state of the church in this world. Others, who observe the
force of these expressions, and how much they agree with
the description of the new heavens and new earth, chap.
xxi. understand it of the happy state of the church for-one
thousand years, which they also suppose a resurrection-
state of the martyrs. I shall only observe, that as the time
of the thousand years is, according to the order of this pro-
phecy, very distant, I think, from the time to which. ‘this
part of it refers, I can by no means suppose the Spirit. of
prophecy designed this description should ‘be applied :to
the state of the millenium. And though the. description
may be softened to such a sense, as; may represent the
peaceful and prosperous state of the church under:Con-
stantine, yet, I think, the sense given in the paraphrase is
more agreeable to the expressions of this description, and
to the design of the prophecy ; which, when united together;
are the surest rules of interpretation to follow.
CHAP. VIII. neds
SECT. VII. Second Period, of the Trumpets.
CONTENTS.
This chapter opens the second period of this prophecy;
_which begins upon.opening of the-seventh seal,,and is
distinguished by the sounding of seven trumpets. This
period of the trumpets contains a.prophetic description
of the state of the world and church, for a considerable
space of time after the empire became Christian, during,
the.continuanoe of the empire in the successors of Con-
stantine. It describes the great devastation of the Ro-
man empire, by the several nations that. broke in upon
it, and finally put an end to it. It describes a time of
great calamity, a state of new trials. It. shews ‘the
church what it was to expect in new dangers, and oppo-
sition, after it should be delivered from the persecution
of the heathen Roman government. And. when. the
Christian religion should have the protection of the laws,
and the favour of the emperors, the church would still
have great need of caution, watchfulness, patience, and
constancy; and there would be still this encouragement
to faithfulness and perseverance, that though the opposi-
tion in-this period of time would be very great, yet nei-
ther should this prevail against the cause of truth and
righteousness; the Christian, faith and religion should
be preserved, and in the end triumph over this opposi-
522
tion, as it had before over the former opposition, from
the heathen emperors of Rome. And thus fully answers
the general design and use of the prophecy, to direct
and encourage the constancy of the Christian church in
faith and patience, whatever opposition it may meet
with from the world.
1, Anp when he had opened the seventh seal, there was
silence in heaven about the space of half an hour.)
(1.) After the space of time allowed for sealing the
servants of God, and a great addition was made to the
Christian church, which greatly lessened the power, and
weakened the opposition of idolatry to Christianity; I had
a farther revelation in my prophetic vision, to shew what
would be the state of the church and world, after so great
a change in favour of the Christian faith and religion. 4
observed, that now the Lamb opened the seventh and last
seal; and hereupon it was represented to me, as if there
had been a state of silence in heaven for about half an
hour, like the silence in the temple-worship, when. the
whole congregation was at private prayer and devotion.["]
2. And I saw the seven angels which stood before God;
and to them were given seven trumpets.}
(2.) I farther beheld in my vision, seven chief angels
standing before the throne of God, as attendants to receive
his orders, and to execute them, after the manner of the
great princes of the east, who were used to be so attended
by the princes and chief officers of their court. And I’be-
held also in. my vision, that seven trumpets were given to
these seven chief angels, to each of them one.
3. And another angel came and stood at the altar, having
a golden censer ; and there was given unto him much incense,
that he should offer it with the prayers of all saints upon
the golden altar which was before the throne.]
(3.) Then I saw another angel, like the priest chosen to
offer incense, by lot, standing at the golden altar, having a
golden censer, and much incense, [*]} to offer with the pray-
ers of the saints, who were at their private devotions in
silence: this incense the angel offered at the golden altar,
which was before the throne, there being in this represen-
tation of the heavenly presence no veil; and so no distinc-
tion between the holy and most holy place.
_ 4. And the smoke of the incense, which came with the
prayers of the sdints, ascended up — God out of the
angel's hands.}
(4.) And I perceived the smoke of the incense, which
the angel offered with the prayers of the saints; who were
at their private devotions, ascended’ up before God. A
testimony of God’s gracious acceptance of their worship,
and of the continuance of God’s protection — blessing to
his faithful worshippers.
5. And the angel took the censer, and filled it with fire of
the altar, and cast it into the earth: and there were voices,
and thunderings, and lightnings, and an earthquake. |
(5.) I farther beheld in my vision, that the angel who had
offered the incense took his censer; and going down from
the golden altar to the altar of burnt-offering, he filled it
with burning coals, and cast them down upon the earth:
and immediately thereupon, there arose a terrible storm,
with great noise, thundering, lightning, and earthquake,
representing new commotions in the world, and some great
calamities by the righteous judgment of God. [°]
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. VIII.
6. And the seven angels which had the seven trumpets
prepared themselves to sound. |
(6.) This part of the vision having prepared my atten-
tion to observe what should be revealed at each angel’s
sounding of his trumpet, as before upon opening the seals,
in order, I perceived the seven angels preparing to sound
a trumpets.
. The first angel sounded, and there followed hail and
Pi mingled with blood, and they were cast upon the earth ;
and the third part of trees was burnt “Ps and an hgrees
grass was burnt up.)
(7.) The first angel soon sounded his transpets upon
which there followed a great storm of hail, and even of
fire mingled with blood; which burned up and destroyed
a great part of the trees, and green grass of the earth. A
proper representation of great commotions and disorders
in the world, attended with great bloodshed, and destruc-
tion of many of the several ranks and conditions of men.[*]
(See the history of the Sy —, at the se of this
chapter.) :
8. And the second angel sounded, and as it were a great
mountain burning with fire was cast into the sea: we the
third part of the sea became blood;|}/ |
(8.) I then perceived the second angel soundéd his trum-
pet; and I beheld, as:if a'great mountain, all on fire, had
been cast into the sea; by which a very considerable part
of the waters of the séa was turned into blood. :
9. And the third part of the creatures which were in the
sea, and had life, died ; teed the ae part of ' me anes was
destroyed. |
(9.) And a very great part both of the exsatiitel which
live in the sea, and the’ ships that pass on it for business or
defence, was destroyed in great numbers. A proper figu-
rative representation of a farther judgment, which should
reach the capital city of the empire, and many of the pro-
vinces; destroying their power and riches, dismembering
them from the empire, and depriving it of all future sup-
port and assistance from them.[*] (See the ers fs of the
second trumpet at the end of this chapter.) —
10. And the thiyd angel sounded, and there fell a great
star from heaven, burning as it were a lamp, and it fell wpon
the third par’ ‘of: the a spac and not o~ hapa: of
waters ;| rt
(40.) And 1 farther perceived in my vision, that the
third angel sounded his trumpet;:upon which, I beheld a
représentation as of ‘a large star, all on fire, which, like a
flaming torch, ‘fell down’ from heaven upon a great part of
the rivers, and fountains of waters.
IL. And the name’ of the star is called Writs and
the third part of the waters became wormwood ; and many
men died of the waters, because they were made bitter.]
(11.) Upon which, as if wormwood had been mixed with
the waters, it made them ‘so bitter, they were no longer
wholesome to drink ; but, like waters infected, they occa-
sioned the death of many people. Denoting a farther
judgment on the Roman empire, on the capital and seat
of the empire; signifying a thorough desolation and down-
fal, not only weakening it, by dismembering its provinces,
but putting an end to all power and authority of the go-
vernment itself. [°] (See the history of the third trumpet
at the end of this chapter.)
12. And the fourth angel sounded, and the third part of
SECT. VII.]
the sun was smitten, and the third part of the moon, and the
third part of the stars ; so that the third part of them was
darkened, and the day shone not for a third part of it, and
the night likewise.
(12.) I moreover beheld in my vision, when the fourth
angel sounded his trampet; and the events which were to
follow upon it were represented by a very great and gloomy
darkness: as if a thick cloud had so darkened the air, that
neither the light of the sun, moon, or stars, could be per-
ceived through #; so far was it from the brightness of a
clear day, that there was not so much as the brightness of
a clear night, but all around was cloudy and dark. A fit
representation, to express the last desolation of the im-
perial city, which God’s righteous judgments. had doomed
(as Babylon heretofore) to a loss of all power, and of all
authority. [7] (See the history of the fourth trumpet at the
end of this chapter.)
13. And I beheld,.and heard an angel fying through the
midst of heaven, saying with a loud voice, Woe, woe, woe,
to the inhabitants of the earth, by reason of the other voices
of the trumpet of the three angels, which are yet to sound.
(13.) After this, I farther perceived in my vision, that an
angel flew, as it were, through the midst of heaven, and
proclaimed, for the information of all, with an audible
voice, Though the judgments signified by the four trumpets
which have already sounded are very great and formida-
ble, yet greater judgments still remain to be inflicted on
the earth, in the events that are to follow upon sounding
the three trumpets that yet remain. [°]
ANNOTATIONS ON CHAP. VIII.
[*] Ver. 1.] MOST interpreters agree, this silence in hea-
ven for half an hour, is an allusion to the manner of the
temple-worship, that while the priest offered incense in the
holy place, the whole people prayed without in silence, or
privately to themselves. (Luke i. 10.) On the day of ex-
piation, the whole service was performed by the high-
priest; to which particular service Sir Isaac Newton* has
observed an allusion: ‘ The custom was, on other days, to
take fire from the great altar in asilver censer ; but on this
day (of expiation), for the high-priest to take fire from the
great altar, in a golden censer; and when he was come
down from the great altar, he takes incense from one of
the priests, who brought it to him, and went with it to the
golden altar; and while he offered the incense, the people
prayed without in silence : which is the silence in heaven
for half an hour.” It is true, on the day of expiation, the
high-priest did all the service himself; he used a golden
censer, and took his hands full of incense: yet it may be
_ a question, whether the mention of a golden censer, and
much incense, may not refer to the great glory and perfec-
tion of the heavenly worship, as well as to the peculiar
service of the high-priest. On this supposition, a golden
censer, and much incense, will not require the hands of a
high-priest; for the offering of incense was usually as-
signed, by lot, to any one of the priests of the course : and
this, Ithink, will be found more agreeable to the following
parts of the prophetic description.
[*] Ver. 3.] These censers were the same with the vials
THE REVELATION OF ST. JOHN.
523
full of odours, mentioned v. 8. the offering incense on the
golden altar, seems to determine this allusion to the con-
stant offering of incense in the temple, and not to the ser-
vice peculiar to the high-priest on the day of expiation;
and fully shews the propriety of this vision, in not repre-
senting the high-priest; which, in this prophetic vision,
would have been the Lamb, as personally officiating in this
act of worship.
[*] Ver. 5.] These voices, thunderings, lightning, and
earthquake, seem to me, to mean something very different
from “an allusion to the voice of the high-priest reading
the law tothe people, and other voices, and thunderings
from the trumpets and temple-music, at the sacrifices and
lightnings from the fire of the altar.”* Nor can I con-
ceive, that the voices, thunder, lightning, and earthquake,
consequent upon the angel’s casting fire into the earth,
shew, “That during the offering of the incense, or at least
immediately upon it, the voice of God was heard, his word
was preached, and the gospel was spread to the enlightening
ofman.” + These expressions much rather denote some
great judgment on the earth, or Roman empire. Thunders
and lightnings, when they proceed from the throne of God,
(Rev. iv. 5.) are fit representations of God’s glorious and aw-
ful majesty; but when fire comes down from heaven upon
the earth, it expresses some judgment of God on the world,
as in this prophecy, xx.9. And fire came down from
God out of heaven, and devoured ‘them: and in like ‘man-
ner, when great Babylon came in remembrance before God,
to give unto her the cup of the wine of the fierceness of
his wrath, xvi. 19. there were voices, and thunders, and
lightnings, and a great earthquake. This being mentioned
previous to the sounding of the trumpets, I think it may be
understood as a general description of the many calamities
of this period, notwithstanding the seeming secure prospe-
rity of the Christian church.
[*] Ver. 7.] A thunder-storm and tempest, that throws
down all before it, is a fit metaphor to express the calami-
ties of war, from civil disturbances or foreign invasion,
which often, like a hurricane, lay all things waste, as far
as they reach. In the language of prophecy, this is a
usual representation ; so the prophet Isaiah expresses the
invasion of Israel by Shalmaneser king of Assyria : Behold,
the Lord hath a mighty and strong one, which as a tempest
of hail and a destroying storm, as a flood of mighty waters
overflowing, shall cast down to the earth with the hand.
(Isa, xxviii. 2.) And the same prophet in general thus
expresses the judgments of God; Thou: shalt be visited of
the Lord of hosts, with thunder, and with earthquake, and
great noise, with storm and tempest, and the flame of de-
vouring fire: (Isa. xxix. 6.) meaning likely the invasion of
Sennacherib. The prophet Ezekiel expresses the judg-
ments of God on the prophets who deceived the people,
saying Peace, where there is no peace: Therefore thus saith
the Lord God ; I will even rend it with a stormy wind in my
Sury, and there shall be an overflowing shower in mine anger,
and great hailstones in my fury to destroy it, (xiii. 13.)
It is likely here is also an allusion to one of the plagues
of Egypt, which was a destroying storm or tempest; For
the Lord sent thunder and hail, and the fire ran along upon
the ground, and the hail smote throughout all the land of
* On Apoc, p. 264.
+ Daubuz, 274.
* Sir Isaac Newton, 265.
3X2
524
Egypt, all that was in the field, and brake every tree of the
field. (Exod. ix. 23.)
It is a just observation of Sir Isaac Newton,* “That in
the prophetic language, tempests, winds, or the motions of
clouds, are put for wars; thunder, or the voice of a cloud,
for the voice ofa maltitade + and storms of thunder, light-
ning, hail, and overflowing rain, for a tempest of war, de-
scending from the heavens, and clouds politic. In like
manner,+ the earth, animals, and vegetables, are put for
the people of several nations and conditions. Trees, and
green grass, express the beauty and fruitfulness of a land ;
and when the earth is an emblem of nations and dominiéris,
may signify persons of higher rank, and of common con-
dition.”
“‘ Trees here (says Mr. Waplet), according to the pro-
phetic scheme of speech, signify the great ones; and grass;
by the like analogy, signifies common people;” or as Mr.
Mede,§ “from the analogy itis easily gathered, that green
grass is taken for the common people, when, as here, it is
joined with trees.”
Whether it was the intention of the prophetic style to be
so particular, I take not upon me to determine; but it
seems plain, it is designed to express some great ‘calaint:
ties brought on the empire, when it is represented as a
storm that destroyed not only the green grass, which is
more easily blasted, but which destroyed also a great part:
of the trees, which are supposed more likely to withstand
the violence of a storm; and it seems to point out these
calamities as the effect of wars and bloodshed throughout
the Roman empire, in the beginning of this period.
[°] Ver. 9.] In the style of prophecy, a mountain signifies
a kingdom, and the strength of it, its metropolis, or capital
city. Thus the prophet Jeremiah foretells the downfal of
Babylon, li. 25. Behold, I am against thee, O destroying
mountain, saith the Lord, which destroyest all the earth ;
and I will stretch out mine hand upon thee, and roll thee
down from the rocks, and will make thee a burnt mountain.
The prophet himself explains the literal meaning of these
figurative expressions, ver. 27. Set ye up a standard in the
land, blow the trumpet among the nations, prepare the na-
tions against her, call together against her the kingdoms of
Ararat, Minni, and Ashchenaz. The plain meaning of the
A PARAPHRASE WITH ANNOTATIONS ON
figure of a burnt-mountain, seems also taught by the pro- |
phet, ver. 30, &c. They have burnt her dwelling-places ; her
bars are broken. One post shall run to meet another, and one. |
messenger to meet another, to shew the king of Babylon that
his city is taken at one end, and that the passages are stopped,
and the reeds they have burnt with fire, and the men of war
are affrighted. The general meaning of this prophecy is
farther thus explained, ver. 58. Thus saith the Lord God of
hosts ; The broad walls of Babylon shall be utterly broken,
and her high gates shall be burnt with fire ; and the people
shall labour in vain, and the folk in the fire, and they shall
be weary. All efforts to preserve their city and empire,
says Mr. Lowth on the place, shall be as insignificant, as
if men wrought in the fire, which immediately destroys all
the fruit of their labours: or, as the words may be better
translated, And the people shalllabour for a thing of nought,
and the folk shall weary themselves for that which shall be
* Pp. 18.
+ In loc,
t Ibid. p. 19.
§ On the Revelation, p. 85.
[cHAP. Viit-
fuel for the fire ; i. e. they shall not be able to preserve their
city, but it shall be taken, and become a prey to the flames.
Great disorders and commotions, especially when king-
doms are moved by hostile invasions, are expressed in the
prophetic style, by carrying or casting mountains-into the
midst of the sea. Therefore we will not fear though the earth
be removed, and though the mountains be carried into the
midst of the sea. (Psal. xlvi. 2.)
The sea, in the Hebrew language, is any collection of
waters, as Mr. Daubuz* observes. Now, as waters are
expressly made a symbol of people in this prophecy, xvii-
15. And he saith unto me, The waters which thou sawest,
where the whore sitteth, are people, and multitudes, and na-
tions, and tongues: the sea may well represent the collec-
tion of many people and nations into one politic body or
empire; and when a sea is considered as an empire, or a
collection of people into one body politic, the living créa~
tures in that sea will be the people, or nations, whose union
constitutes this empire. And the prophet Ezekiel, by a
like figure, describes the destruction of the inhabitants of
Egypt, by the death of all the fish of the rivers, xxix. 3,
&ec. Thus saith the Lord God; Behold, Iam against thee,
Pharaoh king of Egypt.——I will cause the fish of thy ri-
vers to stick unto thy scales——I will leave thee thrown on
the wilderness, thee and all the fish of thy rivers. These ex-'
pressions seem explained by the prophet to this meaning :
Therefore thus saith the Lord God ; Behold, I will bring a
sword upon thee, and cut off man and beast out of thee.
Ships, from their use in trade, are a proper representa-.
tion of the riches of a people; and as they are of use in
war, especially to the maritime nations, they are proper
emblems of strength and power. As ships were of both
uses in the Roman empire, they may well be understood
both of the riches and power of the Roman empire.
Thus we have a description, in this part of the second
period of prophecy, of a judgment to come on the empire,
in which the capital should suffer much, many provinces
should be dismembered, as well as invaded, and the springs’
of power and riches in the empire should be very much di-' _
minished. Let us consider how the next period of history
agrees with the description of prophecy. :
[°] Ver. 11.] Stars, in prophetic style, are figurative re-
presentations of many things; among others, they signify
kings, or kingdoms, eminent persons of great authority and
power. Thus, in the prophecy of Balaam, Numb. xxiv.17.
There shall come a Star out of Jacob, and a Sceptre shall rise
out of Israel. Thus, the power of the horn of the he-goat,
prevailing over other powers, is represented in Dan. viii.
10. Andit waxed great, even to the host of heaven; and it cast
down some of the host and of the stars to the ground, and
stamped upon them. The downfal of the kingdom of Ba-
bylon is represented by a like figurative expression, the
fall of Lucifer, or the morning-star, Isa. xiv. 12. How art’
thou fallen, O Lucifer, son of the morning! how art thou
cut down to the ground, which didst weaken the nations!
The most natural interpretation of this symbol seems to be
this: That as the rising of a star denotes the rise of some
new power or authority, so the fall of a star from eaten:
signifies the fall of some kingdom or empire.
Rivers and fountains of waters may be considered as
* Symbol. Dict.
SECT. VI1.]
the source and spring of waters, which running in a com-
mon channel, make a sea. And then, as a sea, or collec-
tion of waters, denotes a collection of many people into
one government, the rivers and fountains of waters may
represent the seat of the empire or people, which have en-
larged their dominion, by reducing other nations into pro-
vinces; so that, in this sense, rivers and fountains of wa-
ters may denote the original country or seat of the empire,
in distinction from the provinces.
Rivers, and folintains of waters to supply them, may also
be considered as necessaries to the support of life. Dry-
ing up rivers and fountains of waters, expresses a scarcity
of things necessary : thus, when Hosea prophesies that Sa-
maria shall become desolate, he thus expresses it; Though
he be fruitful among his brethren, an east wind shall come,
the wind of the Lord shall come up from the wilderness,
and his spring shall become dry, and his fountain shall be
dried up: he shall spoil the treasure of all pleasant vessels,
(xiii. 15.) And thus the prophet Isaiah describes the de-
struction of Egypt, xix. 5. And the waters shall fail from
the sea, and the river shall be wasted and dried up.
And, finally, there seems an allusion in this description,
to one of the plagues of Egypt. And Moses and Aaron did
so, as the Lord commanded ; and he lifted up the rod, and
smote the waters that were in the river, in the sight of Pha-
raoh, and in the sight of his servants; and all the waters
that were in the river were turned into blood. And the fish
that was in the river died ; and the river stank, and the Egyp-
tians could not drink of the water of the river ; and there
was blood throughout all the land of Egypt. (Exod. vii. 20,
21.) Here, then, we have a prophecy, which aptly ex-
presses a judgment to come on the seat of the Roman em-
pire, which should destroy the power of it, in its spring
and fountain, and cut off all its necessary supports ; as
when rivers and fountains, so necessary to life, are infected,
and become rather deadly, than fit for use.
' ["] Ver. 12.] Darkening, smiting, or setting, of the sun,
moon, and stars, says Sir Isaac Newton,* are put for the.
setting of a kingdom, or the desolation thereof, proportional
to the darkness. And when darkness is opposed to light,
Mr. Daubuz observes,} as light is a symbol of joy and
safety, so darkness is a symbol of misery and adversity.
According to the style of the prophet Jeremiah, Give glory
to the Lord your God, before he cause darkness, and before
your feet stumble upon the dark mountains, and, while ye
look for light, he turn it into the shadow of death, and make
it gross darkness, (xiii. 16.) The darkness of the sun,
moon, and stars, is likewise observed to denote a general
deficiency in government, as the prophet describes a day
of severe judgment: For the stars of heaven and the con-
stellations thereof shall not give their light : the sun shall be
darkened in his going forth, and the moon shall not cause her
light to shine. And I will punish the world for their evil,
and the wicked for their iniquity ; I will cause the arro-
gancy of the proud to cease, and will lay low the haughti-
2 the terrible. (Isa. xiii. 10,11.) And thus the pro-
phet Ezekiel describes the destruction of the kingdom of
Egypt, xxxii.7, 8. And when I will put thee out, or, as
in the margin, extinguish thee, quite deprive thee of all au-.
thority and power, I will cover the heaven, and make the
THE REVELATION OF ST. JOHN.
+t
525
stars thereof dark ; I will cover the sun with a cloud, and the
moon shall not give her light. All the bright lights of heaven,
will I make dark over thee, and set darkness upon thy land,
saith the Lord God. As this is the meaning of these figu-
rative expressions in general, it is also a good rule of in-
terpretation, to apply the particular meaning of such de-
scriptions, according to the subject, to the order and scene
of action then referred to, and intended to be represented
by such descriptions.* In this view, considering that the
subject, order, and scene of action, are the downfal of the
Roman empire, and of the power and authority of Rome
the imperial city, it will very fitly and properly represent
an entire extinguishing of all authority and power in Rome,
once the seat of empire; putting out or extinguishing, in
the language of Ezekiel, the. splendour of authority and
power, as well as taking away the full exercise of it. Not
only the brightness of the day, and light of the sun, but the
fainter light of the night and moon, nay, even the little
glimmering light of the stars, shall be put out,
[®] Ver. 18.] Several interpreters suppose this part of
the vision a representation of some faithful witnesses,
against the superstition, idolatry, and growing corruptions,
of those times. So Mr. Daubuz observes, “ Preaching.
against errors, is prophesying against them; and by that
bringing down the judgments of God upon the impeni-
tent, he supposes the dreadfulness of the woes. of the three.
trumpets, is proclaimed to the corrupt members of the.
church ; because, as they were endued by the Divine re-
velation, with more knowledge than before, being all Christ-
ians by name, they therefore deserve to suffer more for
their crimes than plain heathens, such as were chiefly con-
cerned in the former judgments,” The greater guilt, of a
corrupt church, is indeed a good reason for severe punish-
ment, and will justify the ways of Providence, in these
heavy judgments on the empire, now Christian, yet going.
fast into corruption of doctrine and manners, and even to
incorporate the heathen superstition and idolatry into the
Christian worship; but whether this part of the vision
means any more than to raise attention to the following
events, which were to be very calamitous and extensive, I
shall Jeave to the judgment of the reader.
HISTORY OF THE TRUMPETS.
First trumpet.—Let us briefly consider, how this. pro-
phetic representation was verified in correspondent history.
The former period put an end to the persecution of
heathen Rome, by the empire of Constantine the Great, a
Christian prince, and protector of the Christian religion,
about the year 323. Then was a time of peace and rest to;
the empire, as well as the church; which answers well
to the time appointed for sealing the servants of God in
their foreheads: but this is represented as a short time ;
and the angels soon prepared themselves to sound, when
there would be new commotions to disturb the peace of the
empire and church.
If we look into the history of the times which immedi-
ately followed this great revolution of the Roman empire,
under Constantine, from heathen to Christian, we shall find
it thus: Constantine came to the whole power of the em-
* Par. i. p. 18. + Symbol, Dict. 76.
* Daubuz, Prelim. Disc, rule 1, ,
526
pire, about 323. and continued possessed of that power
about fifteen years, to the year 337.
During all this time, the empire had a state of tranquillity,
unknown for many years: there were no civil disorders;
and though the Goths made some incursions into Mesia,
the most distant parts of the Roman dominions, they were
soon driven back into their own country. The profession
of Christianity was greatly encouraged, the converts to it
from idolatry were innumerable; so that the face of reli-
gion Was, in a very short time, quite changed throughout
the Roman empire. ‘Thus the providence of God, not-
withstanding all opposition, brought the Christian church
into a state of great security and prosperity.
But on the death of Constantine, the state of things soon
altered again. He was succeeded by his three sons, in dif-
ferent parts of his empire ; by Constantine in Gaul ; Con-
stans in Italy; and Constantius in Asia, and the east:
Constantius, in a short time, sacrificed his father’s near
relations to his jealousy of power:* differences arose be-
tween Constantine and Constans ; Constans surprised his
brother Constantine, and put him to death. In a little
time after, Constans himself is put to death by Magnentius,
who assumed the empire. At the same time, Constantius,
in the east, was hard pressed by the Persians; but appre-
hending greater danger from Magnentius, marches against
him: the war between them was very fierce and bloody;
insomuch that Victor} observes, it almost ruined the whole
strength of the Roman empire; ‘“‘ Hoc tempore Constan-
tius cum Magnentioapud Mursiam dimicavit ; in quo bello
peene nunquam amplius Romanz consumpte sunt vires,
totiusque imperii fortune pessumdate.”
A little after this bloody intestine war, all the Roman
provinces were invaded at once, from the eastern to the
western limits,{ by the Franks, Almans, Saxons, Quades,
Sarmatians, and Persians; so that, according to Eutro-
pius,§ “ Cum multa oppida barbari expugnassent, alia ob-
siderent, ubique foeda vastitas esset, Romanumque impe-
rium non dubia jam calamitate nutaret.”
It is a very remarkable part of this history, that this’
storm of wars fell so heavy on the great men of the empire,
and in particular on the family of Constantine, though so
likely to continue in so many of his own children’ and near
relations; and yet, in twenty-four years after his death,
these commotions put an end to his posterity, in the death
of his three sons; and, in three years more, extinguished
his family, by the death of Julian, ina battle against the
Persians.
The following reigns of Jovian, Valentinian, Valens, and
Gratian, to the time that Gratian nominated Theodosius to
the empire, are one continued series of trouble, by the in-
vasion of the several provinces of the empire, and bloody
battles in defence of them, for about the space of sixteen
years, from the year 363 to 379. Claudian has well ex-
presséd the misery of those times to his son Honorius:|]
“ Omnibus afflictis, et vel labentibns ictu,
Vel prope casuris, unus tot funera contra
Restitit, extinxitque faces, agrisque colonos
Reddidit, et leti rapuit de faucibus urbes.
* Zosimas, lib. ii. 217. + Aurel, Victor. p.m, 465.
$ Zosimus, lib. iii. 157. § Entropius, lib. x. p.m. 617.
f Claudianus de iv. Consul, Honor. p. 123.
A PARAPHRASE WITH ANNOTATIONS ON.
[CHAP, VIII.
Nulla relicta foret Romani nominis umbra, -
Ni pater ille tuus jam jam ruitura subisset
Pondera,” &c.
These gteat calamities, which, in so short a time, befel
the Roman empire, now Christian, and in particular the
family of Constantine, by whom the great change, in favour
of Christianity, was brought about, was a new and great
trial of the faith, constancy, and patience, of the church. As
it became the wisdom and justice of Divine Providence to
punish the wickedness of the world, which caused the dis-
orders of those times ; the wisdom and goodness of Christ
chose to forewarn the church of it, that it might learn to
justify the ways of Providence, and not to faint under the
discipline of affliction, when the great misimprovement of
the best religion had made it both proper and useful; and
when likely such afflictions, so soon after their great de-
liverance from thé opposition of Rome heathen, would be
very unexpected, and the more discouraging. . i
Second trumpet.—The former period of history, was Pe,
the death of Constantine the Great to the reign of Theo-
dosius ; who for some time preserved the empire from in-
vusion; and left it to his sons, Arcadius and Honorius,
A. D. 395.
The youth and wiccduieeitl of these, princes, the intrigues
and ambition’of the chief ministers and governors. of the
eastern and western parts of the empire, the jealousies and
contentions between ‘Stilicho and Ruffinus, so weakened
the empire, that it soon became a prey to the northern na~
tions. ‘Sigonius,* who has given us an accurate history of
these later times of the Roman empire, observes, that the
empire itself began to'shake on the death of Theodosius:
“‘'Theodosio exempto, simul etiam robur ac. dignitas ip-
sius titubare imperii capit.” |\‘Thechief men of the empire,
to serve their private ambitions, excited Alaric, at the head.
of the Goths, to invade Greece; Alaric enters Greece, the
straits of Thermopyle being purposely left open to him; he
lays waste the whole country, destroys the cities, puts to
death all the males grown up to age, and gives all the wo-
men and children, with the whole riches of the country, in
plunder to his army, according to Zosimus.} ,
The year 400. or five years after the death of Theodosius,
is marked out as one of the most memorable and calamitous
that had ever befallen the empire. “Annus hic (says Si-
goniust) a Christo nate quadringentesimus, omnium, quos.
occidens vidit, maxime memorandus extitit .....Neque
enim ullum sive bellice: calamitatis, sive barbaricee ferita-
tis, sive vesanz cujusdam libidinis, excogitari exemplum
potuit, quod non in ipsas provincias, civitates, ‘agroa,-ho~
minesque passim cum maxima atrocitate sit editum.” Five
years after, A. D. 405. Rhadagaise entered Italy with an
army of two hundred thousand men; and. though he was
defeated by Stilicho, yet he had ratragiedk the country, be-
fore his defeat; with such success, that the heathen Romans
publicly declared Rome was given up to destruction, be-
cause it had forsaken the worship of the heathen gods; and
that the only way to restore the Roman fortunes, was to re--
store the ancient Roman religion, or idolatry, as Sigonius§
observes. aT
¢ Zosimi Hist. lib. v. 293.
§ Occident; Imp. lib,’x. 169.
* De Occident. Imp. p. 155.
¢ De Occident. Imp. p. 161, |
SECT. VIT.]
» In the latter end of the year 406. the Alains, Vandals,
‘and other barbarous people, passed the Rhine, and made
the most furious irruption into Gaul, that had yet been
known; passed into Spain, and from thence over into Africa;
so that the maritime provinces became a prey to them, the
riches and naval power of the empire were much dimi-|
nished, and almost quite ruined.
- But the heaviest calamity fell upon the capital, and city
of Rome itself: for Alaric enters Italy in the year 409. and
after wasting all the country round about, “ oblata omnia
oppida poptlans, ac miserabili strage vastans,” says Sigo-
nius, at length laid siege to Rome, which was then afflicted
beth with famine and a pestilential distemper.* The city
‘was forced to save itself from this danger, by all its riches,
and purchased a peace of Alaric on very hard conditions.
He raises the siege for awhile, but soon returns; is received
into the city, and makes Attalus the governor of Rome em-
peror: soon after he deposes Attalus, and makes peace
‘with Honorius, on condition’ he should be acknowledged
his associate, and have Gaul given to him and to his army.
«« Foedus his conditionibus est percussum, ut Alaricus so-
cius Honorii esset, atque in Gallia sedes sibi suisque loca-
' vet.”4+ However, not satisfied with Honorius, and his per-
formance of the conditions agreed between them, he con-
tinues the siege of Rome, and at last takes it, and gives the
plunder of it to his soldiers, which also occasioned its being
set on fire; so that Sigonius{ represents it, on all those ac-
‘counts, as a very great and memorable calamity. ‘‘ Insignis
fuit calamitas, et rerum humanarum contemplatione memo-
rabilis, quod urbs que de omnibus gentibus triumphaverat,
‘tam facile a barbara et adventitia gente, capta, spoliata,
‘atque combusta sit.”.
This calamity of the capital city of the empire, was fol-
lowed by the spoil of the greatest part of all Italy in like
manner, in which the Christian bishops, and their churches,
‘were principal’ sufferers.“ Alaricus, urbe capta et spo-
liata, egressus, animum inde ad ulteriorem populandam
vastandamque Italiam éontulit: itaque Latium, Campa-
niam, Apuliam, Calabriam, ita cum toto exercitu peragra-
vit, ut locum nullum intactum a’ vexatione ac direptione
reliquerit. Atque imprimis, quasi Romana victoria effe-
ratus, in ecclesias, sacerdotes, episcoposque, extorquendi
auri gratia, uchaccthards, simul omnia humana divinaque
jura polluerit.Ӥ
It is worthy observation, that this seieat calamity which
befel the Roman empire, both in Italy and in the capital
itself, much increased the prejudice of the heathen Ro-
mans against the Christian religion; as if Rome had suf-
fered greater calamities now it was Christian, than while
it was heathen. A fit period of history, and becoming the
Spirit of prophecy to reveal to the church, to confirm the
faith and patience of the church, in such.a state of provi-
dence, with a full persuasion of the justice and wisdom of
it; and that still the cause of true religion should be sup-
ported even under so great calamities as these: but with
an admonition, that the justice and wisdom of God would
punish the sins of Christians, as well as of heathens; and
that the outward profession of the best religion should not
be a protection against those judgments they had deserved
THE REVELATION OF ST. JOHN.
527
by their iniquities ; for God, the righteous governor of the
‘world, is no respecter of persons: Shall I not visit for these
things ? saith the Lord: and shall not my soul be avenged
on such a nation as this? says God to his own church of
Israel, (Jer. v. 6. 9.) when their transgressions were many,
and their backslidings increased.
Third trumpet.— The last period of history, corre-
spondent to the foregoing prophecy, ended in the peace
which Italy and Rome enjoyed, after the taking of Rome
by Alaric, and dismembering many of the provinces of the
empire, when Athaulphus left Italy, and went to settle
in Gaul. The emperor Honorius returned joyfully to
Rome, to the creat satisfaction of the city, in the year 412.
** Honorius Romam repetiit, ac letus, tanquam exone-
rata aliquando tandem incumbentium Gothorum mole
Italia, secunda vicennalia Ludorum apparatu magnifico
edidit, populo Romano, post diuturnas tenebras lucem
se tandem aliquam otii ac: libertatis, aspicere, gratu-
lante.” *
Yet, though Rome and Italy recovered themselves into a
pretty good state of peace and liberty, many of the pro-
vinces were quite dismembered from the empire. The
Goths, Burgundians, Franks, Vandals, &c. possessed them-
selves of the better parts of France and Spain.
- Valentinian, son of Placidia, succeeded his uncle Hono-
rius, about the year 425. In his: time began those new in-
vasions of the empire, which put an end to the imperial
dignity and power of Rome, and founded a new kingdom
in Italy itself.
In the year 427. Genseric, with an army of eight thou-
sand Vandals, seized on Africa, and founded a kingdom
there. The Romans had given up the defence of Britain,
so that the Britons were fain to call in the Saxons to their
aid, in the year 449.4 Atila, though soundly beat at Chaa-
lons, in the year 451. so that one hundred and seventy thou-
sand, or, according to some, three. hundred thousand, fell
in the battle ; yet, the next year, he marches with another
Numerous army into Italy, and destroys all before him.
*‘ Jam omnia que intra Apenninum et Alpes erant, fuga,
populatione, cede, servitute, incendio, et desperatione re-
pleta erant; nullaque mali facies aberat, nefaria per omnes
ordines, sexus, et etates, barbarorum avaritia, crudelitate,
ac licentia pervagante.”’ {
Rome and: Italy .were scarce freed from these troubles,
when new evils succeeded.
Genseric is invited from Africa to revenge the murder of
Valentinian: he lands in Italy in the year 455. marches di-
rectly to Rome, takes the city, and plunders it, carries
away all the public and private riches, makes an incredi-
ble number of the citizens captives, and takes the empress
Eudoxia (who had desired his assistance to revenge the
death of Valentinian), together with her daughters along
with her, into Africa.
The name of the Roman empire continued for a few
years longer, as in a dying condition, under several suc-
cessors, till the year 476. Odoacer, drawing together an
army of the several nations in Germany, enters Italy by
the Trentin, subdues the whole country, takes the city of
Rome, and in it the emperor Momyllus, or Augustulus,
* Zosimus, lib. y, 353.
+ Sigon. Occ. Imp. lib, x. 180,
+ Idem, p. 182, om . ram
§ Idem, lib. xi, 183,
* Sigon. Occ. Imp, lib. xi. 185. + Petayii Rot. Tem, lib. vi. cap, 18.
$ Sigon, Occ, Imp, lib, xiii, 225.
528
whom he deposes, and takes to himself the title of king of
Italy.* Thus Italy, and Rome itself, became the posses-
Sion of the conquerors; and the Roman name, power,
and empire, were from that time extinct. “ Atque his
quidem variis atque ancipitibus rerum temporumque suc-
cessibus, Roma, jam quartum, post Christi annum jam
quadringentesimum, capta, Italiaque a barbaris firmo tan-
dem possideri imperio ccepta est.” +
Odoacer did not indeed continue his kingdom long; for
Theodoric, at the head of the Goths in Illyricum, attacked
Odoacer’s new-founded kingdom in Italy ; and, according
to Paulus Diaconus,{ so fully with the consent of Zeno,
then emperor of the east, that We made a grant of Italy to
Theodoric. “ Italiam ei per pragmaticam tribuens, sacri
etiam Velaminis dono confirmavit.” Theodoric engages
Odoacer, overcomes him, and puts him to death; and so
founded the Gothic kingdom: of Italy, which écniiied
many years under his successors, till it was subdued by
Narses for the emperor Justinian, A. D. 553.
Thus Rome itself, and Italy, the seat of the empire, ac-
cording to the prophetic description, became a prey to the
barbarous nations, and followed the fate of the provinces.
However, even under the Gothic kingdom, Rome, though
it lost the supreme authority of empire, was permitted to
retain some appearance of its ancient form of government
and magistracy. Theodoric made Ravenna the seat of his
kingdom ; yet Rome retained its senate and consuls, and
the image of its former government. “Jam vero nullum
Romanum institutum mutavit ; siquidem et senatum, et
consules, patricios, preefectos preetorii, praefectum urbis. .
ceeterosque qui fuerunt in imperio, magistratus retinuit.” §
Fourth trumpet.—This figurative representation will very
properly express the following period of history, and the
true state of the city of Rome, once the imperial city, and
mistress of the world.
We have seen, in the former parts of this period, the loss
of the imperial authority, when Theodoric founded the
Gothic kingdom of Italy, and made Rome subject to it,
A. D. 493. But it was observed, that he then left to the
city of Rome some appearance and splendour of its an-
cient government, in a senate, consuls, and other magis-
trates.
Now, in the reign of Justinian, emperor of the east, this
new kingdom of Italy is overthrown, and new and great
calamities befal that miserable country. ‘ Gothorum in
Italia imperium concidit, atque ipsa Italia omnis atrocis-
simarum calamitatum exempla persensit.”
In the course of this war, Belisarius, the imperial general,
takes Rome, A. D. 536. The next ‘year, Vitiges, king of
the Goths, besieges it with an army of one hundred and
fifty thousand men. In this long siege, which continued
above a year, the Romans were afflicted both with famine
and pestilence, and suffered extremely, though at length the
Goths were fain to raise the siege. Totilas, king of the
Goths, afterward takes Rome, A.D. 546. it is retaken by
Belisarius the next year, and again taken by Totilas about
two years after.
During this war, which lasted for twenty years, Rome
was besieged and taken five times :
A PARAPHRASE WITH ANNOTATIONS ON
the city and whole
[CHAP. 1x.
country suffered all the evils of war in every place ; and
the event was, to reduce Rome to the lowest and meanest
condition, in the loss of all authority and power, being
made entirely subject to the exarchate of Ravenna.
For Narses, having quite subdued the Gothic kingdom of
Italy for the emperor of the east, was constituted gover-
nor of the whole country, with the title of Duke of Italy,*
and all the governors of the several cities were only infe-
rior officers under him.
A little after, the exarchate of Ravenna was established
by the emperor Justin II. Longinus is sent into Italy: he
appoints a new form of government: the seat of govern-
ment was from that time fixed at Ravenna, and every city
of Italy entirely subjected to the exarch, both in things
civil and military. “ Is (Longinus, says Sigonius,) primum
Ravenne, non Rome, prefecture sedem posuit; nec se
ducem, sed exarchum Italie, quemadmodum et Africz
exarchus erat, vocavit; et provinciarum consularibus, cor-
rectoribus, preesidibusque sublatis, singulis civitatibus
.singulos duces imposuit, ac varios eis, ad reddenda jura,
judices assignavit.” t+
Thus Rome lost all her dignity and authority, her senate
and consuls, and was put upon a level with all the lesser
cities and towns of Italy, and became also a small dutchy
of the exarchate. “ Parem itaque faciens urbem Romam
aliis Italie vel urbibus vel oppidis, hac una in re illam
honoravit, quod impositum tunc magistratum presidem
appellavit, sed qui successerunt appellati sunt duces ; ut
postea per multos annos, sic Romanus appellaretur duca-
tus, sicut Narniensis, Spoletanusque est dictus; neque post
Basilium, qui cum Narsete consul fuit, vel consules Roma
habuit, vel senatum legitime coactum, sed a duce, Graeculo
homine, quem exarchus ex Ravenna mittebat, res Romana
per multa tempora administrata est.” +
This was a new form of government, altogether unknown
before; and though it might be called, in some sense, a
form of Roman government, as the exarchs of Ravenna
were lieutenants for the Roman emperors of Constanti-
nople, yet it was such a form of government, by which
Rome seemed to have received a mortal wound: for that
imperial city was deprived by it of all authority and power,
and seemed to have lost all hopes of ever recovering them
again, when it was made a small dutchy, entirely subject to
another city, where the emperors, lieutenants, or exarchs,
had fixed the seat of their residence and government of
Italy ; and this, by the appointment and constitution of
the emperors of the east, in virtye of their claim to the sole
authority of the Roman empire.
CHAP. IX.
1; Anp the fifth angel sounded, and I saw a star fall
Jrom [*] heaven unto the earth, and to him was given the
key of the [*) bottomless pit.]
_(1.) On the sounding of the fifth angel which followed,
I saw in my vision a star fallen from heaven, or an angel
come down from thence, to whom was given the key of the
abyss, or bottomless gulf; which fitly expressed a com-
mission from God, to permit Satan, at the head of the king-
Jormandis‘de Reg. Sucvess. lib. i.
¢ Lib. xvi. § Sigon. Occ. Impy 265.
* Paul. Diac. lib. xvi.
t Sigon. Occ. Imp. 251.
* Sigonius de Reg. Italie, 3. ' tiIb. p. 5.
+ Blondus, Decad. prime, lib. viii. p. 102.
SECT. VII.]
dom of darkness, to infest the world with some new and | —
great temptation, as if Satan, at the head of his apostate
angels, was let loose to disturb the earth, and deceive the
nations of it. ;
_ < 2. And he opened the bottomless pit ; and there arose a
smoke out of the pit, as the smoke of a great furnace ; and
the sun and the air were darkened by reason of the smoke of
the pit.]
(2.) And I beheld in my vision, that the angel who had
the key of the bottomless pit opened it, and immediately
there seemed to break out of the pit a very thick and dark
- smoke, as if it had been the smoke of a burning furnace ;
and the smoke was so thick, that it intercepted the light of
the sun, and made the whole air dark round about. A very
proper representation of great errors, darkening the under-
standing, obscuring the truth, and attended with violence
and destruction. [*]
3. And there came out of the. smoke locusts upon the earth:
and unto them was given power, as the scorpions of the earth
have power.] >
(3.) I farther perceived this smoke out of the bottomless
pit brought locusts along with it, and scattered them, over
the earth; and they had power given unto them, not unlike
the natural power of scorpions, to do harm. A proper si-
militude to express a great multitude of people, marching
with great speed and swiftness, to plunder and destroy
their neighbours. [*]
4. And it was commanded them that they should not hurt
the grass of the earth, neither any green thing, neither any
tree; but only those men who have not the seal of God on their
Soreheads.]
(4.) I observed one thing very peculiar to these locusts,
and different from what was to be expected from the na-
tural locusts: they had an express direction, not to prey
upon or destroy the grass, trees, and fruits of the earth, as
natural locusts are used to do; but, as persons compared
to locusts, for multitude, and swiftness to spoil, they were
to hurt men, and yet to hurt only such as had not the seal
of God on their foreheads. Which may properly mean,
that these locusts are to be understood figuratively, for a
great number of spoilers; as if Satan, at the head of the
powers of darkness, was leading on a great company, both
to corrupt and ravage the world: yet, in this extraordi-
nary judgment of God on a corrupt church, he would take
care to preserve the interest of true religion and Christi-
anity among a faithful people. He would protect them
in such manner, that they should preserve their religion,
and the profession of it, notwithstanding the great difficul-
ties those enemies to Christianity should bring upon them.
5. And to them it was given that they should not kill
them, but that. they should be tormented five months: and
their torment was as the torment of a scorpion, when he
striketh a man.|
» (5.) And T farther perceived, diey did not receive a com-
mission to take away men’s lives, when they invaded and
Spoiled them; they were to torment them for a space of
time, for five months: and their torment was resembled to
the pains and uneasiness which men feel, when they are bit
by a Scorpion.
_ 6. And in those days shall men seek death, and shall not
pi and shall desire to die, and death shall flee from
em
VOL, VI,
THE REVELATION OF ST. JOHN.
529
(6.) Yet, though they had not a commission to take away
men’s lives, they should make their lives so uneasy and
miserable to them, that they would rather choose death
than life, and desire to die rather than remain in their
misery. [*] ;
7. And the shapes of the locusts were like unto horses pre-
pared unto battle; and on their heads were as it were crowns
of gold, and their faces were as the faces of men.|
(7.) The appearance of these locusts was such, as in
part resembled the locusts described in the ancient pro-
phets; but in part differed from those descriptions, as well
as from the description of natural locusts. They were like
unto horses prepared for hattle; but they seemed to have
a sort of golden coronets on their heads, and to appear
with the countenance and visage of men. [*]
8. And they had hair as the hair of women, and their teeth
were as the teeth of lions.]
(8.) Yet, with a manly countenance, they dvedoett their
head and hair, in an effeminate manner ; and were as ready
for rapine, and intent upon it, as if they had teeth hard and
strong to devour, as the teeth of lions. ["]
" 9. And they had breast-plates, as it-were Diiast-plattes of
iron ; and the sound of their wings was as the sound of cha-
riots of many horses running to batile.]
_ (9.) As they were thus fitted to destroy, they were also well
defended against opposition, as if they were armed. with
iron breast-plates; and they invaded their enemies with a
great noise, as if many chariots and horses were rushing
into battle. [*] ;
10. And they had tails like unto scorpions, and there were
stings in their tails: and their power was to hurt men five
months. |
(10.) They had moreover this peculiar i in their form, that
they had tails as scorpions, and in them stings, by which
they were able to do great hurt and mischief in the places
which they invaded; and thus, though locusts, they were
able to torment as scorpions do. [9]
11. And they had a king over them, which is the angel of
the bottomless pit, whose name in the Hebrew tongue ‘is
Abaddon, but in the Greek tongue hath his name Apollyon.]}
(11.) Though the natural locusts have no king, [7°] yet
these figurative locusts have one, who is the angel of the
bottomless pit, that evil spirit, the prince of the power of
darkness, who, from the constant evils he is designing and
doing in the world, is called the Destroyer.
12. One woe is past; and, behold, there come two woes
more hereafter. |
(12.) Such woful judgments the church is to expect, when
the righteous providence of God shall give permission to
the destroyer to punish the sins of men; and even when
this woe shall be passed, the church is to expect yet far-
ther woes, when the sixth and seventh angels shall sound
their trumpets. (See the history of the fifth trumpet at the
end of this chapter.)
13. And the sixth angel sounded, and I heard a@ voice
JSrom the four horns of the golden altar which is before
God, ]|
(13.) I farther perceived in my vision, when the sixth angel
sounded his trumpet, a voice, as coming from the golden
altar which stood before the presence of God, as in the
temple, or from the altar of incense, the place of prayer
and intercession; where the angel having a golden censer,
3Y¥
530
offered incense with the prayers of all saints, (viii. 3.) to
express that no intercession should ayail to preyent any
longer the execution of the following woes. A just pu-
nishment of the world, for sins unrepented of, and of the
church, for great corruptions unreformed. ["*]
14. Saying to the sixth angel which had the trumpet,
Loose the four angels which are bound in the great river
Euphrates.] '
- (14.) This voice from the altar of incense was directed
to the sixth angel, who had just sounded his trumpet, com-
manding him to set the four angels at liberty, who, for the
present, were restrained in and about the eastern parts ;
that their restraint being taken off, they may again execute
the judgments of God, by invading the several parts of it.
15. And the four angels were loosed, which were prepared
for an hour, and a day, and a month, and a year, for to
slay the third part of men.]
(15.) Accordingly, the restraint was taken off from the
four destroying angels, and they were permitted to afilict
the inhabitants of the earth for a determined time; their
restraint was taken off but for a season, as if the very time
was ascertained by years, days, months, and eyen hours,
in which they have a permission to punish the world, by
taking away the lives of a considerable number of the in-
habitants thereof. [1°]
16. And the number of the army of the horsemen were
two hundred thousand thousand: and I heard the number
of them. |
(16.) I soon perceived in my vision a farther explication
of these four destroying angels, let loose for a, determined
time, to slay a great part of the inhabitants of the. earth;
for there appeared a most numerous army of horsemen,
too many to be expressed almost in plain numbers, being
two hundred thousand thousand. [7°]
17. And thus I saw the horses in the vision, and them
that sat.on them, having breast-plates of fire, and of jacinth,
and: brimstone: and the heads of the horses were as_the
heads of lions ; and out of their mouths issued fire, and smoke,
and brimstone, |
(17.) As these armies of.invaders were represented very
numerous, so both horses and riders appeared very terrible ;
the horsemen appeared in bright and shining armour, having
breast-plates as of fire, jacinth, and, brimstone, which ap-
peared like a mixture of fire and smoke; and the horses
they rode upon had a terrible appearance, as well as their
riders: for their heads looked, fierce as lions, and they
seemed to cast fire and smoke out of their mouths, ['*]
18, By these three was the third part of men killed; by
the fire, and the smoke, and the brimstone, which issued out
of their mouths.)
(18.) And by these terrible armies, a great. part,of the
people whose countries they inyaded was killed and slain;
so that the miserable inhabitants of those places, suffered
all the evils of slaughter and bloodshed, as.wellas ofra-
pine and spoil.
19. For their power is in their mouth, and in, their tails:
for their tails were like unto serpents, and had heads, and
with, them they do hurt.}
(19.) And the power of these formidable armies, to do
hurt. was so great, that they were likened, to. those ser-
pents_of which naturalists speak, with two heads, one at
each end.of their body; capable therefore of doing harm,
A PARAPHRASE WITH ANNOTATIONS ON,
[cuAr. 1x.
both with their mouths and tails; so that not only was.
their front terrible when they marched, but they did great
mischief also in their rear, and wherever they left parties
behind them, in the countries they had overrun. [!°]
- 20. And the rest of the men which were not killed by these
plagues yet repented not of the works of their hands, that
they should not worship devils, and idols of gold, and silver,
and brass, and stone, and of wood: which neither can see,
nor hear, nor walk :]
(20.) Yet, notwithstanding these severe judgments upon
the world, for the corruption of true religion, they who
escaped them were not reformed by them; they still went
on to corrupt the purity of religious worship, with down-
right idolatrous practices, as well as they gave themselves
up to all unrighteousness and wickedness: for they wor-
shipped devils, or demons; they made angels, and the
souls of departed men, as well as the images of the saints,
the object of their prayers and adoration.
21. Neither repented they of their murders, nor of their
sorceries, nor of their fornication, nor of their thefts.)
(21.) In such a general corrupt state of religious worship
they continued, as might be expected, impenitent and un-
reformed in the iniquities of common life: so that all the
abominable iniquities of the heathen world were found
among them; such as deceit, injustice, uncleanness, and
debauchery, poisonings, and open murders. Just reasons
| why they were visited with so awful judgments, and why
they were given up to the farther punishment of that dread-
ful woe. that follows under the next and last trumpet: [5]
(See the history of the sixth trumpet at the end of the An-
notations. )
ANNOTATIONS ON CHAP: IX.
[‘] Ver. 1. A star fallen from heaven.] Stars, in the language
of prophecy, signify angels. The angels of the heavenly host,
as well as the angels or bishops of the churches, seem to
be called stars in Scripture; as,when, at the creation, the
morning-stars sang together, and all the sons of God shouted
for joy, Job xxxviii. 7. In like manner, when this abyss;
or bottomless pit, is shut up, it is represented in this pro-
phecy, to be done by an angel coming down from heaven,
having the key of the bottomless pit. These expressions
are so nearly the same, as well as.upon the same subject;
that they may well be taken,in the same sense, and so used
to explain each other. It is a general expression of the .
Jews, concerning the works of God, that he sends, an angel
to do them: so that Maimonides* observes, ‘‘ Non enim
invenies Deum ullum opus fecisse, nisi per manus alicujus
angeli.” And Hermas,} who lived very near the time of
this revelation, and seems to have designed, in several pas-
sages, to imitate it, speaks of the angel, appointed over-the
beasts, appearing for his preservation; “ Misit Dominus
angelum suum, qui est super bestias, et obturayit os ejus,
ne te dilaniaret.”
This expression then, @ star fallen, from heaven, or, an
angel\come down from heaven, with a key to open the bot-
tomless pit, seems naturally to mean the permission of Di-
vine Providence of these evil and calamitous events, which
are, described to follow upon opening the bottomless pit,
* More Nevoch. par. ii. cap. 6. + Herme Pastor, lib, i. vis. 4, 8,2
SECT: VH.]
which could not have happened but by the permission of
the Divine Providence, and according to the wise and holy
orders of the Divine government: for the providence of
God could as surely have prevented the temptations of Sa-
tan, and the powers of darkness, as if Satan and his angels
had been fast locked up, and secured ina safe prison; so
that he sends an angel, his messenger, with the key of the
bottomless pit, to open their prison, and permit them to go
out, to teach, that they can only act so far as they have
leave and perutission, and can always be restrained and
shut up again, at the good-will and pleasure of the supreme
Governor of the world.
[*] The abyss, or bottomless pit, is explained in the pro-
phecy itself, to be that place where the devil and Satan
are shut up, that they should not deceive the nations.
(Rev. xx. 1—3.) The abyss seems also to be used in the
like sense, when the devils besought Christ, that he would
not command them to go out into the deep; in the original,
into the abyss, or bottomless pit (cic rijv aBvocov). The
learned Grotius* observes, that this abyss, or bottomless
pit, isthe same with what St. Peter calls hell, or Tarta-
rus: For if God spared not the angels thai sinned, but cast
them down to hell, cupatc Zépov taprapwaac, and delivered
them into chains of darkness, to be reserved unto judgment.
(2 Pet. ii. 4.)
. Now this prison of Satan, and of his angels, by a righ-
teous judgment of God, is permitted to be opened, for the
just punishment of apostate churches, who would not re-
pent of their evil works. We may then say, with an emi-
nent interpreter,} ‘‘ Behold something more terrible than
what we have hitherto seen! hell opens, and the devil ap-
pears, followed by an army, of a stranger figure than St.
John has any where described.” And we may observe
from others, that this great temptation of the faithful was
to be with the united force of false doctrine and persecu-
tion. .“‘ Hell does not. open of itself (as the bishop of
Meaux observes); it is always some false doctor that opens
it; by which means Satan is loosed to deceive the na-
tions.”
[°]. Ver. 2.) As a great smoke hinders the sight, so do
errors the understanding. He keeps to the allegory, says
Grotius; for smoke-takes from us the sight of the stars;
smoke, especially when proceeding from a fierce fire, is
also a representation of devastation. Thus, when Abraham
beheld the destruction of Sodom and Gomorrah, (Gen. xix.
28.) Lo, the smoke of the country went up as the smoke of the
furnace. The great displeasure of God is represented by
the same figurative expressions of smoke and fire. Then
the:earth shook and trembled ; the foundations also of the
hills moved and were shaken, because he was wroth. There
went up a smoke out of his nostrils, and fire out of his mouth
devoured : coals were kindled by it.. (Psal. xviii.7, 8.)
. [4] Ver. 3.] Locusts and grasshoppers are expressly made
to signify both the multitude of the eastern nations in-
vading Israel, and the swift progress and destruction they
made; Judg. vi.-5. For ‘they came with their cattle and
their tents ; and they came as grasshoppers for multitude,
Sor both they and their camels were without number: and
they entered into the land to destroy it. And thus also the
locusts, in-the prophet Joel, i. 6. are represented; For a
* On Luke viii. 31. + Bp. of Meaux on the place.
THE REVELATION OF ST. JOHN.
53T
nation is come upon my land, strong, and without number.
The same word in the original, 778, is, in the one place,
translated grasshopper, in the other, locust.
[*] Ver. 6.] The time in which these locusts were to tor-
ment men, seenis an allusion to the time in which natural
locusts are used to do harm, and after which they die. They
are hatched, as Bochart observes, about the spring, and die
at the latter end of summer; so that they do not live above
five months. So that learned interpreter* of Scripture
understands the expressions at the fifth and tenth verses:
“ Ita quod, versu quinto et decem, nocent hominibus per
quinque menses, videtur ideo dici, quia locust vere nate,
sub finem zstatis obeunt; nec supra quinque mensés vivere
solent.”
The time of five months may likely mean, that the inva-
sions of this people meant by the locusts should be,’ after
the manner of the locusts, during the summer months. This
seems a more natural meaning than a certain number of
prophetic years, during which space of time their power
should continue, as some interpreters have thought. If any
have the curiosity to see an interpretation of these five
months, for one hundred and fifty years, at the proportion
of thirty days to a month, he may find it in Mr. Daubuz
and Waple, or in Mr. Mede. He may see another inter-
pretation for three hundred years, because the five months
are twice mentioned at the fifth and tenth verses; but as I
see no reason for such interpretation, so I perceive no cer-
tainty in the application.
The torment of a scorpion, when he striketh a man, is
great and very painful, according to the learned Bochart.
He observes, from Dioscorides, “ Cum quis a scorpione
morsus est, locus quam primum inflammari incipit, durus-
que esse et ruber, et vehementi dolore affectus.”+ Inflam-
mation and violent pain are fit similitudes to express great
uneasiness and torment. The same learned author farther
observes, that scorpions, as locusts, hurt’ only during the
summer months. ‘ Nec frustra est, quod mysticis locus-
tis, queze scorpionum caudas habent, non datur potestas no-
cendi hominibus, nisi per menses quinque:.quippe ut lo-
custe, ita nec. scorpiones, diutias nocent, nam per frigora
torpent, nec quidquam ex iis est periculi. Tertullianus,
‘ familiare periculi tempus estas.’ ”|
[°] Ver. 7.] Joel, speaking of the natural locusts, observes,
the appearance of them is as the appearance of horses, and
as horsemen so shall they run, (ii. 4.) This representation
of the swift motion, is supposed by some to be an allusion
to the form of their heads, as the head of a locust na-
turally resembles the head of a horse. ‘ Locusta (says
Bochart§) ab Italis vocantur cavalette; hinc Albertus,
lib. xxvi. Caput habent figura equi.” And Theodoret, on
this passage of Joel: ‘* Si quis locuste caput diligenter
consideret, persimilem equo inveniet.” It is, to be sure, a
beautiful representation of the swiftness and expedition
with which an army, consisting principally of horsemen,
invade and ravage a country.
Some interpreters|| understand these crowns of gold they
wore on their heads, to represent the victories of this peo-
ple, by faces as the faces of men, that they had seemingly
reasonable and plausible ‘pretences’ for their’ invasions.
* Bochart, Hieroz, lib, iy. cap. 8. + Ib. lib, iv, cap. 29. v3, p- 640.
f Ib. lib.iv. cap, 29. § Ib. lib. iv. cap. 4 || Waple on the place.
3Y2
532 A
Others understand it a description of the proper habit of
this people, that they should wear ornaments on their heads,
like crowns or mitres..“ The mitre of the high-priest was
called by the ancient Greeks, tiara, cidaris, and sometimes
diadema; they were a sort of linen turban, commonly
white: and such were the diadems of kings, which Ammi-
anus calls fasciolam candidam, regia majestatis insigne.”*
This linen covering of the head, with the plate of gold, in
which Holiness to the Lord was inscribed, is called the
holy crown: so that a turban, with a gold ornament, in
the language of the Scripture, is a crown of gold. (Lev.
viii. 9.)
[*] Ver. 8.] By hair, as the hair of women, some under-
stand, that their pretences should be insinuating and de-
ceitful; but it seems rather to refer to some effeminacy in
their dress, by which this people should be distinguished,
probably such an, appearance as Mr. Daubuz has described
from Pliny,} ‘‘ Arabes mitrati degunt, aut intonso crine,
barba eraditur praeterquam in superiore labro.” So that
the Arabians, though they: affected to wear great musta-
ches,-yet wore long hair, tressed and: plaited after the
manner of women; and hereby, says Mr. Daubuz, is set
forth, together with this their custom, their effeminacy and
lust, to which they were extremely addicted. Servius, on
Virg. An. lib. ix. ver.-616. “‘ Et habent redimicula mitre;
Pilea virorum, sunt, .mitrae foeminarum. ... Alii mitras
meretricum esse voluecrunt.”
Teeth, like the teeth of lions, is a description of locusts
in the prophet Joel, Whose teeth are the teeth of a lion, and
he hath the cheek-teeth of a greatlion, (Joel i...) to ex-
press great rapaciousness, and how easily they destroy all
before them.
[®] Ver. 9.] It is observed of the locusts in Joel, ii.8. When
they fall upon the sword, they shall not be wounded. And it
is observable, says Mr. Daubuz, that the natural locust hath
about its body a pretty hard shell, of the colour of iron,
«‘ Armavit natura cutem,” says. Claudian; so that herein
the symbol of the pbreast-plate is exactly suited to the
natural-locust.- The prophet Joel; ii. 5. also describes
the locusts, like the noise of chariots on the tops of moun-
tains shall they leap .... or, as astrong people set in bat-
tle array ; to express the terror and consternation they’
‘shall occasion by their invasions.
[9] Ver. 10.] Whether these tails, and stings as scor-
pions, were designed to express, that these people should
spread the poison of error and delusion, where they come,
or only to express the great pain and uneasiness their. in-
vasions should occasion, I leave to the judgment. of the
reader.
[?°] Ver. 11.] It is an doseavailon of Agur, The locusts
have no king, yet go they forth all of them by bands. Arete
xxx. 27.)
‘: [4] Ver. 13.] In this prophecy, as well as in other passages
of Scripture, especially the prophetical, the several provi-
dences of God are represented by the ministration of angels;
whom God sends as his messengers, to execute his will. It
may be here understood, as a publication of the purpose
and design of Providence, from the horns ofthe altar of in-
cense; so that no intercession should prevent it.
['*] Ver. 15.j It has been a question, why these angels are
* Patrick on Exod, xxviii. 37. t Plin, Nat. Hist. lib. vi. cap, 28,
PARAPHRASE WITH ANNOTATIONS ON.
[cHAP. Tx.
represented as four. Some interpreters have supposed the
number four relates either to four princes, or four princi-’
palities. Hence some suppose the four angels to be one’
of the Turkish princes, and his three sons, as Mr. Daubuz.
Mr. Mede takes them to be the tetrarchy, or four govern-
ments of the Turks in Asia, Aleppo, Damascus, and An-
tioch; or, according to Sir Isaac Newton,* the four king-
doms of the Turks seated upon Euphrates: that of Ar-
menia Major, seated at Miyapharekin, Mcgarkin, or Mar-
tyropolis ; that of Mesopotamia, scated at Mosul; that of
all Syria, seated at Aleppo; and that of Cappadocia,
seated at Iconium. But as these governments were not
erected till the death of Melech Schah, who died A. C.
1092. they far outrun the date of the present period, even
by some hundreds of years.+
Nor does there appear any necessity to understand the
four angels, either of four princes, or of four governments;
for the number four, as Mr. Daubuzt{ observes, is often
a number denoting a: universality of the matters com-
prised, as in Jer. xlix. 36. the fowr winds signify all the
winds; in Isa. xi. 12. the four corners of the earth, denote
all the parts of the earth; and in Ezek. vii. 2. the four
corners of the land, signify all parts of the land of Judea:
and therefore, with Philo, § four is a number of universa-
lity in nature. It should scem then a very natural inter-
pretation of the four angels, to understand them of the
whole power of these destroyers, gathered together from the
four corners, or every quarter of the land they dwelt in;
and spreading themselves towards the four winds, or the:
several parts of the earth, without restraint.
- The time here spoken of, an hour, a day, a month, and a’
year, may also be understood in general for a limited time’
and season, as in this prophecy the ten kings are said
to receive power, as kings, one hour with the beast, or at
the same, and during the same time. (Rev. xvii. 12.)
Mr. Daubuz|| seems to have expressed the general
meaning of these words very well; the aforesaid angels
were prepared by God, for a year, month, day, and hour;
namcly, so as to be ready, upon any occasion of warning, |
to put this great event in execution: so that there seems no
necessity of making this time three hundred and ninety-one’
prophetic days, denoting so many years. It rather seems
to signify, that these incursions of the destroyer should be”
under a limitation, and like the inroads of an enemy, who
in a short time are beaten back, or, at a set time, usually
retire of themselves. ' ,
Some { understand the third part of men, as a symbolical
character of the Roman empire, as the Roman empire has >
been computed to be one-third part of the earth. Anda
very learned person ** supposes, that the trumpets princi-—
pally, if not solely, regard Europe, the famous 7d tptrov,
‘or third part of the world, known in the days of the vision.
But, I conceive, this expression is chiefly designed to sig-
nify many, or a very considerable part ; as in the forego-
ing parts of this vision, (chap. viii.) the third part of trees
was burnt up; the third part of the sea became blood; the
third part of the creatures died; a star from heaven fell
upon a third part of the rivers; and a third part of the
waters became wormwood; a third part of the sun was
* P. 306. t P. 307.
§ De Vita Mosis, lib. iii, p. m. 519.
| Waple on viii. 7,
¢t Symb. Dict, Voc. Numb,
|| In loc. p. 327.
** Whiston on the Rey. p.154.
SECT. VII.]
smitten; and the day shone not for a third part of it: and
afterward, the tail of the dragon drew the third part of
the stars of heaven, and did cast them to the earth, (xii.
4.) A third part therefore seems most plainly and natu-
rally to mean a considerable part of the whole; and to de-
stroy a third part of men, will then signify, that the destroy-
ing armies, represented by the four angels, now loosed
from the river Euphrates, which had been one of the great
boundaries of the kingdom of the Jews, and was then of
the Roman empire, should take away the lives of a great
number of persons, whose countries they should, on this
permission, invade.
_ [*] Ver. 16.] The number in the original is myriads of my-
riads, which I suppose is to be understood of many myri-
ads; as when we say, thousands of thousands, to express
many thousands, or a company almost innumerable. We
can hardly conceive this number was intended to be the real
muster of any army whatsoever, which never was known
to consist of any thing like two hundred millions of horse-
men. _ It seems then to mean, that the armies of these de-
stroyers should be principally horsemen; and that their
numbers should be so great, that the report of them should
be hardly credible.
{**] Ver. 17.] The colour of fire i is red, of hyacinth blue,
and of brimstone yellow :. these are the colours of fire and
smoke mingled together. The learned Dr. Hammond. ob-
serves,* these three colours may be used (as in prophetic
style it is ordinary) to express a terrible appearance, which
is commonly represented by a flaming fire. It is not in-
deed impossible, as the same learned interpreter observes
with Grotius, that by fire, smoke, and brimstone, may be
meant fire-balls, or darts, with something burning at the
end of them, called falarice, engines of known use, espe-
cially in sieges ; but there is no suflicient reason, I think,
to make it more than conjecture. There is still less reason,
I conceive, to make these expressions signify cannon and
gunpowder, the use of which was absolutely unknown,
some hundred of years after the time this prophecy was to
be fulfilled, in the successive order of the prophecies of this
book. Besides, it is to be observed, this is a description
of the breast-plates of the horsemen, not only of their wea-
pons or engines of war; and seems therefore to describe
properly, the terror of their appearance when marching
to war.
[{*] Ver. 19.] The power in the mouth and in the tails, as
serpents, is plainly an allusion to those serpents which are
. supposed to have two heads, one at cach end of their body,
as Pliny describes the Amphisbena;+ ‘‘ Geminum caput
Amphisbenz, hoc est ad caput, et.ad caudam, tanquam
parum esset uno ore fundi venenum.” A proper represen-
tation ofa furious and terrible invasion.
Whether it be farther-meant by these expressions, ac-
cording to several learned interpreters, that they did not
only do mischief by their conquests, but also by false
doctrines; that they should not only pull down the states,
and destroy the people they invaded, but that they should
also plant a false religion in the places they conquered;
I shall leave entirely to the judgment of the reader.
["] Ver. 21.] I have rendered the original word gappaxeiv,
poisoning, rather than sorceries, or witchcrafts. Herein I
THE REVELATION OF ST. JOHN.
533
have followed the learned Grotius, “‘ In eadem domo, alii
alios veneno necabant.” This wicked practice of poison-
ing grew general, especially in Italy, and, according to his-
torians, in the church of Rome itself; but the reader is at
liberty to prefer the other sense given by interpreters,
and to understand by it witchcrafts, sorceries, charms, ex-
orcisms, and pretended miracles, by which men are often
seduced to idolatry, and kept in idolatrous practices: or
we may understand, with a learned author,* ‘ the num-
berless artificial methods of making men very religious,
without any virtue,” to be what the Scripture calls: sor-
ceries.
HISTORY OF THE TRUMPETS.
Fifth trumpet.—The foregoing prophecies of this period
have brought us, by various steps, to an entire subversion
of the western empire, when Rome lost all its authority and
power, was no longer a seat of government, but a petty
dutchy governed by an officer appointed by the exarch of
Ravenna, and serving under him; who, as the emperor’s
lieutenant, had the chief command through all his domi-
nions in Italy. ‘This exarchate began, according to Sigo-
nius, A. D. 566. according to Petavius, A. D. 568.
The.present prophecy describes a very remarkable judg-
ment, which should follow in the course of providence. It
is marked, by peculiar circumstances of woe and afilictions,
as if Satan, at the head of the powers of darkness, had
broke the prison of the bottomless pit, and was come
abroad into the world, to spread all the evils of ignorance,
error, deceit, violence, spoil, and slavery, among men.
There are many circumstances in this description, pecu-
liar and distinguishing marks of this judgment: the igno-
rance and error they should propagate, their number and
hardiness, the customs, habits, and manners, of this people,
and of their invasions, the mighty progress they should
make, and their different treatment of Christians and idol-’
aters, are suflicient to point out this niemorable event of
Providence to our observation. This new trial of the faith
and patience of the saints, and new judgment of God upon
such Christians themselves, as corrupted the purity of
Christian faith, worship, and manners, was worthy the
Spirit of prophecy to reveal; and the protection of the
church, so as to preserve the Christian faith and religion, '
ina time of so great danger, was a very wise and useful
encouragement to the faith and constancy of the church,
which is the general and immediate intention of all the re-
velations of this prophecy.
The next scene of providence, which greatly surprised
the whole world, as well as the Christian church, was ‘the
rise of Mohammed, and a more wonderful progress of a
new religion, and a new empire, than the world had ever
seen before.
About the year of Christ 606. Mahomet} (as his name is
usually writ) began to pretend to revelation, and converse
with the angel Gabriel, in a solitary cave near Mecca in
Arabia. Inthe year 608. which was the fortieth of his age,
he began to take to himself the style of the apostle of God ;
and to propagate his imposture, he pretended not to deliver
a new religion, but to revive the old religion God first gave
*In loc, t Plinii Hist. Nat. lib, viii, cap. 23.
* Clarke’s Sermons, vol. vi. p. 352. +t Prideaux’s Life of Mahomet, p. 12,
534
to Adam :* and, by many other specious pretences of re-
ceiving his revelations from the angel Gabriel, he gained
several proselytes. Yet the people of Mecca, where he
lived, were so averse to his imposture, that they resolved
to strike at the root, and prevent the spreading of farther
mischief, by cutting him off who was the chief author of
it;+ so that he was forced to fly from Mecca to Medina,
then called Yathreb. This was in the year 622. from which
flight of Mahomet, the Hegira, or computation of time
among the Mahometans, begins.
From this time he tells his disciples, his religion was not
to be propagated by disputing, but by fighting.{
Accordingly, the next year, 623. he fell upon the traders
of Mecca, though guarded by one thousand men, and beat
them ;§ and spent the rest of the year in robbing, plundering,
and destroying, all, those who would not come. in to him,
and embrace his religion.||
The next year, he continued the same course, and fought
a battle with a larger number of his opposers, in which he
was overborne, and himself grievously wounded. To pre-
vent the ill effect this disgrace might have on the minds of
his followers, he taught them, that the time of life being de-
termined by God, they who shouldbe slain in battle, died
no sooner than they must otherwise have done; and as they
died fighting for the faith, they gained the crown of mat-
tyrdom, and the rewards of paradise.§]
In the year 627.** he was attacked by an army of ten
thousand men, from which danger he very dexterously ex-
trieated himself; and, the same year, was inaugurated in
the supreme authority, and made head in all things civil
and religious.}+
In the year 629. Mahomet had an army of ten thousand
men; {{ so that he very soon brought most parts of Arabia
into his power.
In the year 630. he turned his arms towards Syria. In
631. all the Arabs came in and submitted to him; and, in
the following year, he himself died, being sixty-three years
of age, according to the Arabian account, which make
only sixty-one of ours ;§§ so that Mahomet, in the space of
twenty-three years, founded a new religion, and a new em-
pire, throughout the large country of Arabia, a country
bigger than Germany, Italy, Spain, France, Great Britain,
and Treland, together: which, as Dr. Prideaux observes,
« God has permitted, in his all-wise providence, to con-
tinue a scourge unto us Christians, who having received so
holy and so excellent a religion, through his mercy unto us
in Christ Jesus our Lord, will not yet conform ourselves to
live worthy of it.”
This new government and religion were in some danger,
on the death of fits founder, by a competition for the suc-
cession; but Abubeker, ||| who succeeded, soon suppressed
several rebellions, and in particular subdued Moseilam,
who pretended himself a prophet, in opposition to Maho-
met; and having settled his affairs pretty well at home,
thinks of putting in execution Mahomet’s commission, of
fighting for the religion of God. He therefore sends
armies into Babylon and Syria, and summons his forces
together, by this remarkable letter:
* Prideaux’s Life of Mahomet, p. 16. t Ib. p. 62. t Ib. p.77.
§Ib.p.78. ib. p.86. Flbp.88, *ib.p.94 tt Ib. p. 97.
tt Ib. p. 104, §§Ib.p.115. |||] Ockley, Hist, Saracens, vol, i. p- 10, 17. 20,
9 Al Koran, cap. 4, p. 70. cap. 9. p. 149, &e,
A PARAPHRASE WITH ANNOTATIONS ON
[cHAp. Tx.
** In the name of the most merciful God, Abubeker, &c
to the rest' of the true believers, health and happiness, and
the mercy and blessing of God, be upon you. I praise the
most high God, and: I pray for his prophet Mahomet.*
This is to. acquaint: you, that I intend to send the true be-
lievers into Syria, to take it out of the hands of the infidels;
and I would have you to know, that fighting for religion is
an act of obedience to God.”
In this short reign, which was but two years: and a few
months,}>the Saracens made a great progress, beatthe army
of the Greek emperor, and slew, according to their own-ac-
count, fifiy thousand men, took Damascus, and entered far
into Syria. Omar, who immediately succeeded Abubeker,
reigned ten years anda half, drove all the Jews and’Christ-
ians out of Arabia ; subdued Syria, Egypt, and'‘other parts
of Africa, besides the greatest part of Persia; took the city
of Jerusalem ; and in the battle of Yermouk, as Abu Obei-
dah, the general, wrote to the calif,{ they killed one hun-
dred and fifty thousand, and took forty thousand prisoners;
and adds, As to those that fled into the deserts and moun-
tains, we have destroyed them all, and stopped all the roads
and passages ; and God has made us masters of their coun-
try, and wealth, and children.
Othman continued the Saracen conquests; the whole
Persian empire fell into his hands, in the -year of the He-
gira 31. A. D. 651. and Syria, with Egypt, were brought
into full subjection. But,
Upon the death of Othman, the-quarrel about the suc-
session put a considerable stop to the Saracen arms. This
seems to make the death of Othman a proper period to the
first progress of the Mahometan empire and religion, and a
proper end of that part of history that is correspondent to
this part of prophecy.
To this. account of the rise of the Makometan religion
and empire, it may be proper to subjoin some remarks on:
the customs of this people, the manner of their making war,
and invading their neighbours.
Tt was observed from Pliny, that the Arabians wore a
sort of turbans, or mitres, on their heads ; that they dressed
and twisted their hair in a particular manner, so that one
party of the Saracens was distinguished by it from another.
It is remarkable, says Ockley,§ the sect of Ali have not
only a turban after a. different fashion, but they also twist:
their hair after a manner quite different from the rest of the
Mussulmans.
They used also the custom of wearing beards: || Ebn
Hannif, Ali’s governor of Basora, had his hair cut off, and
his beard spoiled, in contempt.. “ Ubicum Ebn Haniffam
ipsi ab Hali preefectum prehendissent, crinibus avulsis, et
barba depilata demiserunt.” At least, according to Pliny,
they left some hair, like mustaches, on their upper lip:
so exactly did their dress answer the description of crowns,
faces of men, and hair as the hair of women.
The care of the Arabians about their horses, and the ex-
cellency of their breed, are taken notice of by all who men-
tion them.
It is well known, the manner of invading their neighbours
was by sudden incursions during the summer months; re-
+ Abul Pharajii, Hist. Dynast. p. 90, 110.
* Ockley, ib. p. 22. § Ih, voh ii 87.
je VOle Uy Ps OF «
¢ Ockley, Hist. Sarac. vol. i. p. 241, 242.
|| Abal Pharajii Hist, Dynast, p. 118.
SECT. VII.]
tiring again, and dispersing themselves to their own homes,
during the winter; and gathering together the next spring,
for a new summer's invasion. .
According to the military laws and constitutions of the
Mahometans,* war was forbid during the sacred months,
which were the two first and the two last: “ Aggredi bello
hostes suos omni tempore fas esse pronunciavit (Moham-
med), exceptis quatuor mensibus anni, duobus primis, et
postremis; qui propterea sacri appellantur.”
A sufficient nuimber is appointed by the same constitu-
tions,} to be sent out yearly, as may make the Mahometars
equal or superior to the enemy: “ Istiusmodi copiarum
eductio, singulis annis ad minimum semel fieri debet.”
Their military laws make also a great difference between
those people they call Harbi, and the People ofa Book.
The Harbi were either atheists, and persons of no religion,
or idolaters, who did not worship the true God, according
to any book of revelation; these were not tolerated in the
Mahometan law, but they were to be prosecuted with war,
till they embraced the religion of Mahomet. But the People
of the Book were such as worshipped God, according to
some book of revelation, as the Jews and Christians ; these
were to be prosecuted with war till they embrace Maho-
metanism, or agree to pay a tribute: but then they were to
be left in peace, and in the quiet use of their own religion,
even where the Mahometan authority was fully settled.
Thus the very laws of Mahomet made provision not to kill
these who professed the worship of the true God, but only
to torment them by their invasions, and making them tri-
butaries.
It was moreover a common injunction to spare, as much
as possible, the countries they invaded: Destroy not palm-
trees (says Abubeker to Yesid), nor burn any fields of corn ;
eut down no fruit-trees, do no mischief to cattle, only such
as ye kill to eat.§
Yet the military laws adjudged so many persons to cap-
ivity, and the. condition of the women in particular was so
deplorable, being so much in the power of persons who
gave the greatest liberty to their lusts, that though their
lives were spared, many were like to prefer death itself
to the:hard condition to which they were reduced.
Upon, the whole, the sudden invasion of the Saracens,
the swift and. almostincredible progress of their arms, many
circumstances peculiarto this people, and their invasions,
which) sufficiently distinguish them from all the invasions
of the northern nations, very properly answer the prophetic
description of these locusts out of the bottomless pit.
Sixth trumpet.— The period of history which corre-
sponds with this period of prophecy, is determined by the
suecessive order of prophecies and events to the times
soon following the former history, which described the rise
and amazing progress of the Saracen empire and Maho-
metan religion ; which, like locusts out of a bottomless pit,
Spread themselves in a very short time over a great part
of the world, I shall not therefore take notice of Mr.
Mede’s application of this prophecy to the rise and pro-
gress.of the Turks, or Ottoman empire founded by them;
though Mr. Mede’s great learning and reputation have
caused many others to follow him, yet the rise of the Ot-
THE REVELATION OF ST. JOHN.
535
toman empire is so low, that it is by far too great a step
from A. D. 655. in which the former prophecy ended : for
Othman, the founder of the empire, died in the year of the
Hegira, 727. A.D. 1326.* This time will farthe? also fall
far into the time of the next period of prophecy. These
considerations make such application, I think, inconsistent
with the order of the book itself, which it seems plainly to
mark out to us in successive periods.
Let us see then, whether the history of the Saracen em-
pire, in the times that soon followed after the foregoing
prophetic description of the rise of it, does not answer this
description, and is not most likely designed by it.
One considerable mark of this period, is loosing the four
angels which were bound in the great river Euphrates,
(ver. 14.) signifying, that the providence of God had; for
some time preceding this period, laid a restraint tipon these
furious invaders of their neighbours; and the progress of
their imposture.
Accordingly we find, that upon thé death of Othman,
about the year 655. there were great contentions coiicern-
ing the succession; Ali, Moawiah, Telha, and Zobier (or
Azzobier), had each of them a considerable party to ad-
vance them to the califate, or succession in the Saracen
empire. These pretensions occasioned several quarrels,
which put a stop to the foreign conquests of the Saracens,
and ended in the almost entire ruin of Ali’s family, and
therein of Mahomet’s own; for Ali had married Mahomet’s
daughter.
At the death of Othman, Moawiah was governor of Sy-
ria, and Amron of Egypt.{ Ali, at the first, obtained a
complete yictory over Telha and Zobeir, two of his com-
petitors; yet Moawiah and Amron resolved to stand it
out to the last against Ali.¢ These contentions occa+
sioned the deaths of so many persons, that at last three
men, zealous for the Saracen affairs, agreed to kill all the
three pretenders to the califate: one of them struck Moa-
wiah in the reins, but the wound proved not moftal ;|} an-
other of them, mistaking for Amron a person whom Amron,
being indisposed, had appointed to supply his place that
day in the mosque, killed him dead on the spot; and go-
ing to execution, said, without any conéern,—T designed
Amron, but God designed another. The third of these
conspirators had better success’ in the execution of his
design against Ali; for he gave him a mortal wotind in the
head, as soon as he came into thé miosque, of which he
died in a few days.** The contention did not end with the
death of Ali; it continued a long time between his family
and the family of Moawiah: Hasan, Ali’s eldest son, was
forced to abdicate in favour of Moawiah ;}-+ Hosein, Ali’s
second son, with several of his family, was killed in the
field : yet still many disturbances were occasioned by the
friends of Ali’s family, and the enemies of Moawiah’s.
Almochter, pretending to revenge the death of Hosein,t}
is made calif by his party, A. D. 685. he pursued all who
had a hand in the death of Hosein, and destroyed them
with variety of deaths: he never pardoned any of those who
declared themselves enemies of the prophet, nor those whom
he could believe to have dipped their hands in Hosein’s
blood, or that of his relations ;§§ so that it is said, that he
* Al Koran, cap, 2. p. 22. cap. 9. p. 8%. Reland, Dissert. de jure’ militari Mo-
hammedanorum, p, 5.
t Ib, p. 10, $Ib. p. 14. § Ockley, vol. i. p, 25.
+ Ockley, Hist, Sarac. vol. ii.
|| Ib. p. 73. \@ Ib. p. 74.
tt Ib. p. 304. §§ Ib. p.315.
* Petavii Rat. Temp, par. i. lib. ix.
+ Ib. p. 43—47, § Ib. p. 72.
** Tb. p. 77, tt Ib, p. 95.
536
killed near fifty thousand men of those people, without
reckoning those who were slain in the battles which he
fought. ‘
These intestine divisions and quarrels bound up the Sa-
racens from their usual invasions and incursions,* and
kept them about the river Euphrates, near which most of
their battles between each other were fought. Moawiah
found it necessary to make a peace with Constantinus Po-
gonatus, emperor of Constantinople, and even agree to pay
him a considerable tribute; and Abdolmelic, one of his
successors, was obliged to make a like peace, on promise
of paying tribute to Justinian II. the Greek emperor.
Thus were the destroying angels bound up for about fifty
years, during the reigns of Ali, Moawiah the first, Yesid;
Moawiah the second, Merwan, and Abdolmelic, califs of
the Saracens.
But then, these destroying angels were loosed again; the
Divine Providence took off the restraint of the Saracen in-
vasions. Walid united the power of the Saracen empire,
and invaded the western parts of Europe with such nume-
rous armies, and swift successes, as threatened the loss of
all Europe, and even to extinguish the Christian name and
religion. "
The Saracens passed over into Spain, A. D. 713. The
next year, they obtained a complete victory over a nume-
rous army of the Spaniards ; they who speak the least, say
it was an army of one hundred thousand fighting men:
what number was killed, was not known; I suppose, says
our historian,} they were so many, it was hard to count
them: for this only battle robbed Spain of all its glory,
A PARAPHRASE WITH ANNOTATIONS ON
and in it perished the renowned name of the Goths. After
this battle, the Saracens divided their forces, and soon
overran the whole country; so that in three or four years,
they were possessed of all Spain, except a few inacces-
sible places in the mountains, and which the Saracens
slighted. The misery of this invasion, so agreeable to the
prophetic description, is so well expressed by the histo-
rian,{ that I shall give it in his own words: “ Certain it
is, Spain was now in a deplorable condition, almost all
brought under the dominion of the Moors; there was no
sort of misery but the Christians endured; women were
ravished from their husbands, children from their parents,
and all they possessed taken from them, without any re-
dress to be hoped for. The country yielded not its usual
product, both in regard of the unseasonableness of the
weather, and for want of labourers; the churches were
profaned and burnt; dead bodies lay about the streets
and highways, and nothing was to be seen or heard, but
sighs and tears: nor was there any calamity but what Spain
groaned under, God permitting the innocent to suffer with
the guilty, to punish the horrid wickedness of those times.”
But the Saracens did not confine their ravages to Spain ;
they soon passed the Pyrenean mountains into France.
After many ravages in several parts of the country, they
came to a decisive battle with Charles Martel, in which Ab-
dirachman was killed, with his numerous army. This victory
secured the state of Christianity, which would likely have
been the prey of those barbarous invaders, if they had then
(CHAP. Ix.
gained a victory over the French, and possessed themselves
of their country, which was then the only rampart of Christ-
ianity, as a judicious historian observes.* ‘The infidels, as
another historian observes, advanced as to a certain vic-
tory; whereupon ensued one of the bloodiest battles, and
most obstinate fights, that has been seen in the world: of
the Moors, there were four hundred thousand, with their
wives and children, as designing to dwell in France....
The slaughter was incredible; three hundred and seventy
thousand Moors were killed, and among them their gene-
ral. This fortunate battle was fought, says Mariana,} in
.the year of our Lord, 734. twenty-one after the conquest of
Spain. It put a full stop to the farther progress of the
Saracen armies in Europe, and gave courage and strength
to the remaining Christians in Spain; so that in time they
drove the Saracens quite out of their country also.
There is another part of this prophetic description which
deserves particular notice, and which seems to poift out
this period of history for the accomplishment of it: the
rest of the men, who were not killed by these plagues, yet
repented not of their idolatry; the worship of saints and
images, which so nearly resembled the heathen idolatry,
had made great advances about this time. Leo Isaurus,
emperor of the east, was much concerned at it; it gave
great offence to the Mahometans, and often provoked them
to persecute the Christians as idolaters. In the east, Leo
Isaurus, and his son Constantinus Copronymus,{ at this
very time endeavoured to put a stop to these idolatrous
customs of worshipping images; and, in order to prevent
it, ordered all images to be taken out of the churches:
but these endeavours to preserve the church from idolatry,
and remove this just prejudice against the Christian wor-
ship, were warmly opposed by the bishops of Rome. The
emperor Leo had scnt his orders into Italy, A. D. 726. to
remove images out of the churches there: the then pope of
Rome, Gregory II. confirmed the worship of images by a
synod, and rejected the order of the emperor, with severe
reproaches on himself; and finally, according to Baronius’s
own account, he excommunicated the emperor, and, on
that pretence, forbade all payment of taxes to him in Italy,
and freed the people from all manner of obedience to him,
as their prince. “ Tandem et anathematis poenam, ita
quoque Baronius, eoque preetextu interdictum, quo tri-
buta Italica sisteret, et obedientiam omnem, tam civilem
quam ecclesiasticam, toto occidente, deinceps exhiberi
Greeco Imperatori prohiberet.Ӥ
This defence of the idolatrous worship of images, was so
obstinate, that at length it prevailed to-a solemn confirma-
tion of it, by the authority of councils, both in the east
and west; so far were they from repenting of their abomi-
nations. i Sonahllaeh
And this brings us to the end of the second period of
prophecy, and within a very few years of the beginning of
the third period, in the temporal power of the popes of
Rome; which was, in some sense, the seventh, or, in an-
other sense, the eighth head of Roman government, as we
have before observed,|| to which the following visions of
this Revelation relate,
* Zonaras, Annal. tom. iii, Bizari Rerum Persicarum Hist. p. 168. Abul Pharajii
Hist. Dynast. p. 128.
t Mariana, Hist. Spain, lib. vi. oap, 9. $ Ib. lib. vi, cap. 10.
* Mezeray, Hist. France, vol. i. p. 193. + Hist. Spain, lib. vii. cap. 2,
¢ Spanhemii Hist. Ecoles. Seoul. viii. cap. 7. p. 1304.
§ Ib, and Mezeray, Hist. France, vol. i. p, 198. |) Preface.
SECT. VIII. ]
CHAP. X.
SECT. VIII. Interval between the second and
third Periods.
CONTENTS.’
The foregoing chapters have given us a prophetic descrip-
tion of the two first periods,’or of the state of the world
and church, under the persecution of Rome heathen; of
the troubles occasioned by the invasions of the northern
nations, which broke the power of the Roman empire,
and divided it into several new governments; and finally,
of the rise and progress of the Mahometan religion and
empire, which caused so many evils throughout the
greatest part’ of the world, both in the eastern and
western empires.
This tenth chapter seems to be an interval between the
second and third periods, in which the scene of the
‘vision alters, preparation is made for a new prophecy,
representing a new state of the world and church, for a
new period of forty-two months, a time, times, and half a
time, or twelve hundred and sixty days, being the days of
the voice of the seventh angel, when the mystery of God
shall be finished.
The scene of vision is represented different from the fore-
going; it is not now before the throne of God in heaven,
as in the fourth chapter, but on earth, as the first scene,
chap. i.
heaven, (ver. 1.) the angel stood on the sea and on the
earth, and he lifted up his hand to heaven, (ver. 5.) when
he sware that time should be no longer, (ver. 6.)
This introduction to the third period represents an angel
coming down from heaven, with a little book open in his
hand. A voice from heaven directs St. John to take the
little book from the angel, and to eat it up; because he
was still to continue his prophecy, and to reveal many
things contained in it: for he was to prophesy again,
before, or concerning, many people, and nations, and
tongues, and kings, (ver. 11.) Or he was to represent, in
new prophetic descriptions, the state of the church and
world, in the period or times that should successively
follow the former times, of which he had already pro-
phesied, and which was to contain a prophecy, as is
afterward declared, for the space of twelve hundred
and sixty prophetical days. ‘The meaning of which will
be best explained by a paraphrase upon the representa-
tions themselves.
-
1. Ann I saw another mighty angel come down from
heaven, clothed with a cloud: and a rainbow was upon his
head, and his face was as it were the sun, and his feet as
pillars of fire :]
(1.) After my former vision, related in the foregoing part
of this prophecy, I beheld another vision, introductory to
.. a farther revelation concerning the state of the church and
world; for I beheld a mighty angel coming down from
heaven: he appeared as clothed with a cloud; a mark of
great power and majesty: a rainbow, the symbol of God’s
covenant and mercy, was on or round his head; and his
appearance was very glorious, for his face shone with a
lustre like the brightness of the sun, and his feet with a
splendour as if they had been a flame, or pillars of fire. [*]
VOL. VI.
For St. John saw an angel come down from
THE REVELATION OF ST. JOHN. © 537,
' 2: Anid he had in his hand-a-little book open: and-he set
his right foot on the sea, and his left foot on the earth,]
' (2.), And the angel whom I beheld coming down from
heaven, held a little book, or roll, open in his hand, the
remaining part of the sealed book, or roll, which the Lamb
had opened ; and when he was come down to our globe, he
stood upon it, having one foot on the sea, and the other on
the earth, the chief parts of which it consists ; the prophe-
cies yet to be revealed out of the little book, or roll, relating
to the greater part of the inhabitants of the world. [%]
3. And cried with a loud voice, as when a lion roareth :
and when he had cried, seven thunders uttered their voices. |
(8.) This mighty angel, standing on the earth and sea,
made proclamation with a voice, loud, strong, and awful,
as the roar of a lion. Upon which I heard several distinct
voices, as from the clouds of heaven, and loud as thunder.
4. And when the seven thunders had uttered their voices,
I was about to write: and I heard a voice from heaven
saying unto me, Seal up those things which the seven thun-
ders uttered, and write them not.]|
(4.) As I was about to write down what was spoke
from the seven thunders, I was forbid by another voice from
heaven, saying unto me, Do not write down what the voices
from the seven thunders have uttered, that they may not be
publicly revealed in this prophecy. [*]
5. And the angel which I saw stand upon the sea and
upon the earth lifted up his hand to heaven,
6. And sware by him that liveth for ever and ever, who
created heaven, and the things that thereim are, and the
earth, and the things that therein are, and the sea, and the
things that are therein, that there should be time no longer :
7. But in the days of the voice of the seventh angel, when
he shall begin to sound, the mystery of God should be finished,
as he hath declared to his servants the prophets. ]
(5.) But though I was not allowed to reveal what the
seven thunders had uttered, yet the angel proceeded to give
a farther revelation of the providence of God towards the
world, and his church in general; and to confirm the truth
and certainty of his revelation, he took his oath in the most
solemn manner: for, lifting up his hand to heaven, (6.) he
sware by the eternal God, the Creator of all things, that
the time of the glorious state of the church, though sure to
be accomplished, according to God’s promise, in its due
time, [*] should not be as yet; (7.) but in the next period, or
in the days of the voice of the seventh angel, who was yet
to sound the mystery of God, in his providence towards
the church, should be perfected; and then, as he had pro-
mised in the prophetic oracles, the glorious state of the
church should be no longer deferred.
8. And the voice which I heard from heaven spake unto
me again, and said, Go and take the little book which is open
in the hand of the angel which standeth upon the sea and
the earth.]
(8.) I was then directed by another voice from heaven,
to go up to the angel, who stood upon the sea and the earth, ,
and receive from him the little book which he held open in
his hand.
9. And I went unto the angel, and said unto him, Give me
the little book. And he said unto me, Take it, and eat it up;
and it shall make thy belly bitter, but it shall be in thy mouth
sweet as honey.|
(9.) I thereupon did as the voice from heaven commanded
3Z.
538
me, and desired the angel to give me the little book, which
he did; saying unto me, Take this little book, consider it
carefully, and digest it well in thy mind; and thou shalt
find, in the events it shall reveal unto thee, an occasion for
comfort and joy, for grief and sorrow. _
10. And I took the little book out of the angel's hand, and
ate it up; and it was in my mouth sweet as honey: and as
soon as I had eaten it, my belly was bitter.)
(10.) I accordingly took the little book out of the angel’s
hand, and deeply meditated on the contents of it; and found
it to contain in part things of great consolation, and in
part things that gave me great concern and sorrow.
11. And he said unto me, Thou must prophesy again be-
fore many people, and nations, and tongues, and kings.)
(11.) And the angel from whom I had received the little
book, acquainted me, that I was to consider the prophecies
contained in it were not intended only for my private in-
struction and meditation; they were prophecies which con-
cerned the public, many nations, and people, which I was
to publish in farther revelations, for the public use and
benefit of the church. [°]
ANNOTATIONS ON CHAP. X.
[‘] Ver.1.] TO come in the clouds, or with the clouds
of heaven, is, among the Jews, a known symbol of Divine
power and majesty.* It may refer to the expression of
the Psalmist, Thou art very great ; thou art clothed with
honour and majesty ; thou coverest thyself with light as with
a garment: (Psal, civ.1,2.) alluding to the bright and shining
cloud, in which the Divine presence. was used to appear.
Grotius observes a like notion among the heathen, that they
represented their deities appearing covered with a cloud:
«Tandem venias, precamur,
Nube candentes humeros amictus
Augur Apollo.” +
A rainbow, by its natural properties, as a gentle rain while
the sun shines, was a proper emblem of God’s covenant
with mankind after the flood, and fit to be made a sign that
God is always mindful of his covenant and promise. The
brightness and splendour of the sun, and of fire, were also
proper figures to express the majesty of a Divine ap-
pearance.
[?] Ver. 2.] It is an observation of a great author, § that
this description of an angel coming down from heaven, is in
the form in which Christ appeared at the beginning of this
prophecy ; and it may farther direct us to understand this
mighty angel of Christ, that he appeared having a little
book opened in his hand. The same illustrious interpreter
judiciously remarks, “ That this little book is the same
that he had newly. opened; for he received but one book
from him that sat upon the throne, and he alone was worthy
to openit.” It does not seem to be another book, as some
have thought, but the remainder of the same book, or roll,
which the Lamb took out of the right hand of him that sat
on the throne, (v. 7.) It may be called a little book orroll,
being only the remainder of what had been opened or re-
vealed already, the seventh and last seal, and.so the whole
* Annot, on i. 7.
+ Annot, on i, 7,
+ Horat. Carm. lib. i, Od, 2,
§ Sir I, Newton, p, 269.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. x.
book had been opened before, (chap. viii.) This seems the
plainest and easiest account of the little book, as well as
most agreeable to the order of the prophecies, this contain-
ing what was to happen in the days of the voice of the seventh
angel, when he shall sound, (ver.7.) Earth and sea are, in
Scripture-language, a description of our world, or this ter-
raqueous globe, as the heavens and earth are a description
of the universe in general, or the whole visible creation;
and so the inhabitants of the earth and sea seem in this
prophecy to mean the inhabitants of this world: Woe unto
the inhabitants of the earth and sea! for the devil is come
down unto you ; (xii. 12.) that is, when the dragon was cast
down unto the earth.
By the earth, the Jews understood, as Sir Isaac Newton
observes, (p. 276.) the great continent of all Asia and Africa,
to which they had access by land; and by the isles of the
sea, they understood the places to which they sailed by
sea, or the several parts of Europe: and hence, in this
prophecy, the earth and sea are put, he observes, for the
nations of the Greek and Latin empires: in this sense the
angel, putting his right foot on the sea, and his left foot on
the earth, will represent him standing with one foot on Asia,
and another on Europe; to signify, the prophecies he was
to reveal would relate to both the empires of the east and
west: but I think the former sense the more natural.
[] Ver. 4.] When a voice from heaven commanded the
apostle not to reveal what was spoken by these. voices, it
would be ridiculous to go about to explain it. It.is suffi-
cient to observe, it was not proper to remain on record a
public revelation to the church in general, however proper
it was to be revealed to the apostle in particular, which
might be for many wise reasons; though, for what parti-
cular reasons, must be as unknown to us as the revelation
itself is.
[*] Ver. 6.] That time should beno longer, does not mean,
that time itself should be no more; in the original, yodvoc
ovK Eorat tru, is literally, the time shall not be yet. Some
understand it, that the time of fulfilling the prophecy should
be no longer delayed; or, as Grotius on the place, ‘‘ Non
diu erit quin arcanum Dei impleatur:” but, I think, both
the intention of the prophecy, and the more literal meaning
of the expression, better agree with Mr. Daubuz’s inter-
pretation: * ‘‘ The angel in the vision declares upon oath,
that the glorious state of the church shall not be as yet;
but that, however, it would not be long to it: for in the
days of the voice of the seventh angel, when he shall sound,
(that is, in the period of prophecy to which the remainder
of the book yet unrevealed relates, under the seventh trum-
pet,) the mystery of God shall be perfected, as he had de-
clared to his prophets.” This was a consolation proper
to the general design of the prophecy, as there was but one
period of time yet remaining, viz. during the voice of the
seventh and last angel; and then the accomplishment of
the promises, in. the happy and glorious state of the church,
should be accomplished and fulfilled, without any farther
delay. This was however attended with a most: useful
caution, That the church is to prepare, in this period, for
new trials of faith and patience; though, in the end, the
mystery of God shall be finished or perfected.
[*] Ver. 11.] To eat, says Mr. Waple, signifies to, medi-
* On the place.
SECT. 1x.]
tate and to digest Divine truths. Thy words were found,
says the prophet, (Jer. xv. 16.) and I did eat them ; and thy
word was unto me the joy and rejoicing of mine heart. Our
blessed Saviour uses the same metaphorical expression,
when he speaks of himself as the bread of life, in many
of the sixth chapter of St.John. As this pro-
was to reveal the providences of God, during the
iod of the seventh angel, in which, as there was a re-
velation of great opposition to true religion, and persecu-
tion of the faithful professors of it, so was there also a re-
velation of Divine protection, during the time of trial, and
of a sure accomplishment of the promised glorious and
happy state of the church in the end. The meditation of
such a state of providence might well occasion a mixture
of joy and grief in the apostle’s mind, as it is like to do in
the minds of all who so understand it, and consider it.
CHA P. XI.
THE THIRD PERIOD.
SECT. 1X. First Description of the third Period.
CONTENTS.
We are now come, in this eleventh chapter and the follow-
ing, to the third and longest period of this prophecy, dis-
_tinguished by the seven vials, as the former were by se-
ven trumpets and seven seals. As this is a period much
- longer than either of the foregoing, it seems to have a
more full and copious description ; and the state of it is
represented by several prophetic images, as, by mea-
suring the temple, by the prophecy of two witnesses ; by
the vision of a woman flying into the wilderness; and
the representation of one wild beast rising out of the
sea, and of another coming up out of the earth.
So that here are two distinct representations of the state of
’ the church during this period ; and another representa-
tion of the persecuting power from whence this afflicted
state of the church should proceed ; and, in the end of
this, as in each period, here is a representation of
the church’s deliverance out of its afflicted state. And,
in ‘particular, the afflictions of the church are to end
with this period, in the most happy and glorious state
of peace and prosperity, of truth, purity, and protec-
tion ; and not to be succeeded, in a very short time,
by a new period of troubles and afflictions, to try the
faith and patience of the saints, as the former were.
It appears, that the representation of the two witnesses, of
the woman in the wilderness, and of the beast, are seve-
ral representations of the same time or period, in differ-
ent views. The time for the witnesses to prophesy in
sackcloth, is a thousand two hundred and threescore
days,(xi. 3.) The woman is nourished im her place in the
wilderness, for a time, and times, and half atime,(xii.14.)
or three years and a half, equal to twelve hundred
and sixty days, according to the ancient year of three
hundred and sixty days. And so the prophecy itself
interprets it, xii. 6. And the woman fled into the wil-
derness, where she hath a place prepared of God, that
they should feed her there a thousand two hundred and
threescore days. It is farther observed concerning the
period of the beast, that power was given to him to con-
tinue forty and two months, a time equal to three years
THE REVELATION OF ST. JOHN.
539
‘and a@ half, or twelve hundred and sixty days. They
are therefore to be looked upon as different descriptions
of the same period, for the more distinct explication of
the prophecy, and greater certainty of its true meaning.
But, before we enter upon the particular meaning of each
representation, it may be proper to observe something
as to the proper time of this period, as to its beginning
and continuance.
As interpreters, for very different reasons, have fallen into
very different accounts of both, it has occasioned no
little uncertainty and disorder in the different interpre-
tations given of it.
The papists are very unwilling protestants should find
any of the corruptions of the Roman church in this pro-
phecy; they have therefore used all their art and learn-
ing to finish all the prophecies in this book, in much less
time than twelve hundred and sixty years, in the downfal
of Rome heathen, when the empire became Chrisfian,
under Constantine, A. D. 323. They must therefore make
the time of this period no more than twelve hundred and
sixty natural days, or three common: years and a half.
And in this, the bishop of Meaux* greatly triumphs over
the protestant interpreters, that they should make a year
not to signify one year, but three hundred and: sixty
years.
There are also. some. learned interpreters among protes-
tants themselves, who think the whole prophecy. reaches
but to a small period. of time. Grotius,} and. after him
Dr. Hammond, in support of that opinion, make the du-
ration of this period much less than twelve hundred.and
sixty years: for to understand the twelve hundred and
sixty days, according to the style of prophecy, for so
many years, is inconsistent with their favourite schemes,
and must quite overthrow them.
But it appears, I conceive,{ from many reasons, that the
opinion which assigns a short time to the whole pro-
phecy, is. without all foundation, and. expressly con-
trary to the intent of the prophecy, which is to extend to
the day of judgment.
It is also a considerable circumstance, to. strengthen the
interpretation of days by years, that as it is agreeable to
the style of prophecy, it is most. agreeable to the plan of
this prophecy. Itis a good rule of Grotius, § that the
circumstances of the subject ought to direct how we are
to understand an expression: ‘* Vox hebdomadis gene-
ralis est, et tam de annis quam de diebus, rebusque aliis
accipi potest; quomodo autem accipienda sit, docere
nos debet, loci cujusque materia.” Let us then see,
how justly preferable the prophetic interpretation of a
day for a year is in this place.
It is agreeable to the ancient style of Scripture, in the days
of Moses, Numb. xiv. 34. After the number of the days
in which ye searched the land, even forty days, each day
for a year, shall you bear your iniquities, even forty
years. The punishment of the people was to be as
many years as the days of their transgression; so that
each day for a year, seems an allusion to some known
method of counting, in which days were answered by
years.
+ On Rev. ii. 10.
§ On Rev. ii. 10.
3Z2
* Advertisement, p, 357.
+ Vid, Preface,
540
The prophetic style of Ezekiel farther confirms it: Ezek.
iv. 6. the prophet is directed to lie on his right side, and
bear the iniquity of the house of Judah forty days. This
- is explained to signify, according to the style of pro-
I
I
phecy, so many years: I have appointed thee each day
for a year, or, as in the margin, a day for a year, a day
for a year. So that, in this figurative interpretation,
each day, in the prophetic representation, is to be an-
swered by a year in the historical event.
n the prophecy of Daniel, this manner of prophetic ex-
pression is used again; Dan. ix. 24. Seventy weeks are
determined upon thy people and upon thy holy city, to
finish the transgression, to make an end of sins, and to
make reconciliation for iniquity, and to bring in everlast-
ing righteousness, and to seal up the vision and prophecy,
and to anoint the Most Holy. All who consider this a
prophecy relating to the Messiah, for which there are
abundant and unanswerable reasons, must consider the
seventy weeks as so many times seven years, not as so
many weeks of natural days.
t is a criticism below such great men as Grotius and the
bishop of Meaux, that because hebdomas signifies a
number of seven, it may signify seven of any thing, ac-
. cording to the circumstance of the place ; and therefore
a week (hebdomas), whichis so called because it con-
tains seven days, may signify seven years. A week pri-
marily signifies seven days, and properly nothing but |
seven days: a week (hebdomas) never did naturally
signify seven years, and only can do so, as the figurative
expression of prophecy puts a day to signify a year.
The particular circumstances of this prophecy add a far-
‘ther strength to this interpretation, that the twelve hun-
dred and sixty days are to be understood of so many
years.
The order of the prophecies of this book shews, that these
twelve hundred and sixty days contain the whole time
of the third period; or, all the time wherein: the wit-
nesses prophesy, the woman is in the wilderness, and
the beast has power given unto him: that is, all the time
of the last state-of the church’s sufferings, to that glo-
rious state of the church, when Satan shall be shut up in
the bottomless pit for a thousand years. In this period
the seven vials of God’s wrath are to be poured out,
and all the historical events that relate to them accom-
plished ; this period is to last till the mystery of God
shall-be finished, These events are too many, and the
times in which they are to be accomplished too long, to
be comprised within three years and a half, or twelve
hundred and sixty natural days.
The order of the periods-shews this third is not to begin
until the two former are passed ; until the nations which
had destroyed the Roman empire had divided it among
themselves; till the imperial government of Rome was
passed away,* as the preceding forms of government
were before it; till another form of government should
be established in Rome, which, on some accounts, should
be called the seventh, and on other accounts the eighth
form of government; when Rome, once the powerful
mistress of the world, after she had lost her dominion,
and seemed to lose it without hope of recovery, should
* Vid. Preface,
A PARAPHRASE WITH ANNOTATIONS ON [CHAP. xI.
be restored to power and empire again, which was to
. continue during the twelve hundred and sixty days of
this period, and then to be utterly overthrown, and never
to rise again. i ts weaaled
Now, as a great variety of concurring circumstances shews
the beginning of this period, about the year 756. when
the popes were invested with the temporal dominion of
Rome, in which only time the several descriptions of
this period do all exactly agree; the twelve hundred
and sixty days of this prophecy are to last so long as
this power is to continue: which seems evidently to
shew, that we are not to understand twelve hundred and
sixty natural days the time of this period, but so many
prophetic days, in which a day is given for a year.
It being necessary to premise so much concerning the pro-
phetic account of time in this period, I shall only farther
observe, that we have three distinct representations of it
in the eleventh, twelfth, and thirteentle chapters.
The first, by the figure of measuring the temple, and pro-
phesying of the two witnesses.
The second, by the figure of the woman in the wilderness.
And, Eat, aan, ;
The third, by the power and persecution of the beast.
I proceed tp explain each of these, as they are severally
represented, in their order.
1. Awnp there was given me a reed like unto a rod: and the
angel stood, saying, Rise, and measure the temple of God,
and the altar, and them that worship therein.]
(1.) After this, I beheld in the visions of prophecy, a new
representation of the fature providence of God towards
the church and world; for there was a measuring rod put
into my hand, with which I was directed to measure the
temple, and the court wherein the altar stood, in which the
priests worshipped God, and performed the duties of their
office, and into which such as offered private sacrifices for
themselves were admitted.. A proper representation of the
true worship of God, and of such as were true worshippers
of him.
2. But the court which is without the temple leave out,
and measure it not ; for it is given unto the gentiles: and
the holy city shall they tread under foot forty and two
months. | 1
. (2.) But as to the other court of the temple, the place
where the Israelites were used to assemble, when they
come up to the temple to worship, I was directed not to
measure it, for this reason, that it should become common
and profane, being permitted to be used and possessed by
gentiles. A fit representation of great corruption in the
common and usual worship of God, by heathen doctrines
and idolatrous modes of worship: which state of corrup-
tion, I was informed, was to continue for the space of
forty-two prophetic months, or twelye hundred and sixty
years. [7]
3. And I will give power to my two witnesses, and they
shall prophesy a thousand two hundred and threescore days
clothed in sackcloth.| ]
(3.) Yet in this prevailing state of corruption, God will
raise up witnesses to the truth, who shall sufliciently tes-
tify against the prevailing false doctrines and idolatrous
worship, and denounce the judgments of God against the
apostacy. ‘These witnesses, like the prophets of old, shall
SECT. IX. ]
prophesy in garments of mourning, and ineet with great
oppression; yet they shall persevere with an immovable
Christian courage, to assert the truth, and oppose the cor-
pte of this period, during its whole continuance. [*]
. hese are the two’ olive-trees, and the two candlesticks
saan before the God of the earth.)
(4.) This small church of faithful worshippers, who re-
fuse to comply with the more general corruptions of faith
and worship, shall be constantly supported and encou-
raged in the profession of true religion; faithful instructors
shall excite them to constancy and perseverance, and they
shall glorify God by a constant testimony of truth; as if
a lamp was kept always burning, by a continual supply of
oil from a living olive-tree, constantly feeding it with oil,
that it may never go out. [*]
5. And if any man will‘hurt them, fire proceedeth out of
their mouth, and devoureth their enemies: and if any man
will hurt them, he must in this manner be killed.]
(5.) Moreover, the judgments these witnesses to the truth
shall denounce against such persons as reject their testi-
mony, and persecute them for their sincere and faithful
warnings, shall as surely be executed, as the judgments de-
nounced by the former prophets were; God will assuredly
punish those who reject and despise their warnings, with
many great and severe judgments. [*]
6, These have power to shut heaven, that it rain not in
the days of their prophecy : and have power over waters to
turn them to blood, and to smite the earth with all plagues,
as often as they will.]
(6.) God will vindicate the honour of these witnesses,
and the truth of their testimony, by as great and remark-
able judgments in their times, as in the times of any of the
ancient prophets ; as when, for instance, Elijah prayed,
and it rained not on the earth; or, as when Moses turned
the waters of ‘Egypt into blood. God will surely avenge
their cause as his own, and punish their enemies with all
those plagues, which, according to his direction, they shall
denounce against them. [°]
7. And when they shall have finished their testimony, the
beast that ascendeth out of the bottomless pit shall make
war against them, and shall overcome them, and kill them.]
(7.) Notwithstanding, during the time these witnesses
shall faithfully bear their testimony to the truth, and against
the corruption of the Christian faith and worship, that per-
secuting power, which, according to a following represen-
tation, is to arise in this period, out of the bottomless pit,
shall continually oppose these witnesses, and so far pre-
vail, as to inflict many evils, even to death itself, upon
them. [°]
8. And their dead bodies shall lie in the street of the
great city, which spiritually is called Sodom and Egypt,
where also our Lord was crucified.]
(8.) And these faithful witnesses shall be treated with
such cruel severity by their persecutors, that they shall be
denied the common decency of burial. Such persecuting
powers may well be compared to Sodom or Egypt, for
pride, wickedness, and cruelty, to those who put Christ
himself to death, for bearing testimony to the truth: yet,
in all their distress, ‘they may comfort themselves, that
they suffer with Christ, and for his cause, and from per-
sons whose idolatry and cruelty make them as Sodom or
Egypt. ["]
THE REVELATION OF ST. JOHN.
541
9. And they of the people, and kindred, and tongues, and
nations, shall see. their dead bodies three days and a_§half,
and shall not suffer thetr dead bodies to be put in graves.]
(9.) The corruption in the days of this period shall be so
very great, that the people in general, in all places, shall
be violently prejudiced against these, faithful witnesses;
insomuch, that they shall, with great inhumanity, deny
them the decencies of burial, and express the fierceness of
their displeasure and wrath, by all methods of public dis-
grace. [*]
10. And they that dwell upon the earth shall rejoice over
them, and send gifts one to another ; because these two pro-
phets tormented them that dwelt on the earth.]
(10.) And the inhabitants of the earth shall greatly re-
joice in this persecution; they shall express it by sending
gifts to one another, as a testimony of mutual congratula-
tion, on occasions of public joy. For now they hope. to
be delivered from the trouble and uneasiness,.occasioned
by the reproofs of these prophets, and the judgments they
threatened them with, on account of their corruptions. [9]
ll. And after three days and a half the Spirit of life
Srom God entered into them, and they stood upon their feet ;
and great fear fell-upon them who saw them.]
(11.) Yet, notwithstanding the cruelty of these persecu-
tors prevailed, while the beast was permitted to make war
with the saints, and to overcome them, it shall be however
but for a limited time ; then the power of God shall be mani-
fested, in a remarkable manner, for their deliverance: as if
dead bodies were raised to life, and made to stand upon
their feet, those faithful witnesses shall, with surprising
success, maintain and propagate the true worship of God,
to the great terror and amazement of their persecutors. [?°]
12. And they heard a great voice from heaven saying
unto them, Come up hither: And they ascended up to heaven
in a cloud ; and their enemies beheld them.
(12.) As these witnesses were represented raised from
the dead, in conformity to the resurrection of.Christ; so
farther, in imitation of his ascension into heaven, they are
represented as ascending in a public manner, in the pre-
sence and to the great confusion of their enemies, who
shall behold them, after all their oppression, exalted by the
- glorious power of God, to a state of great honour and in-
fluence, as well as of security and peace. [7]
13. And the same hour was there a great earthquake, and
the tenth part of the city fell, and in the earthquake were
slain of men seven thousand:-and the remnant were af-
Srighted, and gave glory to the God of heaven.]
(13.) This great power of the witnesses, and prevalency
of their doctrines, shall however be attended with great
commotions in the world, with great and signal calamities
inflicted on that great city, which had for so long time op-
posed the truth, and oppressed the faithful. A very con-
siderable part of its power shall be taken away, and many
persons shall be cut off in her defence, and many others
shall be affrighted with the judgments of God, and made sen-
sible of the wickedness of oppressing truth and righteous-
ness, and shall glorify the true God, by forsaking their idol.
atry, and assisting the cause of pure and true religion. [1°]
14. The second woe is past ; and, behold, the third woe
cometh quickly.]
(14.) Let not, however, any person imagine, that the
church shall be free, in this third period, from opposition
542
and persecution, and try their faith and patience, any more
than in the two former periods; fora third woe is to follow
upon the second, to try them that dwell upon the earth. [**]
15. And the seventh angel sounded ; and there were great
voices in heaven, saying, The kingdoms of this world are be-
come the kingdoms of our Lord, and of his Christ ; and he
shall reign for ever and ever.]
(15.) I then perceived in my vision, that the seventh
angel sounded his trumpet, upon which proclamation was
made with a loud voice in heaven, declaring, that the king-
dom of God, and his Christ, the true Christian religion,
should triumph over all opposition, and flourish with great
success and prosperity throughout all the future ages
of time.
16. And the four-and-twenty elders, which sat before God
on their seats, fell upon their faces, and worshipped God,]
(16.) And the twenty-four elders, whom I saw in my first
vision, representing the true church of God, as sitting on
seats placed round about the throne of God, arose from
their seats, and prostrated themselves before God, to wor-
ship him.
17. Saying, We give thee thanks, O Lord God Almighty,
which art, and wast, and art to come; because thou hast
taken unto thee thy great power, and hast reigned.]
(17.) And they worshipped God by a solemn act of praise,
saying, We give thanks unto thee, O Jehovah the Almighty,
and everlasting God, that it has pleased thee to shew thy-
self superior to all the opposition of the world, that thou
art able to protect, and, according to thy promise, to exalt
thy faithful servants in the end.
18. And the nations were angry, and thy wrath is come,
and the time of the dead that they should be judged, and
that thou shouldest give reward to thy servants the prophets,
and to the saints, and to them that fear thy name, small and
great ; and shouldest destroy them which destroy the earth.)
(18.) For though the nations of the earth have, with great
fury, persecuted the true religion, now the day of thy wrath
is come, to punish them in righteousness, and to vindicate
the cause of thy servants, who have been faithful unto
death: the time is come to finish the mystery of thy provi-
dence towards the churches, and to give the reward pro-
mised to prophets, and confessors, and all true Christian
worshippers, of every kind and degree: and to destroy
them at the last, who, for so long time, by their false doc-
trine and persecution, had corrupted and destroyed the
greater part of the world. ["*]
19. And the temple of God was opened in heaven, and
there was seen in his temple the ark of his testament: and
there were lightnings, and voices, and thunderings, and an
earthquake, and great hail.]
(19.) Upon this, I beheld the temple of God in heaven
opened, so that I could see the ark of the covenant, the
mercy-seat, and place of God’s presence, for it was not hid
behind a veil; representing not only a state of peace and
liberty for the church, the place of worship being opened,
but also that, in this state of the church, the true worship
of God will be used in great perfection. This happy state
of the church shall be attended with great and heavy judg-
ments on the enemies of true religion; a storm of ven-
geance shall come down from heaven on their heads, terri-
ble as when earthquakes are joined to thunder and light-
ning. [7°]
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. xt.
ANNOTATIONS ON CHAP. XI.
[*] Ver. 2.] A MEASURING rod was a sort of pole
about ten feet long, made of a kind of reed, which was both
strong and light, such as was commonly used in measuring
buildings and lands. Lightfoot* observes, “‘ that (besides
the priests who ministered in the court where the altar
stood) persons offering a sacrifice came into the court of the
altar to present their sacrifice before God, and lay their
hands upon it.”
This representation seems to be taken from the prophet
Ezekiel’s vision, (chap. xl.) in which he beheld a person
with a measuring rod, taking the dimensions of the buildings
of a temple; shewing the prophet, in vision, the model or
plan of a new temple, to encourage the Jews to faithfulness
in their religion, with the hopes of seeing the temple and
true worship of God restored again. The temple and tem-
ple-worship was a proper figure of Christ's church, and of
the spiritual worship instituted by him. It was, therefore,
very proper to represent the state of the Christian church
by like figures. What is peculiar in this, and wherein it
differs from Ezekiel’s representation, is the direction to
measure only the temple and inner court, where the altar
stood, but to exclude the other court. This signifies plainly
enough, that, in this period of the church, but a small part
should be preserved in purity; that there would he some
sincere and faithful worshippers, but they would be few.
in comparison with a greater and more numerous part of
the church, which should be corrupted with the doctrines
of heathenism, and corrupt the worship of God with idola-
trous customs; as if the outward courts had been given up
to the gentiles to profane, while the few faithful worship-
pers of God, who adhere to the faith and worship taught
in the word of God, shall be confined, as it were, within the
inner court.
One general representation of this period, then, is after
this manner: God will preserve a church in purity of faith
and worship, but it will consist only of a small number,
when, at the same time, the greater part of the church
shall fall into great corruptions; in particular, they. shall
corrupt the Christian faith and worship with many false
doctrines and practices, taken from heathen superstition
and idolatry.
[*] Ver. 3.] This representation shews in general, that as
God raised up prophets in the ancient church, to witness
against the idolatrous corruptions of religion, and denounce
the judgments of God against those who were guilty of
them, so it should be in this corrupt state of the Christian
church. It is a sufficient reason, why these witnesses are
said to be two, as two was the legal number of witnesses,
and as, in the times of the ancient prophets, on greater oc-
casions, two were usually joined together, as Moses and
Aaron in Egypt; Elijah and Elisha, in the apostacy of the
ten tribes; Zerubbabel and Joshua, after the Babylonish
captivity. As this testimony of the witnesses is to be of
equal duration with the apostacy itself, it cannot well be
meant of any two particular persons; nor is there, I con-
ceive, any reason to understand it of any two particular
churches, or bodies of men, in perpetual succession. It
* Temple-Service, chap. 1._
SECT. 1X.]
sufficiently answers the prophetic description, if there be,
during the time of the apostacy, a sufficient, though small
number, who, like Elias and Elisha, shall testify and de- |
clare against the idolatrous customs and practices of their
Calmet justly observes, “‘ These witnesses do not mean
two particular persons, but all the martyrs in general.”
The name of prophesying here signifies persons full of the
Spirit of God, preaching God’s word, and bearing witness
to the truth. ,
{°] Ver. 4.] This representation of the candlesticks and
olive-trees seems taken from the prophecy of Zechariah,
(chap.iv.) inwhich Zerubbabel and Joshua are represented
by two olive-trees on each side of the candlestick, which
empty oil through two golden pipes out of themselves,
(ver. 11, 12.) to express, that Joshua and Zerubbabel should
be protected by Divine Providence, to go through all the
difficulties which lay in the way of finishing the temple, and
re-establishing the Jewish state, not indeed by human force
and power, but by God’s protection, and his all-powerful
providence; not by might nor by power, but by my Spirit,
saith the Lord of hosts. ~
[*] Ver. 5.] When Ahaziah sent companies to seize on
the prophet Elijah, fire came down from heaven, and con-
sumed them. (2 Kings i.10.) And God threatens those who
rejected the warnings of the prophet Jeremiah, (Jer. v. 12.
14.) They have belied the Lord, and said, It is not he ; neither
shall evil come upon us ; neither shall we see sword nor
famine... Wherefore, thus saith the Lord God of hosts,
Because ye speak these words, behold, I will make my words
in thy mouth fire, and this people wood, and it shall devour
them. That is, God would certainly bring on Judah and
Israel, all those judgments with which he had appointed
to punish them for their obstinate apostacy. The certainty
of these judgments is well expressed in these words, And
if any man will hurt them, he must in this manner be killed.
The enemies of truth and righteousness shall have no
power to protect themselves against the judgments of God,
or find any means. to escape, when God decrees their pu-
nishment.
[°] Ver. 6.] What God does, according to his word by his
prophets, is, according to the style of prophecy, said to be
done by them. Behold, (says God to the prophet Jeremiah,
i. 9, 10.) I have put my words in thy mouth. See, I have set
thee over the nations and over the kingdoms, to root out,
and to pull down, and to destroy, and to throw down, to
build and to plant. In the prophet Hosea, Therefore have
I hewed them by the prophets; I have slain them by the
words of my mouth, are observed by interpreters to be equi-
valent expressions. (Hosea vi. 5.) Thus, when God brings
those judgments upon the world, which he directed his pro-
phets to declare in his name, they may be said, in the style
of prophecy, to smite the earth with plagues, as they will;
because God will accomplish what, according to his word,
they shall denounce against the opposers and corrupters
of true religion.
[°] Ver. 7.] What we render, when they shall have finished
their testimony, Mr. Daubuz renders, while they shall per-
Jorm their testimony. The original may mean, the time
of their testimony, as wellas the end of it ; brav reAgowat,
as, Srav tapadidwow ipac, when they deliver you up. (Matt.
x. 19.) And 7ehéw signifies to perfect and complete a thing,
THE REVELATION OF ST. JOHN.
543
as well as to end or finish it: so Christ, upon account of
his sufferings, is said to be made perfect through sufferings.
(Heb. ii. 10.) The most probable sense appears to be, that
the witnesses are to meet with opposition and persecution,
| during the whole of this period ; as the woman was to be in
the wilderness, and the. beast was to have power twelve
hundred and sixty days, so the witnesses were to prophesy,
and to be persecuted during the same time. ‘They are not
single persons, but a perpetual collective body of men, or
a succession of witnesses, against the errors and false wor-
ship introduced into the church.
["] Ver.8.] The great city, is that city which reigneth over
the kings of the earth, (Rev. xvii. 18.) or Rome, the empress
of the world. Séreets of the great city, are its public places
throughout its dominions; for the great city is not consi-
dered so much in its buildings, as a seat of empire. It is
Rome, and the Roman empire, says the bishop of Meaux ;
and, taking the great city for Rome, and its empire, he
adds, it is literally true, that Jesus Christ was crucified
there, even by the Roman power. And it is moreover true,
that the same Rome which crucified Christ in person, cru-
cified him also every day in his members. The’ general
meaning of this passage is well expressed by Mr. Daubuz;
‘€ The dead bodies of the witnesses shall lie throughout the
extent, in the most conspicuous places, or the chief and
principal parts of the antichristian jurisdiction.”
[®] Ver. 9.] The time in which the people shall shew this
inhumanity to the witnesses, is said to be three days and
a half, which is not to be understood literally for so many
natural days only. “ Can any man believe (says Mr. Mede),
that the small space of three days and a half, is sufficient
either for spreading the fame of the death of the witnesses,
or for sending the messengers with gifts to and fro among
the nations ?”—“ Yet the expression (says Mr. Daubuz) is
very suitable to the decorum of the symbol of a dead body,
that will keep no longer unburied without corruption.”
There seems, I think, an allusion in the three days and a
half, to the time of our Saviour’s lying in the grave. Such
was the humanity of the times in which Christ suffered, that
they permitted his friends to lay his body in the grave ; but
such shall be the inhumanity of these persecutors, as to
deny the rites of burial. Why the time is signified by three
days and a half, we shall see farther on ver. 11.
[9] Ver. 10.] The prophets, who reproved the corruption
of their times, were used to be accounted disturbers of the
public peace, and were often an uneasiness to persons,
who, however corrupt they were, could not bear reproof.
Thus, when Ahab saw Elijah, he said unto him, Art thou
he that troubleth Israel? The prophets, who preach against
the errors of the world, are treated as public enemies, se-
ditious persons, and even as the cause of those public ca-
lamities, which they foretell as the punishment of a perverse
generation.
[°] Ver. 11.] A day sometimes signifies a season, or un-
determined portion of time: The day of temptation in the
wilderness was forty years. (Heb. iii. 8,9.) Day and year
are sometimes joined together, for season and time in ge-
neral: Isa. xxxiv.8. For it is the day of the Lord’s ven-
geance, and the year of recompence for the controversy of
Zion. So dies is used with elegance, by the best authors,
for time in general; “ opinionum commento delet dies.”
It is a good rule to judge what portion of time may be
544
designed by such indeterminate expressions, to consider
what is necessary or proportional to the season spoken of.
In this place, as Mr. Waple observes, it seems to be ne-
cessary that three days and a half should be brought to
comport with three times and a half, twelve hundred and
sixty days, and forty-two months. .Thus the time of the
witnésses’ suffering will be in proportion to the time of their
prophecy, which is to be a time of persecution. It will
agree with the other representations of the same state of
the church, by the woman in the wilderness, and the season,
of the beast, or time of his persecuting power, which relate
to the same period, and help to explain it.
-["] Ver. 12.] To be exalted to heaven, or cast down to
hell, signifies, in Scripture-language, the happy state of
those who enjoy the blessings of true religion, or the mise-
rable condition of those who are deprived of them for de-
spising them. Thus our Saviour speaks concerning Ca-
pernaum: And thou, Capernaum, which art exalted unto
heaven, shalt be brought down unto hell. (Matt. xi. 23.) The
destruction of Satan’s power by the kingdom of God, or
the success of true religion by the gospel, against the idol-
atry and wickedness of the world, is expressed:in the same
figure, Luke x. 18. I beheld Satan as lightning fall from
heaven. The pride of Babylon is, in like manner, described,
by the prophet Isaiah, xiv. 13. For.thou hast said in thine
heart, Iwill ascend into heaven, I will exalt my throne above
the stars of God. The fall of that haughty persecuting em-
pire is described in the same figurative language, ver. 12.
How art thou fallen from heaven, OxLucifer, son of the
morning! Yn this sense, the ascension .of the witnesses
into heaven, will mean the great success of the doctrines
of pure religion taught by them, and the mighty efficacy
with which they shall prevail, in the reformation of the
church from idolatrous and superstitious corruptions.
[}*] Ver. 13.] Interpreters are much divided, as to the
tenth part of the city which fell by the earthquake, whether
it denotes Rome under the papacy, as Mr. Mede supposes
Rome at present to be just the tenth part of ancient Rome;
or, whether it means some notable part of the ten kingdoms
into which the Roman empire was divided in this period ;
or suppose, with some, the kingdom of France, or, with
others, the fall of the Greek church and empire of Constan-
tindple, under the power of a Mahometan government, or
whether it may not mean the whole papal jurisdiction, be-
cause it is represented in prophecy under the figurative
expressions of ten toes, ten horns, ten kings.
This diversity of opinion had its rise, it may be, from
an endeavour to fix too particular a sense on a general ex-
pression. We have already observed, (ii. 10.) that the
numbers fen and seven are figurative numbers, denoting
multitude, frequency, and’perfection. A deliverance out
of the many troubles of life, is expressed in the book of
Job, by being delivered out of seven troubles, (v.19.) The
seven Spirits of God figuratively express the perfect grace
of God’s Holy Spirit; the number fen, in like manner, is
used to denote many or often. Jacob complained, that
Laban had changed his wages ten times, or very often. (Gen.
xxxi. 7.) When Elkanah said ‘to his wife, (1 Sam: i. 8.)
Am not I better to thee than ten sons ? the plain meaning is,
than many sons. In like manner, Solomon observes of wis-
dom, (Eccles. vii. 19.) Wisdom strengtheneth the.wise more
than ten mighty men which are in the city ; or, than several
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XI.
mighty men. These instances, more of which may be seen:
in Mr. Daubuz,* are sufficient to shew, that the numbers
seven and ten may be understood of many, or a sufficient
number of any thing. ‘The tenth part of the city falling by
an earthquake, may then be understood very properly of
some considerable part of the empire, the city being con-
sidered as the seat of empire and government; it may sig-
nify the downfal of some considerable supporters of the
beast’s persecuting power. The slaughter of seven thou-
sand men may, in like interpretation, mean, such as shall
continue to support and assist the antichristian power of
this period, in opposition to the kingdom of God and Christ,
to the cause of truth and righteousness.
’ There seems to be a propriety, in these more general
expressions, in a general representation of this period, the
more particular account being reserved for the after parts
of the vision: so that. this part of the prophecy seems to
shew, that judgment shall come.on the persecutors of the
true church, in full proportion to their iniquities, when the.
faithful witnesses to the truth shall be eminently protected,
and their cause shall wonderfully prevail.
['3] Ver. 14] We have the mention of three woes, ix.
12. One woe is past, and, behold, there come two woes more
hereafter. This first woe was under the sounding of the
fifth angel, when the bottomless pit was opened, with the.
rise of Mahomet’s power and imposture; the second woe
is reasonably understood, to be during the sounding of the
sixth angel, when the four angels were loosed to slay the.
third part of men, (Rev. ix. 13—15.) when the Saracens were
permitted to endanger the whole western empire, and the
Christian name and profession every where; the third woe,
which was soon to follow the second, will begin its proper
order, in the day of the voice of the seventh angel. It may
be proper to observe, the woes are designed to represent
an afflicted state of the church, rather than calamitous times
to the inhabitants of the world in general: so that we are,
I think, to consider it as a useful prophetic warning, that
this third and last period would call for as much caution
and constancy as either of the former. They who will
faithfully adhere to the purity of true religion, must expect
to find opposition, and meet with woe.
['*] Ver. 18.] “Kpfvav, judicare, seepe est vindicare, ita-
que MDW, quod est xolvew, vel dudZev, judicare per ixdccetw
vindicare vertitur,” as Grotius}+ observes. So that, to
judge, or try the cause of the dead, or of the martyrs for
the truth of the Christian religion, may very naturally be
understood to mean, a vindication of their cause, by some
eminent act of Providence in favour of it; as to vindicate,
is a proper sense of judging; and, I think, more proper to.
the order and intention of the prophecy, than to understand
it of the general judgment, which, according to the order
of these prophecies, is not to be till after the prosperous
state of the church, in which Satan is to be bound for a
thousand years.
[°] Ver. 19.] Grotius thinks, that the lightnings and
thunderings belong to the next chapter, and refer to a new
prophecy ;. but we may observe, the end of this period is
described in the same manner, xvi. 18—21. These voices;
thunders, lightnings, and great hail, are interpreted ex-
pressly of an exceeding great plague, so that men blas-
* Symbol. Dict, v, Number. + In loc.
SECT. X.]
phemed on account of it. This is called, giving unto Ba-
bylon the cup of the wine of the fierceness of God’s wrath ;
to express the great calamities and desolation with which
God, at the end of this period, will punish the obstinate
persecutors of his pure worship and true religion, and pub-
licly vindicate the righteous cause of his faithful martyrs.
CHAP. XII.
SECT. X. Second Description of the third Period.
CONTENTS.
We come now to a second representation of the same
third period of prophecy, that is, the state of the church
and world in the days of the voice of the seventh angel ;
or, while the woman who fled into her place in the wil-
derness was nourished there for a time, times, and
half a time, or three years and a half, equal to forty-two
months, which are equal to twelve hundred and sixty
prophetical days, the exact time in which the witnesses
were to prophesy. As the former representation shewed,
that true religion should be preserved among a few faith-
ful confessors, though in a constant state of severe per-
secution, so this represents the state of the church, un-
der the figure of a woman, persecuted so as to fly into
desert places to hide herself; yet preserved and fed
there; notwithstanding all endeavours of a furious ser-
pent, ready to destroy her.
This plainly describes an afflicted and persecuted state
of the church in general, during this period; in which,
false and idolatrous worship shall be in great power,
and the faithful profession of the true religion shall ex-
pose men to great danger: that however, still the true
worshippers of God shall be preserved though in an ob-
scure state, and be enabled, notwithstanding all oppo-
sition, to keep and maintain the truth unto the end.
1. Anp there appeared a great wonder in heaven ; a wo-
man clothed with the sun, and the moon under her feet, and
upon her head a crown of twelve stars :] '
(1.) I beheld, in a second vision, another representation
of this period: there appeared in heaven the figure of a
woman, in the most glorious manner imaginable: she
seemed to be surrounded with sun-beams, as with a glory ;
to stand upon the moon, and to have a crown upon her
head, in which twelve stars were set as so many diamonds,
an image that strongly expressed a state of great dignity
and honour. [1]
2. And she being with child, cried, travailing in birth,
and pained to be delivered.|
(2.) This woman was farther represented to me in the
vision, as a fruitful mother, ready to be delivered of a child,
and to bless the world with a fair and numerous poste-
rity. [7]
8. And there appeared another wonder in heaven; and
behold a great red dragon, having seven heads and ten
horns, and seven crowns upon his heads.]
_(3.) Besides the figure of the woman, I beheld a repre-
sentation of another nature: there appeared a great red
dragon, with seven heads and ten horns, and a crown on
each of his heads, to shew there was a fierce and powerful
VOL. VI.
THE REVELATION OF ST. JOHN.
545
enemy of the church, intent to make use of all its power,
‘if possible to destroy it.
4, And his tail drew the third part of the stars of heaven,
and did cast them to the earth: and the dragon, stood be-
fore the woman which was to be delivered, for to devour her
child so soon as it was born.]
(4.) The power of this dragon was represented so great,
that he seemed, by his tail, to strike a great number of the
stars out of their places in the heavens, and throw them
down on the earth: he seemed to watch the woman with
great attention, whom he perceived ready to be delivered,
with manifest marks of a design to destroy the child, so
soon as it should be born. A fit figure to express the great
power of Satan, and his kingdom, their constant opposi-
tion to truth, and unwearied endeavours to stop the pro-
gress and success of the gospel. [*]
5. And she brought forth a man child, who was to. rule
all nations with a rod of iron, and her child was caught up
unto God, and to his throne.
(5.) However, the woman ready to be delivered brought
forth a man child, to intimate, that the Christian church
should be continued by a constant succession of converts,
notwithstanding all opposition. Thus Christ’s kingdom
should prevail over all enemies, and break all opposition,
as the ancient oracles prophesied concerning him, That he
should rule all nations as with a sceptre of iron. As soon as
this child was born, I beheld it caught up to God and his
throne, to intimate God’s care and protection of the true
Christian church, and the safety of the church in God’s
protection. [*]
6. And the woman fled into the wilderness, where she hath
a place prepared of God, that they should feed her there a
thousand two hundred and threescore days.]
(6.) I perceived also, that the woman was preserved as
well as the child she brought forth; but it was by flying
into a wilderness, where she found a place provided. for
her retreat, and where she was taken care of, by the pro-
tection of Divine Providence, during the time of this period:
to intimate, the condition of the church would be difficult
and dangerous in these times, like the Israelites, when they
wandered in the wilderness; or, as Elijah, when he fled
from the persecution of Ahab: yet a Divine protection
should preserve it, as the Israelites were fed with manna,
and Elijah by ravens.
7. And there was war in heaven: Michael and his angels
fought against the dragon; and the dragon fought and
his angels.]
(7.) This state of the Christian church, was farther re-
presented by a battle in the air, between Michael and his
angels on the one side, and the dragon, or the devil, and
his party, on the other.
8. And prevailed not ; neither was their place found any
more in heaven. |
(8.) In the conclusion of which, the dragon and his party
were so far from obtaining a victory, that they were totally
defeated, and driven out of the field of battle.
9, And the great dragon was east out, that old serpent,
called the Devil, and Satan, which deceiveth the whole world:
he was cast out into the earth, and his angels were cast out
with him.]
(9.) Thus the dragon, or old serpent, which in the Scrip-
tures means the Devil, and Satan, who had deceived the
4A
546
world into error, idolatry, and wickedness, was cast down,
together with his party and followers: to intimate, that
there should be a smart contention between faithful Christ-
ians, and the maintainers of error, idolatry, and wicked-
ness, which should at the last end in a complete victory
over the enemies of true religion. [°]
10. And I heard a loud voice saying in heaven, Now
is come salvation, and strength, and the kingdom of our God,
and the power of his Christ: for the accuser of the brethren
is cast down, which accused them before God day and
night.}
(10.) I perceived this blessing of the church was ac-
knowledged in a public act of praise and thanksgiving
unto God, who had thus manifested his power in the deli-
verance of his people, and the advancement of his own
spiritual kingdom, by the profession and practice of Christ-
ianity. For now Satan had lost the opportunity of ac-
cusing Christians as guilty of impiety, for refusing to con-
form to the religion of the empire and idolatrous worship
of the gods of Rome, or censuring their zeal for the true
Christian religion as insincere; asserting, that they would
soon renounce the profession of it, if they were to suffer on
account of it. [°]
11. And they overcame him by the blood of the Lamb,
and by the word of their testimony ; and they loved not their
lives unto the death.]
(11.) The patience, faith, and perseverance of the church,
were sufficient to shew Satan a false accuser, and obtained
a great advantage for them; as they were an eminent
proof, that they preferred the cause of true religion to
every thing else: and as their Saviour confirmed his doc-
trine with his blood, they were ready to confirm their tes-
timony, by constancy unto death, according to the grace |
and spirit which the church should receive from Christ |
their Lord.
12. Therefore rejoice, ye heavens, and ye that dwell in
A PARAPHRASE WITH ANNOTATIONS ON
them. Woe to the inhabitants of the earth and the sea! for
the devil is come down unto you, having great wrath, because
he knoweth that he hath but a short time.]
(12.) Let therefore angels and saints, and the whole |
church rejoice, and be thankfully sensible what salvation
Christ has obtained for his people, and shall assuredly be-
stow upon them. Yet let all the inhabitants of the earth
consider, that this-victory over Satan notwithstanding, his
power is not yet quite destroyed, he will still be able to do |
great mischief, and will attempt it with the more wrath, as
the time of his opposition is much shortened.
13. And when the dragon saw that he was cast unto the
earth, he persecuted the woman which brought forth the
man child. |
(13.) The devil will shew his wrath upon this great loss
of his power, now the profession of Christianity so univer-
sally prevails against heathen idolatry, so long supported
by the power of the empire ; he will still find out new ways
to persecute the true church, and those who are careful to
preserve the purity of true religion.
14. And to the woman were given two wings of a great
eagle, that she might fly into her place, where she is nourished
for a time, and times, and half a time, from the face of the
serpent. |
(14.). However, the true church, represented by the wo-
man, appeared to be assisted against the wrath of the devil ;
[CHAP. XII.
eagles’ wings were given unto her, that she might escape
into a place of retirement and safety, which was provided
for her during the time of this period. ["]
15. And the serpent cast out of his mouth water as a
flood after the woman, that he might cause her to be carried
away of the flood.)
(15.) The devil, as the inveterate enemy of true religion,
attempted, if possible, to prevent the escape of the church,
into a place of safety, though in a secret retirement; he
cast out, as it were, a flood of waters, to destroy “ray be-
fore she should be able to reach the wilderness. [*]
16. And the earth helped the woman, and the earth opened
her mouth, and swallowed up the flood which the dragon
cast out of his mouth. |
(16.) But this danger of the church shall be prevented,
by a remarkable protection of Divine Providence, raising
several of the inhabitants of the earth to help the escape
of the faithful worshippers, as if the earth had been com-
manded to open itself and receive the flood, that it might
not overtake them who were flying from it. [°]
17. And the dragon was wroth with the woman, and went
to make war with the remnant of her seed, which keep the
commandments of God, and have the testimony of Jesus
Christ.)
(17.) It was moreover represented to me, that though
this providential assistance of the church favoured its es-
cape, it rather increased the rage of Satan: he continued
_ with fresh fury, and in all possible methods, to excite and
carry on the persecution of the true worshippers of God,
according to the purity of the gospel, and revelation of
Jesus Christ; who would not submit to the idolatrous doc-
trines and corrupt worship introduced into the church in
this period.
ANNOTATIONS ON CHAP. XII.
[‘] Ver. 1.] IT was a well-known custom, at the time of
this prophecy, to represent the several virtues and public
societies by the figure of a woman in some peculiar dress,
many of which are to be seen in the Roman coins; in par-
ticular Salus, the emblem of security and protection, is re-
presented as a woman standing upon a globe, to represent
the safety and security of the world under the emperor’s
care, as in a coin of Hadrian’s: “ Globum pede calcans,
significans, se imperante, orbi salutem publicam datam.”*
The consecration of the Roman emperors is expressed in
their coins by a moon and stars, as in two of Faustina, i
express a degree of glory superior to any on earth.}
Never was any image more expressive of honour and
dignity than this in the vision, to stand in the midst ofa
glory made by the beams of the sun; and upon the moon,
as above the low condition of this sublunary world: to
wear a crown set with the stars of heaven, as jewels, is
something more sublime than any thing whereby antiquity
has represented their societies, their virtues, or their deities,
The reader may farther observe in this representation,
if he please, with Mr. Daubuz, that the sun may signify
Christ; the moon, the Holy Ghost; and the twelve stars,
the twelve apostles. Or, he may understand it with Mr.
Mede, of the church shining round about, by the faith of
* August. de Num. p. 30. + Biwi Numismata, Tab, 49. 23, 24,
SECT. X.]
Christ, the sun of righteousness, treading under foot the
rudiments of the world, whether Jewish shadows or gentile
superstitions, and glorious with the ensigns of the apos-
tolical offspring. Or, he may consider with Mr. Waple,
that the apostolical doctrine is the chief ornament, crown,
and glory of the church.
But, however he shall choose one or other of these more
articular allusions, this will remain a sure general mean-
ing,—that the blessings of true religion, in the revelation of
Jesus Christ, as taught by his apostles, that is, of the true
Christian religion, deserve the highest esteem and honour,
however they may be despised by the world.
[*] Ver. 2.] The metaphor of a mother, blessed with a
fair posterity, is very proper to represent the public hap-
piness, by an increase both of numbers and strength. ‘It
is an easy figure to consider the church as a mother, and
the converts to truth and righteousness, the true worship-
pers of God, as her children. .The expressions which re-
present her as a woman in travail, may principally mean
her fruitfulness, and denote the number of converts to true
religion, rather than the afflictions of the church on account
of her profession. The happiness of the empire in the
fruitfulness of the imperial family, is often expressed in
coins, “ Fecunditas Auguste, seculi felicitas.”
[*] Ver. 4.] The devil is often represented in Scripture
as a dragon, and the old serpent; and the prophecy itself
so explains it, ver. 9. And the great dragon was cast out,
that old serpent, called the Devil, and Satan, which deceiveth
the whole world. He seems represented by a great, and
red, or bloody-coloured dragon, to describe both his power
and cruelty in opposing true religion. The seven heads,
and crowns, and ten horns, is a description so exactly
agreeable to the description of ‘the beast, in the thirteenth
and seventeenth chapters, that it may, I think, be justly un-
derstood as a limitation of the opposition here meant, to
the times of the beast, or to that time when the Roman
power was represented by ten horns, as well as by seven
heads and crowns; or not before ten kingdoms were erected
by the nations which broke in upon the Roman empire,
and divided it into many independent governments ; that
is, properly during the time of this third period.
[*] Ver. 5.] Grotius supposes, I think with great proba-
bility, that these expressions, And her child was caught up
unto God and his throne, are an allusion to the preservation
of Joash, in the time of Athaliah’s usurpation, when she
put to death all the rest of the royal family ;(2 Kings xi. 2,3.)
Jehosheba took Joash the son of Ahaziah, and stole him
from among the king’s sons which were slain. ... And he
was hid in the house of the Lord six years. He was kept
safe in one of the chambers of the temple, till he was
brought out by Jehoiada the high-priest, and restored to
the kingdom of David. Thus the true worshippers of God
shall not all be destroyed by the enemies of religion; some,
like Joash, shall be kept safe, as if in heaven, the true
temple, till they shall appear publicly with victory overtheir
enemies.
[°] Ver. 9.] Many interpreters understand this victory
over Satan, in which he is represented cast down from
heaven with his angels, to be intended of the heathen power
of Rome; so that idolatry had lost the advantage of the
civil establishment throughout the Roman empire. In this
period, the temporal power of Rome, as we shall hereafter
THE REVELATION OF ST. JOHN.
647
“see, was to be in the hands of one, who styles himself,
The head of the Christian church. It was a great victory
over Satan and his power, when Christianity had fully pre-
vailed over heathenism in the empire; and we may add, it
was also a considerable victory over Satan, when an effec-
tual stop was put to the Mahometan imposture in these
western parts: though, as we shall observe in the following
parts of this representation, the devil, notwithstanding this
diminution of his power, is still to retain sufficient to do
great mischief within this period, and will use it with much
wrath, against the true worshippers of God and his faithful
servants.
[°] Ver. 10.] These expressions, says Mr. Waple, are
taken from Job and Zechariah, where the Scriptures, speak-
ing after the manner of men, represent Satan as accusing
good and pious men before God. This he does, by aggra-
vating their faults and imperfections, and by exciting
wicked men to raise false accusations against them, as was
notoriously done against the primitive Christians. Mr.
Daubuz observes, the accuser, according to the custom of
the eastern nations, and in some cases by the law of Mo-
ses, was appointed to be the executioner : (Deut. xiii. 9.)
so that when the church is no longer in danger of persecu-
tion for the profession of Christianity, Satan is said to be
thrown down, as having lost the power of accusing and
executing such as make open profession of it.
["] Ver. 14.] To bear on eagle’s wings, is an allusion to the
strength and swiftness of an eagle’s flight, and does well
express the readiness and power with which God does often
deliver his church out of its dangers; but whether the two
wings of an eagle are here put to signify the eastern and
western parts of the Roman empire, of which an eagle is
the armorial ensign, I shall leave to the reader’s judgment.
[*] Ver. 15.] Floods and inundations often come so sud-
denly, and with such violence, as to drown or carry away
all things within their reach, and give no time for an escape.
They are a proper figure to express some great and sud-
den danger. Nahum thus describes the jadgments of God,
which shall utterly destroy his enemies, (i.8.) But with
an overflowing flood, he will make an utter end of the
place thereof. So that by this similitude, we may well
understand some quick and smart attempt of the enemies
of true religion, to cut off all hope of safety for the true
worshippers of God, even in retirement.
[2] Ver. 16. And the earth helped the woman.] The
figure in general is a natural representation of stopping
the course of a flood, by receiving it into some great open-
ing or gap in the earth; and earth, taken in its most natural
interpretation, for our habitable world, and the inhabitants
of it, will fully answer the meaning of the figurative ex-
pression. Thus, the general meaning will be to this pur-
pose: The providence of God will raise up some persons,
who shall aid and assist true Christians, notwithstanding
the violence of persecution. Ido not perceive there is
need of a more particular application of the word earth,
to the corrupt part of the church, and that it became master
of its conquerors ; the barbarous nations at length receiving
the manners, religion, and the very name of Romans.
It seems more agreeable to the design of the prophecy,
and of this representation, to understand it of assistance
from some persons of power and authority in the world,
giving protection to the witnesses, against the growing
4A 2
548
corruptions of these times, not permitting the decrees and
edicts for establishing idolatrous doctrines and worship
_ to be immediately executed, or so suddenly as to suppress
all opposition, and not give time for a sufficient number of
confessors to stand up in the cause of truth, and continue
to maintain it. The historical events, answering this pro-
phetical description, which we shall afterward ‘see, will,
I hope, more clearly explain it.
CHAP. XIII.
SECT. XI. Third Description of the third Period.
CONTENTS.
In this chapter we have a farther account of the state of
the church and world, in this third period. 'The repre-
sentation of the wild beasts in this vision, refers to the
same times with the two former visions, of the witnesses
prophesying in sackcloth, and the woman flying into the
wilderness. Power is given unto the beast to conti-
nue, or to make war, and prevail forty-two months,
(ver. 5.)
This vision gives a more distinct account of the manner
and means by which the true church and worshippers of
God should be persecuted, and so greatly oppressed, as
is represented by the woman’s flying into the wilderness,
and slaying the witnesses. So that this representation,
in conjunction with the two former, will afford us a suf-
ficient description of the state of Providence, and the
church, with the useful lessons of caution, patience,
and faithfulness, in times of great corruption and great
danger, which are the principal intentions of the Spirit
of prophecy, in the whole of these revelations.
1. Awnp I stood upon the sand of the sea, and saw a beast
rise up out of the sea, having seven heads and ten horns,
name of blasphemy.]
(1.) After the two foregoing visions, I beheld a third,
farther to explain them: I seemed standing by the sea-side,
when I perceived a wild beast rising out of the sea, of a
very remarkable form. It had seven heads and ten horns,
with a crown on each horn, and a blasphemous inscription
oneach of his heads, to denote a new form of government,
that was to be erected in the city of Rome, by the great
commotions of the world, after the imperial power had
been destroyed, and the empire shouldbe divided into ten
distinct and independent kingdoms or sovereignties. ["]
2. And the beast which I saw was like unto a leopard, and
his feet were as the feet of a bear, and his mouth as the mouth
of a lion: and the dragon gave him his power, and his seat,
and great authority.*)
(2.) The form of this wild beast, which I saw in my vi-
sion, was made up of some likeness to the several beasts
of prey, the leopard, the bear, and the lion; the persecu-
ting empire, in Daniel’s vision, being represented by these
beasts, famous for strength and rapaciousness, in seizing
and devouring their prey. ‘They were a proper figure to
signify the rise of a new empire, powerful, tyrannical, and
* Dan. vii. 4—6.
A PARAPHRASE WITH ANNOTATIONS ON,
(CHAP. XIII.
cruel: and that the old serpent, the devil, who had hi-
therto persecuted the true worshippers of God, by the seve-
ral great monarchies of the world, would engage this new
power, advanced in the seat of the last of these monar-
chies, the Roman empire, to use that power in the perse-
cution of true religion, as the preceding tyrannies had done
before it. [*]
3. And I saw one of his heads as it were wounded unto
death; and his deadly wound was healed: and all the
world wondered after the beast.]
(3.) I perceived also, that one of the seven heads of this
beast appeared to have received such a wound as seemed
to be mortal; but this mortal wound was healed up, though
the scar remained as a mark of it. This cure was so re-
markable, as occasioned wonder and astonishment in all
who beheld it. To signify, that this new power arose in the
Roman empire, after that empire had received such a blow
in one of its heads, or forms of government, as left no hu-
man probable prospect that Rome should ever rise to
power and empire any more ; and it would be greatly to
the astonishment of the world, to see the power of Rome
revive again, in the new form of government represented
by the beast. [°]
4, And they worshipped the dragon which gave power
unto the beast: saying, Who is like unto the beast ? who is
able to make war with him?)
(4.) The world was generally seduced to ‘comply with the
idolatrous practices the old serpent, the devil, introduced
anew, by means of this new-erected power in Rome, the
greater part of the world acknowledged this authority, and
submitted to it without opposition, as thinking it would
be in vain to withstand it. [*]
5. And there was given unto him a mouth speaking great
things and blasphemies ; and power was given unto him to
continue forty and two months.)
(5.) The manner in which the beast exercised the power
_ he had received was thus represented, that he greatly
and upon his horns ten crowns, and upon his heads the | »agnified himself above others, and claimed unlimited
powers and authority to enforce what he required ; and
the time wherein the beast was permitted to establish idol-
atry, was the same with the term of the church’s state of
persecution, represented by the witnesses, and the woman
flying into the wilderness, or forty-two months, equal to
twelve hundred and sixty prophetical days, or so many
years. [*]
6. And he opened his mouth in blasphemy against God,
to blaspheme his name, and his tabernacle, and them that
dwell in heaven.)
(6.) And this new-erected government of Rome used the
authority it had attained, in making and publishing con-
stitutions for the establishment of idolatry, in contempt of
God and his true worship, and by all methods of oppres-
sion and persecution, forcing the church to comply with
them, and yield obedience unto them. [°]
7. And it was given unto him to make war with the
saints, and overcome them: and power was given him over
all kindreds, and tongues, and nations.}
(7.) The power of this new Roman government became
so great by Divine permission, that it prevailed against the
worshippers of God, either to force them to a compliance
with the corruptions established by its authority, or to
persecute them for their constancy ; and this oppressive
SECT. XI.]
power was extended far and wide over many nations and
people. —
‘8. And ail that dwell on the earth shall worship him,
whose names are not writien in the book of life of the Lamb
slain from the foundation of the world.) —
(8.) Insomuch, that all the inhabitants of the earth,
where this new power reached, were prevailed upon to re-
ceive his idolatrous constitutions, and yield obedience to
his tyrannical authority; such true and faithful servants
of God only exéépted, who were enrolled in the registers
as heirs of eternal life, according to the promises of Christ’s
gospel, who, from the beginning, was the true propitiation
and mediator of acceptance and blessing. [7]
9. If any man have an ear, let him hear.]_
(9.) And now let every good Christian, who is desirous
to preserve himself in an hour of temptation, and preserve
the hopes of eternal life, attentively consider the cautions,
warnings, consolation, and encouragement, of this. pro-
phecy.
10. He that leadeth into captivity, shall go into capti-
vity : he that killeth with the sword, must be killed with the
sword. Here is the patience and the faith of the saints.]
(10.) For every one may be assured, that God, the
righteous governor and judge of the world, will finally
' render to every man according to his works, and punish
the enemies of his church in due time, with a punishment
equal to their tyranny and persecution. This consideration
may support the patience and faith of the saints; they
_ shall triumph in the end over all their enemies, God shall
vindicate their cause, and maintain his own honour, in
the punishment of their oppressors.
11. And I beheld another beast coming up out of the
earth ; and he had two horns like a lamb, and he spake as
a dragon.]
(11.) I farther beheld in my visions another appearance,
as of a second wild beast, rising out of the earth, which
had two horns, like the horns of a lamb, but his voice was
like that of a dragon, to represent another persecuting go-
vernment, exercising its authority with a show of meek-
ness and charity, but carrying on the opposition of the
devil, the old serpent, to pure religion, and promoting
idolatry by persecution.
12. And he exerciseth all the power of the first beast be-
Sore him, and causeth the earth and them that dwell therein
to worship the first beast, whose deadly wound was healed.]
(12.) And this second persecuting power had all the
powers of the first or new-revived form of Roman govern-
ment, and used its authority to spread the power of this
new Roman government beyond the bounds of its own
proper dominion, so as to oblige the several nations to
yield obedience to the new authority revived in the city of
Rome, after it had been so long deprived of all authority,
and seemed to have lost all hope of recovering it. [*]
13. And he doeth great wonders, so that he maketh fire
come down from heaven on the earth in the sight of men.]
(13.) This persecuting power shall also promote idol-
atrous worship by pretended miracles, as if, with Elijah,
. they could cause fire to come down from heaven,* at
whose prayer fire from heaven burned the sacrifice, and
consumed those whom Ahaziah sent to seize him.+ [9]
* 1 Kings xviii, 37, 38, + 2 Kingsi, 10. 12,
THE REVELATION OF ST. JOHN.
549
_ 14. And deceiveth them that dwell on the earth by means
of those miracles which he had power to do in the sight of
the beast, saying to them that dwell on the earth, that they
should make an image to the beast, which had a wound by
a sword, and did live.] a
(14.) The advantages these pretended miracles had ob-
tained over a great part of the world, by their credulity
and superstition, were artfully improved to deceive them
yet farther, so far as to persuade them to deify the pope,
or erect an idol to his honour; so that they were taught it
was their duty to pay a religious obedience, in all things,
to his authority and orders, as to God himself, and his
word.
15. And he had power to give life unto the image of the
beast, that the image of the beast should both speak, and
cause that as many as would not worship the image of the
beast should be killed.]
(15.) This image whereby the pope was deified, is not
to be understood of a lifeless and dumb idol; but, like ~
those statues of the heathen gods, which gave forth ora-
cles, as if animated by an indwelling spirit: so the orders
and constitutions of the pope were published to the world
by the subordinate clergy, as oracles, obliging all. nations
to a religious obedience, and supporting their authority
with all their power, treating all men as worthy of death,
who should refuse an entire submission to them in any
particular.
16. And he causeth all, both small and great, rich and
poor, free and bond, to receive a mark in their right hand,
or in their foreheads :]
(16.) The obligation of this entire submission and obe-
dience to the papal decrees was carried so high, that
every person, of whatever rank or condition, was to make
some public acknowledgment of it, as servants were used
to be marked by their masters, or as persons consecrated
to some heathen deity were used to mark themselves with
some figure, as a badge, denoting the deity to whom. they
were consecrated.
17. And that no man might buy or sell, save he that had
the mark, or the name of the beast, or the number of his
name. |
(17.) It was made so penal, for any to omit this profes-
sion of obedience to the papal constitutions, that no man
was permitted to buy or sell, but was deprived of ‘all com-
merce with men, and civil privileges of life, if he did not,
some way or other, make this profession. ["°] ©
18. Here is wisdom. Let him that hath understanding
count the number of the beast : for it is the number of aman ;.
and his number is Six hundred threescore and six.]
(18.) It will be a considerable point of knowledge, in
this mystical description, to find out, by a given number,
the name of this beast, so as to know when this idolatrous
tyrannical power shall arise ; and from thence know what
power is meant by this prophetical representation. Now
there is a certain number, which, in a way of reckoning
usual among men, will teach it; that number is six hun-
dred and sixty-six. ["] 2
ANNOTATIONS ON CHAP. XIII.
(*] Ver.1.] A BEAST, Snptov, signifies a wild savage beast.
In the prophecies of Danicl, beasts are known symbols of
550
the monarchies represented in his visions, (chap. vii.) In the
after parts of this prophecy, it is expressly interpreted by
an angel to mean a king, kingly authority, or government ;
And there are seven kings, five are fallen, and one is, and
the other is not yet come ; and when he cometh, he must con-
tinue a short space. And the beast that was, and is not, even
he is the eighth (king or government), and is of the seven,
and goeth into perdition, (xvii.10,11.) The horns are, by the
same angel, interpreted to mean kings, or kingdoms, (ver.
12.) And the ten horns which thou sawest are (or, signify) ten
kings, which have received no kingdom as yet (at the time
of the vision); but receive power as kings one hour with the
beast: lav ®pav, in the same season or time with the
beast.
The rising of the beast, then, will signify, the rise of some
new dominion or government; the rising of a wild beast,
Snofov, the rise of a tyrannical government; and rising out
of the sea, that it should owe its original to the commo-
tions of the people: so waters are interpreted by the same
angel, ver. 15. In the visions of Daniel, the four great
beasts, the symbols of the four great monarchies, are re-
presented rising out of the sea in a storm: I saw in my vi-
ston by night, and, behold, the four winds of the heaven
strove upon the great sea, and four great beasts came up
from the sea. (Dan. vii. 2, 3.)
Seven heads are interpreted by the angel to signify seven
mountains, and seven kings, (xvii. 9,10.) Hence, we may
sufficiently understand, that by this beast was meant a
Roman government, different from that in being at the
time of the vision, and which was to arise after the impe-
rial government should be passed away, as five other forms
of government had passed before it. That some form of
government in the city of Rome is signified by it, seems
very evident; for the seven heads are, in one figurative
meaning, interpreted to signify seven mountains; and it is
expressly called, The great city, which reigneth over the
kings of the earth, xvii. 18. “‘ Urbs septicollis, orbis ca-
pat,” and “ orbis terrarum domina,” are sufficient descrip-
tions of Rome in Roman authors, and as well understood
as if Rome itself had been expressly named. Upon the
heads of this beast were names or inscriptions of blas-
phemy. This government is elsewhere described as a
mystical Babylon, full of names of blasphemy, xvii. 3—5.
to signify, that it should establish and propagate idolatrous
doctrines and worship; for as idolatry is a reproachful
contempt of the one true God, worshipping and serving
the creature more than the Creator, it is called blasphemy
in the style of prophecy. The idolatry of the Jews is
called, burning incense upon the mountains, and blaspheming
upon the hills, Isa, lxv.'7. so the prophet Ezekiel, xx. 27.
In this your fathers have blasphemed me ; that is, by offer-
ing their sacrifices on high places, and in groves, accord-
ing to the rites of the heathen idolaters. j
This beast had also ten horns, and upon his horns ten
crowns, or each of his horns was crowned. According to
the interpretation of the angel, xvii. 12. The ten horns which
thou sawest are (or, signify) ten kingdoms which have re-
ceived no kingdom as yet, but receive power one hour (or, in
the same hour, at the same time,) with the beast.
This state of Roman government then, as it was to be a
new form of government, it was also to be contemporary
with ten kings or kingdoms, which were to be so many dis-
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XIII.
tinct governments, at the same time and in the same period
with it. But neither of them was to receive his power,
till the king or form of government then in being, that is,
the imperial, should pass away, and another was come,
which was to continue a short space.
These several descriptions together, all which must be
united in the kingdom of the beast, seem plainly enough to
denote a new form of Roman government, after the impe-
rial government should cease, and after the exarchate of
Ravenna should be suppressed, when the Roman empire
should be divided into ten distinct governments or king-
doms ; which can be no other than the government of Rome
in the hands of the popes.
[*] Ver. 2.] From hence it appears, says Mr. Waple, that
this was the fourth or Roman monarchy (in one form of it),
because it ist made up of the three former, whose people
and nations it conquered, and out of whose ruins it grew;
and because it had all the qualities of subtilty and cruelty
which are thought to be signified by these beasts. It is
observed by Mr. Daubuz, that the powers constituting the
beast carried on the same design against true religion,
though in another form, as the dragon did, when the empire
was pagan. The description itself naturally expresses a
new power rising up in the Roman state, mighty and terri-
ble, directed by the perpetual enemy of true religion, to
persecute the faithful worshippers of God. The general
meaning of this part of the vision, is well expressed by Mr.
Mede. I saw, saith St. John, the type of the last state of
the Roman empire, wherein, governing under the seventh
head, it should be divided into ten kingdoms; and yet, even
as he had done under his former heads, he should blas-
pheme the only true God, by the worship of idols. May
we not here observe, that the prophecy speaks of the civil
power of Rome? why should we then search after it in an
ecclesiastical supremacy ?
[°] Ver. 3.] The seven heads being interpreted by the
angel to signify seven kings, or forms of government, may
well direct us to understand, this deadly wound of one of
these heads to be the destruction of one of those forms of
government, in such manner as to threaten the utter over-
throw of all power in Rome, as in Babylon; so that it
should never rise to be the seat of empire again: therefore,
they that dwell on the earth shall wonder, when they behold
the beast that was, and is not, and yet is. (Rev. xvii. 8.) The
most natural interpretation of which expressions seems to
be, that the world beheld with great wonder, a city once so
powerful quite destroyed, for some time ceasing to be an
empire, and deprived of all authority, yet rising again to
empire, and regaining a great authority, in a very surprising
manner. It seems also plain, by comparing this deserip-
tion with the seventeenth chapter, that the head which
was mortally wounded, was the sixth head or form of go-
vernment, at the time of the vision; five of the seven kings
are fallen, (says the angel to St. John, ver. 10.) and one is,
and the other is not yet come. The form of government in
being at the time of the vision was the imperial; and after
the imperial government ceased in Augustulus, Rome was
no seat of government during the exarchate of Ravenna,
and had no human prospect of being the seat of empire
again, till this new power arose, when the exarchate was
given to the popes, and Rome became the seat of their go-
vernment, and has continued so ever since. It seems also
SECT. XI.]
intended by the angel’s interpretation, that we should con-
sider the city of Rome, as marked out in this prophecy for
the seat of government, to prevent mistakes, that we should
not understand this prophecy of an empire or government,
in any other place than the city of Rome, though it should
take the name and style of the Roman empire, as the Greek
emperors, and the emperors of Germany, have severally
done. This may give us a good reason, why the city of
Rome, in this prophecy, is described by its natural situa-
tion, as well as bysits government, and why seven heads are
interpreted to mean seven mountains, as well as seven kings.
[*] Ver. 4.] They did freely yield themselves in obedience,
to the beast, says Mr. Mede, as to one who so far excelled
in power, that none was able to make resistance. The ad-
mirers of the beast, says Mr. Daubuz, look upon him as.
superior to all other powers, and therefore obey his com-
mands in committing idolatry; and, in doing this, worship
also the beast. For to commit idolatry, through fear of
any power, makes that power his God, because master of
his conscience: as to worship the beast, in the eastern
style, was to be subject to it; so to be subject to it, in its
idolatrous constitutions, or exercising the great authority
and power which it had received from the dragon, may be
said to worship the dragon in worshipping the beast, and
yielding obedience to its idolatrous constitutions.
{°] Ver. 5.] The mouth speaking great things, seems to
be taken from the description of the little horn in Daniel’s
vision, vii. 8, and is explained, ver. 11. by the voice of the
great words which the horn spake: and yet farther, xi. 36.
by the description of a king, who shall do according to his
- will, and shall exalt himself, and magnify himself above every
God, and shall speak marvellous things against the God of
gods: this mouth, speaking great things, may then well
signify claims of unlimited authority, a proud and severe
execution of tyrannical power. We may here note, says
Mr. Daubuz, that to speak great things. and blasphemies,
are put together, as the one signifies tyranny, and the other
idolatry, if we join both together, they will signify to esta-
blish idolatry by tyranny; or, according to Mr. Mede, he
exercised his power in two things, in blasphemy against.
God, and persecution of the saints. Power was given to
him (the beast) to continue (in the margin, to make war ),
in the original, Zovcia roujoa’ this seems well explained
by a power to do what he pleased; meaning either an au-
thority to make what constitutions he should think fit, or
power to put those constitutions into execution, by punish-
ing every one who should refuse obedience to them.*
[(°] Ver.6.] Any acts of idolatrous worship may well be
expressed by blaspheming God and his name, as they deny
to the true God his distinguishing honour, and give it to
creatures, whether to images, saints, or angels. The church,
as it is called the temple of God, the place of God’s pre-
sence, is properly also called his tabernacle ; they that dwell
in heaven, are understood by Grotius of all saints, all Christ-
ians, whose conversation is in heayen. This form of ex-
pression seems to be taken from the prophet Daniel, viii.
10. where it is said of the little horn which came up out
of one of the four horns of the he-goat, or one of the princes
which arose in one of the four kingdoms into which the
empire of Alexander the Great was divided, that it waxed
THE REVELATION OF ST. JOHN.
551
great even unto the host of heaven, and it cast down some of
the host, and of the stars to the ground, and stamped upon
them. On these expressions, Mr. Lowth seems justly to
observe, that as the faithful are heirs of the kingdom of
heaven, so the names and titles of the heavenly church are
sometimes given to that on earth; the Christian church is
called, The Jerusalem which is above, Gal. iv. 26. and the:
governors of it are styled angels, Rev.i.20. In like manner,
the host of heaven means here the Jewish church: they:
which dwell in heaven, especially when mentioned with
the tabernacle of God, may be understood according to the
prophetic language of the true church, and worshippers of
God. Then to blaspheme them that dwell in heaven, will
signify the contempt and injurious manner with which this
new government of Rome shall treat the true worshippers
of God, as well as God himself, and his name. But as
many interpreters of great judgment and learning, Mede,
Waple, Daubuz, &c. give another sense of the tabernacle
of God, and them that dwell in heaven, it will be fit to set -
it before the reader. By the tabernacle of God, they un-
derstand the body of Christ, which is blasphemed by the
doctrine of transubstantiation, and the idolatrous practices
consequent thereupon, adoring the bread, instead of Christ
the tabernacle of God, and blaspheming the heavenly in-
habitants, the angels and saints in heaven, by giving them
worship and adoration; and, as Mr. Mede adds, disgracing
the blessed spirits with contumelious and wicked fables
and miracles. Which of these the reader will prefer, must
be left to his own judgment; the former seems to me the
more probable, as well as the more natural and easy inter-
pretation.
[*] Ver.8.] Perseverance in the faith of the gospel and
true worship of God, in this great hour of temptation, which
would deceive all but the elect, is very usefully repre-
sented as the character of those whose names are regis-
tered in the Lamb’s book of life; to shew, that they who
endure to the end, shall be saved; and that the salvation
of God, through Christ, belongs to none but those who shall
persevere. A powerful motive and encouragement to con-
stancy, the great design of the whole revelation ; and which
is therefore most properly kept in view, in every part of it.
We have already observed, to write names in the book of
life, is an allusion either to the registers in which the fa-
milies of the priests, or freemen of cities, were used to be
entered upon record, (iii. 5.)
[®] Ver. 12.] Interpreters differ very much as to the true’
intention of this prophetic description, and what is meant
by this second beast coming up out of the earth.
With some * it signifies philosophy, and, in particular,
the Pythagorean, a great support of the Roman idolatry,
with its pompous speculations and pretences to divination
and miracles,
Others suppose if means some one or more sorcerers,
or magicians, who were heathen, and made use of by the
devil, to support and advance heathenism and idolatry ; so
that an author of great name+ concludes, it is most reason-
able to interpret this second beast of Apollonius Tyanzus,
who is reported to have done such feats and miracles, as
are compared by Hierocles to the miracles of Christ, and
preferred before them.
* Clarke, Connexion of Prophecy, p. 44.
* Meaux, Grotius. + Dr. Hammond.
552
Others * understand this second beast of the pope with
his clergy: they observe, “'The pope himself, and alone,
though he may be termed a false prophet, yet he maketh
not up the beast, except his clergy be joined with him;
since the beast doth signify a company of men, composed
of a certain order of members, like as a beast hath, not one
man alone.”
Mr. Whiston’s + notion seems much the same with this
of Mr. Mede: he understands the second beast, of the rise
of antichrist, strictly so called, the pope of Rome, and his
subordinate hierarchy.
Mr. Waple { observes, “‘As by the former beast, the
papacy, as monarchic and imperial, was fitly represented ;
so, in this type, there seems to be a representation of the
apostate hierarchy, or of the whole body of the ecclesias-
tics, as antichristian; and a body politic (signified by a
beast in prophecy), under two co-ordinate powers or horns,
by which the hierarchy of the eastern and western parts of
the empire, before the popes came to be a horn, or to have
his antichristian supremacy, is very fitly typified.”
Mr. Daubuz supposes “ the former wild beast consisted
of the antichristian civil powers, which were to be in the
Roman empire during the second period of the church, and
that the Christian ecclesiastic powers, in the said empire,
during the said space of time, are the beast which is here
intended; and therefore, that the two horns are the succes-
sive lines of the bishops of Rome and Constantinople,
having under them the whole body of the corrupted clergy,
as the former beast had that of the laity; both these bishops
having pretended to be universal bishops of the church,”
Finally, The illustrious Sir Isaac Newton § observes,
“ The second beast which rose up out of the earth was the
church of the Greek empire ; for it had two horns like those
of a lamb, and therefore was a church, and it spake as the
dragon, and therefore was of his religion; and it came out
of the earth, and by consequence in his kingdom.”
To take off somewhat of the uncertainty so great a va-
riety of opinions is apt to occasion, let us attend more
closely to the prophetic description itself: it will, I ap-
prehend, lessen the number of opinions, to shew some of
them inconsistent with plain and obvious circumstances of
the prophetic description.
It is an observation of consequence, that the vision of
this second wild beast, arising out of the earth, was after
the vision of the first beast which rose out of the sea, and
cannot signify any power to arise in the Roman empire
before that time.
This second beast, moreover, exercised the power of the
first beast before him, as a sort of lieutenant or deputy to
him ;.in particular, to bring all persons, where his power
reached, to receive the authority of the first beast, to wor-
ship the first beast, whose deadly wound was healed, says
the prophecy expressly. So that this description is incon-
sistent with any power opposite to the authority of the first
beast, as well asit is with any power that rose up before it.
It seems also very probable, that this second beast,
whatever is meant by it, had a power and authority very
like the power and authority of the first beast, and very
neatly resembling it: he exerciseth all the power of the
first beast, ovctay rov modrov Snotov wacay wo. He had
* Mede. +P. 242. ¢ P, 288, § P. 283,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XIII.
‘the exercise of the whole power; so that of what nature or
kind the authority and power of the first beast were, the
authority and power of the second beast were of the same
kind. Hence this description will be also inconsistent with
any supposition that makes the authority and power of the
second beast contrary to, or different from, the power of
the first.
We have already observed, from many concurring cir-
cumstances, that the first beast did not arise till the impe-
rial government had passed away; till Rome seemed to
have lost irrecoverably the seat of empire; till the Roman
empire was divided into ten kingdoms; till the city of Rome
should receive a new form of government, and become a
seat of empire again; till a government should be erected
in the city of Rome, in the days of the voice of the seventh
angel, which was to persecute the saints one thousand two
hundred and sixty years. All these considerations deter-
mine the rise of the first beast out of the sea to be, when
the exarchate of Ravenna was given to the papacy, when
Rome was made the seat of the pope’s temporal dominion,
and the last form of Roman government began, which has
lasted ever since to this day.
We fully know in history what this power of the papacy
is: the popes claim supreme authority, as heads of the
church in things religious, and they have civil authority,
as sovereign princes, in their own dominion, which is ex-
pressively called, The patrimony of St. Peter.
This plain account of the prophetic description, will
much lessen, I think, the variety of opinions before men-
tioned; not to remark, that the philosophy, or magic, of
Apollonius Tyanzus, is no form of government, which
is the true meaning of beasts and horns, in the language
of the prophets. It may be sufficient to shew, that the phi-
losophy of the bishop of Meaux, that the magic and mi-
racles of Apollonius Tyanzus, with the learned Grotius
and Dr. Hammond, are absolutely inconsistent with the
time of this period, wherein the first beast rose up out of
the sea, which yet was before the time when this second
beast rose up out of the earth; neither will the prophetic
description, for the same reason, agree with Mr. Waple’s
opinion, that this second beast means the hierarchy of the
eastern and western parts of the empire, before the pope
came to be a horn, or to have his antichristian supremacy.
The same reason holds against Mr. Daubuz’s opinion, that
the first beast consisted of the antichristian civil powers ;
and the second beast of the antichristian ecclesiastical
powers, especially as he understands it, that, from the times
of Leo, there was in the church a double ecclesiastical mo-
narchy of two bishops cecumenical, who pretended to have
all the power of the Lamb. For this dispute between the
two sees of Rome and Constantinople, was long before the
city of Rome became the seat of empire in the papacy;
nor can a contest for power between the two metropoli-
tans of the eastern and western empire, be well understood
of the power of the second beast, which was to exercise
all the power of the first beast; not to weaken or suppress
it, but to promote the power of the first beast, and to force
all persons to submit themselves to it. And this observa-
tion is also a considerable difficulty in Sir Isaac Newton's
opinion, that this second beast was the church of the Greek
empire. We may observe, that to place the rise of the two
beasts, at the division of the empire between Gratian and
SECT. XI.]
Theodosius, A. D. 379.* greatly antedates the true time of
the last form of Roman government, and throws back the
third period very far into the second, contrary to the order
of the prophecy. It is farther to be observed, that the
Greek church was so far from using its power and authority,
to force all persons to submit to the papacy, that it was
used in continual opposition to the authority of the Roman
church ; it not only denied the pope’s supremacy, but
sépiirated also, with great warmth, from its communion:
and the Roman ehurch is so far from esteeming the Greek
church as a friend, that it treats it as an apostate church,
‘in a state of schism and rebellion.
Finally, Mr. Mede’s opinion, that the second beast is
the pope with his clergy, has many difficulties attending it.
The first beast is represented as distinct from the second,
and from the ten kings or kingdoms, though they give their
power and strength to the beast ; and therefore cannot well
be the whole state of the ten kingdoms growing up again
into one Roman commonwealth, united with the pope as
high-priest. Besides, if the power of the pope in Rome
_be the first beast, the same papal power can hardly be in-
tended, with very little alteration, by the second beast. It
must, in all likelihood, signify some distinct persecuting
power, of like nature and ‘kind with the first, supporting
and advancing the authority of the first. Perhaps it may
be said, these observations, by lessening the uncertainty
occasioned by so many different interpretations, may make
the matter worse, and leave no certain interpretation at all.
I hope not. Let us see, then, whether we cannot find
out, what will answer this prophetic description in all its
circumstances.
We are then to find out a power, which is to arise after
the first beast, in which a supremacy in spirituals was
united with the authority of a temporal prince, in the popes.
We are, moreover, to find out a power, like that of the
papal government, which is to execute all the power of the
first beast; which seems to express a like power, in which
civil and religious authority shall be united.
We are also to find out such a power, as shall be used
to support and advance the authority of the popes, and
force obedience to it.
We need not look far in history, I think, to find a power
that fully answers all these characters.
We have seen at large in the preface, how Pepin of
France gave the exarchate of Ravenna to the church of
Rome: this was the rise of the first beast, in the temporal
dominion of the popes over Rome, and the countries that
compose the state of the church, as St. Peter’s patrimony.
A little after this time, the emperor Charles the Great,
and his successors, endowed several churches in their states,
with large temporal estates, to which were annexed the
jurisdictions and royalties which, in those times, were used
to belong to the most honourable tenures, such as earldoms,
dutchies, and principalities; whereby they had a temporal
authority added to their spiritual, very nearly resembling
that of the church of Rome, in virtue of St. Peter’s pa-
- trimony.
These powers went on still increasing, till, in some short
process of time, especially in the Germanic empire, they
became to be real principalities. Several bishops of Ger-
* Sir I. Newton, p. 282,
VOL, VI.
THE REVELATION OF ST. JOHN.
553
many have been, for many centuries, in the rank, and have
enjoyed the full powers and authority of sovereign princes;
some have attained the highest dignity, and chief adminis-
tration of the empire, as electors, in all things equal, in some
things superior, in dignity and authority, to the other princes
of the empire, not excepting such electors of the empire
as are kings. This has been long the fixed and settled
constitution of that principal government of Europe, which
now uses the style of the sacred Roman empire.
It is easy to see, how nearly this authority resembles the
powers of the papacy, or first beast; and it is easy to ob-
serve, in the constant course of history, that this authority
has been used all along, to cause the earth, and them that
dwell therein, to worship the first beast, or to obey his
commands in all things. By this it is, that popes have had
the power, as well as the insolence, to tread on the necks
of kings and emperors. And it has been the great support
of the idolatrous worship of that church, against all the
powerful and promising attempts of reformation.
It is a just remark of Bishop Burnet,* that this appeared
so early as the days of Charles the Great himself. “He
had raised the church so high, and given it such dominions,
and had, by so many repeated laws, established their ju-
risdiction and temporalities, that it was not perhaps in his
power, chiefly in his old age, when the vigour and heat of
his spirits had failed, to rectify what was amiss.”
To this, I think, all the other parts of this prophetic de-
scription will agree, as we shall more fully see hereafter.
Nor does it much differ from the opinions of Mr. Mede,
Waple, Whiston, and Daubuz. It supposes this descrip-
tion to mean the same body of men, the clergy, subordinate
to the pope, promoting his power and authority; it only
takes in a point of view, and period of time, more agreeable
to the order and circumstances of the prophetic description.
[9] Ver. 13.] The idolatry of the church of Rome has
been greatly supported by a pretence to miracles, though
the most of them have plain marks of falsehood and im-
posture ; yet the Roman church is so fond of a pretence to
miracles, that it has made it one of the marks of the true
church, and has persuaded the credulous, ignorant, and
superstitious, to believe it, who are always the larger num-
ber of mankind.
['°] Ver. 17.] Many learned men have thought these
expressions relate to the manner in which Ptolemy Philo-
pater persecuted the Jews; ‘‘ He forbade any to enter into
his palace, who did not sacrifice to the gods he wor-
shipped: whereby he excluded the Jews all access to him,
either for the suing to him for justice, or the obtaining of
his protection, in what case soever they should stand in
need of it.” He ordered, by another decree, “ That all of
the Jewish nation that lived in Alexandria should be de-
graded from the first rank of citizens, of which they had
always hitherto been from the first founding of the city, and
be enrolled in the third rank, among the common people of
Egypt; that all of them should come this to be enrolled,
and at the time of their enrolment, have the mark of an
ivy-leaf, the badge of the god Bacchus, by a hot iron, im-
pressed upon them; and that all those who should refuse
to be thus enrolled, and be stigmatized with the said mark,
should be made slaves; and that if any of them should
* Rights of Princes, p, 135.
4B
554
stand out against this decree, he should be put to death.”
Thus the history is related by Dr. Prideaux,* from the
third book of the Maccabees.
[#] Ver. 18.] The number six hundred and sixty-six, is
given as a number by which the name of the beast may be
found out. ,The number is designed to have some sort of
secrecy in it. ‘The number itselfis the same in all the
places of units, tens, and hundreds, 666. ,This some have
observed as a part of the mystery ; but they should have
observed, that though this is true in the English way of
numeration, the original does not use three figures, but
three different letters of the Greek alphabet, y.§ 5. Pro-
phetic numbers will often require some skill in calculation ;
to find out, for instance, when days. are. to be taken for
years, or from what time any-particular calculation is to
take its date.
In the application of this number, some wisdom will be
required; perhaps it will principally lie, in finding out after
what manner the calculation is to be made. The exhorta-
tion, Let him that hath understanding count the number of
the beast, seems to intimate, thatif men hit on the right way
of counting or calculating, they will find the meaning of it ;
for it is the number of a man, a way in which men are used
to number, says Mr. Waple, as, ihe measure of a man, is a
measure in use among men: (Rev. xxi. 17.) and, to write
with a man’s pen, is to write with such a. pen, and with such
characters, as are in use among men. (Isa. viii. 1.)
The great authority of Ireneeus, who wrote:so near the
time, within less than a hundred years of the Revelation
itself, and whose master Polycarp was a disciple of St.
John, gave great weight to his opinion. Many have taken
his manner of counting for granted, that it must be some
name, the letters of which will make the number six hun-
dred and sixty-six. And many have been satisfied in the
name he proposes to answer this number, which is the Greek
word Aarewvoc.
_ Phere had been more reason to follow Irenzus, had Ire-
nzus himself been fully satisfied in his own interpretation.
It is justly observed by the bishop of Meaux,+ that
Trenzeus does not propose his opinion with any authority,
as an interpretation coming from St. John, but as a con-
jecture of his own. Farther, Ireneus mentions two other
names, as answering this number, besides Lateinos ; Euan-
thas and Teitan. He expressly adds, that he is not posi-
tive in that matter; and gives this reason. for it, if it had
been necessary to know the name exactly, St. John would
himself have revealed it more clearly. ‘‘ Nec asseverantes
pronunciabimus, hoc eum nomen habiturum, scientes quo-
niam, si oporteret manifeste presenti tempore preeconari
nomen ejus, per ipsum utique editum fuisset, qui et Apo-
calypsim viderat, neque enim ante multum temporis visum
est, sed pzene sub nostro seculo, ad finem Domitiani im-
perii.” Thus expressly does Irenzeus{ himself declare,
that he delivers his opinion only as a conjecture of his
own, and that he knew no particular interpretation of it
from St. John. ,
_ This number has been found out in so many other names,
that this way of reckoning may seem at least very uncer-
tain. The bishop of Meaux finds the number six hundred
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. XIII.
and sixty-six, in the word DIoCLes AVcVstVs;. Grotius
in the word OYATIO>, Ulpius, the name of Trajan; Mr.
Daubuz finds it in the, Hebrew word N24, or Roman ;
and, besides many other names, F. Feuardentius* men-
tions, in his annotations on this passage of Irenzeus, he
finds the number six hundred and: sixty-six, in the name
of Martin Lauter, which, he says, was the original way of
spelling the name of Luther. He» farther finds the same
number in the word MoAmEris, as he: chooses to spell the
name)of Mohammed. Many more instances may be seen
in Calmet.+
Every one may be sensible, with Irenzous,t tikes is
much uncertainty in this way of reckoning; it is with him,
“* suspicari et divinare nomina, quando multa nomina in-
veniri possunt, habentia preedictumnumerum.” And this
makes him so cautious, not to appear positive in apices
ing his own opinion.
Many, learned. persons have thought, that this way of
counting the number of the beast, is not the trie secret of
calculation. They observe another method of calculation
used in this prophecy. - One hundred and forty-four thou-
sand is the mystical number of Christ’s kingdom, or the
true church. -It is agreed by interpreters, this number is
a square number, raised from twelve as the root; for
twelve, multiplied by itself, gives one hundred and forty-
four. Twelve is a remarkable number in the Christian —
church, on account of the twelve apostles, on whose doc-
trines the faith and worship of the church is built: as it
was a remarkable number in the Jewish church, on ac-
count of the twelve patriarchs, heads of the twelve tribes
of Israel; and as the twenty-four elders seem to be these .
two iatiinbad added together. Mr. Potter, therefore, and
many who follow him, think this number of the beast ought
to be calculated in like manner. They observe, this num-
ber of the kingdom of antichrist, is to be raised from the
number twenty-five, which is not an exact square root, but
gives six hundred and twenty-five, near enough to six hun-
dred and sixty-six, which is not a precise square number.
They farther observe, that twenty-five is a very remarkable
number in the antichristian Roman state, describing the
papacy in many of its most essential parts. The particu-
lars of which may be seen at large in Mr. Potter’s dis-
course, and in other authors from him. But this way of
calculation is not without its difficulties and uncertainty,
any more than the former.
May there not be another method of calculation, more
natural and easy than either of the forementioned? A
number, that shall shew the time of his becoming the beast,
to use Mr. Waple’s words? The learned Grotius seems to
have had such a method of counting this number in his
view, when he explains the words of the prophecy, by the
time when idolatry shall revive, 'and recover strength :
“ Qui sapit, notet tempus idololatria, animos et vires re-
sumentis; ubiid evenerit, apparebit Christi preescientia.”
The number six hundred and sixty-six may then be a
number, which, counted from a given period in prophecy,
may very nearly point out the time when this wild beast
shall arise, or when the forty-two months are to begin; in
which period, power was given him to make war with the
* Connex, par. ii. lib, ii. An. C. 216.
¢ Irenseus, ady. Heoreses, lib, vy. cap. 30.
+ Pref. p. 58.
* Feuardentii Annot. in Iren, p. m. 486,
+ Diss. sur l’Antichrist, vol, i. p. 763. + Irenzeus, ib.
SECT. XII.]
saints, and to overcome them. Thus, the years in Daniel
were to be computed from the going forth of the command-
ment, (Dan. ix. 25.) and the time of the coming of the Mes-
siah was to be learned from that calculation,
If we thus compute the number six hundred and sixty-
six, from the time of this prophetic vision, we shall find it
falls in exactly enough with the time wherein the papacy
received the temporal power, and became the beast, or was
constituted the lest government of Rome, which is a prin-
cipal character of the beast in this prophecy.
-This new government of Rome was erected, A. D.756.
taking the general received opinion, that the time of this
Revelation was about A. D. 94. counting six hundred and
sixty-six years from that date, will be A. D. 760. within four
years of the time wherein the beast is supposed to rise. And
this small difference will be easily accounted for, either by
allowing some small uncertainty as to the time of vision,
or some small variation from the precise year, for the sake
of making the number just six hundred and sixty-six, which
has more of the air of a prophetical number than six hun-
dred and sixty-two. Possibly this number may reach four
. years beyond the investiture, to take in the full and actual
possession of what was granted to the church, as St. Peter’s
patrimony.
_ This way of counting is sufficiently certain to determine
who the beast is, as it points out the time when he was to
receive his power, with such certainty, that it cannot be
mistaken, with as much certainty as Daniel’s weeks pointed
out the time of the coming of the Messiah.
And it is a.considerable part of knowledge in this pro-
phecy, and would have prevented many mistakes, into
which many good and learned men have fallen, with respect
to the time when the power of. the beast was to begin, and
by consequence when it was to end, to have observed, that
this mumber was to be a period of years, from the time of
the vision, before which the beast was not to receive his
power; and that from the end of that period, he was to con-
tinue one thousand two hundred and sixty years.
Nor ought this method of calculation to be set aside, as
new and singular; Grotius, we have already seen, seems
to have had it in his thoughts. ‘The very learned and in-
dustrious Calmet takes notice of this way of computation
expressly, that some have thought the number of the beast
‘does not signify the cipher of the beast, but the time when
he was to appear. “Que le nombre de 666 ne marquoit
pas ici le chiffre de la bete, mais le tems auque elle devoit
paroitre.” * .
SECT. XII. HISTORY OF THE THIRD PERIOD.
' THE three foregoing chapters, xi. xii. xiii. are a pro-
phetic description of the third period : they represent the
state-of providence, and the church, in so many views, in
which so'many particulars are to concur, that if they shall
be found to answer exactly, in time and circumstances, to
real historical facts, it will add great weight to the pro-
phecy, to the directions, exhortations, and encourage-
ments, designed by it, to faithfulness and constancy in the
Christian faith and worship, to patience in persecution, to
hope and trust in the care and power of God, who will
* Calmet, Annot. in loc,
THE REVELATION OF ST. JOHN.
555
assuredly make good all his promises, and encourage us
to consider all the prophecies of this book as such.
The prophetic description of this period is the largest
and most particular of any, and points out the time when
it is to begin, and when it is to end, with greater exactness.
The state of the church in this period is agreeable, in gene-
ral, to the representation of the church in the foregoing pe-
tiods; a state of danger and persecution, from the enemies
of truth and righteousness, under the influence of Satan,
endeavouring to deceive the world, and to corrupt it by
idolatrous doctrines and worship.
It is represented as a state wherein the number of faith-
ful confessors shall be few, yet enough to bear testimony
to the truth, and preserve it, though they shall be perse-
cuted unto death for their testimony, which yet shall con-
tinue twelve hundred and sixty years, in spite of all endea-
vours to suppress it; and, in that space of time, the pro-
vidence of God ‘shall often appear to vindicate their cause,
by severe and heavy judgments on their enemies: and’this
afflicted state of the church shall end at the last, in victory,
peace, and happiness.
The church is. farther represented in this period in a
state of danger, like the Israelites in the wilderness, or like
the prophet Elijah in the persecution of Ahab; that it will
have no safety but in places of secrecy and retirement; or,
as David was forced to fly for refuge to the wilderness,
from the persecution of Saul, so the woman flies into the
wilderness from the dragon, who was ready to devour her.
In this retirement, the church shall be preserved; so that
no attempts of error to corrupt it, or of persecution to de-
stroy it, shall prevail against it. But the prophetic descrip-
tion of this period is most particular, in the account it gives
of the means by which the church, in this period, shall be
brought into such danger, and the faithful confessors of
truth be so oppressed and persecuted.
It describes therefore in this period the rise of a new
idolatrous and persecuting power; it describes it by so
many and so particular circumstances, as distinctly shew
the time when it is to arise, the place where it is to have
its seat of empire, the manner in which it shall use its
authority, and how long it shall continue; and these are,
on many accounts, so uncommon and extraordinary, that
nothing but a true Spirit of prophecy could foresee or fore-
tell: for it represents this new idolatrous persecuting
power in these remarkable particulars. It is a new go-
vernment or dominion, arising out of the commotions occa-
sioned by the invasion of the Roman empire.
It was a new government to arise after the imperial
government had ceased, and Rome had been under an-
other form of government, which was to continue for a
short time.
It was a new government to arise, after the Roman em-
pire was cantoned and divided into several distinct king-
doms, or into ten independent royalties and dominions. It
was a dominion to be erected in the city of Rome, so as
to make the city founded on-seven hills, and once mistress
of the world, a ‘seat of empire again in this new govern-
ment. It was to be a new dominion arising in Rome, at
a time when all human views represented the power of —
Rome so totally subverted, as not to allow any hope of its
recovery.
It was to be a government resembling the former Roman
4B2
556
empire, in propagating idolatrous doctrines and worship,
in opposing the truth, and oppressing all who should make
profession of it.
The power and authority of this new Roman government
were to be supported, and extended by another power like
unto it in nature and kind, by pretended miracles and won-
ders, and, by outward force, obliging all people to submit
to the authority of this new-erected empire in the city of
Rome.
of the true church for the space of twelve hundred and
sixty years.
And it is a government, which they, who have wisdom in
the calculation of numbers, according to the usage of Scrip- ,
ture-prophecy, may find out by the number 666.
These several particulars appear in the description itself,
as we have seen in the foregoing explanation of it.
Are there then any real historical facts, that answer to
all these various and circumstantial descriptions of pro-
phecy? if there are, they will greatly confirm the truth of
the revelation, and should awaken our attention to the de-
sign and meaning of it.
The two former periods ended two states of danger to
the Christian church ; the first, from the opposition of the
heathen Roman emperors, by the conversion of Constan-
tine, about A.D. 322. The second danger was from the
heathen northern nations who invaded the Roman empire,
but who were converted to Christianity themselves, and re-
ceived it in their several dominions; and from a greater
danger, by the surprising progress of the Mahometans, from
which this western part of the world was delivered, by that
memorable battle in which Charles Martel defeated their
numerous army, and slew three hundred and fifty thousand
of them, A. D. 734.
About this time, several of the characters of the first
beast which rose out of the sea exactly fall in together.
This is a period of time, when the imperial government
of Rome entirely passed away. Momayllus, or Augustulus,
the last of the Roman emperors, was deposed, and the
kingdom of the Goths was established in Italy, the exar-
chate of Ravenna had taken from Rome all show of autho-
rity, and Rome had been governed, for some time, as a
small dutchy, in all things subject to it, as a parcel of the
exarchate. This seemed a mortal wound to the city of
Rome; so that when the exarchate was conquered by the
Lombards, A. D. 752. Aistulphus claimed Rome, as be-
longing to the exarchate.
At this time, the Roman empire was cantoned out,* and
divided into many separate and independent kingdoms; so
that the ten kingdoms, in the prophetic description, were
ready to support this new dominion of Rome with their
power.
About this time, the exarchate of Ravenna, which, for
some years, kept up a show of Roman government in Italy,
under the lieutenants of the Greek empire, was subdued
by the kingdom of the Lombards, and that form of govern-
ment was never revived again.
These very remarkable circumstances, which were all to
fall in together at this time, appear to agree very well with
the known truth of history.
And if we calculate the number 666. from the year 94.
A PARAPHRASE WITH ANNOTATIONS ON,
This new dominion is to continue the persecution +
{CHAP. XIII.
the time of the vision, it falls in with the time in which the
order ofthe prophecies directs us to place the beginning of
this period.
But let us proceed, and farther consider some extraor-
dinary events, which happened at the same time, and which
answer to the most particular circumstances of the pro-
phetic description.
We find in history, that the exarchate of Ravenna was
conquered by Aistulphus king of the Lombards, A. D.
752. Upon this conquest, he claims Rome as a part of it,
marches to besiege the city; and Rome, which had been
so long in subjection to the exarchate, was, in all human
probability, like to remain in subjection to the kingdom of
the Lombards: nor was there any reasonable prospect of
defending itself, or preserving its own liberty, much less of
rising to empire and dominion.
But the pope, who had lately obliged Pepin of France,*
flies to him for protection.
Pepin undertakes to support the pope, enters Italy,
forces Aistulphus not only to quit all claim to the city of
Rome, but to give up the exarchate of Ravenna to Rome;
which, after some contest, was solemnly ratified, A. D. 756.
Thus Rome acquired a new state and dominion, in this
new patrimony of St. Peter, of which Rome became the
seat and capital; and thus, contrary to all expectation, a
new form of Roman government arose, which has con-
tinued now for near a thousand years: so that this new
unexpected government of Rome has already continued
longer than any preceding form of government whatever,
and has continued in this extraordinary form of govern-
ment, without any alteration, when the several kingdoms
of Europe, especially the several states of Italy, have often
changed their masters, and altered eyen the very forms and
constitutions of their government.
That this new Roman government has proved a perse-
cuting power, promoting idolatrous doctrines and worship,
will appear, with the plainest evidence, from history.
About this time, superstition was running fast into idol-
atry; the worship of images, the most common act of hea-
then idolatry, though expressly forbid by the second com-
mandment, began to be received among Christians.. The
emperor Leo endeavoured to puta stop to it in the eastern
empire ; he appointed, by an edict in the year 730. to take
all images out of the churches, and burnt them, says Du
Pin:}+ an author whom I the rather choose to use in this
historical account, because of his religion as a papist, that
his testimony may be freer from all suspicion.
His son Constantine Copronimus followed his father’s
example, called a council at Constantinople, A. D. 754. of
three hundred and thirty-eight bishops, who made a decree
against the worship of images. This council, says Du Pin,
was not received in the church of Rome, but the emperor
ordered his decree to be executed in all parts of the east.
When Irene became mistress of the eastern empire, she
resolved upon a new council at Nice, to which she invited
pope Adrian, about the year 787. The pope’s legates had
the first place; Tarasius, patriarch of Constantinople, the
second; and the deputies of the bishops of the east, the
third. The letters of pope Adrian were read, approving of
the worship of images. The council proceeded to decree,
* Vid. Preface.
* Vid, Pref. t Hist. de l’Eglise, viii Siecle, vol. ii. p. 540.
SECT. XII.]
that the images of Jesus Christ, the holy Virgin, angels, and
saints, were to be placed in churches, to renew their me-
mory, and express the veneration men have for them ; and
to salute, honour, and worship them, but not with that ado-
ration which is peculiar to the Divine nature.*
Thus ready and zealous were the popes to promote the
worship of images: as soon as the acts of the council were
brought to Rome, the pope sent extracts of them to France;
Charles, then king of France, caused the extracts to be
examined by the Bishops of his kingdom ; they composed a
treatise, which was published in the name of Charles the
Great, against the decision of the council at Nice ; Charles
sent this treatise to Rome, and presented it to pope Adrian
by Engilbert; but the pope returned an answer, in which
he maintained the decrees of the council of Nice.
The authority of the pope could not however carry his
point in France, at that time :} a council was held at Frank-
fort, in the year 794. in which the worship of images was
debated, and the council condemned all sort of adoration
or worship of images. France and Germany continued
long to follow this council of Frankfort, in opposition to
the council of Nice, and authority of the pope.t
It may be of use to remark this opposition to the wor-
ship of images, at the beginning of it, for two reasons; the
' one, to shew that it was all along supported by the autho-
rity of the pope, and at length established by their power.
The other, to shew in this memorable instance, that the
earth helped the woman ; the western princes opposed them-
selves to the pope’s authority, gave time and opportunity
to the church to confirm the faithful worshippers of God,
against this dangerous idolatry, which has been so much
increased since, and so fully established by the popes in
the councils of Lateran and Trent.
The council of Lateran confirmed the doctrine of tran-
substantiation, after it had been long contested and opposed
in the church. ‘ Verum Christi corpus et sanguis, in sa-
cramento altaris, sub speciebus panis et vini veraciter con-
tinentur, transubstantiatis, pane in corpus, et vino in san-
guinem, potestate divina.Ӥ [
This doctrine being thus settled, the proper adoration of
the sacrament of the altar was an easy consequence. The
council of Trent therefore, over and above the adoration of
images and inyocation of saints, expressly requires the
same adoration of the consecrated elements, as are due to
the supreme God himself. ‘ Nullns itaque dubitandi locus
relinquitur, quin omnes Christi fideles, pro more in catho-
lica ecclesia semper recepto, Latriz cultum, qui vero Deo
debetur, huic sanctissimo sacramento in veneratione exhi-
beant..... Nam illum eundem Deum, presentem in eo
adesse credimus, quem Pater zternus introducens in or-
bem terrarum, dicit, Et adorent eum omnes angeli Dei.”||
Tnnumerable instances of history will farther shew, how
far this new Roman power has supported idolatry by per-
secution ; which is a principal part of the prophetic de-
scription. They have not only practised persecution on
many occasions, but they have given it the solemn sanc-
tion of general councils. By the council of Lateran, all
are declared heretics who oppose their decisions, which
* Hist. de l’Eglise, yiii. Siecle, vol. ii. p. 547. t Ibid. p. 548.
$ Ibid. p. 550. § Concil, Lateran. Can, i. de Fide Catholica,
|] Concil, Trident, sect. xiii. cap, 5.
THE REVELATION OF ST. JOHN.
557
they call, The holy, orthodox, and catholic faith; of which
the doctrine of transubstantiation and the worship of the
bread and wine were declared a part. They excommuni-
cate and anathematize all whom they have thus made he-
retics. Thus condemned, they are given over to the secu-
lar powers to be punished: and all the civil powers are
obliged to take an oath, on pain of ecclesiastical cen-
sures, that they will endeavour to exterminate all who are
declared heretics by the church, out of their dominions ;
and if any civil power shall refuse to do so, after admoni-
tion, it shall be certified to the pope, who shall declare all
his subjects absolved from their allegiance; and declare,
itis free for any catholic to seize his dominions, and exter-
minate the heretics, to preserve it in the purity of the truth.
« Sivero dominus temporalis, requisitus et monitus ab ec-
clesia, forsan suam purgare neglexerit'ab hac heretica
-foeditate, per metropolitanum et comprovinciales episco-
pos, excommunicationis vinculo innodetur: et si satisfa-
cere contempserit intra annum, significetur hoc summo
Pontifici, ut ex tunc, ipse vassallos ab ejus fidelitate de-
nunciat absolutos, et terram exponat catholicis occupan-
dam; qui eam, exterminatis hereticis, sine ulla contra-
dictione possideant, et in fidei puritate conservent.” *
We have a remarkable instance how this decree has
been executed, in the case of the count of Thoulouse, for
not suppressing the Albigenses in his dominions: an army
of cross-bearers ‘was. raised against him by the pope’s
means : it consisted, according to Mezeray,+ of five’ hun-
dred thousand persons (though, he supposes, not all sol-
diers), among which were five or six bishops. They took
the town of Beziers, and put all to the sword, to the num-
ber of sixty thousand persons ; pursuing the war with like
cruelty and fury in many other places. And Montfort, the
general of this holy war, was rewarded with the greatest
part of the count of Thoulouse’s dominions; having deposed
him, as a favourer of heretics, he was, for his good service,
declared lord of all the countries he had conquered.
Immediately after this famous decree of a general coun-
_cil for persecution, and as a comment upon it, the Inqui-
sition began: { Dominick was made first inquisitor by
pope Innocent III. This holy office, in the style of the
Roman court, has improved the methods of persecution
far beyond what was known in the days of ancient Baby-
lon and Rome, and has long been the most dreadful and
barbarous tribunal the world ever saw, for all ensnaring
arts of injustice in persecution, all inhuman severity and
cruelty in punishment ; as is evidently proved at large, in
Limborch’s History of the Inquisition.
To shew, in one instance more, how exactly this perse-
cuting power answers every particular of the prophetic
description, I shall just mention the bull of pope Martin V.
which directs the persecution of the followers of Wick-
liffe, John Huss, and Jerome of Prague. “ We will and
command, that, by this our authority apostolical, ye exhort
and admonish all the professors of the catholic faith, as
emperors, kings, dukes, princes, &c. that they expel out of
their kingdoms, provinces, cities, towns, &c. all and all
manner of heretics, according to the effect and tenor of
the council of Lateran. . . . That they suffer none such
* Concil. Lateran. Can. iii, de Hereticis. + Hist, de France, ad an, 1209.
¢ Limborch, Hist. Inquisit. lib. i. cap. 11.
558
within their shires.or circuits, to preach, or to keep
either house or family, either yet to use any handicraft or
occupation, or other trades of merchandise, or else to
solace themselves ‘any ways, or frequent the company
of Christian men. And furthermore, if such public and
known heretics shall chance to die (although not so. de-
nounced by the church), yet in this so great a crime, lethim
and them want Christian burial. . The residue let the
foresaid temporal lords, &c. take ‘azconast them, with con-
dign deaths, without any delay to punish.” * They are
enjoined to punish) heretics with condign death; that is,
they were to.commit them to the flames, and burn them.
It.is moreover to be observed, as a farther agreement
with the prophetical description, that this tyrannical power,
supporting idolatrous doctrines and worship by persecu-
tion, was greatly assisted by another like power, in which,
as in the papacy, both spiritual and temporal authority
were united: --
Many bishops, especially the bishops of Germany, had
large temporal dominions bestowed upon them, in which
they have regal, and sovereign authority ;. they receive ho-
mage, and an oath of fealty, from their subjects ; they have
the supreme power of the sword, both in the punishment
of their subjects, and in making war; they coin money,
levy taxes, make treaties with the other states of the em-
pire, and with foreign princes ; and have all the rights of
sovereignty, in as full manner as any of the secular elec-
tors or princes of the empire.
A very great part of Germany is thus in the hands of ec-
clesiastical persons, with temporal jurisdiction. It has been
observed, that in about seventy years, from A. D. 936. to
1002. the three Othos,. who succeeded each other in the em-
pire, gave two-thirds of the estates of Germany to ecclesi-
astics; as Heiss,} a Roman catholic historian, informs us.
“ On remarque meme, que.son grand pere, son pere, et
lui, ont donné aux ecclesiastiques les deux tiers des biens
d’Allemagn.”
These ecclesiastical princes of Germany, notwithstand-
ing their temporal sovereignty, have great dependance on
the popes; they are obliged to send immediately to Rome,
for a,confirmation of their elections; and to omit it, is.a
reason suflicient for the popes to set aside their election as
defective ; and to take care of the church, or present to it,
in case they should find their elections uncanonical.{
Besides their dependance upon the popes, their interests
were so mutually linked together, that they supported them
as one common interest with all their joint powers.. It
would be tedious to enter into a detail of particular in-
stances; I shall. only mention one, in the warm contest
between the popes and emperors, about investitures.
Hildebrand, a man of business and intrigue, of a bold
and pushing temper, was chosen pope about A. D. 1073.
by the name of Gregory VII. He resolved to wrest out
of the hands of the emperors the investiture of bishops, a
power they had long been possessed of, to nominate jthe
bishops in their dominions, and put them into the posses-
sion of their bishopricks and estates.. The pope resolved
to take this power from the emperors, asa thing unjust and
sacrilegious ; but the true motive, as Mezeray § honestly
* Fox, Acts and Monum. vol. i. p. 738.
+ Hist. de Empire, lib. ii. cap. 5. an. 1002.
§ Hist. de France, A. D, 1095.
¢ Heiss, lib. v. cap. 2,
A PARAPHRASE WITH ANNOTATIONS OW
[cHAP. xIII.
observes, was a design upon the empire of Italy, and to
subject all princes to the power of the papacy. “ Son vray
motif estoit, le desir de empire d’Italic, et d’asservir tous
les princes sous la puissance pontificale.”
The quarrel between the pope and Henry IV. then em-
peror, ran so high; that the pope excommunicated and de-
posed him; and procured Rodolf, duke of Burgundy and
Swevia, to be chosen emperor in his place. Many of the -
ecclesiastical princes, with Sigifrid, archbishop of Mentz, at
the head of them, abjured Henry, took up arms against
him, and vowed: perpetual enmity. ‘Thus an historian of
great reputation: * “ Atque hi omnes quos memoravimus,
ad Saxones sine cunctatione, deserta Casaris optimati-
umque causa, deficiunt.. Ad pretextum mutate volunta-
tis religionem obtendunt, Henricum communi concilio ab-
jurant, se perpetuo ejus fore hostes, quoad vita suppetet,
jurejurando sanciunt; postea arma capessunt, Ceesari in-
sidiantur; ejus rebus studentes oppugnant; insontes, et qui
neutri parti favebant, qui fidem regi servabant, rebellare
recusabant, pacem et otium bello preferebant, armis se
commiscere abnuebant,—-Simoniaci, Nicolaite, haeretici
appellabantur, proscribuntur, in sceleratorum numero ha-
bentur, aris, sacris, convivio, colloquio, suppliciis, a con-
spectu conjuratorum arcentur.” So zealous were they to
cause all, both small and great, to submit to the decrees
and authority of the pope.
After the death of Rodolf, the legate of the pope, then
Pascal Il. excommunicates the emperor again; upon
which the diet deposed the emperor, and chose his son
Henry (whom they had prevailed upon to rebel against his
own father, and assist in‘dethroning hii) for emperor in his
room. The archbishops of Mentz and Cologne were de-
puted,} with the bishop .of Worms, to take the crown and
imperial ornaments from the emperor ; which they executed
accordingly. Sigonius himself, a very zealous papist,
thus reports it: “‘ Henricum mox, Moguntinus, Colonien-
sis, et Wormaciensis, antistites, a conventu missi, adierunt,
eumque nomine omnium imperatoria insignia ‘sibi reddere
imperarunt, quibus filium ejus induerent.” Then alleging
some crimes against the church; in his appointment of
bishops, said to be committed by him, they added, “ Ob
has res, pontifici et principibus Germaniz placuit, te non
piorum communione solum, sed regni yoo ene)
deturbare.” + 9
Henry V. having thus usurped. his father’s empire; was
very careful at first to please the court of Rome, and fa-
vour the ecclesiastical states.in all-things ; but, in some
time, considering, ‘that the papal party only made use of
him for their own ends, resolved to ‘stand up for the honour
and authority of the empire. The quarrel grew warm be-
tween him and pope Pascal.§ The'emperor enters: Rome,
takes the pope prisoner, with several cardinals. The pope,
in this distress, consents to yield: the inyestitures, in great
measure, to the emperor; and, together with the sixteen
cardinals, confirmed it ‘by/oath on the evangelists. ‘The
pope kept up appearances’ outwardly, but secretly ma-
naged by his legates to break his engagements. Here-
upon, the better part of the ecclesiastical princes of the
empire would not receive the agreement. Albert, who had
* Aventini Annal. lib. v. p. 455.
+ Heiss, Hist, de I’Empire, A. D. 1106.
t Sigon. de Regno Italia, p. 238.
§ Ibid. p. 248.
SECT. x1. ]
been the emperor's chancellor, and. whom he had lately
made archbishop of Mentz, moved by the pope’s legates,
- who every where stirred up the bishops to arms against
the emperor, as a person excommunicate, carried on such
intrigues in the following diets of the empire, that they de-
creed, the pope had a right to revoke his agreement ina
council.*
The pope Sccardincly assembled a council at Lateran,
A.D. 1112. which burned the agreement between the pope
and emperor, auth excommunicated the emperor. Upon
which the archbishops, bishops, prelates, and chapters,
resolved to maintain themselves, in disposing their vacant
benefices, by their own election, without any regard-to
the emperor.+ Albert, or Adelbert, archbishop of Mentz,
formed a powerful league against the emperor. “ Hac au-
tem ubi trans, Alpes perlata sunt (the decrees of the Late-
ran council) archiepiscopus Viennensis grave in Henri-
cum anathema explicuit, et Moguntinus, cum quibusdam
principibus, apertam contra eundem conjurationem inivit.”’t
The infidelity of the archbishop of Mentz, against his
former master and benefactor (as Heiss § himself, a Ro-
man catholic, observes), was carried on under pretence of
the interest of the church, and was supported by the in-
trigues of Rome; and proceeded so far, that armies on
both sides took the field, and were near an engagement :
when, to avoid the effusion of blood, and mischiefs of civil
war, the emperor was forced to submit to the decision of
another council at Rome. This council was held at La-
teran, A, D. 1122, and, as was to be expected from sucha
method of deciding a question between the emperor and
pope, it was decided for the pope, in favour of the eccle-
siastical elections, and against the emperor’s right of nomi-
nation and investiture.
Thus this great contested point was gained by the popes:
-in obtaining which, the ecclesiastical princes of the empire
exercised the power of the ecclesiastical prince of Rome
before him; and caused the earth, and them that dwell
therein, to worship him, and submit themselves to his au-
thority.
There are two other considerable Aare of the prophetical
description, the historical accomplishment of which we
are also to inquire after. They are the two witnesses, and
the woman flying into the wilderness.
Several learned persons have shewn, at large, a continual
succession of faithful witnesses to the truth of the Christ-
ian faith, and who have bore testimony against the usurped
authority of the popes, their idolatrous doctrines and
worship, which are the main points of the antichristian
apostacy.
A very great part of the church, from the beginning, op-
posed the worship of images: the council of Frankfort so-
lemnly declared against all manner of adoration. “‘Oncon-
demna toute sorte d’ adoration, ou de culte des images.” ||
In every after age, some persons appeared in opposition
to the idolatrous principles and practices countenanced in
the church of Rome, and against the tyrannical persecuting
power used in support of them.
In the following age, between the years 800. and 900.
* Heiss, lib. ii, cap. 40. A. D. 1112. t Ibid.
+ Sigonias, de Regno Italix, p. 250. Aventin. lib. vi. p- 489,
$A. D,1120,
}] Da Pin. Hist, l’Eglise, vol. ii, p, 548.
THE REVELATION OF ST. JOHN.
559
"Claude Clement, bishop of Turin, a disciple of Felix Urgel,
opposed not only the worship of images, but all religious
use of them. And. though Jonas, bishop of Orleans, and
others, wrote against Claude, as carrying the point too far,
yet, as Du Pin* observes, they disallowed all worship of
images.
In the same age, about A. D. 931. Paschase taught the
real presence in the sacrament, a doctrine that soon became
the foundation of another idolatrous practice, in the wor-
ship of the consecrated bread and wine. No sooner was
this doctrine published, but many found fault with it ; par-
ticularly, Ratramné, a monk of Corbie, wrote a book ‘on
purpose against it. . John Scott, being also consulted by
the emperor Charles the Bald, opposed the explication of
Paschase; and, as Du Pin} allows, advanced proposi-
tions contrary to the doctrine of the church, concerning
the real presence.. Their opposition was not only to some
expressions of Paschase, as the church of Rome would
persuade, but to the doctrine itself, as it is received and
taught in the church of Rome.
In the next age, the tenth, there remained many disciples
of Claude of Turin, who, in the parts about Piedmont es-
pecially, preserved and maintained his doctrine:against the
worship of saints and images::{ or, as Aurelius Rorencus;'a
Piedmontese historian, observes, from the times of Claude
of Turin, that heresy continued throughout the ninth and
tenth ages. r&
There were many also in the same age. who adheréd to
the doctrines of Ratramne, against the real presence, in
the English church, as well as others. Odo, archbishop of
Canterbury, about the year 934. found many who questioned
it: so that he was fain to cure their infidelity by miracles ;
for, according to the tale, he actually! changed the bread
into flesh, and the wine into blood, and ‘then turned them
back again to their proper forms. ‘‘ Plurimos, de veritate
Dominici corporis dubitantes, ita: roboravit,. ut panem al-
taris versum in carnem, vinum calicis in sanguinem’ pro-
palam ostenderet, et, denuo in genuinam speciem retorta,
usui humano conducibilia faceret.” §
I mention this instance: the rather, as it is not only a
proof that the doctrine of the real. presence was opposed,
but as it also shews what use was made of pretended mi-
racles, to déceive men; -as itis one part of the prophetical
description, that the world should be deceived by such mi-
racles to worship the beast. St. Dunstan, his successor,
took the same course of deceiving the world; he was, in
particular, famous for taking the devil by the nose, with a
hot pair of tongs; a crucifix is said to have made a speech
in favour of his zeal against the married clergy. Such
mighty wonders as these had a great influence on men’s
minds, in those days of darkness and superstition.
And it may not be amiss to observe, once for all, that
these miracle-stories are of such consequence in the Roman
church, || that they are expressly made one of ig marks of
the true church. But to return:
In the next age, the eleventh, besides the many who ad-
hered to the doctrines of Claude of Turin, Ratramne, and
Scott; Berenger, favoured by Bishop Bruno, publicly
* Vol. iii. p. 6. t Vol. ii, p. 50, 51.
t Spanheim, Hist, Eccles. p. 1472.
§ Wilhelmus Malmsbur. de gest. Pontif. p. 114,
|| Bellarmin, tom. ii, lib. iv. cap. 14. q Du Pin, H. E. vol, iii. p. 146.
560
opposed the real presence, and had many disciples. He
was excommunicated, and his writings condemned, toge-
ther with Scott’s book, in a council held at Paris, about
the year 1050.; and the doctrine of Berenger was con-
demned as heretical. The council decreed the author of
that heresy, and his followers, should be obliged to retract
it, or be prosecuted to death.*
How far soever Berenger might be prevailed upon by
force to soften the doctrines he published, which is usually
represented by papists as retracting them; Du Pin + ac-
knowledges, that if he did really change his opinion, it
could not be but a little before his death; that his doc-
trines occasioned a considerable controversy in his life,
and many of his disciples continued firm to it after his
death.
In like manner, in the following twelfth age, Du Pin f.
observes, in general, “‘ There were many heretics (as he
calls them), in many places, who openly attacked the sa+
craments of the church, and despised her most holy cere-
monies: that the severity with which they who were taken
were punished, did not hinder the sect from increasing:
that their doctrines spread through all the kingdom of
France: many heretics appeared, whose chief view was
to dissuade men from communion with the church in its
sacraments, and to overturn its hierarchy, order, and dis-
cipline.”
To omit particular persons, historians place in this age
the Vaudois and Albigeois: the one so called from Peter
Waldo, a merchant of Lyons; the other, from the city of
Albi, in the diocess of Thoulouse, to which a great num-
ber retired for safety from persecution.
These Waldenses and Albigenses grew numerous and
powerful in the following thirteenth age. Pope Innocent
Ill. set himself to put a stop to them; he not only ap-
pointed his legates to preach against them, but excited the
secular princes and the common people to destroy them.
He published a croisade against’ them, which occasioned
a long war between Montfort, general of the cross-bearers,
and the count of Thoulousé, in which much blood was
spilt, and many lives sacrificed, to the support of the
pope’s authority, and _in defence of idolatrous doctrines
and worship.
In the next age, the fourteenth, the Vaudois continued
in great numbers, and their opinions spread in almost every
country: John Wickliffe, a man of great reputation in the
university of Oxford, began in England to oppose the
power and authority of the pope, as well as the real pre-
sence, and several particular corruptions of the Roman
doctrines and worship. He left many writings, says Du
Pin, § to support his doctrines, and many disciples, who
continued to teach his errors. Wickliffe was supported
during his life by many great men; but they who followed
his doctrines after his death were very severely persecuted.
This occasioned the spreading of his opinions in Bohemia ;
for some of his writings were carried thither by one of his
disciples, Peter Payn: so that, in a little time, the doctrine
of Wickliffe corrupted, says Du Pin, || many members of
the university of Prague. It is also likely, that some of
the Vaudois, who were in many parts of Germany, had also
* Da Pin, vol. iii. p. 148, + Ibid, p- 151.
§ Ibid. p. 457—481,
¢ Ibid, p. 231.
|| Ibid. p. 484.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XIII.
reached Bohemia, and had spread their doctrines there, at
the same time that Wickliffe taught them in England.
In the next age, the fifteenth, John Huss, a man of great
consideration in the university of Prague, and with him
Jerome of Prague, opposed the condemnation of Wick-
liffe’s writings. John Huss continued both to preach and
write against the pope, and the corrupt usages of that
church, till both were condemned by the council of Con-
stance, and put to death.
Their death greatly moved the Bohemians: many of the
nobles of Bohemia and Moravia entered into a league, not
to receive the decrees of the council of Constance, and to
defend the memory of John Huss and Jerome of Prague.
These were called, The Bohemian brethren.. They were
divided into Calixtins and Taborites ; the Calixtins, more
strictly following the opinion of John Huss, principally
opposed the corruption of the church of Rome in denying
the cup in the sacrament to the laity. The Taborites re-
ceived the common principles of the Vaudois and Wick-
liffe ; denied the doctrine of transubstantiation, the pope’s
authority, and most of the corruptions of the church of
Rome. ‘ ,
The next age, the sixteenth, brings us to the time of the
protestant Reformation, by Luther, Calvin, and others; the
history of which, and its opposition to the church of Rome,
are so well known, that we need not enter into particulars.
Thus we see, how the providence of God raised up wit-
nesses to the truth in every age, who appeared in a public
manner, to testify against the general corruption of the
church, its idolatrous doctrines and worship, and its per-
secuting power, notwithstanding all the arts and cruelties
used to oppress them.
It may be proper to add a few remarks to this short ac-
count of these faithful witnesses, concerning the doctrines
they maintained, and concerning the number of those who _
thus gave testimony to the truth.
Concerning the doctrines they maintained, it is evident,
that Claude of Turin, and his followers in Piedmont, in the
ninth and tenth ages, were express against all worship of
images, one point with which the idolatrous corruption of
the Roman worship began, and in which it still very much
consists; and these idolatrous corruptions seem to be,
what the witnesses were chiefly to prophesy against. Now
Claude of Turin believed, says Du Pin,* as the Icono-
clasts, “That images ought to be removed out of the
churches. In defence of which doctrine, he opposed the
authority of a council, and of the pope, who confirmed
it, and commanded that images should be every where
received.” A ;
The doctrines of Ratramne, Scott, and Berenger, op-
posed the doctrine of the real presence, as soon as it ap-
peared; which soon became another occasion of idolatrous
worship: for the council of Trent, as we before observed,
decreed the same worship to the consecrated bread, as is
given to the true God himself.
In this opposition to the doctrine of transubstantiation,
the authority of the pope was directly concerned, as well
as the truth of the question; for both councils and popes
had made use of their authority in it.
Berenger was excommunicated by pope Leo [X.+ ina
* Da Pin, vol. iii. p. 6, + Ibid, p. 147.
SECT. XII.]
council, condemned by the councils of Verceil and Paris,
and again by pope Victor II.: yet, inanswer to pope Alex-
ander II, who wrote to him to renounce his error, instead of
obeying, says Du Pin,* he boldly acquainted him, he would
do nothing ; and remained in his opinions with obstinacy.
It is worth remark, that this Alexander was predecessor
to the notorious Hildebrand, who, when pope, by the name
of Gregory VII. carried the authority of the popes to the
highest pitch, and used it in the most tyrannical manner:
yet this Hildeirand himself treated Berenger with great
mildness, when he had prevailed upon him to make a con-
fession, in words of ambiguous and doubtful meaning
(often the case of subscriptions), though there was so much
reason to believe he had not altered his opinion. This
seems to shew, as Mr. Basnage + justly observes, “ that
they had a great regard for Berenger; that his. doctrine
made great progress; and that the Roman church itself
was greatly divided about it.”
When we come to the times of the Vaudois and Albi-
geois, we meet with a great deal of unfair management, to
misrepresent them and their opinions. They are charged
by some popish authors, more especially by the bishop of
Meaux, with holding the doctrines of the Manichees.
It is not to be dissembled, says Basnage, { that in the
many parties who opposed the errors and usurped authority
of the popes, there were some Manicheans out of Bulgaria,
who, when driven from thence, spread themselves in Italy,
and the northern provinces of France; but these are in
justice to be distinguished from the Waldenses. and Albi-
genses, and not confounded with them, as the learned
Basnage has fully proved against the bishop of Meaux.
Du Pin plainly distinguishes the Manichees from the
Vaudois, and assures us they were much worse heretics.
There arose, says he, at the same time, many particular
sects of heretics worse than the Vaudois, who revived the
ancient errors of the Manichees. But he observes of the
Vaudois, § “That they greatly increased in the thirteenth
age, notwithstanding the Inquisition, and spread themselves
into Arragon, and the valleys of Piedmont, where they con-
tinued still holding the same doctrines, till they united, in
the year 1536. with Gicolampadius, and the other sacra-
mentaries,”
The judicious French historian, speaking of the several
sects of those times, observes, it would require a volume to
mention all the sects, their several names and opinions,
which were alike in some points, and different in others;
but I think, say he,|| “‘ they may be reduced to two, viz.
the Albigeois and Vaudois; and that these had very near
the same opinions with those whom we now call Cal-
vinists.”
He farther observes, speaking of the heretics in the pro-
vince of Languedoc, “‘ that there were two sorts; the one
ignorant, given to dissolute manners, with very gross and
foul errors; and these were a sort of Manichees: the
other, more knowing, less irregular, and very far from such
foul actions, held almost the same opinions with the Cal-
vinists, and were properly Henricians and Vaudois.”
De Serres,** another French historian, though he warmly
condemns the Albigeois for their separation from the church
* P.150, + Hist. de la Religion des Eglises Reformés, vol. i, p. 178,
+ Ibid. p. 251. § Vol. iii. p. 316. I Mezeray, tom. ii. p. 656.
q Ibid. p. 577. ** Hist, in Basnage Hist. vol, i, p. 235.
VOL. VI.
THE REVELATION "OF ST. JOHN.
561
of Rome, yet acknowledges, “‘he had seen the reasons of
their separation in a very ancient manuscript, and. that
they were perfectly agreeable to those which Wickliffe and
Luther renewed ; that they would not own the authority of
the pope, nor acknowledge him to be universal bishop;
that they rejected images, purgatory, the. merit of works,
indulgences, pilgrimages, vows, celibacy of the clergy,
invocation of saints, and trading with sacred things.”
A contemporary historian, Puy Laurens, has observed
concerning these Vaudois, “‘ that they disputed with great
subtilty against the Manicheans.. And, by many of their
ancient writings, it appears they asserted Rome to be Ba-
bylon; that the mass was a pure human invention; that
the prayers of the living are unprofitable for the dead; that
the invocation of saints is criminal, and the adoration of
bread, idolatry :” as may be seen at large in Mr. Basnage’s
excellent History of the Religion of the reformed Churches.
As to the doctrines taught by Wickliffe in England, we may
take them from one of our own historians,* a great enemy
to Wickliffe and his opinions, which he censures as erro-
neous, heretical, absurd, and contrary to the catholic fajth.
But he informs us they were such as these: “ That the
sacrament is not the true body of Christ, but its figure ; that
the Roman church is not the head of all churches more
than any other church, nor was greater authority given by
Christ to Peter- than to any other apostle; that the pope
of Rome has no more power of the keys than any other
priest; that the gospel is a sufficient rule for every Christ-
ian in this life. These were the doctrines his followers
publicly professed and taught.”
Concerning the number of these faithful witnesses, who
thus testified against the corruptions of popery, it appears
to have been very considerable, although all methods of
oppression and persecution were used to destroy them.
We have scen them arise in every age of the church, and
appear in almost every place, in Italy, France, Spain,
England, Germany, and Bohemia. They were so many
who protested against the corruptions of popery, that their
persecutors were fain to raise numerous armies against
them. The many thousands which perished by these ar-
mies, and the Inquisition, are a full evidence that they
were in themselves a great number, and that they per-
severed with a surprising constancy in their testimony
against the corfuptions of the Roman communion, though
they were persecuted to death with great cruelty, and after
death treated with great inhumanity.
So exactly does the general state of the church and
world answer the description of prophecy, in a great va-
riety of events, and for a long time together. We have
already seen the prophetical description verified, in the
history of near a thousand years, in so long a continuance °
of a tyrannical power, corrupting the faith and worship of
the church, and persecuting the professors of the pure
Christian faith and worship; who yet have continued, dur-
ing all this time, faithful witnesses against. these -corrup-
tions; who have constantly persevered in their testimony,
though under the most cruel sufferings on account of it.
And what but a Spirit of prophecy could have drawn,
so long beforehand, a description of so many concurrent
events, so very unlikely to happen, and which were to
* Tho. Walsingham, Hist. Ang]. p.191.
4C
562
continue for so long a time; and yet so exactly agreeable
to historical truth, and the general state of the church and
world, for a thousand years together, and yet which was
not to begin till near seven hundred years after the pro-
phecy was published? These are strong marks of a real
Spirit of prophecy in these revelations, which should greatly
recommend them to us, and persuade our serious attention
to what the Spirit saith unto the churches.
CHAP. XIV. SECT. XIII.
CONTENTS.
The description of the melancholy state of the church and
world, during this period, in the foregoing chapters,
might be apt somewhat to discourage good Christians,
and the faithful worshippers of God; for though God,
by a Spirit of prophecy, had before revealed this suffer-
ing state to the church, and so it was represented, as
what the wisdom of Divine Providence thought fit to
permit, and what was therefore reconcileable to the good-
ness and power of the great Governor of the world; yet
it was a very useful design of these revelations, to sub-
join proper principles of consolation and encouragement
to such a melancholy representation of temptation, dan-
ger, and suffering.
This seems the intention of this fourteenth chapter,in which
the scene of the prophetical vision is changed from
earth to heaven, from a ‘view of the church under the
persecution of the beast, toa view of the church in the
presence of the Lamb; delivered from the state of cor-
ruption and oppression, so much to be expected from
this evil world, and arrived at a state of complete and
perfect religion and happiness in the heavenly church.
This vision then represents the sure destruction of the ene-
mies of truth and righteousness in the end, however
they may prevail for a time; it shews the very great re-
ward of the faithful, and dreadful punishment of the
apostate, who shall fall from the faith and purity of
Christian worship, in the day of trial. Thus, this part
of the prophecy unites the strongest principles of warn-
ing, caution, encouragement, and hope, than which no-
thing could be more proper or useful for the church, in
such a state of providence; or, to the general design of
the whole prophecy, which is to exhort and encourage
the constancy and patience of the saints, in all their
trials. When we consider this chapter in this view, it
will shew a more easy, natural, and proper connexion
between this vision and the foregoing, than is usually
observed; and make the whole plan and design appear
more regular and exact, than it is usually thought to be.
13 Anp F looked, and, lo, a Lamb stood on the mount Sion,
and with him a hundred forty and four thousand, having his
Father's name written in their foreheads. }
(1.) After the very melancholy representation I beheld
in the foregoing visions, of the state of the church and
world, I saw a more comfortable and encouraging vision,
in another figurative description of the state of the church.
It was represented to me, as if a Lamb (which signified
Christ in former visions) was standing on Mount Sion, the
place on which the temple stood, and therefore an emblem
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XIV.
of the church;* and having with him the symbolical num-
ber of a hundred and forty-four thousand, which before
had represented the true church apostolical, consisting of
faithful worshippers, who had the seal of God, the Father
of Christ, represented by the Lamb, a mark of their conse-
cration to God, and that they were owned of God as his
chosen and favoured people. [*]
2. And I heard a voice from heaven, as the voice of many
waters, and as the voice of a great thunder: and I heard
the voice of harpers harping with their harps :]
(2.) I observed farther in my vision, how this glorious
heavenly church was employed; for I heard the sound of
a voice as from heaven, strong as the roaring of the sea,
and loud as thunder, but musical and harmonious, as if a
great number of voices were joined in full concert, with
symphonies of musical instruments, as in the solemn wor-
ship of the temple. [?]
3. And they sung as it were-a new song before the throne,
and before the four beasts, and the elders: and no man could
learn that song but the hundred and forty and four thou-
sand, which were redeemed from the earth.]
(3.) For they were engaged ina solemn act of worship
before the throne of God, his most immediate presence, in
company with those living creatures which represented
the angels of God, and with the four-and-twenty elders, who
signified the patriarchs and apostles,}+ as representatives
of the Jewish and Christian churches, now united into one.
The psalm of praise they sung was of a new composition’;
the full knowledge and understanding of which was pecu-
liar to those persons who had been truly consecrated to
God, and had been delivered from the corruptions so ge-
nerally prevailing in the world.
4, These are they which were not defiled with women ; for
they are virgins. These are they which follow the Lamb
whithersoever he goeth. These were redeemed from among
men, being the first-fruits unto God and the Lamb.]
(4.) ‘These persons were such as persevered in purity,
not defiling themselves with any of those idolatrous cor-
ruptions, which are so properly called fornication and
adultery in the ancient prophets. They did not forsake
Christ and his true religion, to join in the service or wor-
ship of any idol. They were fixed in a constant purpose
of following the directions of Christ, and the institutions
of his gospel, in whatever they taught, though contrary to
the principles and practices in fashion, though they were
exposed to trouble and persecution on account of it. "As
the first-born and first-fruits under the law were holy and
consecrated to God, so were these persons redeemed from
the rest of mankind, freed from the antichristian corrup-
tions of the church, to serve God according to the truth of
the Christian religion, faith, and worship.
5. And in their mouth was found no guile: for they are
without fault before the throne of God.] -
(5.) ‘They were such as worshipped God in sincerity and
truth; they were upright and honest in their profession; to
hear and obey the voice of the Lord their God, not teach-
ing the commandments of men for doctrines of Divine au-
thority, or by false traditions making the commandments
of God of no effect. ‘They are accepted of God, however
censured or condemned by the world, and declared by the
* Heb, xii, 22) 23. t Rev. iv. 4. 6.
SECT. XIII.]
supreme Judge of all members of his true church, which
is a glorious church, holy, and without blemish.
6. And I saw another angel fly in the midst of heaven,
having the everlasting gospel to preach unto them that dwell
on the earth, and to every nation, and kindred, and tongue,
and people.}
(6.) As a farther motive to Christian patience and con-
staney, this vision of the happy state of faithful Christians
was followed by another. I perceived an angel flying
through the airj-as a messenger of some important news
from the upper to the lower world. This was to publish
to all people the unchangeable constitution of the Christ-
ian religion, which should remain always the same, in the
truth of its doctrines, the certainty of its rewards and pu-
nishments, to everlasting ages.
7. Saying with a loud voice, Fear God, and give glory to
him ; for the hour of his judgment is come: and worship him
that made heaven, and earth, and the sea, and the fountains
of waters.]
(7.) For the angel declared with a strong voice, to com-
mand attention, that God would surely inflict a severe
punishment on all manner of antichristian idolaters; the
hour of his judgment should as certainly come as it was
foretold. It greatly therefore concerned all to fear God,
and give glory to him only; for this is the worship due to
the Creator of all things, the only supreme Lord and Gover-
nor of the whole world. [*]
8. And there followed another angel, saying, Babylon is
fallen, is fallen, that great city, because she made all na-
tions drink of the wine of her fornication.]
(8.) This more general sentence of judgment against
idolatrous corruptions of the Christian faith and worship,
was applied more particularly to the antichristian corrup-
tions of this period; for the former angel was followed in
the vision by a second, who very distinctly proclaimed,
That Babylon was to be destroyed, that great city Rome,
which had abused her latter as well as former power, in
maintaining and propagating idolatrous doctrines and
worship.
9. And the third angel followed them, saying with a loud
voice, If any man worship the beast and his image, and re-
ceive his mark in his forehead, or in his hand,]
(9.) These two angels were followed in the vision by a
third, to shew the great importance of the message, and of
attention to it. This third angel declared the great dan-
ger of complying with the prevailing corruptions of those
times ; and denounced a severe judgment against all per-
sons who should submit to this antichristian power, or any
ways profess obedience to it, by any public act of acknow-
ledgment or homage.
10. The same shall drink of the wine of the wrath of God,
which is poured out without mixture into the cup of his
indignation ; and he shall be tormented with fire and brim-
stone in the presence of the holy angels, and in the presence
of the Lamb:
11, And the smoke of their torment ascended.up before
God for ever and ever: and they have no rest day nor night,
who worship the beast and his image, and whosoever re-
ceiveth the mark of his name.)
(10.) For he declared every such person liable to the
most severe punishment, to the most fearful plagues of
Divine vengeance, without hope of any mercy to soften or
THE REVELATION OF: ST. JOHN.
allay them; the wrath of God shall be as a cup of poison,
563
composed of the strongest ingredients, without any mix-
ture to weaken it: the deadly effects of which no antidotes
can prevent. Such shall be the wrath of God,: that even
death itself shall not free them from it, but their torment
shall be great, as if they suffered the pains of the fiercest
fire; and they shall suffer this punishment to their greater
shame and confusion, in the presence of Christ and his
holy angels. (11.) And their torments shall be endless, as
well as most severe; the fire that torments them shall never
be extinguished, and the smoke of it, which shall ascend
up for ever and ever, shall shew it everlasting. Nor shall
they have any time of respite or ease; neither day nor
night shall bring them any relief; their torments shall never
cease, or their pains be lessened for ever. [*]
12. Here is the patience of the saints: here are they that
keep the commandments of God, and the faith of Jesus. |
(12.) In this the patience of the saints shall be mani-
fested and perfected; herein their perseverance wil! con-
sist, that notwithstanding all the evils of persecution, they
continue constant in obedience to the commands of God,
as the rule of their religion, and steadfastly maintain the
truths of Christ’s revelation, the rule of their faith and
worship, in opposition to all doctrines and worship con-
trary to it, by what authority soever they shall be imposed
on the church. ©
13. And I heard a voice from heaven saying unto me,
Write, Blessed are the dead which die in the Lord from
henceforth: Yea, saith the Spirit, that they may rest from
their labours ; and their works do follow them.] .
(13.) As a farther encouragement. of faithfulness and
constancy, I was directed by a particular voice from
heaven, to declare the unspeakable blessing of all such
who shall be faithful; as they die in the faith, they die in the
favour of God and of the Lord Jesus Christ. The Spirit
of revelation assures them, not only of an end to all their
afflictions in a short time, but that all their patience and
faithfulness, in the hour of temptation and persecution,
shall be rewarded gloriously in a state of perfect and un-
mixed happiness. [*]
14. And I looked, and behold a white cloud, and upon
the cloud one sat like unto the Son of man, having on his
head a golden crown, and in his hand a sharp sickle.]
(14.) The sure execution of the judgments denounced
against the covrupters of the Christian religion, was farther
confirmed by another vision. Christ himself was repre-
sented sitting upon a bright cloud, which was spread under
him, as,a seat of judgment. He appeared as a man, or
‘like the Son of man, in the visions of Daniel,* with a
golden crown on his head, the ensign of royalty and sove-
reign power; and, to express the meaning and design of
his appearance to judgment, he bore in his hand a sharp
sickle, wherewith men are used to cut down or to reap
corn. ve
15. And another angel came out of the temple, crying
with a loud voice to him that sat on the cloud, Thrust in
thy sickle, and reap: for the time is come for thee to reap ;
Sor the harvest of the earth is ripe.] .
(15.) Soon after, I beheld an angel come out of heaven,
the true temple, and most glorious seat of God’s presence ;
* Dan, vii. 13.
4C2
564
he came to bring order, or give the word, as from God,
when the execution of his judgments should begin; and
spake with a very strong voice to him that sat on the
bright cloud, Thrust in thy sickle, and reap, the appointed
time of judgment is come, the world is ripe for it, let it be
no longer delayed, but immediately executed.
16. And he that sat on the cloud thrust in his sickle on the
earth ; and the earth was reaped.]
(16.) Whereupon the order of God was immediately
executed; the inhabitants of the earth were cut off as corn
is cut down with a sickle, at the appointed time of har-
vest. [°]
17. And another angel came out of the temple which is in
heaven, he also having a sharp sickle.] >
(17.) I farther beheld in my vision, another angel coming
out of the true temple, which is in heaven; he also ap-
peared with a sharp sickle in his hands, to assist in this
execution, and finish the destruction of the enemies of true
religion.
18. And another angel came out from the altar, which
had power over fire ; and cried with aloud voice to him that
had the sharp sickle, Thrust in thy sharp sickle, and gather
the clusters of the vine of the earth; for her grapes are fully
ripe.]
(18.) And another angel came out from the altar, on
which fire was used to burn continually; he was sent to
bring orders to the angel that had the sharp sickle, which
he delivered in a loud voice, saying, Begin to put in exe-
cution the righteous judgments of God on this wicked
generation. The time of God’s vengeance, his appointed
time is fully come; and the iniquities of the inhabitants of
the earth have made them fully ripe for destruction. [7]
19. And the angel thrust in his sickle into the earth, and
gathered the vine of the earth, and cast it into the great
wine-press of the wrath of God. |
(19.) Immediately upon this order, the angel began to
cut down those wicked persons, whose iniquities had made
them ripe for destruction, and delivered them over to Di-
vine vengeance, which should press them hard with grievous
afflictions, as grapes are pressed in a wine-press.
20. And the wine-press was trodden without the city, and
blood came out of the wine-press, even unto the horse-
bridles, by the space of a thousand and six hundred furlongs. |
(20.) 'Phe destruction of those enemies of God and true
religion, the supporters and favourers of that tyrannical
idolatrous power, which had so long and so cruelly perse-
cuted the saints, was great beyond expression; as if their
* blood had been shed in such quantity, that it covered the
earth for many miles, and yet was so deep, as to reach up
to a horse’s breast. [*]
ANNOTATIONS ON CHAP. XIV.
[‘] Ver. 1.] MOST of these expressions will be found
explained in the notes on vii. 10. This seems farther
to ‘confirm what we there observed, that we are rather to
understand these praises of the heavenly church, than of
the church on earth. The plan of these prophecies often
introduces the church in heaven as a chorus, with great
propriety and elegance, as a noble and moving part of the
drama. The church in heaven making suitable reflections
on the events foretold in these prophecies, greatly serves
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. xIy.
to raise the attention of good Christians, and teach the high
concern they have in them. How wisely is the church on
earth instructed, animated, and encouraged, by the ‘senti-
ments, temper, and devotion, of the church in heaven, in
its most perfect state of glory and happiness !
Some copies read, having his name (the name of the
Lamb) and his Father’s name written on their foreheads.
The sense will be much the same, which way soever we
read if. ;
[*] Ver. 2.] These expressions are a plain allusion to the
strength and harmony of the temple-music, where so great
a number of voices and instruments were used, in singing
psalms and praises to God, in their most solemn acts of
worship. vase
[*] Ver.7.] In the style of prophecy, to shew the certainty of
the prediction, things to be after accomplished are repre-
sented as already done. This shews the propriety and ele-
gance of the expression, thatan angel should say, The hour
of judgment is come, so long before the accomplishment,
as another angel, to foretell the future downfal of Babylon,
followed, saying, Babylon is fallen, is fallen. The record
of this prophecy by St. John, is a constant preaching of
the everlasting constitution of the gospel to men; whether
it means any particular opposition to the corruptions of the
church in this period, as several learned men have thought,
whether it intimates by whom such opposition shall be
made, wherein they much differ, [ shall leave altogether to
the reader’s choice. The certainty of the revelation thus
solemnly delivered by an angel, seems to me the chief, if
not the only, design of the prophecy.
[*] Ver. 11.] We have already seen, that to worship the
beast and his image, to receive his mark, in the forehead
or in the hand, mean a submission to the authority of this
wild beast, the persecuting power revived in the last go-
vernment of Rome, and so manifestly used to establish the
idolatrous doctrines and worship of the Roman church.
The wine of the wrath of God, and the cup of his indig-
nation, are expressions taken from the language of the pro-
phets. The portion assigned by the providence of God to
men, is called the portion of their cup. It was not only
customary to treat friends with a cup of wine, as a mark of
affection, but to execute also the sentence of death on
offenders, by making them drink a cup of wine in which
some strong poison had been infused. Such was the noted
execution of Socrates, by a cup of poison. The Scrip-
tures mention a cup of blessing and consolation, and a cup
of trembling and astonishment. God speaks to the prophet
Jeremiah, of the wine-cup of his fury, which he was to cause
the nations to drink, Jer.xxv.15. and ver. 18. this is explained
by making them, a desolation, an astonishment, a hissing,
and a curse. Grotius seems to give a just account of the
expression without mixture, xexepaopévov axpdrov, to inti-
mate, that the poisonous ingredients were infused in pure
unmixed wine, to take a stronger tincture, and become a
more deadly potion. The judgment itself may well be un-
derstood of all the heaviest evils we feel in the present
life, or fear after it, without cessation, and without end.
A most useful warning, in an hour of so dangerous tempta-
tion ; a most powerful encouragement to undergo any suf-
ferings in the cause of truth, when all who betray it, or for-
sake it, are sure to suffer so much more than any can suffer
for their faithfulness and constancy in the defence of it.
SECT. XI11.]
[9] Ver. 13.] Some interpreters understand dying in the
Lord, to signify being put to-death for constancy in the
true religion. Others think, to die in the Lord, may mean
more generally to die in the faith and obedience of the
gospel of Christ, as the bishop of Meaux. “‘ Qui meurent
dans le Seigneur, c’est en general tous les saints, et en
particulier les saints martyrs, qui meurent pour l’amour
de luy.”
The expression from henceforth, arapri, may admit of
different interpfetations; it will well mean, That as they
_ who die in the Lord have, from that time, finished their
state of temptation and affliction, and from thenceforth
rest from their labours, in like manner their works follow
them; and from that time they receive their reward. |
Mr. Daubuz’s observation seems natural and just : “ The
blessedness promised consists in their being happy in their
separate intermediate state, and in their having at the re-
surrection their full reward.”
Every one will see, how great this encouragement is to
patience and perseverance, the great intention and princi-
pal doctrine of all these prophecies.
-{°] Ver.16.] The opinions of interpreters differ very
much as to the meaning of this part of the vision. Many
seem very wide of the purpose. Harvest may sometimes
be taken in a good sense, in some places of Scripture, and
may mean God’s bringing or gathering together his people;
or, in particular, gathering together the saints departed in
Christ. But as these expressions are plainly taken from
the prophet Joel, iii. 13. Put ye in the sickle, for the har-
vest is ripe: come, get ye down; for the press is full, the fats
overflow ; for their wickedness is great : the harvest and vin-
tage are expressive of judgment. The harvest is ripe,
means the same thing as, their wickedness is great, or their
iniquity is fully ripe. This sense gives a proper and easy
connexion to the several parts of this vision with each
other. According to the bishop of Meaux, :“ After the
denunciation of the judgment of God, behold the execu-
tion.” The general ideas of a harvest and vintage, ex-
press the vengeance of God on the enemies of-his people.
The person who executes this vengeance is Jesus Christ,
who himself comes to execute this judgment upon his ene-
mies: so that we may here also observe, it isnot. an angel,
as elsewhere, but the Son of man, Jesus Christ himself,
who strikes this blow, who has the chief and principal hand
in it, though angels are also sent to accompany him, and
assist in the execution; to shew, that this stroke of ven-
geance on Rome is with all the force of a Divine hand.
It is executed, on orders brought by an angel from the
temple, or presence of God, out of the temple which is in
heaven, (ver. 17.) This may well mean, that there is an ap-
pointed time, when the judgment of God shall come on his
enemies, as there is in the course of natural providence, a
time appointed for the season of harvest. The one shall
as surely come in its appointed time as the other.
{("] Ver. 18.] The angel who had power over fire, is an
allusion, according to Mr. Daubuz, to the office of that
priest who was appointed by lot, in the temple-service, to
take care of the fire upon the altar, and who was therefore
called the priest over the fire.* Grotius, more simply,
having the office of God's vengeance ; “ habens potestatem
THE REVELATION OF ‘ST. JOHN,
565
supra ignem, habens ministerium ire divine.” According
to the theology of the Jewish doctors, ‘ Omnis virtus vel
facultas, quam preefecit Deus alicui rei, vocatur eugetas
illi rei preefectus.”
[8] Ver. 20.] To tread a wine-press, is a prophetic de-
scription of destruction. The expressions of the prophet
Isaiah, Ixiii. 3. I have trodden the wine-press alone, and
of the people there was none with me; are thus explained
by the prophet himself, I will tread them in mine anger, and
trample them inmy fury ; and their blood shall be sprinkled
upon my garments, and I will stain all my raiment. The
images in this vision are very strong and expressive; the
largest wine-presses were used to be in some places out of
the city. ‘This is the great wine-press of the wrath of God,
and seems to intimate the great numbers that shall be in-
volved in this general destruction. The great quantity of
blood mentioned in the vision, is a strong image represent-
ing some great slaughter of the enemies of God, and true
religion; but what particular judgment this prophecy de-
scribes, is not well agreed by interpreters. ‘The order of
these prophecies, and the series of this part of them, will
not, I think, allow us to understand it of any judgment on
Rome heathen, or indeed of any judgment before the time
of the third period, in which the beast arose; for before
that time none worshipped the beast, or his image, or re-
ceived his mark, but these’ are the persons to whom this
prophecy plainly relates.
Nor does there seem sufficient reason to understand the
harvest of the reformation began by Luther,* whereby the
good corn was separated from the earth, or protestants
from the idolatry of the Roman church: for the harvest,
as well as the vintage, is designed to express an ap-
proaching day of great wrath. Nor did the state of Europe,
during the reign of Queen Anne,} so exactly answer, I
think, to all the characters of this PEPIGHON; as some have
observed.
The order of these prophecies, and the more natural
connexion of this part.of them with the rest, direct, as I
apprehend, with more propriety, to understand it-of the
great judgment to be inflicted at the end of this period, on
the beast and his followers. It will then mean, that great
judgment which is more particularly and fully explained
in the eighteenth and nineteenth chapters, and which is to
make way for the happy state of the church, prophesied of
in the twentieth chapter.
This judgment then seems still to be future. It will be
prudent therefore to leave the time of its accomplishment
more fully to explain it. In the meantime, we may have,
however, as much encouragement to patience and perse-
verance, as awful warnings against apostacy, and yielding
to the common corruptions of the age, as if all circum-
stances of the judgments foretold had been more particu-
larly revealed. We know, in the strong and lively images
of the general description, that this judgment will as cer-
tainly come, as the appointed time of harvest; that in the
appointed time it shall be executed by a hand which no
power can resisf, and from which none can escape; that
in this day of judgment, God’s wrath, and the destruction
of his enemies, will be so great and terrible, that the
boldest images can hardly represent to our imagination
* Maimon. More Nevoch. p. 282.
* Daubuz, p. 449, t Ib. p. 456.
566
what the enemies of true religion shall feel them to be in
reality.
Mr. Waple observes upon this chapter, that a certain
order of voices is plainly represented, which being also
seven in number, and distinctly reckoned up, may very well
be accounted the seven thunders, opened into loud and
distinct voices. It is fit the reader should be acquainted
with this conjecture, and then that it should be left to his
own judgment.
CHAP. XV. SECT. XIV.
CONTENTS,
The prophecy proceeds in this and the following chapters,
to open farther the appointed punishment of Rome, for
her oppression of the truth, and persecution of the saints.
This chapter represents the solemn manner in which
preparation is made for the execution of these judg-
ments, as the next describes the actual execution of
them. The happy state of God’s faithful servants, and
the joyful thanksgivings with which they celebrate the
goodness of God in the protection of their cause, are
very elegantly represented, to encourage their constancy
and perseverance,
ai Anp I saw another sign in heaven, great and marvel-
lous, seven angels having the seven last plagues; for in
them is filled up the wrath of God.]
(1.) I beheld another wonderful vision, which the Spirit
of prophecy represented to me, as in heaven; seven angels
appeared, agreeable to the number by whom God executed
his judgments in the former periods, who were appointed
for the execution of God’s last judgments, on the enemies
of the Christian church, in which the wrath of God was to
be finished, in the full and final destruction of his anti-
christian enemies.
2. And I saw as tt were a sea of glass mingled with fire ;
and them that had gotten the victory over the beast, and
over lus image, and over his mark, and over the number of his
name, stand on the sea of glass, having the harps of God.] —
(2.) I moreover saw, as in my former vision of the Di-
vine presence,* that there was a large crystal vessel, like
the molten sea, in the temple, but far more glorious. It
seemed more shining and lively than bare crystal, having
the lustre of a red or fiery colour intermixed with it; round
about the crystal vessel stood those happy servants of God,
who, by their faith and patience, had preserved themselves
from the antichristian apostacy; who had not acknow-
ledged the authority of the beast, by an act of submission.
They had, as in the temple-service, harps in their hands,
‘to accompany their psalms of praise with symphonies of
music. [*]
3. And they sing the song of Moses the servant of God,
‘and the song of the Lamb, saying, Great and marvellous
are thy works, Lord God Almighty ; just and true are thy
ways, thou King of saints.]
(3.) These happy saints, who had obtained the victory
by their patience and constancy, were employed in a grate-
ful acknowledgment of the goodness of God, from a joyful
sense of their former deliverance and present happiness, as
® Chap. iv. 6-
A PARAPHRASE WITH ANNOTATIONS ON
[cHaAP. xv.
the Israelites sang the praises of God for their deliverance
at the Red Sea, in a hymn composed by Moses: so these
saints, having obtained a greater deliverance and salvation
by Christ, sang a psalm of praise, of the same spirit with
that of Moses, but in a style suited to their deliverance and
salvation by Christ; saying, Thy works, O Lord God Al-
mighty, are most great and wonderful; thy ways, as the
King of saints, are most righteous and faithful.
4. Who shall not fear thee, O Lord, and glorify thy
name? for thou only art holy: for all nations shall come
and worship before thee; for thy judgments are made ma-
nifest.]
(4.) What abundant reason have all people, from what
thou hast done for us, to worship thee as God, and give
honour to thy name, as glorious in holiness; so that none
among the gods is like unto thee! All nations shall ac-
knowledge thee the one true God, by worshipping before
thee ; being convinced, by thy judgments, that in the great-
ness of thine excellency, thou hast overthrown them that
rose up against thee; that thou art the strength of thy
people, and their salvation. [*]
5. And after that I looked, and, behold, the temple of the
tabernacle of the testimony in heaven was opened :]
(5.) When this hymn of praise was ended, the last judg-
ments of God were farther represented to me in vision. I
beheld, as if the most holy place, or inmost part of the
temple, the seat of God’s glory and of the oracle, was
opened, as when the high-priest went into the holy of.
holies. [*]
6. And the seven angels came out of the temple, having the
seven plagues, clothed in pure and white linen, and having
their breasts girded with golden girdles.] 2
(6.) And I beheld seven angels appointed to execute these
judgments, coming out from the most holy place, as having
received their instructions from the oracle of God himself.
They appeared in habits, like those the high-priest wore,
when he went into the most holy place, and consulted the
oracle,
7. And one of the four beasts gave unto the seven angels
seven golden vials full of the wrath of God, who liveth for
ever and ever. |
(7.) When these angels, having received their commis-
sion, came out of the most holy place, the contents of their
commission were revealed in the following prophetic re-
presentation: One of the four living creatures, represen-
tatives of the angels, gave to each of them a vial or cup,
not with incense in it, as in the temple-worship, but each
of them was filled with ingredients of deadly qualities, by
which were signified the wrath of God; who, as he is the
everlasting God, is ever able to judge and to punish his
enemies according to their works.
8. And the temple was filled with smoke from the glory of
God, and from his power ; and no man was able to enter
into the temple, till the seven plagues of the seven angels
were fulfilled.)
(8.) Hereupon I farther beheld, as if the cloud of glory,
the symbol of God’s presence and power, filled the whole
temple, as when the presence of God entered the tabernacle
of Moses, so that it was not to he approached till the judg-
ments of God should be finished, to express that the glory
of God’s justice, power, and truth, was highly concerned
to see these judgments duly and fally executed.[*]
SECT. xIv.]
ANNOTATIONS ON CHAP. XV.
[*] Ver.2.] INTERPRETERS are not agreed what is
meant by this sea of glass, mingled with fire. It is supposed
by some* to signify the pure state of the church, and the
fiery indignation to be poured out of the vials. Or to de-
notea multitude of saints,+ whose state is to be like a. sea of
glass, a pure and holy life ina very unsettled condition, while
they also endure the fire of persecution; or it is supposed
to denote, that God, the searcher of hearts, finds them pure
as crystal, and warmed with the love of God,{ as love is
compared to fire, or a holy people, perfectly pure, and
inflamed with the love of God. It is also supposed,§ that
it is an allusion to the deliverance of the Israelites from
the hands of the Egyptians, when they had passed the Red
Sea; whereby is signified the preservation and security of
the saints, during the pouring out of the vials upon the
wicked. But as the scene of this vision is in heaven, and
as the vision represents the happy state of those faithful
servants of God, who had overcome the corruptions of the
world, it does not seem so natural a description of their
state in this life; it has a more easy allusion to the sea,
or large vessel of water in the temple: but this being a
- erystal vessel, shining with rays of a lively red, as if fire
or some bright light shone through it, it may well re-
present the more perfect purity and active zeal of the
heavenly church; and how much more glorious every
thing is in the state of the church above, than the faint
and typical representations of it were in the material
temple. a ;
[?] Ver. 45] The bishop of Meaux justly observes, the
song of praise, after the passage of the Red Sea, agrees per-
fectly well to the martyrs, after they had shed their blood,
or to those who were passed through a state of persecution
to a state of rest and happiness; that, by the song of Moses
and the Lamb, we may understand two psalms of praise,
or one and the same psalm, composed in imitation of, the
song of Moses.
In fact, most of the expressions of this psalm, though not
in the very same words, yet, in their plain sense and mean-
ing, seem to be taken from the song of Moses, of which it
is a sort of Christian abridgment.
[*] Ver.5.] The temple of the tabernacle of the testimony,
seems plainly to be meant of the most holy place. The
whole tabernacle was called, The tabernacle of the congre-
gation which is without the veil, which is before the testi-
mony, Exod. xxvii. 21. It is also called, The tabernacle
of witness, Acts vii. 44. In this tabernacle, there was the
sanctuary, or holy place, without the veil, and another
room within the veil, called the most holy place, in which
was the visible testimony of God’s presence, and seat of
the oracle, between the cherubim over the mercy-seat.
(Exod. xxv. 22.)
This prophetic representation seems intended to shew
these judgments of God, threatened, in these prophecies, to
be inflicted on the enemies of truth and righteousness, were
surely to be accomplished in their appointed time, as the
oracle of God was a sure declaration of his will. It is
* Waple.
$ Grotius. Meaux.
» t Danbuz.
§ Waple. Daubuz.
THE REVELATION OF ST. JOHN.
567
pronounced as a decree from the throne of the great Lord
and Sovereign of the whole creation, which he will cer-
tainly put into execution.
{*] Ver. 8.] The cloud of glory was the visible manifés-
tation of God’s presence in the tabernacle and temple ; it
expressed the presence of God, for protection and for
judgment. The glory was a sign of protection, at erect-
ing the tabernacle, and at the dedication of the temple:
but in the judgment of Korah, the glory of the Lord ap-
peared unto all the congregation, when he and his com- -
panions were swallowed up by the earth. (Numb. xvi. 19.)
In like manner, when the congregation of the children of
Israel murmured against Moses and Aaron, (ver. 42.) and
were gathered together against them, they looked towards
the tabernacle of the congregation, and behold the cloud
covered it, and the glory of the Lord appeared. ‘This was
the forerunner of judgment: for immediately Moses di-
rects Aaron to go quickly and make atonement, because
wrath is gone out from the Lord, and the plague is begun,
(ver. 46.) So proper is this emblem of smoke from the
glory of God, or from the cloud of glory, to express the
execution of judgment, as well as to be a sign of favour.
Both proceed from the power of God, and in both he is
glorious.
CHAP. XVI. SECT. XV.
CONTENTS.
This following chapter contains the judgments themselves
* signified by the seven vials full of the wrath of God ;
and gives us a prophetic representation of each of them
in their order; and are an exact description of the greater
and more eniinent judgments of God on the inhabitants
of the earth, for their enmity to true religion, and perse-
cution of the saints, during this third and last period.
hi Awp I heard a great voice out of the temple saying
to the seven angels, Go your ways, and pour out the vials of
the wrath of God upon the earth.]
(1.) All things being thus prepared, the angels having re-
ceived their instructions from the oracle, and their vials
full of the wrath of God from one of the chéerubim, I heard
the voice of the oracle give the word of command to the
angels, to pour out their cups in their order; for the inha-
bitants of the earth were ripe for those judgments which
the justice of God had appointed for their punishment.
2. And the first went, and poured out his vial upon the
earth ; and there fell a noisome and grievous sore upon the
men which had the mark of the beast, and upon them which
worshipped his image. |
(2.) The first angel immediately obeyed the voice of the
oracle, and poured out his cup upon the earth. This was
followed with a grievous plague upon those who had fallen
in with the corruption of the Christian faith and worship,
or were assisting in the persecution of the faithful wit-
nesses against the prevailing corruptions. They were
themselves punished with great afflictions, as if a noisome
and painful ulcer had broke out on their bodies. (See the
history of the first vial at the end of this chapter.)
3. And the second angel poured out his vial on the sea ;
and it became as the blood of a dead man: and every living
soul died in the sea. ]
568
(3.) After the judgments of God signified by pouring out
the first cup on the earth, the second angel obeyed the com-
mand of the oracle, and poured out his cup on the sea.
Upon which the waters of the sea became as congealed
blood, so that no creature could live in the sea, but died;
to represent another great judgment, the effect of the wrath
of God upon the promoters of the great apostacy, and per-
secutors of God's faithful servants and witnesses. [*] (See
the history of the second vial at the end of this chapter.)
4, And the third angel poured out his vial upon the rivers
and fountains of waters ; and they became blood.)
(4.) After this I beheld the third angel poured out his
cup full of the wrath of God, in its order. This cup was
poured on the rivers and fountains of waters, so that they
were changed into blood. Anemblem of great bloodshed,
the righteous punishment of those antichristian powers, for
shedding the innocent blood of God’s faithful servants. [*]
5. And I heard the angel of the waters say, Thou art
righteous, O Lord, which art, and wast, and shall be, be-
cause thou hast judged thus.]
(5.) The angel who ministered in the execution of this
judgment of God on the kingdom of the beast, acknow-
ledged the righteousness of God, and began his praise, say-
ing, How does thy righteousness appear in thy ways of pro-
vidence, O God, who art unchangeable in thy perfections,
and constant in thy righteous administration of govern-
ment, throughout all ages! How manifest hast thou made
it to them who will attentively consider thy ways, by this
judgment on the kingdom of the beast!
6. For they have shed the blood of saints and prophets, and:
thou hast given them blood to drink; for they are worthy.]
(6.) They have, with a cruel execution of tyrannical op-
pressive power, shed the blood of thy saints and prophets;
and now thou hast inflicted on them the punishment they
have so justly deserved, and given them blood to drink hy
a great effusion of their own. [*]
7. And I heard another out of the altar say, Even so,
Lord God Almighty, true and righteous are thy judgments.)
(7.) This praise of God was continued by another angel,
who stood by the altar, in the presence, to express the con--
sent of the heavenly church, to praise the Lord God Al-
mighty, and to celebrate his justice and faithfulness in
punishing the enemies of truth and righteousness, and. the
persecutors of his faithful servants. (See the history of the
third vial at the end of this chapter.)
8. And the fourth angel poured out his vial upon the sun ;
and power was given unto him to scorch men with fire.]
(8.) I farther beheld in my vision, the fourth angel obeyed
the voice of the oracle ; he poured out his cup full of the
wrath of God upon the sun, whereby the heat of it was so
violently increased, that, like a burning season, it gave great
uneasiness and pain to the inhabitants of the earth.
9. And men were scorched with great heat, and blas-
phemed the name of God,which had power over these plagues:
and they repented not to give him glory.)
(9.) They were greatly afflicted, as in those violent heats,
which are used to burn up the fruits of the earth, to pro-
duce scarcity and famine, with an unhealthful air, danger-
ous distempers, great faintness, and pains. Yet these judg-
ments of God, one after another, made no impression on
their hearts, they were still hardened in wickedness; they
even blasphemed the name of God, who thus justly pu-
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVI.”
nished them, instead of repenting of those sins which had
deserved these judgments, and so justly brought them upon
them. (See the history of the fourth vial at the end of this
chapter.)
10. And the fifth angel dented onl his vial upon the seat
of the beast ; and his kingdom was full of darkness, and they
gnawed their tongues for pain.]
(10.) I farther beheld in my vision, that the fifth angel
poured out his cup in his order ; in which period the wrath
of God was more remarkably to affect the seat, or throne
and kingdom, of the beast. The extent, authority, and power
of his antichristian empire were to be greatly obscured, and
the influence of his government much diminished ; so that
they bit their tongues for vexation, as een full. of an-
guish and rage.
11. And blasphemed the God of heaven because of their
pains and their sores, and repented not of their deeds.}
(11.) Yet still these judgments had no effect to reform
these enemies to the truth and purity of the Christian faith
and religion; they rather blasphemed the supreme Governor
of the world, by accusing his providence, on account of the
evils which came upon them, but had no thoughts of re-
pentance for those evil actions, the true reason why they
were punished, (See the history of the fifth vial at the end’
of this chapter.)
12. And the sixth angel poured out his vial upon the great
river Euphrates ; and the water thereof was dried up, that
the way of the kings of the east might be prepared. ]
(12.) The sixth angel poured out his cup also, in his
order, immediately after the foregoing. The punishment
figuratively represented by it, was drying up the river Eu-
phrates, so famous as a boundary against the invasions of
the eastern nations, that they might have an easy passage
to invade their neighbours; signifying, a way should be
prepared for the enemies of this antichristian kingdom to
break in upon it. [*]
13. And I saw three unclean spirits like frogs come out
of the mouth of the dragon, and out of the mouth of the beast,
and out of the mouth of the false prophet. |
(13.) I farther saw, in my prophetic vision, another figu-
rative representation, as if the dragon, or emblem of the
devil, and the beast, the emblem of this antichristian power,
and the false prophet, the emblem of those who, by false
doctrines and all the arts of deceit, endeavoured to support
and propagate these antichristian corruptions, sent forth
unclean spirits resembling frogs; each of them one. [*]
14, For they are the spirits of devils, working miracles,
which go forth to the kings of the earth and of the whole
world, to gather them to the battle of that great day of God
Almighty.]
(14.) These three unclean spirits were a representation
of persons who had the bad qualities of demons or devils,
fully possessed with their bad temper, and engaged to op-
pose the truth and power of religion, by all the deceitful
arts of error and false reasoning, by imposing upon the
weak and credulous, by pretences to wondrous and mira-
culous works. These were employed to use all their evil
arts and wicked policy, to excite the princes and great men
of the world to unite more firmly against truth and righte-
ousness, the cause of God and religion, and to make anew
effort to establish error and corruption.
15. Behold, I come as a thief. Blessed is he that watcheth,
SECT. XV.]
and keepeth his garments, lest he walk naked, and they see
his shame.] ; Aart
(15.) When it was thus foretold, that these evil agents
would manage with great art and address, in support of
their bad cause, the Spirit of wisdom added a useful cau-
tion, that the faithful servants of God should use great care
to preserve themselves from being deceived ; they should
remember the warning of Christ their Lord, that his coming
would be with surprise, as when thieves come unexpectedly
in the night. Let all then who would faithfully persevere,
watch over themselves, to maintain their purity and inte-
grity, lest, when Christ shall come, they be exposed to shame
and disgrace, without any covering for their sin and folly.
16. And he gathered them together into a place called in
the Hebrew tongue Armageddon.]
-(16.) For Satan, by these evil seducing spirits, shall
gather many of all ranks of men, into a place where they
shall be destroyed, which may therefore, in the style of pro-
phecy, be called the mountain of Mageddo, famous in the
history of God’s people for several memorable slaughters,
and which became a proverbial expression for a place of
destruction and mourning. [*]
17. And the seventh angel poured out his vial into the air ;
and there came a great voice out of the temple of heaven,
from the throne, saying, It is done.]
(17.) Upon this great and last effort of the antichristian
powers, to support the throne of the beast, the seventh
angel, who had the last cup, full of the wrath of God to
pour out, poured it into the air, the seat of Satan’s empire,
and his residence. The meaning of this judgment was ex-
plained by the oracle, for a voice from the throne of the
temple in heaven declared, It is done, the mystery of God
is finished; and this last cup of God’s wrath has fully
finished God’s judgments on the persecutors of his church,
in their final destruction. [7]
18. And there were voices, and thunders, and lightnings ;
and there was a great earthquake, such as was not since men
were upon the earth, so mighty an earthquake, and so great. |
‘(i8.) When the voice of the oracle had pronounced, It
was finished ; the air on which the vial was poured, ap-
peared in violent commotions ; there followed thunders and
lightnings, as if nature was in convulsions; there was such
an earthquake as had never been before, since God had
placed man on the earth to inhabit it; to represent the very
great and terrible commotions of the world, when God
should appear in so remarkable a manner, to destroy the
powers of the prince of the air, with his associated anti-
christian powers of the earth.
19. And the great city was divided into three parts, and
the cities of the nations fell : and great Babylon came in re-
membrance before God, to give unto her the cup of the wine
of the fierceness of his wrath.]
(19.) The effects of this tempest and earthquake reached
the several cities of the antichristian nations, and the great
imperial city itself. It quite threw down several cities to
the ground, and split the city of Rome in several parts ; to
represent, that this judgment should punish mystical Ba-
bylon with very great and exemplary severity.
20. And every island fled away, and the mountains were
not found. |
(20.) This punishment was so general on all the anti-
christian powers, that it reached every place, nor could
VOL. VI.
THE REVELATION OF ST. JOHN.
569
men find protection against it any where; it was like a
hurricane, that reached islands and mountains, and utterly
destroyed them, as well as it threw down cities and towns
in valleys, and on the land.
21. And there fell upon men a great hail out of heaven,
every stone about the weight of a talent: and men blasphemed
God because of the plague of the hail ; for the plague thereof
was exceeding great.}
(21.) Yet farther, to shew how terrible this judgment
should be, besides the representation of thunder, lightning,
and an earthquake, by which cities and towns were thrown
down and destroyed, there fell a great hail, with stones of
so extraordinary weight, as were sufficient to kill all who
fled into the open fields for safety ; to represent, this severe
and heavy judgment was general every where; that none
were able in any place to escape their share in the punish-
ment: yet even these judgments could not overcome the
obstinacy of the enemies of truth and righteousness. ‘The
-anguish of their minds on account of these plagues, made
them more uneasy and discontented; they blasphemously
censured God’s government of the world, which at once
served to aggravate their guilt, and illustrate the justice
of God, in the severity of his righteous judgments upon
them. [*]
ANNOTATIONS ON CHAP. XVI.
[‘] Ver.3.] EARTH and sea, in Scripture-language, are
a description of our habitable world, as heavens and earth
are of the universe in general; as we have observed in the
note on x. 2. -As by earth in the former vial, we under-
stood the countries, with their inhabitants, subject to the
new western empire erected in this period, and owning the
authority of the beast: so the sea will best be understood
of the same persons, under a different figurative descrip-
tion. The difference between the expressions of earth and
sea, may very probably mean, that the former judgments
were chiefly inflicted on the inhabitants residing in the in-
land provinces of the western empire; but that the judg-
ments of this vial are chiefly inflicted on such of the sub-
jects of this’ empire as went out by sea to foreign countries,
and aboard fleets, especially on the Mediterranean Sea;
which is used to be styled, in Scripture, the sea, and the
great sea,
The sea becoming as the blood of a dead man, so that
every living soul died in the sea, are descriptions which
seem to be taken from the description of the plagues of
Egypt; by one of which, (Exod. vii. 20, 21.) all the waters
were turned into blood, so that all the fish that was in the
river died, and there was blood throughout all the land.
of Egypt.
The general meaning of these figurative expressions
seems to point out some very great mortality or slaughter,
so that many persons shall perish in some undertaking, and
lose their lives in some expedition, chiefly carried on by
sea. Mr. Daubuz observes, from an expression in the
prophet Daniel, vii. 2. That the four winds of the heavens
strove upon the great sea; that hereby is meant a compre-
hension of several kings or kingdoms in a state of war,
fighting against each other to enlarge their dominions. *
He applies this interpretation to our present prophecy.
_ Sym. Dict. Sea,
4D
570
This vial has its effect in war, the sea being a symbol of a
multitude inwar. He adds, It must be such a war, that
all the corrupted chutch must be concerned therein; and it
must also be on a religious account: the corrupted Christ-
ians must, as it were, bring it upon themselves: and that
the men concerned in the wars predicted, should die therein.
[?] Ver. 4.] It is observable, there is a great conformity
between these three first vials and the three first trumpets,
chap. viii. especially as to the parts of the world on which
these judgments were to come. In the first trumpet, hail
and fire, mingled with blood, were.cast, upon the earth; at
the sound of the second trumpet, a burning mountain of
fire was cast into the sea, and the third part of the sea be-
came blood; when the third angel sounded, a burning star
fell from heaven, upon the third part of the rivers and foun-
tains of waters. Here the plagues of the first vial, in like
manner, fall upon the earth; of the second vial, upon the
sea; and of this third vial, upon the rivers and fountains
of waters.
We have seen the general meaning of rivers and foun-
tains of waters, according to the style of prophecy, in the
note on viii. 10. It may be sufficient just to mention here,
that as the countries belonging to any state are divided
into earth, sea, and rivers, so this distribution of the king-
dom of the beast is an intimation, according to the figu-
rative style of prophecy, that every part of that kingdom
should, in proper time and order, receive the punishment
due to its apostacy and wickedness.
Dr. Hammond observes, that there is no reason to fix
any new critical notion singly to either of these expres-
sions, but to take them altogether for what was meant by
the land: as when God is described, xiv. 7. the Creator
of heaven and earth, and the sea, and the fountains of water,
the latter three are set to denote what is elsewhere ordi-
narily called the earth, and no more, in opposition to hea-
ven, that is, this inferior terrestrial globe, and all in it.
According to this meaning of the expressions, these plagues
will chiefly denote some judgments to be inflicted on the
kingdom of the beast, and the more considerable parts of
it. It is a judicious observation in general, that we should
carefully avoid carrying any figurative expression of pro-
phecy too far, which has often lost the true meaning in
the end.
Probable reasons are however alleged for a more par-
ticular application of these expressions. Rivers and foun-
tains of waters may not unfitly signify the original coun-
tries, or seats of empire, in distinction from the provinces,
as fountains are the original of rivers, which run in one
common collection of waters into the sea; and as waters
are necessary for life, so, when they are infected and he-
come deadly, they are an emblem of such judgments as
should cut off the very supports of life. Finally, the waters
becoming blood, so that God gave them blood to drink,
because they shed the blood of his saints and prophets,
seems farther to shew, that this judgment was to consist in |
much bloodshed and slaughter; as they persecuted the
martyrs by shedding their blood, they should suffer in like
manner, and their blood should be shed by each other’s
hands, according to the expressions of this prophecy, xiii.
10. He that killeth with the sword, must be killed with the
sword; or, in the words of the author of the Wisdom of
Solomon, concerning the punishment of Egypt, That they
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVI.
might know that wherewithal a man sinneth, by the same
also shall he be punished, (xi. 16.) ‘
[*] Ver. 6.] The remark of the bishop of Meaux: on these
words deserves to be taken notice of; They have their
bellyful of blood, of which they are so greedy, especially
in civil wars, where each one seems to drink the blood of
his fellow-citizens.
{*] Ver. 12.] The antichristian aston: of the beast is
described all along in expressions taken from the ancient
prophets. It has, therefore, in prophetic style, its barrier,
called Euphrates, in allusion to that river so memorable in
the history of the Assyrian and Babylonian empires, and
so often represented in Scripture, the frontier and boundary
of the holy land; great rivers, such as was Euphrates,
being usually both boundaries and barriers: so that to dry
up a river, or the. waters of it, that the kings on the other
side may pass over it, is a very natural figure to express
the invasion of one kingdom by another, and that the usual
boundary or barrier is not sufficient to prevent an invasion,
or to keep the nations on each side within their own bounds.
The kings of the east, in the language of Scripture, were
such as reigned to the eastward.of Judea, or on the east
side of the river Euphrates. These were, in their. order,
the Assyrian, Babylonian, and Persian, who all were to
pass the river Euphrates, when they invaded Judea.. So.
that the expression of drying up the water of the river, that
the way of the kings of the east might be prepared, will
very properly signify such kingdoms or empires as shall
border on the kingdom of the beast, especially to the east,
or to the eastward of the boundaries and barrier of his
dominions,
Some interpreters consider this expression: as amore par
ticular allusion to the memorable taking of Babylon by
Cyrus: for Cyrus took the city by night, having first dried
up the stream of the river Euphrates, which ran through
the city, by turning the channel into a lake, according to
the account given both by Herodotus and Xenophon, as
well as by the Scriptures, as Dr. Prideaux observes.*
The Turks are originally an eastern people; their do-
minions are the eastern boundaries of the pope’s territories,
especially as Naples and Sicily are accounted fiefs of the
Roman see. They may then be intended by the kings of
the east, and the river Euphrates may signify the Adriatic
Sea, or Gulf of Venice, which is the eastern boundary of
the pope’s dominions, even of the exarchate of Ravenna,
which is most properly the patrimony of St. Peter, in the
style of the Roman court. As this sixth vial or cup is to
be answered by some historical event, after the preceding
weakening of the papal power by the protestant reforma-
tion, it seems probable this prophecy is not yet accom-
plished; I shall not therefore attempt to apply any parti-
cular history to it, but shall leave a fuller explication of it
to future times, and shall only make these general remarks
upon it.
First, That it seems to intend some farther judgment on
the pope’s kingdom, and most likely by some invasion of
his dominions; as itis pouring out a vial or cup full of the
wrath of God, it must, I think, be understood of some
punishment inflicted on the beast’s kingdom, as all the for-
mer vials were; and as it is preparing a way for the kings
* Connex, par, i. lib, ii, an, ant, Chr. 539,
SECT. xv. ]
of the east, it most likely means some punishment to be
inflicted by an invasion from some empire or kingdom o
its eastern boundary. mt
- Secondly, This judgment most probably means some de-
scent of the Turks, who are now the eastern neighbours of
Italy, and may some time or other have an opportunity, as
they always have an inclination, to break in upon a country
that lies so near, and is so inviting; or if any other nation
should become the eastern neighbour of Italy, even the em-
pire itself might mot spare the Roman territories, the better
to support its own pretensions and claims on ‘the other
kingdoms and states of that fine country. But this I pro-
pose only as a probable conjecture.
» Yet I may observe, that I apprehend the order and series
of these prophecies will not admit the interpretation of
some authors; who understand it of the conquest of the
eastern empire, by the taking of Constantinople. This
would greatly confound the periods, and throw the pro-
phecies out of all order. This period must, according to
the series of the vials, fall in, I think, within some time
between the years 1700 and 1900.
- Besides, the conquest of the eastern empire will not, as
I apprehend, answer a particular judgment on the papal
‘power and kingdom, which seems’to be the plain and direct
intention of the prophecy itself; so that, without saying
what in particular, we may probably conjecture, it will be
some future judgment on the papal power, by some future
invasion of the pope’s dominions from the east.. Though
itis proper to acquaint the reader farther, that some learned
men understand a figurative Euphrates, some obstacles
that stopped the princes of Europe from attacking directly
the church-empire, especially in its ecclesiastical capaci-
ties ; that this Euphrates will be dried up, or these obsta-
eles removed, when the terror formerly arising from: the
bulls, edicts, and censures, of Rome shall be shaken off,
and the neighbouring princes and states shall attack the
popes themselves, if they shall either excite their subjects
to rebellion, or disturb them in their government: or even,
if they shall refuse what their powerful neighbours require
and demand of them, of which we have some eminent in-
stances in the chief Roman catholic powers, Spain and
Portugal themselves not excepted.
» [)] Ver. 13.] This is the first time in which the false pro-
phetis mentioned. It is observable, he is always mentioned.
together with the devil and beast; as one of the three princi-
pal enemies of pure religion; he is referred to, as a known
character taken notice of before; he is represented as one
who wrought miracles before the beast, (xix. 20.) Now,
in the description of the enemies of true religion, (chap.
xiii.) we have express mention of three chiefs: the devil,
the first beast that rose out of the earth; the second beast,
that rose out of the sea: this second beast was to do great
wonders, to cause them that dwell on the earth to worship
the first beast. This agrees so exactly with the character
of the false prophet here, that I think we may consider it
as a different title of the second beast: for the meaning
of which, see notes on xiii. 12.
[°] Ver. 16.] Mageddo, or Megiddo, was a city belonging
to Manasseh, out of which they. could not drive the Ca-
naanites, when the kings of Canaan fought by the waters
of Megiddo. (Judg. v.19.) . It was also famous for the de-
feat of Ahaziah and Joram, by Jehu, when both the kings
THE REVELATION OF ST. JOHN,
571
of Judah and Israel were slain. (2 Kings ix. 27.) It was
afterward memorable for the death of king Josiah, slain
by Pharaoh-Nechoh, king of Egypt. (2 Kings xxiii. 29.)
So that the mourning in the valley of Megiddo, is ysed as a
proverbial expression by the prophet Zechariah, for a great
mourning, (xii. 11,°12.) ‘
Whoever the three unclean spirits are, whether, as Mr.
Daubuz has hinted, the monks, the religious knights, and
the secular clergy, of the Roman church, or, more at large,
all who watmly engage in support of this antichristian
throne and kingdom; they yet seem plainly to intimate
some powerful league or confederacy, by which the prin-
cipal popish powers shall be engaged with all their forces
in some war, in which they shall be totally overthrown, and
which shall end in their final destruction, as seems to be
more fully expressed in the description of the seventh vial,
or last cup. So that we may conjecture, the fulfilling of
this part of the prophecy is reserved for the times near the
end of this period; the more full explication of which ought,
as I appreliend, to be referred to those times themselves.
["] Ver. 17.] Satan is represented in Scripture, the god
of this world, the chief director and agent of all the cor- |
ruption in it, and is called the prince of the power of the
air, Eph. ii. 2. So that pouring the vial into the air, is
a proper expression to point out the very seat ‘and foun-
dation of Satan’s power and authority, as god of this world,
whereby he worketh in the’children of disobedience. Satan
is perhaps called the prince of the power of the air, to sig-
nify that his power is only in this lower world, or, in the
language of Scripture, over things done under the sun,
where there are so many children of disobedience, whom
he may work up to serve his evil purposes. And this re-
presentation seems to intend, that when this last vial shall
be poured out, Satan shall°be bound up; his power shall
be so restrained, that he shall no longer be able to prevail,
either to corrupt the truth of the Christian religion, or per-
secute the faithful professors of it.
[®] Ver. 21-] The fulfilling of this part of the prophecy
is, according to the order and series, at'so great distance,
that we can only guess at the historical events which are
to answer them, and’ even such conjectures will likely be
very uncertain too: ‘yet, as these prophecies are. designed
for the benefit of the church in every age, ' to encourage
patience and faithfalness, from hope in God’s promises of
protection and deliverance, we learn in general this useful
and certain truth,—that the remaining efforts of the anti-
ehristian powers against the truth and purity of the Christ-
ian faith and religion, whatever they may be, shall as surely
be punished in the times yet to come, as we have seen they
were punished in the times already past. And farther, we
may well be satisfied, that this plague, which will fall in
with the times of the last period, at the end of it, suppose,
from about the year 1900. to about the year 2016. shall
quite destroy the tyrannical and persecuting power of the
antichristian kingdom, and make way for the next period,
the pure and happy state of the Christian church, which,
in the order of these prophecies, is to’ follow upon the
downfal of mystical Babylon, when the dragon, which is
the devil and Satan, shall be bound and shut up in the bot-
tomless pit. (Rev. xx. 2,3.) This may then be looked
upon as a sure word of prophecy, that this antichristian
power must and shall certainly fall in — sppemnied
572
time, though all the powers of wickedness unite all their
strength, and collect all their force together to defend it;
the last vial shall have as‘sure an effect, as all the former
vials have already had. This should encourage the faith
and patience of all saints, exhort them to be steadfast and
unmoveable, always to abound in the work of the Lord; for
his counsel shall stand for ever, and the thoughts of his heart
unto all generations.
HISTORY OF THE VIALS.
First vial.—_THIS plague of the first vial, or cup, seems
to be an allusion to one of the plagues of Egypt, when
Moses and Aaron took up ashes of the furnace, and sprin-
kled it up towards heaven, and it became a bile breaking
forth with blains upon man and beast ; (Exod. ix.10.) or to
the afflictions of Job, when Satan, by God’s permission,
smote him with sore biles from the sole of his foot unto his
crown. (Job ii. 7.)
Painful and noisome distempers of the body are very
proper emblems of an afilictive condition of life; hence,
for every man to know his own sore and his own grief, are
expressions of the same meaning in the language of Scrip-
ture. (2 Chron. vi. 29.)
Such general interpretations of these plagues, would
give us a very useful sense of this part of prophecy, if we
were to understand no more of it than this—That the jus-
tice of God will, by a series of events in providence, to the
end of the world, punish the enemies of true religion, and
those who persecute his faithful servants. ‘This would be
an encouragement to faith and patience; a reasonable
warning not to be partakers in such guilt, lest we also be
partakers of such punishments, even though we should be
of the same opinion with an eminent author: * ‘ As to the
vials, though they do plainly reach in a series to the end
of the world, I am not satisfied with any exposition I have
yet met with concerning their precise time or contents.”
The plan of these prophecies, the order of the periods,
the successive series of events, may however, I conceive,
give a farther light to the general expressions, and furnish
us with particular facts in providence, important in them-
selves, and properly applicable to the several prophetical
descriptions; such as may shew, that the historical events
of this period are as agreeable to the revelation of pro-
phecy as any of the former.
It is true, as the same ingenious author observes, “* Mo-
desty and sobriety are in all things commendable; and in
nothing more, than in the explication of these sacred mys-
teries.” TI shall endeavour, therefore, with the modesty
due to such inquiries, to mention such events in history as
I think applicable both to the description and order of the
prophecies ; leaving it to the judgment of the readers, to
give them what degree of evidence they sliall think they
deserve: only premising this observation—there is a ge-
neral use to be made ofa more general meaning, for the en-
couragement of faith and patience, and to warn us against
falling in with the great apostacy of this period, though
we should not be satisfied with the precise time or con-
tents of each particular judgment signified by the several
vials in their order.
These vials, full of the wrath of God, seem plainly deter-
* Burnet, Theory, lib, iii, cap. 5.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVI.
mined as to their time, to this third period ; and this renders
all expositions of them improbable, which refer them to
any part of history before the period itself begins. This
one consideration may set aside many of the expositions
which learned men have given us of them: they are to be
poured out upon those who had the mark of the beast, and
who worshipped his image ; they are therefore to be con-
sidered belonging to the times in which the beast reigns,
and are to be looked for in the times after the popes were
invested with the temporal power of Rome, which is evi-
dently the last form of Roman government, and has now
continued to be so for near a thousand years to our times.
It seems farther a very natural rule of interpretation, to
consider the vials in successive order, describing the events
of providence, at proper intervals, one after another, during
the twelve hundred and sixty years in which this third pe-
riod of prophecy is to continue ; so that the last plague is
to end with the downfal of this mystical Babylon. Let us
then see, whether; following this guide, we may not find out
something concerning the times and contents of these vials,
which may give us reasonable satisfaction.
This plague of the first vial will then be the first in
order ; and, in time, this will direct us, I think, to look
for it, in the times next to the rise of the beast; and, forits
contents, in the first remarkable punishment on the sup-
porters of this antichristian power.
We have already seen, that the pope received the tem-
poral power of Rome, together with the exarchate of Ra-
venna, as the patrimony of St. Peter, about the year 756.
by the assistance of Pepin, king of France.
Charles the Great, son of Pepin, was proclaimed empe-
ror by the pope’s means, A. D. 800. This prince carried the
French monarchy to a very large extent, having France,
Germany, and Italy, within the bounds of his dominion ;
in quality of emperor, he confirmed the grant of the exar-
chate to the popes, and enlarged the donation of his father
Pepin.*
Charles the Great, like another Constantine, seemed to
have laid the foundation of a great and prosperous empire
for his family, and a state of great outward prosperity for
the church.
But it appeared in a very few years, that totwithatend:
ing all the-care of Charles the Great, and his son Lewis,
surnamed the Pious, that all sorts of corruption gained
ground, and continually prevailed both in church and state.
The worship of saints and images, the doctrine of purga-
tory, and masses for the dead, the doctrine of the real pre-
sence, and adoration of the consecrated bread, the perfec-
tion and merit of a monastic life, the superstitious and
idolatrous worship founded on these doctrines, became the
sum ofreligion. ‘The state of the church in these times is
not unfairly represented by a very learned historian. “ Ni-
mis increvit hoc seculo per civiles et bellicas calamitates,
indulgentiamque principum, vitio cleri, ambitione pontifi-
cum, desidia monachorum, foeda corruptio et vere anti-
christiana, in doctrina, cultu, moribus, regimine.”
The doctrine of the pope’s supremacy and power over
the whole church was in particular carried to a great
height; great indeed, as represented by the Roman writers;
* Heiss, Hist.de l’Empire, vol. i. p. 51.
+ Spanheim, Hist, Eccl. Secul. 9, cap. 5. p. 1343.
SECT. XV.]
in particular, that the imperial dignity was conferred, and
the translation made of the empire from the Greeks to the
French, by the proper authority of the Roman bishops: so
that cardinal Baronius observes, that the title of the wes-
tern empire was taken from the Greeks, by the pope’s au-
thority, for heresy: ‘ Jacuisse absque possessore titulum
occidentalis imperii, a Greecis ob hzreses, auctoritate pon-
tificia, sublatum.” This authority is asserted to be seated
in the pope, and, by Divine right, in him primarily: “ Ex
insita ipsi Romano pontifici, concessa divinitus, auctori-
tate, ex potestate que in ipso primario resideat.” Hence
the whole power of the emperors is said to be wholly
from the grace of God, and of the apostolic see: ‘ Igitur -
Dei, et apostolicz: sedis gratia, totum hoc esse, quod con-
secuti sunt occidentalis orbis imperatores.” * More may
be seen to the same purpose in the learned Spanheim.
It would be too long to mention the intrigues by which
the popes endeavoured to weaken the imperial power, and
render the emperors odious and contemptible, as a noted
French historian+ observes. ‘ Pope Gregory IV. hada
great hand in the troubles of the emperor Lewis the Pious,
gave secret encouragement to his sons, in their unnatural
rebellion, and to Ebbo archbishop of Rheims, and the
bishops of France, when they actually deposed him at
Compeign, A. D. 833.” { “ Fovisse eum (Gregorium pa-
pam) nefario studio, rebellionem filiorum Ludovici, in op-
timum ac munificum in Romanam ecclesiam principem,
demerendo sibi Lothario, cujus rei non unum documentum
est.... Nec dubium est, quin clam a pontifice inducti
fuerint episcopi Gallicani, principibus Ebbone Rhemensi,
et Agobardo Lugdunensi, quum deposuere imperatorem,
apud compendium dicecesios Suessionensis, anno 833.Ӥ
This was so fully known, that many of the clergy of France
publicly charged pope Gregory with it. ‘“‘ Quare idem
Gregorius Pontifex a Franciz melioribus episcopis accu-
satus est, quod immemor esset pastoralis officii, modera-
tionis, jurisjurandi facti imperafori.” Du Pin|| gives very
near the same account with Spanheim.
A little after this, pope John VIII. assumed the autho-
rity of giving the empire to Charles the Bald of France,
in prejudice to the rights of Lewis of Germany, the elder
branch. Mortuo Ludovico imperatore, in prajudicium
Ludovici Germanorum regis, fratris natu majoris, ad im-
perii Romani sceptra provehit, ac coronam imponit, inter-
pretatus sincerum beneficium, et jus apostolice sedis.”
“ His holiness (says a popish historian **), with the other
prelates, judging they had more to get by Charles than
Lewis, gave him the preference, and crowned him emperor
on Christmas-day, anno 875.” But Charles, as the same
historian observes, obtained this favour of the pope, at the
expense of the rights of his imperial crown and sovereign
dignity ; insomuch, that, of a superior, which he was be-
fore, he became a sort of vassal. He also gave up many
of the rights of the Gallican church, and promised by oath
to protect the pope against all persons.}+
se ambitious views and growing power of the bishops
of Rome, {t greatly weakened the government and authority
* Spanheim, ibid. p. 1348.
+ Spanheim, ib. p. 1354,
t Mezeray, vol.i. p. 292.
i reaghe § Ibid. p. 1355.
Da Pin, Hist. de ! Eglise, vol. iii. p. 9. { Spanheim, ib. p, 1359,
Heiss, Hist. de l’Empire, yol, i. P. 94. tt Ibid, p. 92,
+t Mezeray, vol, i. p, 347.
THE REVELATION OF ST. JOHN.
573
of that family, to which it owed its greatness and support.
It proved a painful sore, and incurable ulcer, and was in
great measure the cause of those many evils, which for so
long a time afflicted the inhabitants of the earth, during the
quarrels and contests between the successors of Charles
the Great, which ended at last in their ruin, carried the
crown of France to Hugh Capet, and transferred the king-
dom to another family, and the imperial dignity to the
Germans, another nation and people; and in these evils,
Italy and Rome itself had their share, according to the
righteous judgments of God.
The sons of Lewis the Pious, among whom his empire
was divided, could no more agree among themselves after
their father’s death, than they could with him while he was
living, their differences were only to be decided by the
sword. ‘The battle of Fontenay, A. D. 841. was obstinate
and bloody ; a hundred thousand men were slain in bat-
tle: a blow that so weakened the family of Charles the
Great, that it could never after recover itself. ‘‘ Depuis
le commencement de la monarchie Frangoise jusque a ce
temps que j’escris (says a celebrated French historian*) il
ne s'est point repandu, tant de sang Francois en quelque
journée que c’ait esté; il y perit cent mille hommes, hor-
rible playe, et que affoiblit si fort la maison Carlienne,
qu’ elle ne s’en put jamais remettre.” ‘‘ Cades miserabilis
facta (says another historian}); omnis prope nobilitas
Francica czsa, pertinaciinter se certamine.”
The emperor Charles, surnamed Le Gros, reunited most
of the dominions of Charles the Great; he inherited Ger-
many from his father, and upon the death of his cousin
Lewis, succeeded him in the empire of Italy and kingdom
of France. He was crowned emperor by the pope, A. D.
880. and received king of France, A. D. 884, the French
passing over Charles the Simple, as too young for govern
ment : but this prince was soon forsaken by his subjects,who
chose in his room Arnold, his brother’s natural son, about
A. D. 887. The defection was so general, that he was re-
duced to great misery and want; insomuch, that he had
not a servant to attend him, nor a penny to buy him bread;
only Luitprand bishop of Mentz had any pity for him, and
at last kept him from starving. ‘‘ En sorte (says Mezeray})
qu'il ne luy resta pas un valet pour le servir, ne un seul
denier pour vivre, il n’y eut que Luitperd evesque de
Mayence, qui en eut pitié et luy donna a manger.”
At the death of this Charles Le Gros, the family of
Charles the Great was reduced to two princes, Arnold na-
tural son of Carloman, and Charles surnamed the Simple ;
but there were several persons of great power descended
from some of the daughters of Charles the Great;§ as Eudes
earl of Paris and duke of France, Berenger duke of Friuli,
and Guy duke of Spoleto in Italy. France chose Eudes
for their king ; this occasioned continual wars between him
and Charles the Simple, till the death of Eudes, A. D. 898.
But the differences between Berenger and Guy in Italy
were much longer, and afflicted allItaly with great calami-
ties, in which Rome itself could not avoid a considerable
share. “ Hi summam sibi rerum haud malo consilio as-
ciscere nixi, intestinis populorum discordiis Italiam per-
turbarunt, ac seipsos prorsus una cum ecclesia perdide-
+ ZEmilius de rebus gestis Francorum, p. 82.
§ Ibid, vol. i. p. 371.
* Mezeray, vol, i. p. 314.
$ Merezay, vol. is p, 370,
574
runt: ea tempora in rempublicam inferentes, quibus nulla
alia tetriora ac foeediora fuisse, vel principum nequitia, vel
populorum insania, in tota antiquitate inveniantur.”*
‘ It is to be observed, that as the popes had themselves a
very great hand in exciting these troubles, so they had a
great share in them too. “Major pars, licet Berengarii
causa justior esset, pontificis credo auctoritate impulsa, ad
Vidonem se contulit.” +
The quarrel soon'spread itself into the Roman church:
The parties of pope Formosus and Sergius raged against
each other with uncommon fury; insomuch, that pope
Stephen caused the dead body of Formosus to be dug out
of its grave, and after condemnation to be thrown into the
tiver Tiber; made all his acts null and void, and took care
to make an emperor of his own party. ‘‘ Lambertum vero
regem Italie, factionis suz partes, exemplo patris, Soman
tem, inunxit imperatorem.” t
‘ It would be endless to mention all the calamities these
civil contentions brought upon Italy, for near fourscore
years, till pope John XII. A. D. 960. implored the assist-
ance of Otho the Great, emperor of Germany, “ pro Christ-
ianz religionis, atque Italiz salutis amore.Ӥ Who ac-
cordingly came, and put an end to the troubles of Italy;
in acknowledgment of which service, he received the im-
perial crown from the pope, A. D. 962.
The forementioned calamities were great in themselves,
and were also an occasion of many others: for these civil
contentions had greatly weakened the western ‘empire, so
that the Normans were able to invade and ravage several
parts of it; especially in France, where at last they forced
a settlement, and erected a powerful dominion in Nor-
mandy, so called after their own name. The mischiefs
these Norman invasions caused in France, are not to be
mentioned, says Mezeray,|| without horror. Their desire
of plunder brought them into the richest provinces, the
false zeal for their religion (they were then heathens) made
them cruel and. bloody, especially to churchmen. From
sea to sea there was not a monastery that did not feel their
rage, nor a town that was not‘ransomed, ‘pillaged, or burnt,
twice’ or three times; which, says our historian, made it
sufficiently evident, it was one of God’s terrible plagues.
On the other hand, the Saracens ravaged Italy, fixed
themselves at Tarento, made excursions to the very gates
of Rome, and carried off the riches} of the churches with-
out the gates of the city.‘ Saraceni preede libidine sti-
mulati, ex Africa classem Romanis littoribus intulerunt, et
procursu ad urbem facto, opimas apostolorum Petri et
Pauli suburbanas basilicas, nemine vim propulsante, diri-
puerunt, ac pretiosis omnibus earum ornamentis ablatis,
ipsas etiam basilicee Vaticanz valvas argenteas asporta-
vont."
‘About the same time the Hungarians, then a barbarous
and brutal people, broke in upon the German dominions,
and plundered Bavaria, Swabia, Franconia, and Saxony.
‘They afterward marched into Italy, routed Berenger, cut
his army to pieces,** and often renewed their incursions, to
the great terror and ruin of the inhabitants of those. coun-
tries which they invaded.
This was the calamitous state of the western empire for
+ Ibid, p. 140.
|| Vol. i. p. 319.
** Mezeray, vol. i, p. 584.
* Sigonius de Regno Italie, lib. vi. p, 139. |
$ Ibid. p. 144, § Ibid, p. 166.
{ Sigonius, ib, p. 120.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVI.
above a hundred years from the death of Lewis the Pious,
A.D. 840. tothe settlement of the German empire in Otho
the Great, A. D. 962. and well agrees to the prophetic de-
scription, to the time and order of the prophecies, with re-
spect to each other. By the earth, in the prophetic style
of these revelations, is meant the Roman empire, or the
countries, with their inhabitants, subject to its dominion.
The calamities of these times, as they ate related in his-
tory, may very properly be calléd a noisome and grievous
sore, &\xo¢ kaxdv «al movnpdy, a painful malignant ulcer.
The order of the prophecies shews what state of the empire
is meant, that state of it which falls in with the beginning
of the reign of the beast, or of the third period of one thou-
sand two hundred and ‘sixty-years: It may therefore suf-
ficiently, I think, point out to us on what earth this first
vial was to be poured, on whom this plague was to fall,
what was the time, and what were the contents of this vial.
Second vial.—Let us follow our guide in the order and
series of prophecy and history, and see whether there are
not some very memorable events in the series of provi-
dence, which are yery properly. applicable to this prophe-
tical description.
The pouring out. of the first cup, foretelling the judg-
ments of God on the successors of Charles the Great, and
the new-founded dominion of the papacy, principally oc-
casioned by the pope’s ambition and intrigues, has brought
us down to the latter end of the tenth century. -Then the
empire was fixed in Germany by Otho the Great, and the
kingdom of France passed into. the third race, the family
of Capet, in which it still remains, about A. D. 987.
Let us observe what was the next memorable part of
history, after these great revolutions in the western empire,
and in the nations which owned the authority of the Roman
popes; the order and series of the prophecies direct us to
look there, as the proper time wherein to find the contents
of the second vial.
From A. D. 1000. to 1100. the corruptions of tiie reli-
gion were greatly increased. A prodigious superstition
spread every where during the eleventh century, not only
among the lower sort and common people, but among
persons of the first rank, even emperors and princes them-
selves; pretended miracles, apparitions of departed souls,
dreadful tales of the pains of purgatory, improved the peo-
ple’s superstition, and enriched the church.*
The whole of religion was placed in penances, masses,
legacies to redeem souls from purgatory, pilgrimages, es-
pecially to the holy sepulchre at J queasy whioh ended
at last in the holy war-+
This gave a fair occasion to the popes to carry on their
ambitious designs, and enlarge their authority in things
temporal as well as spiritual; the antichristian power be-
gan now to exert itself above all that is called God, and to
claim a power of choosing and deposing emperors, and to
deprive princes of all civil rights by excommunication.
Hildebrand was pope, by the name of Gregory VII. A.D.
1073. he expressly claimed the authority of sovereign judge
overall, of deposing emperors, and absolving subjects from
their allegiance. He actually used this power towards
the emperor Henry IV. and other princes of Europe. In
the year 1076. he held a council at Rome, of one Kuagiped
* Spanheim, p. 1510, + Ibid. p, 1518.
“SECT. xv. ]
and ten bishops, who, after mature debate, concluded,*
the pope had reason to deprive the emperor of his crown,
and absolve the princes and members. of the empire from
their oaths... This resolution the pope put in execution,
excommunicated the emperor and all his adherents.
Farther, in the year 1080. he renewed his excommuni-
cation against the emperor, declares he had forfeited the
kingdoms of Germany and Italy, and all royal dignity,
forbid all Christians to obey him, gives the kingdom of
Germany to Rodolf, exhorting all the princes to take arms
against him. \
What troubles, what unnatural rebellions, what. bloody
wars, this most extravagant claim of power occasioned, the
historians of those times relate at large ; they are such as
in themselves might be esteemed justly a terrible judgment
for this antichristian apostacy.
This pope Gregory had other differences with almost all _
the other Christian princes ; he threatened to excommuni-
cate Philip the First, king’ of France, and usurped a full
authority over the bishops, and ecclesiastical affairs of
France by his legates; and, in a word, he did all that he
could to become, the only sovereign monarch of the uni-
verse: “ Enfin, il fit son possible, pour se faire declarer le
seul monarque souverain de tout l’univers.”{ Besides all
these flames which the ambition of the popes kindled in
_ the western empire itself, it was the occasion of another
most remarkable judgment, which fell grievously on the
zealous abettors of superstition and supporters of the
papal authority.
Pope Urban II. the next but one to this Hildebrand,
continued the quarrel with the emperor, who supported
Clement, formerly called Guibert, as pope against him.
Pope Urban went into France, A. D. 1096. and held a
council at Clermont; he proposed, with great earnestness,
to raise an army, which should march into the holy land,
to recover Jerusalem and the sepulchre out of the hands
of Mahometans. ‘‘ Sacram Hierosolymorum expeditionem,
incredibili sententiarum gravitate, verborum copia, atque
animi ardore suasit.”
It is incredible what effect so romantic a project had on
the minds of a superstitious people; they received it for
the manifest will.of God, and fell in with the pope’s pro-
posal with wonderful zeal. ‘ Postquam autem peroravit,
uniyersi qui aderant, divino quasi spiritu concitati, bellum
pro sepulcro Christi recuperando, ingentibus studiis ani-
morum jusserunt, atque in eo apertam se Dei voluntatem
sequi velle, altissimis clamoribus responderunt.”|
The pope, to encourage their constancy in such a reso-
lution, promises free indulgence for their sins, to take them
into the church’s protection, both for their persons and for-
tunes. .“ Gratias ego Deo maximas (said the pope) quod
vos tanta animorum consensione atque alacritate arma pro
Christo redemptore vestro suscepturos esse ostenditis;
neque tam repentina in tam diversis gentibus conspiratio,
sine gravissimo ipsius esse impulsu potest. Nos autem ut
studia vestra, quoad possumus, adjuvemus, misericordia
Dei, et beatorum Petri et Pauli auctoritate confisi, omni-
bus qui ad hoc bellum prodierint, omnia pro delictis suis
THE REVELATION OF ST. JOHN.
575
piacula relaxamus, eosque sub ecclesie tutelam, et bea-
torum Petri et Pauli clientelam, tanquam vere obedientiz
filios, suscipimus, et ab omnibus vexationibus corporum
fortunarumque tutos esse statuimus.”*
We here evidently see what hand the pope had in this
enthusiastical expedition; but we should observe, there was
something deeper than superstition or enthusiasm in this
project of the popes, which caused so. much effusion of
Christian blood. These croisades and voyages beyond sea,
says a judicious historian of the Roman communion, oc-
casioned the ruin of many great men, and a multitude of
common people; but the popes and kings had great ad-
vantages from it, to render them absolute. These (the
popes) because they took the authority of commanding
these expeditions, of which they were the head; they had
the persons and estates of those who took the cross in
their protection. It made the use of indulgences and dis-
pensations more common than before; their legates had the
management of the alms and legacies which were given for
these wars;. and it moreover gave the popes a pretence to
raise the tenth on the clergy.} In effect, no policy could
have so well served the pope’s ambition, nor any means be
better suited to render his authority supreme and absolute,
We have an immediate instance of the truth of these
observations. Clement, who disputed the papacy with Ur-
ban, had possessed himself of Rome, but Urban, bythe
help of those who had listed themselves for this holy war,
assaulted Rome, and took it, and forced Clement to retire.
‘* Eo ardore (says Sigonius), quo bellum contra Saracenos
suaserat, arma paravit, ac propriis multorum, quos ad sa-
cram expeditionem accenderat, auxiliis usus, urbem op-
pugnavit.” t
_ An incredible number of persons soon prepared them-
selves for this holy war. Pope Urban travelled through
Italy, to raise money ; the people listed themselves so fast
in this spiritual militia, that the countries seemed to be de-
serted, and all the coasts and havens filled. with people
setting out on their voyage to Asia. ‘‘ Ex toto occidente,
principes, populique adeo frequentes ierunt, ut crederes,
yulgo urbes ab incolis deseri, agrosque incultos, solosque
deseri; Urbanus Calabriam, Apuliam, et Siciliam, quas
Normanni amici tum ecclesiz obtinebant, lustravit, atque
ingentem pecunie summam in commoda ecclesiz profun-
dendam confecit :. Cruce signati, diversis itineribus, terra
marique, ita ut omnes oras portusque complerent, traje-
cerunt.” § S ;
This first expedition is computed to consist of more than
three hundred thousand men.|| They met with some suc-
cess at first. Godfrey of Bouillon, their general, had the
honour of receiving the title of King of Jerusalem, having
taken it A.D, 1099.4] yet their victories were so bloody,
that,in a very short time there remained no more than five
thousand horse and fifteen thousand foot of that nume-
rous army,
Yet the fire of enthusiasm still spread through the west ;
another croisade was raised A. D. 1100, This again con-
sisted of above three hundred thousand more. In this ex-
pedition my author** observes, that not only several great
* Heiss, vol. i. p- 170.
+ Ibid, p. 177.
| Sigonius, lib. ix. p. 234,
t Du Pin, Hist, de l’Eglise, vol. iii, p, 176.
§ Ibid, p. 182,
q Ibid,
+ Mezeray, Hist. de France, vol. i. p. 510. ib. p. 66%
§ Ibid, p. 235, || Mezeray, p. 512.
** Thid. p. 514,
* Sigonius, ib,
“t Sigonius, p. 235.
q Ibid, p, 515.
576
princes, but moreover many prelates, and even many great
ladies, resolved to undertake the voyage. “ Et plusieurs
prelats, et quantité des dames illustres voulurent faire ce
voyage.”
Thus, in about four years, six hundred thousand men
were sent to perish, through the ambitious views of the
popes. These expeditions continued for many years, with an
incredible effusion of blood. According to some authors,
there perished above two millions of these enthusiasts:
others observe, there were hardly any men left in the west,
and almost no persons seen, but either infants or widows.
In fine, about the year 1190. the emperor Frederic, our
king Richard, Philip Augustus of France, and others, made
another fruitless and inglorious expedition; and, after the
loss of the greatest part of their armies, were forced to
leave what had been so long contended for, with so much
bloodshed, in the hands of the Mahometans.
This is a very remarkable part of history ; it falls in ex-
actly with the order and series of the prophecies, and is so
memorable a judgment on the supporters of the papal
apostacy, that I shall leave it to the reader’s judgment,
whether it does not give light to the time and contents of
this second vial.
Third vial_—We have supposed the judgment of the
foregoing vial, or cup, to have been the croisade or holy
war, by which the ambition of the popes, and gross supersti-
tion of the people, had involved a great part of the church
and empire in many grievous calamities, and many hun-
dred thousand lives were sacrificed to a wild enthusiasm.
The judgments signified by this third vial, or cup, then,
according to the order of the prophecies, will be the next
remarkable judgment upon the followers of the beast,
which, according to the order of time, must be about A. D.
1200. for a proportional number of the twelve hundred and
sixty years of this period. The contents of this vial, or
nature of the judgments signified by it, is shedding of
blood, in recompence for the blood of the saints shed by
authority of the beast. This judgment is chiefly to fall on
those parts of the western empire, which were the original
seat of the beast’s residence and dominion.—Let us then in-
quire, whether we have not historical events in this period
of time, which very properly answer to the prophetical de- ’
scriptions, and sufficiently verify the truth of this prediction.
We may observe, that the persecuting power of popery
was fully established, and raged with greatest fury, during
this period of time. It was in this time they were most
eminently distinguished for shedding the blood of saints
and prophets.
The Albigenses became numerous and powerful ;* they
were spread through Languedoc, Provence, Dauphiné, and
Arragon; they were protected by persons in power, in par-
ticular by Raymond count of 'Thoulouse. Pope Innocent
III. sent his legates to suppress them, about A. D. 1198.
He gave them commission not only to preach against the
Albigenses, but to excite princes and people to extermi-
nate them by a croisade, in which he endeavoured to en-
gage Philip Augustus, then king of France, and-the great
princes and lords of his kingdom.
Besides all former methods of proceeding against here-
tics, which one would have thought were severe enough;
* Du Pin, Hist, de l'Eglise, yol, iii. p. 318,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVI.
this pope Innocent III. found out, and established, the new
method of the Inquisition.* Father Dominick was made
inquisitor about A. D. 1216. When he received his au-
thority from the pope, he declared that he was resolved to
defend the doctrines of the faith, meaning the corruptions
of the Roman church, with the utmost vigour; and that if
the spiritual and ecclesiastical arms were not sufficient for
this end, it was his fixed purpose to call in princes to take
arms against heretics, that the very memory of them might
be destroyed. te
Thus, all the severe and bloody methods of persecution
were set on foot; a vast army of cross-bearers was raised:
Mezeray+ says, they were not less than five hundred thou-
sand. They besieged Beziers, took it, and put about sixty
thousand to the sword, and proceeded with great cruelty,
till they had ruined the count de Thoulouse, and given his
estate to Montfort general of the croisade, as a reward for
his services.
The severest methods of persecution were established
by the famous council of Lateran.t The poor Albigenses
were every where a sacrifice to the merciless rage of their
enemies. The chief zeal of the church, in those times,
consisted in putting those they called heretics to death in
the most cruel manner they could invent. Thus they made
themselves worthy of the judgment, That God should give
them blood to drink.
And we shall find this part of the prophecy as fully v
rified in the events of providence as the former. DPR
There had been great contests between the emperors
and popes for a long time about investitures, or the right
of presenting to bishopricks and ecclesiastical preferments.
The emperors claimed this right, as belonging to their re-
gale, a royalty belonging to the crown; on the other hand,
the popes claimed it, as an unquestionable part of the
pontifical authority. This contention had occasioned great
confusion and disturbance at various times; parties were
formed on each side, distinguished by the names, of
Guelphs and Gibellines: the Guelphs were the papal
party, the Gibellines the imperial.
The emperor Frederic II. was excommunicated A. D.
1227. for not going in person to the holy war.§ This so an-
gered the emperor, that he endeavoured every way to mor-
tify the pope. He engaged several of the powerful noble-
men of Rome against him; so that the pope was forced to
leave Rome, and retire to Perugia. The Guelph and Gi-
belline faction strove in every place to raise their own
party,|| and to ruin the other; so that almost all the cities
in Italy were in civil wars, and the blood of the citizens, in
almost every place, shed by their own hands.
However, the emperor embarked the next year for the
holy land, but soon found the pope had sent him into Sy-
ria, that he might make war against him the better in Italy.
He therefore returned, recovered the places taken from
him by the pope, ravaged all the pope’s dominions even to
the gates of Rome. In the year 1237. he beat the army
of the league formed against him, after a furious and bloody
battle, and put the general and other chief officers to death
by the hands of the common hangman. The animosities of
the two parties, the Guelphs and Gibellines, were so out-
* Limborch, Hist. Inquisit. cap. 10. p. 61. “4 Vol ii, p. 219.
¢ Concil. Lateran, can. iii, de Hereticis. can, iii, de Inguisitionibus.
§ Heiss, Hist. de l’Empire, vol. i. p. 270, || Lbid. p. 271,
SECT. XV.]
rageous, that not only the several cities of Italy were di-
vided, but particular houses and families, so that they gave
no quarter to each other.
The death of the emperor Frederic II. A. D. 1250. left
the empire in great confusion. Many pretended to the im-
perial dignity. These contests were sensibly felt in Italy ;
such cities as held of the empire, either formed themselves
into commonwealths, or were governed by princes of their
own.* Pope Urban, jealous of the power of Manfred, who
had possessed Himself of the kingdoms of Naples and Si-
cily, and to recover the power of the Guelph party, which
was almost ruined, made an offer of the kingdoms of Na-
ples and Sicily to Charles earl of Anjou, brother to Lewis
king of France, on condition he would bring suflicient
forces into Italy, to support the almost ruined party of the
Guelphs.} Charles accepts the pope’s offer, was crowned
by Clement IV. on condition to hold those kingdoms of
the holy see, by homage, fealty, and an annual rent. His
army was joined by the Guelplis, defeated Manfred’s army,
and so got into possession of both the Sicilies. Upon this,
Conradin duke of Suabia, son of the emperor Conrad, and
last of the family, was encouraged to enter. Italy by the
Gibellines, who were not able to endure the power of the
' Guelphs, so greatly strengthened by the protection of
Charles. Both sides came to a battle, in which Conradin
was beaten and taken prisoner, with Frederic of Austria
who accompanied him, and both had their heads cut off:
so that the two great families of Suabia and Austria be-
came extinct, A.D. 1268. This dishonourable execution
was by the pope’s advice, who near his death gave it for
a maxim, The life of Conradin is the death of Charles;
** Conradi vita, Caroli mors; Caroli vita, Conradi mors.” {
Rodolph of Hapsburg, afterward emperor, who, by
transferring these inheritances into his own family, raised
the grandeur of the present house of Austria, could not be
persuaded to meddle with the affairs of Italy ; so that the
government of most cities fell into several hands, just as
the contending parties could prevail over each other.
The contest, upon the death of Rodolph, between his son
Albert of Austria and Adolph of Nassau, kept the affairs of
Italy in pretty much the same state. The feuds between
the Guelphs and Gibellines continued and increased, “ Ja-
mais les deux partis des Guelphs et des Gibellines, ni fu-
rent si acharnez l'un contre l’autre, qu’ils etoient alors.”§
. Pope Boniface VIII. persecuted the Gibellines and the
cardinals Colonna with great. severity.|| This more inflamed
the parties against each other; so that the pope was taken
prisoner by the Gibellines, the grief of whichis supposed to
have hastened his end, “‘ Dolore animi confectus periit.”4
Pope Clement V. a little time after, consulted his own
safety, and retired with the cardinals into France, where
the court of Rome continued for above seventy years, in a
sort of banishment from their own country and dominions;
in all which time, the Guelphs and Gibellines made war on
each other, and Rome was in the greatest confusion.
The emperor Henry VII. resolved to assert the rights of
the empire in Italy. Pope Gregory, on the other hand, by
secret practices, raised a powerful league against him. He
engaged the king of Naples, the cities of Florence, Siena,
* Heiss, Hist. de l’Empire, vol. i. p. 274, t Ibid.p. 291, —¢ Ibid. p. 297.
§ Ibid. p. 324, } Platina Bonifac, VIII. p. 231. { Ibid. p. 233,
VOL, VI.
THE REVELATION OF ST. JOHN.
577
Lucca, Cremona, Padua, and others, to oppose him. The
city of Rome was in great distraction. The Colonnas, at
the head of the Gibellines, seized on the Lateran, the am-
phitheatre, and other principal places of the city.
- John, brother of the king of Naples, at the head of the
Guelphs,* possessed himself of the capitol, castle St. An-
gelo, the mole of Adrian, and the Vatican. Platina has
represented the disorders of these bloody civil wars, as if
the Italians were in every place thirsting after each other's
blood, without any bounds to their mutual rage and cruelty.
*Intestina mala quotidie, cum magna hominum cede,
in unaquaque civitate, in quovis parvo etiam castello, com-
mittebantur, czedebantur cives, necabantur senes, allide-
bantur infantes, nec ullus crudelitatis modus inerat.”
- Benedict XII. in order to make as many friends as he
could, and keep up an interest in Italy against the empe-
ror, published an edict, whereby he confirmed to all per-
sons, who had seized on the governments of Lombardy,
that they should have a just title by that grant to’ what
they had usurped. ‘‘ Fece un decreto, che tutti i tiranni
di Lombardia possedessero le terre, che se havevano usur-
pate, con giusto titulo.”}+
Platina farther observes, he pretended a right to make
such grants, because, during the vacancy of the empire,
all the power of it resides in the pope, who is the only vicar
on earth of Jesus Christ, the supreme King. ‘‘ Suo jure
(ut ipse dicebat) tribuit, quod vacante imperio, omnis ejus
potestas in pontificem recidat, Jesu Christi, supremi regis,
unicum in terris vicarium.”{ ;
The emperor, on the other hand, not to be outdone by
the pope-in liberality, presented all who had seized on any
part of the estate of the pope or church, with a title to pos-
sess them as their own, by virtue of the imperial authority.§
Thus were the parties spirited up against: each other.
The contest continued for above a hundred years, spread
itself throughout all Italy; so that there was not a city,
scarce a village or a family, in which they did not shed
each other's blood in this furious contention. It would be
endless to. mention particulars; I shall only take notice of
one, the massacre in Sicily, usually called, The Sicilian
Vespers, A. D. 1282. Pope Nicholas had the chief hand in
the plot,|| and managed the principal parts of it, though it
did not break out till after his death, as Mezeray expressly
declares. The French were murdered throughout the whole
island; they massacred them at the very altars; they ripped
up the women with child, and dashed out the children’s
brains against the stones : eight thousand were murdered in
two hours, and they spared the life but of one single person.
When we see in history such bloody contentions, for so
long a time, occasioned by the popes’ ambition, to wrest
the civil authority of the emperors out of their hands, and
seize on it for themselves; we have evident proof of this
righteous judgment of God, that he gave them blood to
drink, as they had shed the blood of his saints.
We see their ambition proved as bloody and destructive
to themselves, as to those whom they persecuted for their
faithfulness in the cause of truth and righteousness. Here
is a remarkable’ concurrence of persecution on the one
* Heiss, p. 325.
¢ Platina Vita Benedict. XII. -
|| Mezeray, vol, i. p. 674,
t+ Machiavel, Hist. Fioren. lib. i. p. 30,
§ Machiavel, p. 16,
4E
578
hand, and of punishment, by civil contentions and blood-
shed, on the other; which are the distinguishing marks of
this vial or cup, as the time exactly answers to the series
and order of the prophecies.
Fourth vial.—We may still observe a near resemblance
between the prophecies of the vials and trumpets; on
sounding the fourth trumpet, a third part of the sun was
smitten; this fourth angel pours out his vial upon the sun;
there is however this difference, that on sounding the fourth
trumpet the sun was darkened, and the day shone not—on
pouring out the fourth vial, the heat of the sun is so in-
creased, as to become intolerable and painful.
The sun, says an illustrious interpreter,* is put, in sa-
cred prophecy, for the whole species and race of kings, in
the kingdom or kingdoms of the world politic, shining with
regal power and glory. “ Darkening, smiting, or setting
of the sun, is put for the ceasing of a kingdom, or for the
desolation thereof, proportional to the darkness: and the
scorching heat of the sun, for vexatious wars, persecutions,
and troubles, inflicted by the king.”+
Great troubles are often expressed in Scripture, by
burning the inhabitants of the earth. Therefore hath the
curse devoured the earth, and they that dwell therein are
desolate ; therefore are the inhabitants of the earth burned,
and few men left. (Isa. xxiv. 6.) The elegance and pro-
priety of the expression, to scorch men with the heat of
the swn, was well understood by the inhabitants of the hot
eastern countries, who well knew what great mischiefs hot
and burning seasons often occasioned. Our Saviour, when
he had used the same figure of a scorching sun in the pa-
rable of the sower, Matt. xiii. 6—21. interprets it himself,
of tribulation and persecution.
I think it is not material to inquire, what particular
effects of a scorching sun are the precise meaning of this
prophecy; whether, for instance, famine, on burning up
the fruits of the earth, or pestilential distempers, the ef-
fects of unwholesome seasons; or, more generally, some
great and painful afiliction, as the prophet explains a like
expression, In the city.is left desolation, and the gate is
smitten with destruction. (Isa. xxiv. 12.)
We may understand this scorching men with fire, so that
they were scorched with great heat, as a prediction, that
the judgments of God should reach his enemies in every
place; for the host of heaven and seasons of the year
should fight against them, and smite them with destruction,
so that they should find no room to escape.
Let us then see whether, in the times which fall in with
this vial, according to the order of the prophecies, we shall
not meet with such historical facts, as will fully verify this
prediction.
The time answering to the foregoing vial brought us
down to about the year 1371. when the factions were so
well quieted in Italy, that the popes returned to Rome,
from their banishment at Avignon in France. As, in the
style of prophecy,{ the sun is put for the whole species
or race of kings, in the kingdom or kingdoms of the world
politic, so the popes, as heads of this political state restored
to the seat of their empire, will be most naturally meant
by this figurative representation of the sun; so that the |
power given to the sun to scorch men with fire, will most —
* Sir I. Newton on Dan, lib, ii. p. 17. t Ib. p. 18. ¢ Ib. p. 17.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVI.
probably mean some great and grievous evils brought upon
the inhabitants of the earth, by their hot and burning pas-
sions of ambition, envy, and covetousness, the causes of
many mischievous disorders.
Upon the death of pope Gregory XI. which happened
soon after his return to Rome, there followed a great
schism, which was the most memorable event, and of
greatest consequence, in the history of those times, “ L’his-
toire du schisme des papes est le plus considerable evene-
ment de ce siecle,” says the learned Du Pin,*
The citizens of Rome, in orde;z to fix the residence of the
popes among themselves for the future, warmly pressed
the choice of a Roman, at least of an Italian; there were
but four Italian cardinals among the sixteen then at Rome,
the other twelve were Ultramontains; so there was little
expectation of a plurality of votes in favour of an Italian.
However, the multitude continually cried out, they would
have a Roman pope, and threatened the French cardinals
to cut them in pieces, if they did not choose a Roman, at
least an Italian. At length the people broke into the con-
clave, and seized the cardinals, continually demanding a
Roman pope. Some of the cardinals’ domestics having
said to them, Have you not the cardinal of St, Peter ? im-
mediately, as if he had been duly elected, they clothed him
in the pontifical robes, placed him on the altar, and pro-
ceeded to adoration, notwithstanding his own declaration,
that he was not pope: yet the next day he caused himself
to be proclaimed pope, by the name of Urban VI. The
cardinals then publicly owned him, yet privately writ to
the king of France, and other Christian princes, that it was
a void and null election, which they did not intend should
be acknowledged.
Urban, trusting likely to his party at Rome, behaved with
great pride and insolence, and very much disobliged the car-
dinals. They retired from Rome to Fundi ; there they chose
another pope. The better to reconcile the difference be-
tween the French and Italians, they chose a German, Robert
cardinal of Geneva, who took the name of Clement VII.
Thus a schism began, which continued many years, and
divided the several kingdoms and states of Europe; some
supporting the cause of Urban, others the interests of Cle-
ment, who left Italy, and placed his residence at Avignon.t
Urban left his seat vacant by death, A, D. 1389. The
“Italian cardinals proceeded to a new election, and chose
Boniface IX. a Neapolitan. In like manner, upon the
death of pope Clement, A. D, 1394, at Avignon, the car-
dinals of that party proceeded to another election, and
chose Peter Luna, of Arragon, who was named Benedict.
Many attempts were made to heal this breach, but all to no
purpose; a renunciation or cession of both the popes was
proposed, but that suited the ambition of neither,
The Romans, after the death of Boniface IX. chose In-
nocent VII. and after him Gregory XII. his successors.
The mischiefs of these contentions were at last thought
to want the remedy of a general council. A general coun-
cil was held at Pisa, A. D. 1409. The council deposed
both popes, Gregory and Benedict, and chose a new pope,
who took the name of Alexander V.
One would have thought this decision should have
ended the dispute; here was the determination of a gene-
* Hist, vol. iii. p. 401. + Ibid. p. 403, $ Ibid. p. 406.
SECT. xv.]_
ral council, in which there were twenty-two cardinals,
twelve archbishops, sixty-seven bishops in person, eighty-
five deputies, a great number of abbots, proctors of orders,
and chapters, with sixty-seven ambassadors of kings or
sovereign princes: and yet both the popes found means to
support themselves, and keep up a party; the one chiefly
in Italy, the other principally in Spain. Alexander V.
chose by the council of Pisa, was received as pope by the
greater part of the nations. Upon his death, John X XIII.
was chose in his'place.
There was now three successors to St. Peter, in three lines
of succession, at the same time. John X XIII. appointed
a general council to be held at Constance, A.D. 1414. This
council pressed him to resign, and declared he ought to do
so, as well as Gregory and Benedict.* John did all he
could to avoid this ungrateful proposal, but finding he
could not gain his point’in the council, he retired from it.
The council notwithstanding continued, and cited John to
appear. Upon his refusal, they declared him suspended
from all government spiritual. and temporal; and, at last,
by a decisive sentence, deposed him. Gregory renounced
the papacy, and was confirmed a cardinal; but Benedict
continuing to oppose the council, was declared contuma-
cious, a schismatic, and deposed,
The next business was to choose a pope, to whom all
would submit, now the former were deposed. The council
unanimously chose Martin, anno 1417. This seemed to
put an erd to a long schism, and to restore the peace of
the church. But it soon appeared, the ambition of the
popes was restless, and a continual source of disorders
and mischievous contentions. ;
Pope Eugene IY. who succeeded Martin V. was greatly
displeased with the council of Basil, for maintaining the
authority of councils to reform the church both in head and
members. Therefore, A. D. 1432. he published an order to
dissolve it. The council could not prevail upon the pope
to revoke the decree, yet continued to sit notwithstanding.+
They cited the pope to appear before them ; he was forced
at last to revoke the dissolution, to allow and approve the
continuation, with all that had been done by the council in
that time; and the decree of the council of Constance was
renewed, for the confirmation of the authority of general
councils.
. Yet still new differences arose: the pope translated the
council from Basil to Ferrara, and opened a council there,
Jan. 10, 1438, Yet many bishops continue still at Basil,
and proceeded so far as to depose pope Eugene, and chose
another pope, who was called Felix V.
Thus the schism was renewed by two popes, each at the
head of a council{—Pope Eugene presiding in the council
of Florence, to which place he had translated the council
from Ferrara; and pope Felix presiding in the council of
Basil; and at the same time Germany proposed to call a
third general council, to examine the rights of the other
two. This schism continued to the death of Eugene, anno
1447. Felix then resigning all his pretensions to Nicho-
las V. his successor,
_ From this time (though the schism was ended) the popes
were more taken up with the wars of Italy,§ enterprises
against the Turks, aggrandizing their temporal power, and
* Du Pin, vol. iii. p. 439. t Ibid. p.443.449. ¢ Ibid. p.45% — § Ibid. p. 454.
THE REVELATION OF ST. JOHN,
579
establishing their own families, than in any care of religion;
which proved the occasion of great disorders.
Alexander VI. was one of the worst of men; he dis-
honoured his dignity, says Du Pin, by ambition, avarice,
cruelty, and debauchery. According to Mezeray, he was
one of the most impious and vicious of men ; and if there
was any one who exceeded him in abominable crimes, it
was his own bastard son Cesar Borgia.*
The disorders and calamities occasioned by these con-
tentions, which the ambition, tyranny, and cruelty, of the
popes were the sole cause of, appear every where in the
history of these times; neighbour princes and nations were
divided by their quarrels, and they set the whole world
about them in a flame, by the fire of their contentions: all
the principal wars and quarrels of this age had their rise
from the ambitious projects of the popes.
This was the chief spring of those long and bloody wars
about the kingdoms of Naples and Sicily, Pope Urban,
to revenge himself of Jane queen of Naples,+ offered the
investiture of that kingdom to Charles of Durazze, and per-
suaded him to attempt to dethrone her, though he was
greatly obliged to her, and even designed by her for her
successor. This ungrateful attempt, at the pope’s solicitae .
tion, made the queen change her-mind, and adopt Lewis
duke of Anjou for her heir. Charles of Durazzo was
crowned at Rome, anno 1380. took Naples without resist-
ance, and put queen Jane to death, together with her hus-
band Otho of Brunswick.
Upon this success of Charles, the duke of Anjou was
somewhat in doubt, whether he should pursue his claim ;
but pope Clement, who had no other way to depose Urban,
used all endeavours to press him to it, that it seemed, says
Mezeray, he valued not the ruin of the church, both in tem-
porals and spirituals, if he could but establish himself.
“« Quill sembloit, qu’il ne lui importoit pas de la ruine de
TEglise, au temporel, et au spirituel, pourvu qu'il put pro-
curer son establissement.”
As these wars began, so they were kept alive by the in-
trigues of the popes for above a hundred years, in which
France, Spain and Germany had their share as wellas Italy.
But these evils, great as they were, were not the only
mischiefs the ambition and contentions of the popes caused
in these times.
The council of Constance persecuted John Huss, and Je-
rome of Prague, with great severity, and a dishonourable
breach of faith; they were both burned by order of the
council, notwithstanding the emperor’s safe conduct. Such
an unjust and perfidious declaration, That faith was not to
be kept with heretics, quite, enraged the Bohemians. The
emperor Sigismund, who succeeded his brother Wenceslaus
in that kingdom, was fain to use the army he designed
against the Turks to quiet the Bohemians.t The pope
sent a legate to raise a croisade against them. There
were many lesser skirmishes and battles with the Hus-
site general Zisca, At length an army of forty thousand
horse, and as many foot, was sent against them, anno 1431.
with the pope’s legate, and many princes of Germany, at
the head of it. This great army was defeated by the Bo-
hemians; and they were not at last subdued but with great
difficulty, and by reason of differences among themselves,
¢ Heiss, vol.i. p. 375. *
4E 2
* Mezeray. + Ibid.
580
which were raised and managed by the pope’s agents, to
weaken and destroy them.
Nor were these all the fatal consequences of these am-
bitious contentions of the popes; they caused a schism
between the Greek and Latin churches, and a war between
the Christians of the eastern and western empires, which
greatly weakened the Christian interest against their com-
mon enemies, the Mahometan Turks. They kept up conti-
nual quarrels among the Christian princes, which the Turks,
who were watching all opportunities, knew how to improve.
Mahomet made great advances in Europe; and, A. D. 1453.
put an end to the eastern empire, by taking the city of Con-
stantinople, which has continued to be the seat and capital
of the Turkish empire ever since. He soon passed over
into Italy, took Otranto, left a garrison in it; and nothing
seems to have saved Italy from the greatest danger, but the
death of Mahomet, and a dispute between his sons about
the succession; for Mahomet was eagerly bent on taking
old Rome, as he had already taken new Rome, or Constan-
tinople.
put an end to all his designs with his life.
If now we consider the events of providence in this pe-
riod, not only in a few particular instances, but in the gene-
ral history and state of the Christian world, in the mis-
chievous effects which the ambition and contentions of the
popes caused every where, do they not very fully and pro-
perly answer the prophetic description?
The many evils caused by the hot and furious zealots for
the pope’s ambitious views, were fitly represented by a hot
and intemperate season, whereby men were scorched with
great heat.
Some interpreters carry the meaning of these expressions
yet farther, and conceive they are to be understood in a
literal sense also, for intemperately hot and burning sea-
sons, which should destroy the fruits of the earth, occasion
famine and pestilential distempers ; and it is certain, in the
history of this period, that the prophecy is fully verified in
this meaning too. Not to enter into a particular detail of
the numerous instances the history of this period furnishes
us with, there is one so remarkable above others, and which
falls out at a time so proper to close this period, that I
think it deserves particular notice.
A new kind of disease invaded Germany this year, A. D.:
1529. says a very judicious historian: ‘‘ Men being taken
with a pestilential sweating, either died in twenty-four
hours; or, if they sweated out the poison, they recovered
by degrees their health again : but before any remedy could
be found for it, many thousands perished. This distem-
per, in a very short time, spread itself from the ocean all
over Germany; and, with incredible celerity, like a fire,
raged far and near. It is commonly called, the sweating
sickness of England; for, in the first year of the reign of
Henry VII. of England, which was in the year of our Lord
1486. the same plague infested that country: and, because
there was no remedy known for such a new distemper, it
swept away a vast number of people. At this time also
there was a great scarcity of corn and wine; so that all the
judgments wherewith God, in his anger, uses to punish an
unthankful people, as the sword, pestilence, and famine,
fell upon Germany at one and the same time.”*
* Sleidan, Hist. Refor, lib. vi, p. 121.
A PARAPHRASE WITH ANNOTATIONS ON
But the providence of God cut off his power, a
[CHAP. XVI.
It appears this was a new distemper, and but lately
known, yet it was not the first time this period or age was
punished with it: “There was a sweating sickness about
eleven years before, (A. D. 1517.) being of that malignity,
that it killed in the space of three hours ; many persons of
quality died of it: it was so mortal among the vulgar sort,
that in some towns it took away half the people, in others
the third part.”*
About thirty years before this, viz. the beginning of the
reign of Henry VII. “ there reigned in the city, and other
parts of the kingdom, a disease (says the Lord Bacon),
then new, which, of the accidents and manner thereof, they
called the sweating sickness; it was conceived to proceed
from a malignity in the constitution of the air, and infinite
persons died suddenly of it, before the manner of the cure
and attendance was known.”
Here we see a new pestilential distemper returning three
times in the space of about forty years, and the last time
not confined to a particular country, but spreading itself
through most parts of Europe.
I cannot leave this part of history, without the account
a French historian gives us of it in his own country; as, I
think, it greatly illustrates the. propriety and elegance =
the prophetic description. :
«From the end of the year 1528. to the beginning of the
year 1534. (says the historian,) Heaven was so angry with
France, that there was a continual disorder of the seasons,
or rather summer alone had taken all their places; so that
for five years there was not two days of frost together. This
intemperate heat enervated nature, if 1 may so express it,
and made it impotent ; it brought nothing to maturity, the
trees blossomed immediately after the fruit, corm did not
increase in the ground for want of water ; there was such a
quantity of vermin, as eat up the young shoots ; the harvest
did not produce sufficient for the next year’s seed. This
scarcity caused a universal famine ; after which there’ ap-
peared a distemper called troussegaland, and then a fu-
rious pestilence ; by which three plagues, above a quarter
part of mankind was carried away. bs
Thus literally, as well as in a figurative meaning, there
was power given unto the sun to scorch men in this period.
What little effect these judgments of God had on the
world for their reformation, to abate their enmity to the
truth, or cruelty to the faithful professors of it, we may learn
from the infamous conduct of the council of Constance,
which, in open violation of the public faith, burned John
Huss and Jerome of Prague; and gave a public sanction
to that scandalous doctrine, That faith is not to be kept with
heretics: and we shall have yet farther instances of it in the
following periods of prophecy and history.
Fifth vial—This vial or cup is poured out on the throne
of the beast, so the word is in the original. In the Scrip-
ture-language, throne, kingdom, government, authority, do-
minion, and power, are of like signification: to translate
the kingdom from the house of Saul, and to set up the throne
of David over Israel, is to take the authority and power of
government from the one, and give it to the other; (2 Sam.
iii. 10.) to establish the throne, is to confirm the kingly power
and authority, as God promised David, And thine house and
* Ld. Herbert, Hist. Hen. VIII. p. 69.
+ Ld, Bacon, Hist. Hen. VII. p. 9.
$ Mezeray, Hist. vol. ii, tomyiv. p. 570. ;
SECT. Xv.]
thy kingdom shall be established for ever before thee: thy
throne shall be established for ever.(2 Sam. vii. 16.) Anen-
largement of the throne, signifies an increase of dominion
and power, as, when Solomon was set on the throne of the
kingdom, the court congratulated David, and wished pros-
perity to the new king, in these words, God make the name
of Solomon better than thy name, and make his throne greater
than thy throne. (1 Kings i. 47.)
The throne then of the beast, which our translation has
rendered his seaf,/seems plainly to mean, his authority and
power, rather than the city or seat of his residence. For the
prophetic language puts a throne to signify, not the seat of
a kingdom, but its power and authority. And so this very
prophecy explains it; this angel poured out his vial on the
seat of the beast, and his kingdom was full of darkness.
Darkness is an emblem of affliction; a kingdom full of
darkness will then naturally signify a great diminution of
power and decay of authority: so that. the distinguishing
punishment of the beast in this period, that his kingdom
shall be full of darkness, will most properly mean some
great and successful opposition to the papal power and au-
thority, which shall much weaken and lessen it, and give
such uneasiness to the supporters of it, as shall drive them
into a rage, and make them bite their own tongues, as it
- were, for anger and vexation.
Let us see, then, how this prophetic description is an-
swered by the events of providence, in the times which fall
in with this period of prophecy.
The last vial brought us somewhat beyond the year 1500.
We shall easily perceive the most memorable events of
history which next followed in order of time, were those
which prepared the way for the protestant Reformation, and
at last fixed and settled it in many considerable kingdoms
and states of Europe.
The power and authority of the popes were attacked with
success; entire nations were cut off from the kingdom of
the beast. A very considerable part of those who had been
long subject to his authority renounced it, and have con-
tinued freed from it to this day: even the nations which
still profess obedience to the pope, have greatly abridged
and restrained his power. They have learned to oppose his
extravagant claims, and haverendere d impracticable any
ambitious views of a supreme unlimited authority in tem-
porals and spirituals, which the popes had often aimed
at, and at some conjunctures had a fair prospect of esta-
Dlishing.
The care of a wise and good Providence did not permit
the kingdom of the beast to rise to such a degree of power,
or even by the most cruel exercise of the power it had at-
tained, to suppress altogether the cause of truth and Christ-
ian liberty. The blood of the martyrs, instead of destroy-
ing their cause, helped to promote it; many were justly
displeased with so cruel usage of good men, pitied them
for their sufferings, and began to have more favourable
thoughts of their opinions. The corruptions of popery grew
daily more visible to the world; the scandalous use pope
Leo X. made of indulgences, to raise money every where
by them, provoked Martin Luther to preach against them.
This so nearly touched the power and interest of the pope,
that he resolved to put a stop to all such disputes, so dan-
gerous to his authority. He solemnly condemns the doc-
trine of Luther, and engages the emperor Charles V. to see
THE REVELATION OF ST. JOHN.
581
his bull put in execution. Luther, under the protection of
the elector of Saxony, not only continued to maintain his
first doctrines, but openly declared himself farther against
other corruptions of the Roman church; in which he was
followed by many princes and cities of the empire. The
doctrines of the Reformation spread so fast, and were pro-
pagated in so many places, that it was judged necessary
to call a general council, as the only effectual means to put
an end to those differences. So a council was appointed
to meet at Trent, A. D. 1542. which, after many suspen-
sions and intermissions, ended at last, A. D. 1563.
This council was so artfully managed by the popes, and
ended so much to their advantage, so fully confirmed their
corruptions, and condemned all doctrines tending to:a re-
formation, that it was unanimously rejected by all who
maintained the necessity of a reformation. Instead of
proving an effectual remedy to restore peace, it greatly ex-
asperated men’s tempers; for, by the decrees passed in the
council of Trent, all hopes of reunion or accommodation
were entirely cut off. The kingdoms of England, Scotland,
and Ireland, the northern kingdoms of Sweden and Den-
mark, many states of the empire and cantons of Switzer-
land, and great numbers in France, Hungary, and Bohemia,
firmly adhered tothe Reformation, separated fromthe Roman
communion, and absolutely renounced the papal authority. ~
The popes, who were accustomed to use other arms be-
sides spiritual, engaged the house of Austria, and several
princes, by all possible means, to suppress the northern
heresy, as they styled the Reformation; and left nomethods
they could think of untried, by which they could hope to
ruin it: so that wars, invasions, assassinations, massa-
cres, are the principal parts of the history of these times;
for above a hundred years. We need but just mention
the many bloody wars in Germany, in which Charles V.
was endeavouring to destroy the liberties of the empire;
with the protestant Reformation, the many civil wars in
France, the long wars between Spain and the United Pro-
vinces, the Spanish invasion of our own kingdom, the mas-
sacre of Paris, the powder-plot in England, the many at-
tempts against the life of queen Elizabeth, the actual assas-
sinations of Henry III. and Henry IV. kings of France,
and of the prince of Orange, founder of the Dutch com-
monwealth; all which are recited at large in every history,
and recorded as the most memorable events of those times.
Yet the same histories also shew us, that all these at-
tempts in aid of the pope’s authority failed of success.
Several kingdoms maintained the Reformation against all
opposition, and, by full authority of the supreme civil
powers, annulled and made void the usurped authority of
the popes; in many countries where yet the government
continued in obedience to the pope, as supreme head of the
church, the free possession and exercise of the protestant
religion was tolerated and indulged.
At length, after many and great struggles, the chief de-
fenders of the pope’s cause were brought to confirm and
ratify the peace and liberty of the protestant states. ‘The
treaties of Westphalia, A. D. 1648. are well called, the
basis of the religious liberty of the empire. The treaty of
Osnabruck, between the emperor and Sweden, (art. v.) and
the treaty of Munster, between the emperor and France,
(art. xxxiii.) confirmed the protestant states in their reli-
gion, and quieted them in their possessions in the most -
582
solemn and authentic manner ;* and, what deserves obser-
vation, notwithstanding the public and vigorous protesta-
tions of the pope to the contrary. Pope Innocent X. had
vehemently opposed these treaties in their progress, and no
sooner were they concluded and ratified, but he solemnly
protested against them, as highly prejudicial to the catholic
religion. and holy see. He declared them null and void,
and freed all persons from any obligations to keep them,
though they had sworn to the observation of them. ‘* Nous
de notre propre movement, et de notre certaine science, et
meure deliberation, et de la plenitude de la puissance ec-
clesiastique, disons et declarons par ces mesmes presentes,
que les dits articles——ont eté de droit, sont, et seront per-
petuellement, nuls, vains, invalides, iniques, injustes, con-
damnez, reprouvez, frivoles, sans force et effet, et que
personne n’est tenu de les observer, ou aucun d’iceux,
encore qu ils soient fortifiez par un serment.”’-
The great opposition made by the pope to these treaties,
while they were negotiating, gave the contracting powers
reason to apprehend some such protestation at the conclu-
sion of them. It was therefore inserted in the treaty itself,
that these articles should be observed, any declaration
made or to be made to the contrary notwithstanding.
“ Sans s’arreter a la contradiction, ou protestation, fait
par qui ce soit, ecclesiastique ou seculier, soit au dedans
soit au dehors de l’empire, en quelque tems que ce puisse
etre, toutes les quelles oppositions sont declarées nulles,
et de nul effet, en virtua des ces presentes.’’{
. It is well known, these treaties of Munster and Osna-
bruck have continued an essential part of the constitution
of the empire ever since ; they are generally made the basis
of all subsequent treaties, and have very frequently been
eonfirmed by them.
. Thus the Reformation proved a great blow to the autho-
rity of the popes; many nations withdrew altogether from
his obedience, and such as remained to own him head of
the church, yet evidently shewed much less. regard to his
authority than before; and, on some greater occasions,
plainly appeared both to oppose it, and treat it with con-
tempt. As this is a very remarkable event of providence
in itself, it every way answers the prophetic description of
this period, That the fifth angel poured ont his vial upon
the seat or throne of the beast ; and his kingdom was full of
darkness.
CHAP. XVII. SECT. XVI.
CONTENTS.
The former vision represented a very afilicted state of the
_ church; the true worshippers of God, few in number,
driven out from society, flying into a wilderness and de-
sert places for safety from persecution, prophesying in
sackcloth, in a state of oppression and mourning, often
put to death for their testimony to the truth: yet the
_ time of this afflicted state is limited to one thousand two
hundred and sixty years, or prophetic days; at the end
of which period, this oppressive persecuting power shall
be destroyed, purity, truth, and righteousness, which
. * Heiss, vol. iv. p. 146, art. y..ib, » p. 87. art, xx xiii.
+ Protestation du Pape, ib, p, 236. ¢ Traité d’Osnabruck, ib. p. 147,
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVII.
were oppressed and persecuted, shall flourish in a state
of great safety, peace, and happiness.
This is a much longer period of prophecy than either of the
two foregoing. To make the true intention and mean-
ing of it more clear and evident, one of the angels who
poured out the cups of God’s wrath, is sent to St. John
as a nuntius, more fully to explain it.
A nuntius, angel, or interpreter, was a known part in the
ancient drama. Here an angel is sent to interpret this
part of the prophecy to us ; and we may justly look upon
the angel’s interpretation as a sure key, which will war-
rant an application of the several representations ; and
so far as an angel from heaven explains it, we may
be satisfied we have the true meaning of it: so that by
the help of this explication in the prophecy itself, we
have a sure interpretation of some of the more important
parts of the vision, and of such as will make the inter-
pretation of the rest very likely and probable.
L. Awnp there came one of the seven angels which had the
seven vials, and talked with me, saying unto me, Come hither ;
I will shew thee the judgment of the great whore that sitteth
upon many waters ; |
(1.) After I had seen in vision the afilicted state of
the church in this last period, and the punishment of its
antichristian enemies, by many strokes of Divine ven-
geance, one of the angels appointed to pour out the cups
of God’s wrath called me to him, to explain yet more par-
ticularly to me some things concerning these judgments,
and the characters of the persons on whom they were to be
inflicted, which should sufficiently mark them out to a
careful observer, as an idolatrous power, ruling over many
nations and people.
2. With whom the kings of the earth have committed for-
nication, and the inhabitants of the earth have been. made
drunk with the wine of her fornication.]
(2.) With whose idolatrous doctrines and practices the
princes and rulers of the world, together with all sorts of
people of every rank, had been greatly corrupted: so that
they had been prevailed upon by this prostitute to join in
polluting the worship of the Christian church, by abomi-
nable superstition and idolatrous practices. [1]
3. So he carried me away in the spirit into the wilderness :
and I saw a woman sit upon a scarlet-coloured beast, full of
names of blasphemy, having seven heads and ten horns.]
(3.) When the angel had thus informed me of the design
of his message, the scene of the prophetic vision was
changed to a wilderness, a place of retirement and secrecy ;
there I saw a new vision, a woman appeared riding on a
beast, adorned with scarlet furniture; its form like that I
saw rising out of the sea, having seven heads and ten
horns, with many blasphemous inscriptions or titles, to
shew that this idolatrous persecuting power was the same
antichristian Roman government, meant by the beast that
I saw in a former vision rise out_of the sea. [*]
4, And the woman was arrayed in purple and scarlet co-
lour, and decked with. gold and precious stones and pearls,
having a golden cup in her hand, full of abominations and
filthiness of her fornication. ]
(4.) This lewd prostitute, who sat on the beast, was her-
self clothed in the imperial habit, wearing purple and scar-
let robes; she was also very richly adorned with gold and
SECT. XVI.]
jewels, to shew her high quality and great riches; she had
also a golden cup in her hand, wherewith she intoxicated
persons, and enticed them to join with her in her supersti-
tions and idolatry. [*]’
5, And upon her forehead was a name written, MYSTERY,
BaBYLON THE GREAT, THE MOTHER OF HARLOTS, AND
ABOMINATIONS OF THE EARTH, |
(5.) This character of an idolatrous persecuting govern-
ment, represented by this woman sitting upon a scarlet-co-
loured beast, appeared manifest by an inscription on her
forehead, to this purpose; This is a mystical or figurative
personage, meaning, under the name and character of Ba-
bylon, a power like that of ancient Babylon, a chief pro-
moter of idolatry, by whose authority it was propagated
among many nations. [*]
6. And I saw the woman drunken with the blood of the
saints, and with the blood of the martyrs of Jesus : and when
I saw her, I wondered with great admiration.]
(6.) When I perceived how cruel and outrageous this
government was represented, so as to persecute the most
faithful Christians to death, and shed their blood, as if
drank and mad with rage, it struck me with great wonder
and astonishment, that a power, professedly Christian,
should be so intoxicated with pride and cruelty. [°]
7. And the angel said unto me, Wherefore didst thou mar-
vel? I will tell thee the mystery of the woman, and of the beast
which carrieti her, which hath the seven heads and ten horns.}
(7.) Then the angel-interpreter, who was sent to explain
this vision to me, more distinctly informed me, that when I
should more fully understand what this persecuting power
was, how it came by its authority, how it abused it, how
severely it should be punished for it in the end, my wonder
would be much lessened: I will therefore, says he, give
you a more distinct account of the original wickedness
and punishment of this mystical Babylon.
8. The beast that thou sawest was, and is not ; and shall
ascend out of the bottomless pit, and go into perdition: and
they that dwell on the earth shall wonder, whose names are
not written in the book of life from the foundation of the
world, when they behold the beast that was, and is not, and
yet is, |
(8.) Know then, and understand, this persecuting power
will be a revived authority |in the same city of Rome,
which was once before destroyed by the righteous judg-
ment of God, for persecuting the truth; another persecu-
ting power shall arise after it, which by means of false doc-
trines, and those hellish principles by which Satan corrupts
the world, and maintains a power over wicked men, shall
greatly prevail; a corrupt part of the church, who by their
antichristian temper and actions shew they are not true
Christians, shall be surprised and pleased with it, and the
greater part shall rejoice in the revival of a power, to pro-
mote their corruptions, and to persecute aJl who have con-
science and integrity not to comply with them. [°]
9. And here is the mind which hath wisdom. The seven
heads are seven mountains, on which the woman sitteth.]
(9.) Let them who have a mind to understand this pro-
phecy, particularly attend to this key of explaining it, and
it will give them a good degree of knowledge in the mean-
ing of it; let them Jay it down for a maxim, that this per-
secuting power is the city of Rome, so well known by its
situation on seven hills. [7]
THE REVELATION OF ST, JOHN.
583
10, And there are seven kings: five are fallen, and one is,
and the other is not yet come; and when he cometh, he must
continue a short space, |
(10.) But, said the angel, observe farther, that seyen
kings are also signified, to express more distinctly under
what state or form of government this persecuting power
should arise in Rome, Observe then, that, out of seven
forms of government, five are already passed; the present
that now is, at the vision, is the sixth; after this there shall
be another, which is not yet come, and when it comes, is to
continue but fora shorttime. All these are to be passed in
their succession, before that form of Roman government
shall arise, which is meant by the beast in this prophecy.
11, And the beast that was, and is not, even he is the
eighth, and is of the seven, and goeth into perdition,]
(11.) For the form of government here prophesied of,
may on some accounts be reckoned as an eighth; though
yet, for other reasons, it may be accounted as a seventh,
and shall in its due time be as surely destroyed, as the se-
yeral forms of government in succession before it were. [°]
12, And the ten horns which thou sawest are ten kings;
which have received no kingdom as yet; but receive power as
kings one hour with the beast.]
(12.) More distinctly to shew you the time of the beast
in this prophecy, observe the ten horns, as designed to sig-
nify several distinct kingdoms and governments, none of
which are yet in being, at this time of the vision, but which
are to arise in or about the same time with this last form
of Roman government; therefore you are to consider the
time of this persecuting power, contemporary with ten
other kingdoms, or governments, to be formed hereafter,
in the dominions of the Roman empire. uy)
13. These have one mind, and shall give their power od
strength to the beast.]
(13.) When these kingdoms shall be erected, as all had
the same intention of cantoning out some part of the Roman
empire, a settlement for themselves, so they shall all join
their authority and power (however they may be divided
in their respective interests and ambition), to support this
antichristian persecution of the faithful seryants of Christ.
14. They shall make war with the Lamb, and the Lamb
shall overcome them: for he is Lord of lords, and King of
kings: and they that are with him are called, and chosen,
and faithful.]
(14.) They shall themselves join in this war with Christ
and his church, in persecuting all who should adhere to the
purity of the Christian faith and worship; but though the
faithful shall suffer much from them, they have this conso-
lation in the same prophecy, that Christ, the King of saints,
shall, in due time, overcome these powerful conquerors of
the Roman empire : for God has constituted him Lord of
lords, and King of kings; and God will assuredly defend
and protect those whom he has chosen, and called to the
| privileges of his church, and who are faithful to the cause
of God and religion, against the opposition of the world,
how powerful soever it may be.
15. And he saith unto me, The waters which thou sawest,
where the whore sitteth, are people, and multitudes, and na-
tions, and tongues.]
(15.) The angel-interpreter farther informed me, that I
was to understand by that part of the vision in which I saw
the whore sitting on many waters, the great extent of that
584
persecuting power, over many nations and people, being
supported by the united force of the several nations that
had settled themselves in the Roman empire. [*°]
16. And the ten horns which thou sawest upon the beast,
these shall hate the whore, and shall make her desolate and
naked, and shall eat her flesh, and burn her with fire.]
(16.) Yet, for the comfort of the faithful, it is revealed,
that these very nations who will thus support the idolatry
and persecution of the beast for a time, shall at length grow
sensible of her extravagant claims and grievous oppres-
sions, shall be highly displeased with them, and resent
them; they shall not only withdraw their protection from
her, but shall use their power against her; shall strip her of
her ornaments and riches, expose her to shame, and bring
her to destruction by fire and sword, and all the calamities
of war. ["]
17. For God hath put in their hearts to fulfil his will, and
to agree, and give their kingdom unto the beast, until the
words of God shall be fulfilled.]
(17.) For God, the supreme governor of the world, in
whose hands the hearts of kings are, as well as the hearts
of meaner persons, though he permits the kings of the
earth to support the idolatry and persecution of the beast
for a time, yet it is only for a limited time, during the pe-
riod of this prophecy ; when this word of prophecy shall
be finished, then he will put it into their hearts to fulfil his
farther will, in the destruction of that power which they
before supported.
18. And the woman which thou sawest is that great city,
which reigneth over the kings of the earth.] ‘
(18.) And finally, to understand this vision, observe, that
the kingdom of the beast is a kingdom in the same great
city which you now see the empress of the world, which
has subdued the other empires, and subjected so many
kingdoms of the earth to its dominion. ["*]
ANNOTATIONS ON CHAP. XVII.
(‘] Ver. 2.] IDOLATRY, in the ancient prophecies, is
frequently called whoredom and fornication; the prophet
Ezekiel interprets, being polluted, after the manner of their
fathers, and committing whoredom after their abominations,
by making their sons to pass through the fire, and polluting
themselves with their idols, (xx. 30, 31.) The prophet
Isaiah, in like manner, describes the propagation of idolatry
by Tyre, which was spread every where with their great trade
and commerce, by these remarkable words, She shall com-
mit fornication with all the kingdoms of the world upon the
face of the earth, (xxiii. 17.) _As it is agreeable to the
prophetic style to represent cities in the figure of women,
so it is to represent idolatrous and superstitious cities by
prostitutes and harlots; Seeing thou dost all these things,
the work of an imperious whorish woman, says the prophet
Ezekiel to Jerusalem, (xvi. 30.) A fit expression to shew
the evil of idolatry and superstition, and how hateful in
the sight of God. This was one distinguishing character
of this antichristian power, which ruled over and corrupted
‘so many nations and people.
[*] Ver. 3.] We have already seen in the notes on xiii. 1.
that the monstrous wild creature there described, having
seven heads and ten horns, with titles of blasphemy, and
‘in which the forms of a leopard, a bear, and a lion, were
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVII.
mixed together, signified the last form of Roman govern-
-ment, contemporary with the several new kingdoms erected
on the fall of the Roman empire, after the form of govern-
ment at the time of the vision, which was the imperial,
should be passed away. The present representation of
the great whore or prostitute, sitting upon this beast, signi-
fies, that the same state of Roman government is intended,
which can be no other than the idolatrous persecuting
power, supported by the papal authority. This the angel-
interpreter will shew, I think, with full evidence, in ex-
plaining the principal parts of this figurative representation.
The beast seems to be called scarlet-coloured, because
a scarlet covering, or rich cloth, was thrown over it: might
not that rich horse-cloth be embroidered with gold, and
have heads and horns worked uponit, as emblems of power
and authority, with proud mottoes, or titles, amounting to
blasphemy ?
[°] Ver. 4.] Purple and scarlet were the colours of the
imperial habit: the purple, in times of peace; and the
scarlet, in times of war. It is well known, these are the
colours used by the pope and cardinals; so that to be
raised to the purple, or to the scarlet hat, is used to express
being made a cardinal. The use of jewels for state and
magnificence, is too well known to be insisted on. The
golden cup in her hand, full of abomination and filthi-
ness of her fornication, may be an allusion to those philters,
or love-potions, which prostitutes and lewd women were
used to prepare, to inflame the love of their gallants, but
by which they often disturbed their senses, and made them
run mad; or, it may refer more simply to the common ef-
fects of drunkenness and debauchery. Babylon is repre-
sented as a golden cup, that made all the earth drunken ;
the nations have drunken of her wine, therefore the nations
are mad. (Jer. li. 7.) The disordered senses and under-
standing of a drunken man, the natural effects of a debauch,
are a proper figurative representation of a disordered un-
derstanding and judgment of men, misled by any methods
of infatuating deceit into idolatry and gross superstition.
[*] Ver. 5.] It has been observed by interpreters, that
lewd women were used to have their names written over
their doors, and sometimes on their foreheads; and that
criminals among the Romans had an inscription of their
crimes carried before them. In the first sense, as Mr:
Daubuz observes, “ This inscription will denote a public
profession of what is signified by it, or a public patronage
of idolatrous doctrines and worship.” In the second sense,
it will denote the crimes for which she is condemned, and
was punished by the foregoing plagues. Mr. Waplethinks,
“This inscription is rather an allusion to the known inscrip-
tion on the forehead of the high-priest, Holiness to the
Lord; whereby is intimated, that this idolatrous perse-
cuting government was an antichristian church, of a tem-
per and spirit quite contrary to the true worship of the one
true God.”
The paraphrase of the bishop of Meaux on these words
deserves observation. “‘ Babylon is meant by the name
of the whore, and Rome by Babylon. This is the most
natural sense.—We see then why St. John represents Rome
in the name of Babylon, as she had all the characters of
Babylon, an empire full of idols and divinations, and aper-
secutor of the saints, as she was.” ‘*Sous-le-nom de la
prostituée c’est Babylone, et sous le nom de Babylon c’est
SECT: XVI.]
Rome, c’est le sens le plus naturel....on voit donc pour-
quoy Saint Jean represente Rome sous le nom de Baby--
lone, dont elle avoit tous les characteres, dominante comme
elle, comme elle pleine d’idoles, et de divinations, et per-
secutrice des saints, qu’elle tenoit captifs.”
[°] Ver. 6.] Ithas been observed, I think justly, that the
persecution of Christians, at the time of the vision, was not
likely to have occasioned such astonishment in the apo-
stle; but he might well greatly wonder, that Rome Christ-
ian, once so famous for purity of faith and patient suffering
for-the profession of truth, should become another Baby-
lon for idolatry and persecution. From hence, protestant
interpreters may with reason infer, that this vision does
not represent the persecution of Rome heathen, but of
Rome antichristian.
{°] Ver. 8.] This description of the beast, that it was, and
is not, and yet is, means, in a plain and easy sense, that this
persecuting power once was, then ceased to be, but after-
ward recovered itself again. -Mr. Mede, following good
authority, reads zapéorat, and renders it, the beast that was,
and is not, and yet is to come, which at length shall ascend
out of the bottomless pit. ‘The bottomless pit, gulf, or
abyss, is mentioned as the prison of Satan, and his evil
angels ; opening the bottomless pit, signifies a permission
of those powers of darkness, to deceive and corrupt the
minds of evil-disposed and wicked men with false doc-
trines and principles of persecution, through their lusts of
ambition and covetousness. (Vid. ix. 1.)
» The expression, whose names were not writien in the book
of life, is intended to shew, that this revival of a perse-
cuting power should be greatly owing to some members of
the church itself, but such who had lost the spirit and tem-
per of true Christianity, who were led by ambition and
worldly interests, and were ready to fall in with any thing
that seemed best to fall in with their inclinations and views.
The book of life is an allusion to the registers in which the
names of persons were enrolled to remain upon record, as
members of a corporation, or freemen of a city ; to be regis-
tered in the book of life, is to be registered as true Christians,
who have a right to the promise of eternal life. (Vid. iii. 5.)
Now this description most exactly agrees with the tem-
poral power of the papacy; which arose by the means of
false doctrine, persecution, and assistance of a corrupt part
of the church itself. Thus Rome, after it had lost all au-
thority, ceased to be a seat of empire; was itself a small |
dutchy, subject to the exarchate of Ravenna for many
years; yet it revived again, recovered great power and
authority, and has long continued the seat of the most ex-
traordinary government the world ever saw.
("] Ver. 9.] This interpretation of the angel leaves no
room to doubt, but that the persecuting power here pro-
phesied of, was to be some empire of which thé city of
Rome was to be the capital, or seat. Rome was as well
known by its situation on seven hills, or montes, as by the
name of Rome itself; urbs septicollis, was never mistaken
for any other city, Roman authors have so fully deter-
mined the sense of it:
“Que de septem totum circumspicit orbem
Montibus, imperii Roma Deumque locus.” *
THE REVELATION OF ST. JOHN.
585
[*] Ver. 11.] This part of the angel’s interpretation de-
serves particular attention. It has appeared difficult to
most interpreters; so that there is great difference between
them as to the precise meaning of the several expressions.
The whole scheme and order of these prophecies will by
no means admit, that the seven kings should mean seven
emperors, in immediate succession to each other; for then
the text would make the then reigning emperor the sixth,
his immediate successor must be the seventh, the whole
twelve hundred and sixty years of this period, with all the
time of the two foregoing periods, would be comprised in
the single reign of one man, and the whole prophecy would
reach no farther than a very few years after the vision.
It is to be observed, that, in the style of prophecy, kings
mean kingdoms, or states of government. Daniel inter-
prets the beast in his prophecy to mean kings, that is,
kingdoms, empires, and distinct governments. These great
beasts, which are four, are four kings, which shall arise out
of the earth. (Dan. vii. 17.) One of these kings the pro-
phet explains by a kingdom and distinct government, The
fourth beast shall be the fourth kingdom upon earth, which
shall be diverse from all kingdoms, (ver. 23.) The prophecy
before us points out the same interpretation, The ten kings
who have received no kingdom as yet, (xvii. 12.) seem plainly
to mean, not so many particular persons, who reigned in
succession one after another, in the same kingdom or em-
pire, but so many kingdoms, or distinct states of govern-
ment, contemporary with each other, and all of them con-
temporary with the empire of the beast.
The angel-interpreter only observes concerning the first
five, that they were fallen or passed away at the time of
the vision, and, as Mr. Waple justly observes, without any
distinct account of them, their time, names, difference, or
the order of their succession among themselves ; for which
he gives this good reason, because they were of no farther
use to this prophecy, than to shew that the one head then
in being was the sixth of the seven, after five already past.
We have no need, then, to inquire, with great exactness,
what these five forms of government were; we may content
ourselves with a short account of a very eminent Roman
historian, very near the time of this vision. ‘“‘ Rome(he says)
was first governed by kings, then by consuls, by dictators,
by decemvirs, by military tribunes with consular authority.”*
The triumvirates were states of confusion, rather than
forms of government; and Augustus settled the imperial
government, which was the sixth, the form of government
at the time of the vision, and which long continued under
his successors, to the time of the destruction of the Roman
empire by the northern invasions.
There appears no reason why the imperial government
under Christian emperors, should, or even can, be called a
new form of Roman government: for all the powers of go-
vernment were the very same under heathen and Christian
emperors. I cannot therefore apprehend, that Constantine
and his successors, when the empire became Christian, can
be meant by the seventh king, or the kingdom which was not
yet come. It seems to me, that the angel-interpreter inti-
mates plainly enough, that the seventh form of government
was not to begin till the imperial power of Rome should be
destroyed, in whose soever hands it should be. After the
* Ovid. Trist. lib. i. Eleg. 4.
yoL, VI.
* Tacitus, Annal, lib. i, cap, 4,
4F
586
imperial power was destroyed, Rome was long subject to
the kingdom of the Goths in Italy. It was recovered out
of their hands, and continued for some’ time, during the
exarchate of Ravenna, under the eastern empire, governed
by a lieutenant, and a duke subject to the exarch, as we
have observed more largely before, on chap. xiii.
This state of Rome and its government, answers well to
the description of the beast, that was, and is not; and shews
how this last government of the beast may, on some ac-
counts, be called the seventh, and, for other reasons, the
eighth head of government, as the exarchate of Ravenna
was in some sense a new form of government, and yet
hardly so distinct and proper a form of government, as to
be reckoned a different head.
[9] Ver. 12.] What we translate one hour, plav dpav,
ought to -have been translated the same hour or point of
time, as several learned interpreters have justly observed.
We have the sameexpression in the next vers e, pilav dpav,
which we have rendered one mind, meaning plainly the same
mind. The beast, then, and the ten kings or kingdoms, are
to be contemporary powers, or to reign at the same time.
Horns are a usual symbol of strength, as the strength of
some of the fiercest beasts lies in their horns. This sym-
bol of strength and power has been anciently used in the
prophets, to signify the power of empire and government,
Thus the prophet Jeremiah concerning Moab, The horn
of Moab is cut off, and his arm is broken, saith the Lord,
(xlviii. 25.) The prophet Zechariah saw the kingdoms that
oppressed Judah under the representation of horns: Then
Llified up mine eyes, and saw, and beheld four horns. And
T said unto the angel that taiked with me, What be these?
and he answered me, These are the horns which have scat-
tered Judah, Israel, and Jerusalem, (i. 18,19.) In the pro-
phecy of Daniel, horns are most expressly designed to
signily ‘the ‘empires of Media, Persia, and Greece; The
ram which thou sawest having two horns are the kingdoms
of Media and Persia. And the rough goat is the king of
Greece ; and the great horn that is between his eyes is the
first king, the founder of that empire, (viii. 20, 21.)
There were ten horns in the representation, to denote ten
distinct kingdoms, which should arise in several parts of
the Roman empire, which the northern nations should
canton out among themselves, and erect into new and dis-
tinct kingdoms.
T have before observed, that ten in prophetic language
does not always mean a precise number, but is used as a
certain number for an uncertain, to express in general se-
veral or many; fen times is the same as many times, ten
women the same as many women, fen men mean several
men, fen sons several sons, as we have observed in the an-
notations on Rev. ii. 10.
So that there seems to be no necessity of finding a pre-
cise number of ten different kingdoms, or just so many dif-
ferent governments, neither more nor less, erected on the
ruins of the Roman empire: in fact, in those times of dis-
order and confusion, they were shifting and variable ; but
that several new kingdoms were erected, when the northern
nations divided the empire among themselves, is well known
in history, and evident in the several distinct it daira
of Europe at this day.
Several interpreters have reckoned up the number of ten
precisely with the time when, and the place where, they
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVII.
were erected, from whom every one who pleases may sa-
tisfy his farther curiosity. It may be suflicient here to
mention the account given of them by the illustrious Sir
Isaac Newton.*
1. Kingdom of the Vandals and Allans in Spain and
Africa.
. The kingdom of the Suevians in Spain.
. The kingdom of the Visigoths. —
. The kingdom of the Allans in Gallia.
. The kingdom of the Burgundians.
. The kingdom of the Franks.
. The kingdom of Britain.
. The kingdom ofthe Huns.
. The kingdom of the Lombards.
10. The kingdom of Ravenna.
Whether we reckon after this manner with our illustrious
author, or in a somewhat different manner with others, yet,
in general, this division of the Roman empire into ‘several
distinct kingdoms, was a memorable event of providence,
and distinguishing mark of this period of prophecy : so that
we may observe with the bishop of Meaux,—here, without
the necessity of being more particular, is‘a character very
remarkable, that so many distinct kingdoms should be
raised out of one and the same empire, in Spain, Gaul,
Great Britain, Italy, Pannonia, and elsewhere. Thisisa
character sufficient to distinguish this period, especially if
we join to it the other parts of the description.
[°] Ver. 15.] This observation of the extensive autho- -
rity or jurisdiction of the beast, or last government of Rome
over so many other nations and people, as wellas the im-
mediate subjects of its own government, is another very
considerable mark of that persecuting power which the Spi-
rit of prophecy here describes. It strongly points out one
circumstance peculiar to the papal government of Rome,
and wherein it differs from all other governments in the
world, whose jurisdiction and authority are confined within
the bounds of their own dominions ; whereas the authority
of this government reaches all the nations settled in the Ro-
man empire, and all the kingdoms erected by them. :
["] Ver. 16.] The description of this judgment may re-
ceive light from a passage in the ancient books of Moses.
If (says God) I whet my glittering sword, and mine hand
take hold on judgment ; I will render vengeance to mine ene-
mies, and will reward them that hate me. T will make mine
arrows drunk with blood, and my sword shall devour flesh ;
and that with the blood of the slain and of the captives,
Srom the beginning of revenges upon the enemy. My sword
shall devour flesh. (Deut. xxxii. 41,42.) The original 5x
properly signifies to eat, and figuratively to devour. In like
manner, the expression of the prophet. Jeremiah, xxx. 16.
All that devour. thee shall be devoured, is literally, All that
eat thee shall be eaten.
The nations of the earth, supporters of this tyrannical
power, may resent any attempts made by it against their
own authority, as the empire, France, Spain, and Portu-
gal, have often shewn ; and yet they may bewail her, and
lament for her, as it is represented they will do, xviii. 9.
when her utter destruction shall take away a main support
of their own superstition and tyranny.
[*] Ver. 18.] This is so plain a description of Rome, as
CMON AQ Wd
~ * On Dan, vii.
SECT. XVII. ]
must necessarily determine the meaning of this prophecy
to some state or form of government in that city. What
state or form of government it is, the other parts of the de-
scription do, I think, sufficiently determine, to the reason-
able satisfaction of all who are willing fairly to inquire
into the true meaning of it: so wonderful.agrecment in the
events of providence, to the prediction, in which so many
things were to concur, and for so long a time, is a great
evidence of the truth of the prophecy, and a great encou-
ragement to faitliypatience, and hope in God, the great and
useful design of it.
CHAP. XVIII. SECT: XVII. - -
CONTENTS.
In the former chapter, the angel-interpreter, or nuntius,
has given us a key to the meaning of the prophecy,
which describes this third and most lasting period, in
which the saints were to suffer for their faith and con-
stancy ; that they might expect a time of temptation and
- suffering ; that they might be more careful to confirm
their faith and patience, and encourage their perse-
yerance.
This chapter represents another angel sent from heaven, to
reveal the sure judgments of God on these encmies of the
_ pure Christian religion, to foretell their sure destruction,
and in as eminent a manner, as God ever appeared to
punish Babylon or Tyre, the ancient enemies of true re-
ligion. This part of the prophecy is very fit and proper
for the general design of it, to warn and caution good
Christians against the corruption of the time and age in
which they live; to give them consolation in all their
sufferings, through hope in the protection of God, of de-
_ liverance in a proper time, and of a glorious reward in
the end.
1. Anp after these things I saw another angel come down
from heaven, having great power ; and the earth was: light-
ened with his glory.) .
(1.) Now, after the angel-interpreter had so far ex-
plained the meaning of the vision and mystery of the wo-
man, and of the beast with seven heads and ten horns
which carried her, another angel was sent from heaven, to
shew the sure downfal of this antichristian power: to give
weight to this message, it pleased God to send an angel
from heaven, as from his court,'to declare his decree, and
an angel of high and superior rank, to shew the importance
of his commission. [*]
2. And he cried mightily with a strong voice, saying, Ba-
bylon the great is fallen, is fallen, and is become the habi-
tation of devils, and the hold of every foul spirit, and a cage
of every unclean and hateful bird.]
(2.) As the angel drew nearer, he proclaimed tlie decree
of heaven with an audible voice, saying, Babylon is fallen;
this mystical Babylon shall as surely perish as ancient Ba-
bylon formerly did, and become an equal example of ruin.
Asa city quite destroyed, where there is no more concourse
of men, and which is utterly desolate, it shall be a place of
resort for hateful birds and beasts of prey. [7]
3. For all nations have drunk of the wine of the wrath of
her fornication, and the kings of the earth have committed
THE REVELATION OF ST. JOHN.
587
fornication with her, and the merchants of the earth are
waxed rich through the abundance of her delicacies.)
(3.) The angel declaring the judgment of Rome, shews
at the same time the reason of so heavy and severe punish-
ment, because she had not only been guilty of idolatry her-
self, and with great wrath persecuted the true Christian
faith and worship, but had also corrupted the princes and
nations of the earth, as if she had given them a cup of poi-
sonous composition, to disturb their understanding, and
heat them into rage and fury ; she had prevailed upon them
to commit the same sins of which she was guilty, and to
propagate her corruptions by ambitious views, incitements
of luxury, and prospect of gain. [*]
4. And I heard another voice from heaven, saying, Come
out of her, my people, that ye be not partakers of her sins,
and that ye receive not of her plagues.]
(4.) When this angel had declared the punishment of
Rome, a voice from heaven declared what use and im-
provement good Christians were to make of such a revela-
tion ; that they should most carefully keep themselves from
falling in with these general corruptions, and no ways assist
to support and propagate them. They are waried, on the
contrary, with faithfulness, constancy, and zeal, to attempt
a reformation of them, at least among themselves, by an
open and resolute separation.’ This is their duty and con-
cern; lest, by aiding or abetting these corruptions, they
partake in that guilt, which will make them liable to all
the plagues and judgments with which they shall be pu-
nished.
5. For her sins have reached unto heaven, and God hath
remembered her iniquities.] ;
(5.) For they may he assured, the time is coming, when
such sins as these, like the notorious sins of wicked na-
tions, sliall be found ripe for judgment; a decree shall be
pronounced against them in heaven, and the execution of it
shall visibly shew, that God does not forget, as the workers
of iniquity vainly imagine’; but will surely remember, in a
proper time, to execute justice and judgment, when none
shall be able to escape. [*]
6. Reward her even as she rewarded you, and double unto
her double, according to her works: in the cup which she
hath filled fill unto her double. |
(6.) Her punishment shall then be equal to her crimes ;
she shall not only be punished with a full retaliation for all
the injuries and evils with which she has oppressed: the
faithful servants of God, but she shall be condemned to
double damages, and suffer whatever the laws of justice
have made the punishment of so great offences. [5]
7. How much she hath glorified herself, and lived deli-
ciously,so much torment and sorrow give her: for she saith
in her heart, £ sit a queen, and am no widow, and shall see
no sorrow. |
(7.) When God shall thus arise to punish her, she shall
receive sorrow and torment, in full proportion to her former
pride and luxury, though she greatly rejoice for the pre-
sent in her prosperity and glory, as securely settled in her
power and authority, without any prospect of danger, or
fear of losing it. ‘
8. Therefore shall her plagues come in one day, death,
and mourning, and famine ; and she shall be utterly burnt
‘with fire: for strong is the Lord God who judgeth her.}
(8.) Yet her pride and security shall sie ty down-
588
fal; it shall be one part of her punishment, and which
shall greatly aggravate her sorrow, that her plagues shall
come upon her at once, in full extremity: all the calami-
ties of famine, death, and utter destruction, shall at once
come suddenly upon her; all her pride and power shall
not be able to secure her from the justice of God. God,
the supreme Lord of the whole world, who judgeth her, is
mighty to execute the vengeance he has decreed with irre-
sistible power.
9. And the kings of the earth, who have committed forni-
cation and lived deliciously with her, shall wail her, and la-
ment for her, when they shall see the smoke of her burning.)
(9.) So that even the kings of the earth, and great powers
of the world, who were formerly in league with her, sup-
ported her in her corruptions, and shared with her in the
pomp and luxury of her prosperous state, shall be able to
afford her no support, no defence, in this day of God’s
vengeance; they shall be able to do no more than fruit-
lessly condole with her, and lament her sad condition,
when they shall behold all there calamities come suddenly
upon her.
10. Standing afar off for fear of her torment, saying,
Alas, alas! that great city Babylon, that mighty city! for
in one hour is thy judgment come. ]}
(10.) Instead of being able to help her, they shall them-
selves be astonished and confounded; like persons tho-
roughly aflrighted, they shall seek to get as far as they
can out of the reach of danger, and only express their
astonishment at so great and wonderful a revolution, so
little thought of, so little expected; they shall only say
with themselves, Alas, alas! what a dreadful judgment is
come upon the world, that'so mighty a city should be so
suddenly, so utterly destroyed!
11. And the merchants of the earth shall weep and mourn
over her ; for no man buyeth her merchandise any more.]
(11.) Her men of business, and skilled in the affairs of
life; who gained so much by her preferments, and by em-
ployments under her, the men of riches and credit in the
several nations which she had corrupted, who were sup-
ported in their pride and luxury by her means, shall not be
able to help in this hour of her distress, any more than the
kings of the earth; they can only weep and mourn for her
misery, and for their own loss in her destruction, now all
commerce with her shall be utterly cut off, and no man, by
her means, shall attain wealth, credit, or power, any more.
12. The merchandise of gold, and silver, and precious
stones, and of pearls, and fine linen, and purple, and silk,
and scarlet, and thyine-wood, and all manner of vessels of
ivory, and all manner of vessels of most precious wood, and
of brass, and iron, and marble, |
_ (12.) The destruction of Rome shall much resemble the
destruction of ancient Tyre, when her great and extensive
trade, the foundation of her riches, power, and pride, were
_ totally stopped at once; when she lost all her merchandise,
which consisted in all sorts of valuable commodities, such
as gold, silver, precious stones, pearls, fine linen, scarlet,
and thyine-wood, all curious manufactures in ivory, pre-
cious wood, brass, iron, and marble.
13. And cinnamon, and odours, and ointments, and frank-
incense, and wine, and oil, and fine flour, and wheat, and
beasts, and sheep, and horses, and chariots, and slaves, and
souls of men.]
A PARAPHRASE WITH ANNOTATIONS i
[CHAP. XVIIE.
(13.) She shall trade no more in those things which
pride and luxury have set such a value upon, as spices
and perfumes, wine and oil, the finest flour and corn, nor
shall she trade in beasts and sheep, in horses and chariots,
in slaves and the souls of men. [°]
14. And the fruits that thy soul lusteth after are de-
parted from thee, and all things which were dainty and
goodly are departed from thee, and thou shalt find them no
more at all.)
(14.) So great shall the misery of Rome appear in thie,
day of vengeance, that nothing shall be left her in which
she was used to have pleasure and delight; she shall be
spoiled of all things that served her former greatness or
luxury, nor shall she ever be able to recover them, or make
up the loss of them.
15. The merchants of these things, which were made rich
by her, shall stand afar off, for the fear.of her torment;
weeping and wailing, |
(15.) Her agents, by whose means she obtained her
wealth, and was able to live in such pomp and luxury, and
who served her with great zeal, as they shared in her riches
and luxury, shall themselves be seized with fear, when
they see her torments}; they shall then forsake her, and fly
as far as they can from her, lest they partake of her pu-
nishment, as they were partakers of her guilt, their joy.
shall be turned into weeping and wailing.
16. And saying, Alas, alas! that great city, that was
clothed in fine linen, and purple, and scarlet, and decked
with gold, and precious stones, and pearls!
(16.) They shall utter their sorrow in bitter complaints,
saying, Alas, alas! what dreadful calamities have befallen
this mighty city, once so admired and adored, which shone
in all the pride, and with all the pomp, of riches and gran-
deur!
17. For in one hour so great riches is come to nought.
And every shipmaster, and all the company in ships, and
sailors, and as many as trade by sea, stood afar off.)
(17.) But now is suddenly and unexpectedly spoiled of
all its great riches, and fallen into the utmost distress of
poverty; so that even the lower people, who used to ex-
press great reverence and zeal for her, who profited them-
selves in some inferior offices under her, shall be as useless
to her as her greater and more powerful friends ; they shall
also forsake her, and for their own safety shall get as far
from her as they can.
18. And cried, when they saw the smoke of her burning,
saying, What city is like unto this great city !]
(18.) When they see her as a city burnt down to the.
ground, and her smoke ascending, as it were, from every
part of her ruins; they shall cry out with astonishment,
Was ever the condition of any city like this, formerly in
greatness and glory, now in sudden ruin and misery! [7]
19. And they cast dust on their heads, and cried, weep-
ing and wailing, saying, Alas, alas! that great city, wherein
were made rich all that had ships in the sea by reason of
her costliness! for in one hour is she made desolate.]
(19.) They shall, as is usual in cases of the deepest
mourning and sorrow, put ashes on their heads, and cry
out with great bitterness of heart, O the inexpressible mi-
sery of this great city! she who was used to enrich all who
had dealings with her, wherever they were employed in her
service; such was her interest, power, and wealth, they
SECT. XVII. ]
were sure to make their fortune by her countenance and
favour: yet is she herself suddenly and unexpectedly
made desolate, unable to help either herself or her friends.
20. Rejoice over her, thou heaven, and ye holy apostles
and prophets ; for God hath avenged you on her.]
(20.) But, added the angel, though this great event of
Divine justice will fill the hearts of many with concern and
grief, it will be to the comfort and joy of sincere faithful
Christians, for whose consolation these revelations are
made. The apdstles, prophets, and saints of God, will
have reason to rejoice in so wonderful an instance of God’s
protection and favour; for it is to avenge the cause of
‘his church and faithful servants, God does so severely pu-
nish this persecuting city.
21. And a mighty angel took up a stone like a great mil-
stone, and cast it into the sea, saying, Thus with violence
shall that great city Babylon be cast down, and shall be
found no more at all.)
(21.) Farther, to confirm the irrecoverable ruin of this
persecuting city, another mighty angel appeared in my vi-
sion, who plunged a great stone, like a milstone, into the
sea, and he explained the meaning of his action by these
words: Babylon shall fall, this mystical Babylon shall sink
never to rise again; as a stone thrown with violence into
the sea sinks to the bottom, and never rises more.
_. 22. And the voice of harpers, and musicians, and of
pipers, and trumpeters, shall be heard no more at all in thee ;
and no craftsman of whatsoever craft he be, shall be found
any more in thee; and the sound of a milstone shall be heard
no more at all in thee.]
(22.) So great and lasting will the ruin of this persecu-
ting city be, that there shall be no more any entertainments
of diversion or pleasure for the rich; no more employ-
ment for persons skilled in any trade or business; no, not
even for the lowest sort.of people, such as were used in
the meanest services, in preparing corn for the daily food
of the inhabitants, and providing the very necessaries of
life for them.
_ 23. And the light of a candle shall shiné no more at all
in thee; and the voice of the bridegroom and of the bride
shall be heard no more at all in thee: for thy merchants were
the great men of the earth; for by thy sorceries were all na-
tions deceived. |
(23.) Nor shall the inhabitants of that ruined city be
continued by new marriages, and a succession of families;
no bridal-lamp, or songs, no ceremonies of nuptial joy,
shall ever more be seen or heard in it; but it shall be quite
desolate, and without inhabitants, because it has been
guilty of so much pride, idolatry, and cruelty: sins, that
God is used to punish with exemplary severity, especially
when persons abuse their riches and power, not only to
corrupt themselves, but spread their corruptions every
where, by their bad example and influence.
24. And in her was found the blood of prophets, and of
saints, and of all that were slain upon the earth. ]
(2A4.) So great has been her superstition and cruelty,
that she has outdone the severest persecutions; she has
wantonly spilt the blood of thousands, for being faithful to
the truth and purity of the Christian faith and worship ; by
approving the cruelty of former persecutors, she has in-
volved herself in their guilt, as she is herself guilty of the
innocent blood shed throughout the earth, subject to her
THE REVELATION OF ST. JOHN.
589
authority, and in virtue of her canons and decrees : and
now having filled up the measure of her own sins, it is
righteous in God, so heavy a punishment should fall upon
her. [°]
ANNOTATIONS ON CHAP. XVIII.
[*] Ver.1.] THE description of this angel, as an angel of
great power, and the earth was lightened with his glory,
seems to allude to the vision of Ezekiel, xliii. 2. when he
beheld the glory of the God of Israel; the earth shined with
his glory, a bright and shining light usually attended the
appearance of angels; and likely the splendour of the ap-
pearance was greater, as the angel appearing was more
honourable. Sending an angel of superior rank, alludes to
the custom of courts in employing persons of dignity, ac-
cording to the weight and importance of the commission
they were to execute.
[*] Ver. 2.] These expressions seem to be taken from the
prophet Isaiah, in his prophecy against Babylon, xiii. 19,
&c. And Babylon, the glory of kingdoms, the beauty of the
Chaldees’ excellency, shall be aswhen God overthrew Sodom
and Gomorrah. It shall never be inhabited, neither shall it
be dwelt in from generation to generation: neither shall
the Arabian pitch tent there ; neither shall the shepherds make
their fold there.- But wild beasts of the desert shall lie there;
and their houses shall be full of doleful creatures ; and owls
shall dwell there, and satyrs shall dance there. And. the
wild beasts of the islands shall cry in their desolate houses;
and dragons in her pleasant places. What we render,
and satyrs shall dance there, the Seventy render, Sada,
demons or devils; the Hebrew OW signifies some hairy
creature, as a goat. It wasa vulgar opinion, as Bochart
has shewn, that demons, or evil spirits, were used, of old
times, to appear in the shape of goats, orin the form of some
hairy creature, and that they were used to have their haunts
in forlorn and desolate places;* on which account, this
word is sometimes translated demons, or devils. The
whole is a strong figurative description of utter destruction.
[3] Ver. 3.] “« The Romish clergy (says Mr. Daubuz), by
trading in spiritual matters, have gotten vast wealth; these
are the merchants of the earth, who, by their popish tricks
and trinkets, have gotten a good part of the wealth of the
world into their hands. In short, Rome is a great mart
(adds our author), the Romish clergy are the merchants and
factors, the secular inferior clergy, the monks and friars
are the pedlars and hawkers; which retail the merchandise.
As for the luxury of Rome, procured by this trade, it needs
no proof.”
As the destruction of Rome is here compared to the
destruction of Tyre, we easily see how proper it was to
describe the sins of Rome, by figures taken from the sins
of Tyre. The profit of trade created a commerce between
that city, then the chief mart of the world, and all nations;
so that Tyre spread her luxury and superstition, far and
wide, through all parts of the world with her trade. Rome,
in like manner, corrupted distant and remote nations, by
rewarding her votaries with considerable wealth, encou-
raging their ambition and luxury; and thus, like Tyre of
old, made her corruptions general, and almost universal.
* Lowth, on Isa. xiii.
590
[*] Ver. 5.] When sins are ripe for judgment, they are
said to reach unto heaven, or to come up before the face
of Jehovah. So the angel sent to punish the sins of Sodom,
We will destroy this place, because the cry of them is waxen
great before the face of the Lord (Jehovah), and the Lord
(Jehovah) has sent us to destroy it. (Gen. xix. 13.) Thus
the prophet Jonah was sent to cry against Nineveh, for
their wickedness is come up before me, (Jonah i. 2.) St. James
uses a like expression, The cries of them which have reaped,
have entered into the ears of the Lord of sabaoth. It seems
an elegant allusion to the methods of justice in human
courts, when criminals are actually prosecuted, and. their
crimes are brought before the court for judgment.
[*] Ver. 6.] By the laws of the Jewish government, some
offences were punished by retaliation, or inflicting on the
offender as a punishment, that evil which he had injuriously
done to his neighbour, to his hurt and damage. It was
therefore enacted by the Jewish law, If men strive, and any
mischief follow, then thou shalt give life for life, eye for eye,
tooth for tooth, hand for hand, foot for foot. (Exod. xxi. 23,
24.) In other cases of damage, it was enacted, that the
offender should pay double damages.
Thus, in the case of theft, the law requires the thief shall
restore double ; (Exod. xxii. 4.) it being just the thief should
suffer for his offence, as well as make full restitution for the
damage he had done. Inallusion to these laws of the Jewish
government, the punishment of Rome for her idolatry and
persecution, is represented as inflicting pains and penal-
ties upon her as an offender, as the laws of justice direct,
where injuries are so highly criminal.
[°] Ver: 13.] The several branches of trade here enume-
rated, are taken from the prophecies of Ezekiel, chap.
xxvii. who thus describes the downfal of Tyre, by the loss
of all the branches of her trade. Tyre was the great mart
of the world, where all things most valued and in highest
price were to be bought and sold, to the great profit of that
city, as well as of the merchants of the several nations who
traded with it. Almost all the expressions in this pro-
phecy are used by Ezekiel, and seem to be copied from his
description; even that expression, that she traded in the
souls of men, ver..13. Javan, Tubal, and Meshech, they
were thy merchants, they traded in the persons of men. In
the original, thy merchants in the souls of men, DTS VDI
PDN, oboe tveropsbovrd cor tv Wwyaic avSpérwr, Septua-
gint. The Vulgar Latin renders it mancipia, or slaves.
The bishop of Meaux supposes, that by slaves are meant
persons of servile condition; by souls of men, or men in
general, are meant free persons: to shew, that Rome re-
duced persons of all conditions, not only bond but free,
into some sort of slavery, by subjection to their dominion.
I thiuk the persons, or souls of men, in Ezckiel, do na-
turally mean the merchandise of slaves; but when slaves
and souls of men are mentioned both together in this pro-
phecy, may it not point out the nature of that slavery
Rome should require of her servants, that they should be-
come her slaves in soul as well as body? At least, it is
true in fact, that her slaves lose all religious as well as
civil liberty.
It is plain, in general, this is designed to be a figurative,
and not a literal description ; therefore readers are, I think,
at liberty to apply the figurative expressions to such literal
meanings as will agree to the general and certain intention
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XVIII.
of them. But whether each of these wares is designed to
point out some particular gainful corruption of popery,
may very well be questioned. It is suflicient to answer the
general intention of the prophecy, to observe, that Rome
shall be deprived of all her wealth, which she procured by
her managoment and intrigues, in the several places where
her agents resided, who continually made her returns of
great riches, and plentifully supplied her excessive pride
and luxury.
It is a pretty observation of Mr. Dickens) «“Rome re-
ceives all the luxurious wares mentioned, but she has so
infatuated the world, that she pays nothing for them but
trumpery ; her money are her enchantments and sorceries;
her merchants—her superior clergy engross the real wealth
of the world to bring it to her; and her returns and expor-
tations are paper and bills, drawn upon heaven and hell,
never to be accepted ; however, they pass among the com-
mon people for payment, as if they were of real value.
The merchant, who finds means to get shut of them, takes
no care about their intrinsic value, finding gulls who take
them off his hands for real wealth.”
Whether these wares were designed to signify pardons,
indulgences, dispensations, and the like trifles, with which
Rome purchases gold, silver, and whatever ministers to
pride and luxury, this is a plain and manifest meaning,
that she shall be deprived of all her wealth and luxury at
once, and of all the means by which she was used to pro-
cure them.
[7] Ver. 18. ] This wailing of the sailors, by whom, in the
allegory of trade, are meant persons inferior to merchants,
seems to be taken from the prophecy of Ezekiel, xxvii. 82.
And in their wailing they shall take up a lamentation for
thee, and lament over thee, saying, What city is like Tyrus,
like the destroyed in the midst of the sea?
[*] Ver. 24.] This description of the desolate state of
Rome, seems to be an imitation of some passages in the
prophet Jeremiah, concerning the ruin of ancient Babylon.
And it shall be, when thou hast made an end of reading this
book, that thou shalt bind a stone to it, dnd cast it into the
midst of Euphrates: and thou shalt say; Thus shall Baby-
lon sink, and shall not rise, from the evil that I will bring
upon her, (li. 63, 64.) This was strictly true of ancient Ba-
bylon, which remains a heap of ruins to this day; the city
now called Babylon being built in a different place. \ This
part of the prophecy seems strongly to intimate, that Rome
shall in like manner be irrecoverably destroyed ; a judg-
ment which as yet has not been inflicted upon it. “There
seems also, in these expressions, an allusion to’ another
passage of the same prophet: Moreover I will take from
them the voice of mirth, and the voice of gladness, the voice
of the bridegroom, and the voice of the bride, the sound of
the milstones, and the light of the candle. And this whole
land shall be a desolation, and an astonishment, (xxv. 10,11.)
Music was the entertainment of the rich and great; trade,
the business of men of middle rank; preparing bread, and
the necessaries of life, the employment of the lowest peo-
ple ; marriages, in which lamps and songs were known
ceremonies, are the usual methods of peopling cities, as
new births supply the place of those that die. Now, the
desolation of Rome is described in such manner; as to
shew, that neither rich nor poor, neither persons of middle
rank, nor of the lowest condition and employments, should
SECT. XVIII. ]
be able to live there any more; it shall not be repeopled
by new marriages, but for ever remain desolate and unin-
habited, either by persons born in it, or resorting to it, on
account of any business or employment whatsoever.
CHAP. XIX. SECT. XVIII.
CONTENTS.
The prophecies relating to this third period condlnded with
/ a severe p ment of Rome for her pride, luxury, su-
perstition, and idolatry, and especially for her cruel per-
secution of all who were found faithful to their duty, in
preserving the purity of the Christian doctrines and wor-
ship. When Rome thus fell, as ancient Babylon, to rise
no more, the heavenly church is introduced as a chorus,
or choir, to praise God for his righteous judgments and
faithfulness. This excellent hymn of praise, sung -by
the united voices of angels and saints, the whole assem-
bly of heaven, strongly represents to all Christians, and
every church on carth, what grateful sense they ought to
haye of God’s: faithfulness in their protection, and of his
righteous,judgments in punishing the persecutors of truth
and religion.
Though, for wise reasons, and for a limited time, God may
permit the righteous and faithful to suffer many things
from the enemies of truth and righteousness ; yet the end,
and final event of things, shall surely shew God’s faith-
fulness in the blessing of his people, and justice in the
punishment of his enemies. A just reason for consola-
tion, gratitude, and praise.
kL Awnp after these things I heard a great voice of much
people in heaven, saying, Alleluia ; Salvation, and glory, and
honour, and power, unto the Lord our God :]
(1.) When I was thus distinctly informed by an angel, of
the total destruction of that persecuting power, which was
to arise in this third period, and continue for so long a time,
it was represented farther, as if the whole church was as-
sembled together ; which I heard, as a chorus, with united
voices, begin a hymn of praise to God, saying, Alleluia,
let us ascribe salvation, glory, honour, and power, unto
Jehovah, the only true God, who is our God...
2. For true and righteous are his judgments: for he hath
judged the great whore, which did corrupt the earth with her
fornication, and hath avenged the blood of his servants at
her hand.) ,
(2.) For his jadgments shew him to be just and righte-
ous, faithful and true; his punishment of Rome, in so ex-
emplary a manner, for her pride, superstition, idolatry, and
persecution, declares his righteousness; he has illustri-
ously manifested the truth and faithfulness of his promises,
in avenging the blood of his servants, on her who so, cruelly
put them to death for their faith in God, and constancy in
his true religion.
8. And again they said, Alleluia. And her smoke rose up
for ever and ever.]
(3.) And they ended their hymn, saying, Alleluia, let
God, our God; be praised, who in this last judgment has
put an end to the power of persecution for ever. It shall
not henceforth, as formerly, rise up again, to persecute the
saints; this persecuting city shall lie waste, from genera-
tion to generation, never to be restored. [*] ©
THE REVELATION OF ST. JOHN.
591
4: And the four-and-twenty elders and the four beasts
fell down and worshipped God that sat on the throne, say-
ing, Amen; Alleluia.]
(4.) After the chorus of the general assembly had ended
their hymn, the twenty-four elders, representatives of the
united church, the patriarchs, and: apostles, and the four
living creatures, the cherubim, who were. nearest the throne
of God, prostrated themselves before Jchovah, and con-
cluded the praises of the heayenly church, saying, Amen,
Alleluia, so let Jehovah, our God, be praised.
5, And a voice came out of the throne, saying, Praise our
God, all ye his servants, and ye that fear him, both small
and great.|
(5.), When this hymn was finished, there came a voice
from the throne itself; the oracle pronounced an order to
all persons truly religions, to all the faithful servants of
God, of whatever state or condition they might be, that they
should heartily Join in the praise of God, and exalt his
name, so glorious in righteous judgment, and faithfulness
to his promises. [*]
6. And I heard as it were the voice of ‘a great multitude,
and as the voice of many waters, and as the voice of mighty
thunderings, saying, Alleluia: for the Lord God omnipotent
reigneth. |
(6.) Upon this voice of the oracle, the whole church, in
obedience to it, began to celebrate the praises of God in
another hymn; their united voices were strong, as the
sound of innumerable people singing together, that it might
be compared to the noise of the sea, or of thunder. They
began the praise of God, saying, Alleluia, for Jehovah, the
one true God, whose almighty power and supreme domi-
nion reach all creatures, appears to establish his own king-
dom of truth and rightcousness in the world.
7. Let us be glad and rejoice, and give honour to him:
Sor the marriage of the Lamb is come, and his wife hath made
herself ready. |
(7.) Let it fill the hearts of all who truly fear God, with
gladness and joy, and dispose them to give all honour unto
him, now he has so fully and so gloriously accomplished
his promises ; for now the true church of Christ, his faith-
ful disciples, as his spouse, are appointed and prepared to
receive public and eminent marks of his affection, in a state
of happiness and dignity, suitable to their relation to him. [7]
8. And to her was granted that she should be arrayed
in fine linen, clean and white : for the fine linen is the righte-
ousness of saints. |
(8.) As it is usual for bridegrooms at their marriage to
make presents to their brides, of rich ornaments and ap-
parel, so, at this time, the church of Christ shall be’ pre-
sented with suitable ornaments; it shall be adorned with
real righteousness and holiness, with a Divine nature and
godlike temper, in conformity to God’s own perfections :
ornaments more valuable, and more honourable, than the
most costly or honourable habits of the eastern princes, or
of the ancient priests.
9. And he saith unto me, Write, Blessed are they who are
called to the marriage-supper of the Lamb. And he saith
unto me, These are the true sayings of God.]
(9.) The angel then directing his speech in particular to
me, bid me take notice of this part of the prophecy, and
write it down as a maxim of great use to the patience and
consolation of the saints, as they may rest satisfied in full
592
assurance of hope, that all the promises in this prophecy
shall be surely accomplished; for they are the faithful, the
never-failing word of God.
10. And I fell at his feet to worship him. And he said unto
me, See thou do it not: I am thy fellow-servant, and of thy
brethren that have the testimony of Jesus. Worship God : for
the testimony of Jesus is the Spirit of prophecy.]
(10.) Upon this kindness and condescension of an angel
conversing with me, I was going to express my thankful-
ness and respect, by prostrating myself at his feet; but he
immediately stopped me, and informed me, that in this re-
velation he was employed as a servant of God, together
with myself; that I was now to consider him, though an
angel, as one of my brethren, whom God employs in reveal-
ing things relating to Christ and his church. The visions
which revealed to me so many things concerning the future
state of the church, proceed from the same Spirit of pro-
phecy as all true revelation does. Worship not me then,
says the angel, but God, whose servants we both are in this
revelation, and from whom we have both received the same
Spirit of prophecy. [*]
lL. And I saw heaven opened, and behold a white horse ;
and he that sat upon him was called Faithful and True,
and in righteousness he doth judge and make war.]
(11.) The prophetic visions were continued ; a new scene
was presented before me: the gates of heaven were set
wide open for an army to march out in order. This army
was led by a person riding on a white horse, such as gene-
rals were used to ride on solemn processions. He appeared
to be the person to whom God had given all power, and
committed all judgment, who was to accomplish all the
promises of God in faithfulness, and to execute all his
threatenings in righteousness, for the protection of God’s
people, and for the punishment of their enemies. .
12. His eyes were asa flame of fire, and on his head were
many crowns; and he had a name written, which no man
knew, but he himself]
(12.) He appeared with a noble aspect; his eyes were
gloriously bright and piercing; his head, to shew his
numerous conquests and large empire, was adorned with
many crowns: so great was the dignity and authority con-
ferred upon him, that no person besides himself could fully
comprehend it. [*]
13. And he was clothed with a vesture dipped in blood:
and his name is called the Worn. or Gop. |]
(13.) He was dressed in a robe of deep red, as if it had
been dipped in blood; to express, that Jesus, who, for his
voluntary obedience unto death, when he shed his own’
blood, was highly exalted, and had a name given him which
is above every name, should fulfil this prophecy, in the utter
destruction of the enemies of his government: their slaugh-
ter should be then so great, that their blood should, as it
were, be sprinkled on his garments; then he should be cele-
brated under the glorious title of the Word of God. [°]
14. And the armies which were in heaven followed him
upon white horses, clothed in fine linen, white and clean.]
(14.) The prophetic vision farther represented this gene-
ral followed by the armies of heaven, which marched after
their prince and chief commander in great state; them-
selves richly clothed in splendid habits, wearing the finest
linen: to signify, that now the. church should attain a state
of peace and triumph: their faith and patience should be
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. XIX.
highly rewarded ; their happiness and joy should be far
above what Rome: ‘ever saw in the glory of a triumph. [7] ©
15. And out of his mouth goeth a sharp sword, that with
it he should smite the nations: and he shall rule them with a
rod of iron: and he treadeth the wine-press of the fierceness
and wrath of Almighty God.] -
(15.) The vision farther represented a sharp sword,
coming out, as it were, of the mouth of Christ, to signify,
_ that he had the full power of the sword; and that now he
was about to use it, in a strict execution of justice on the
enemies of truth and righteousness ; that he would chastise
them as with an iron rod, and punish them with the most
severe vengeance of God’s wrath, which is, as his power,
almighty, and able to punish his enemies with utter and
everlasting destruction. [*]
16. And he hath on his vesture and on his thigh a name
written, KING OF KINGS, AND LORD OF LORDS. ]
(16.) Finally, I observed a motto, or inscription, on one
part of his garment which covered his thigh, the place where
the sword was usually wore; in which inscription he was
styled King of kings, and Lord of lords: to signify, that
he was really possessed of a just dominion over all the
princes and kingdoms of the earth; a dominion which the
eastern monarchs, and after them the Roman empire, un-
justly attempted, a title which with great vanity they as-
sumed to themselves.
17. And I saw an angel standing in the sun ; and he cried
with a loud voice, saying to all the fowls that fly in the midst
of heaven, Come and gather. yourselves together unto the
supper of the great God ;| i
(17.) As I beheld this general marching with his army in
order, on this great expedition, the event of it in the total
overthrow and destruction of his enemies, was declared by
the voice of an angel, who seemed to stand in the sun; who,
with a very audible voice, invited the birds of prey to the
carcasses of the slain, as to a great feast, which the ven-
geance of God on his enemies would soon provide for them.
18. That ye may eat the flesh of kings, and the flesh of
captains, and the flesh of mighty men, and the flesh of horses,
and of them that sit on them, and the flesh of allmen, both
Sree and bond, both small and great.}
(18.) In which feast, they should prey upon the -déaa
bodies of a numerous army; many persons of ‘the highest
rank and character should remain dead; and: unburied on
the field of battle: so that the birds of prey should feast,
themselves on the flesh of kings, great captains, and: of
mighty men, as well as on the flesh of common soldiers,
and their horses. [?] er
19. And I saw the beast, and the kings of the earth, ‘and
their armies, gathered together to make war against ming
sat on the horse, and against his army. ]
(19.) I beheld also in my vision, another army appear
to oppose Christ, and the army of heaven, which he led:
the beast, which represented the persecuting power of
Rome, in conjunction with the kings of the earth, who
aided and supported that persecuting power, gathered all
his force together, and headed a numerous army: all the
enemies of truth and righteousness combined to oppose a
thorough reformation of their errors, superstition, idolatry,
and persecution.
20. And the beast was taken, and with him the false pro-
phet that wrought miracles before him, with which he der
SECT. XVIII. ]
ceived them that had received the mark of the beast, and
‘them that worshipped his image. These both were cast alive
into a lake of fire burning with brimstone.]
_(20.) But Christ and his saints obtained a full and en-
tire victory over them; a victory so complete, as when the
generals and all the chief officers are made prisoners of war,
and the rest of the army is cut to pieces in the field of bat-
tle. For the persecuting powers, represented by the beast
and false prophet, the principal persons who had supported
the apostacy by»false doctrines, and imposed on the cre-
dulous by pretences to wonders and miracles, were made
prisoners, to suffer a more exemplary punishment by the
hands of justice; for these were afterward condemned to
be burned alive, and had their sentence executed upon
them, being thrown into a pit of burning brimstone.
21. And the remnant were slain by the sword of him that
sat upon the horse, which sword proceeded out of his mouth:
and all the fowls were filled with their flesh.]
(21.) As to the rest, the persons of lower and inferior
rank, who had abetted the apostacy, and concurred in op-
posing a reformation, they, like the common soldiers of an
army, fell in the field of battle, and were left there unburied,
as a prey for the fowls of the air to feed on: a very strong
figurative expression of their full and complete destruc-
tion. [!°]
ANNOTATIONS ON CHAP. XIX.
[*] Ver. 3.] THE expression, Her smoke rose up for
ever and ever, seems to be taken from the prophet Isaiah,
where it is explained by the prophet, to mean perpetual
destruction. It shall not be quenched night nor day; the
smoke thereof shall go up for ever : from generation to gene-
ration it shall lie waste; none shall pass through it for ever
and ever. (Isa, xxxiv. 10.)
Mr. Daubuz observes, the two alleluias in this part of
the hymn correspond to the messages of the two angels,
one of which proclaims the fall, and the other shews its
perpetuity. This repetition may however be accounted
for, as corresponding with the hymns of the ancient church,
in which we may observe, that repeating the word alleluia,
is used by the authors as an elegance in the composition.
[*] Ver. 5.] A voice from the throne, is from the glory,
or the oracle ; this shews the great authority and solem-
nity with which this order was published. The praise of
God, to which this oracle directs, seems somewhat different
from that of the foregoing hymn ; that hymn was to cele-
brate the praise of God, principally on account of his faith-
fulness and justice, in the punishment of a persecuting
power, which had long oppressed the faithful servants of
Christ. But this, as appears by the following hymn, in
obedience to the direction of the oracle, is principally to
praise God for the happy and glorious state of the church,
consequent upon this punishment of their enemies; that
happy and glorious state of the church, suppose, wherein
it is said to live and reign with Christ a thousand years, and
which is more largely described in the following chapter.
For which great goodness of God, all good men are pre-
pared, by this solemn thanksgiving, to express their hearty
and grateful acknowledgments.
[°] Ver. 7.] The ancient prophets describe the favour of
God to his people, by the affection of a bridegroom: For
as a young man marrieth a virgin, so shall thy sons marry
VOL, VI,
THE REVELATION OF ST. JOHN.
593
thee; and as a bridegroom rejoices over a bride, so shall thy
God rejoice over thee. (Isa. lxii. 5.). The church is repre-
sented in the New Testament, in the same similitude of a
bride: For I have espoused you to one husband, that I may
present you as a chaste virgin to Christ. (2 Cor. ii. 2.) As
matriages were used to be celebrated with great joy, the
marriage of the Lamb with his church, is a fit emblem to
shew the state of prosperity and happiness to which God
will raise it, after all its sufferings for the sake of truth and
righteousness. .
[*] Ver. 10.] It has been often questioned, how the apostle
should ever think of worshipping an angel, as proper wor-
ship and religious honour are expressly forbid to any crea-
ture, and as idolatry is so great a sin, in account both of
the Jewish and Christian religion;. and as this answer of
the angel did not so fully satisfy St. John himself, that
what he offered was sinful, and of itself unlawful, for
he offers to do the same thing again afterward, (xxii. 8.)
Before we answer this question, we ought, I think, to
answer a previous question: Whether the apostle did in-
tend any proper religious honour or worship to the angel
at all? The word which we render to worship (xpooxvvijcat),
is used for civil respects, as well as for religious honour ;
it properly means a known custom of the eastern people,
of bowing down to the ground, and kissing the feet of per-
sons of very superior rank. Thus Ruth complimented
Boaz: Then she fell on her face ; and bowed herself to the
ground. (Ruth ii. 10.) Thus Abigail also complimented
David: She fell before David on her face, and bowed her-
self to the ground, and fell at his feet. (1 Sam. xxv. 23, 24.)
The apostle then, notwithstanding any thing in the ex-
pression, might mean no more than the most humble act
of civil respect; the original word meaning, in general, both
civil repsect and religious worship, must be determined to
either, by the circumstances of the discourse in which it is
used. It will be sufficiently distinguished, I think, by being
referred either to the true God, or to a creature.
The reason for which the angel forbids this high act of
respect, seems to intimate, that he did not understand it as
an act of religious honour; he mentions nothing of the sin
or danger of idolatry in it; he only shews it was improper
the apostle should give such respect to him ; not by shew-
ing it was unlawful to give such respect to any being what-
soever, but because he was a fellow-servant with the apc-
stle, and of his brethren the prophets, as it is more clearly
expressed, xxii. 9. As if the angel had said,—I have. but
received the same Spirit of revelation from God, which
you also have. The testimony of Jesus is the true Spirit
of prophecy; in him the prophecies of the ancient pro-
phets had their accomplishment; it is still the true spirit
and proper intention of prophecy, to reyeal things relating
to Christ and his church. This is the Spirit of pro-
phecy in the vision you have seen; and if I have now
explained any of those revelations to you, the honour is
not due to myself, but to God, from whom I received it ; let
your acknowledgment and thanks be therefore given unto
him. This I take to be the plainest account; though the
reader should be informed, some learned interpreters un-
derstand this action as symbolical or figurative. “ To
teach and represent unto us, under the person of the apo-
stle himself (says Mr. Waple), that the best men are very
apt to be surprised and drawn by the example . ha and
594
by false pretences, into creature-worship; and that such
worship is unlawful, let the pretences be ever so plausible ;
and that the only way to prevent all manner of idolatry, is to
keep to the precept here given, of worshipping God alone.”*
[°] Ver. 12.] This expression seems to refer to the many
characters given the Christ in prophecy, which are so great,
that we cannot fully comprehend all that they mean. It
has been probably thought by some interpreters, that this
part of the description refers to the prophecy of Isaiah:
The government shall be on his shoulders: and his name shall
be called Wonderful, Counsellor, The mighty God, The ever-
lasting Father, The Prince of peace. Of the increase of his
government and peace there shall be no end, upon the throne
of David, and his kingdom, to order it, and to establish it
with judgment and with justice from henceforth even for
ever. (Isa. ix, 6,7.) His person and government are re-
presented wonderful and incomprehensible.
[°] Ver. 13.] This title, the Word of God, makes it evi-
dent, that the person designed in the vision is the same per-
son whom St. John, in his Gospel, calls by the same name;
so that Jesus Christ himself is represented as riding at the
head of an army, to take vengeance of the ehemies of his
religion, and faithful servants.
Mr. Daubuz + observes, “ That Aéyoce, or word, has three
several significations; it may signify words, actions, and
commands. Christ is the Word of God in all these re-
spects :
“« I. He is his Word, because, before his incarnation, and
much more since, he has been the great angel of God, to
bring messages, Or the words of God, to men.
aS Ul. He is the Word of God, because he is the great
minister of God, to perform all his works of creation, pre-
servation, and redemption.
“ III. As to the word signifying command, Christ is, in
respect of that, two ways the word of God.
«1. Ashe is the executor of all God’s commands.
«2. As he is himself the chief commander, and even
now joined with God, sitting upon his throne at his right
hand; the Prince apy and apywyv of the creation, King
of kings, and Lord of lords. This account not only shews,
our author adds, why Christ is called the Word of God in
general, but why he is so called in this place.
*‘ J. Being the Word, as he brings messages, and is the
great angel of the covenant, he brings now the greatest er-
rand, the perfection of the covenant in the resurrection,
first of the saints, and then of all the dead.
*« II. Being the word of God, as he is the great minister,
' he now comes to perform the most magnificent of God’s
works.
“III. As he is the executor of God’s commands, and is
to command and rule under the Father, he comes now to
be King of kings, and Lord of lords.”
It is observable, that in the temple, the Schechinah, or
glory, the presence of God in the most holy place, was the
oracle, and the kebla, whence God gave forth his word
and command, and towards which presence all the worship
of the church was addressed, The oracle was called 37
from 137, which is often translated Adyoe and word. An-
other Hebrew word "ax, which is rendered Adyo¢ and word,
will properly also signify authority and command, and one
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. xIx-
vested with supreme authority and command. Thus amir, -
or emir, is a known title of magistracy in the east; and
emir al mumunin, is the prince or lord of the true be-
lievers, a well-known title of the successors of Mohammed.*
Not only the title of emir in the east, but of dictator among
the Romans, seems to have come Sous the same original, as
persons whose word and command had sovereign authority.
As in the temple, the Schechinah, or glory, was the
oracle and mercy-seat, from which oracle God gave his
commands with supreme authority, and at which presence
he graciously received the addresses of his church; may
not an allusion to this very significant and principal part
of the Mosaical institution, be one probable reason, why
Christ is styled here the Word of God?
["] Ver. 14.] The armies of heaven, in the language of
Scripture, often mean the angels of God; which, as mi-
nistering spirits, who continually attend on ‘his service, may
be called the armies of heaven, probably in allusion to the
custom of princes, who keep the chief and best of their
troops about their persons, as their guard, and in their
capital city, the place of their residence; and have their
principal and chief officers attending their courts.
In this vision the faithful Christians, who persevered
with constancy in the day of temptation, seem represented
as received into heaven, and associated with the angels, into
the hosts or armies of heaven, as well as in the praises of
the heavenly church; so that these armies of heaven may
be understood not only of the angels of God attending
Christ, but also of such faithful Christians, who had re-
ceived their crown and reward : they are said to be clothed
in fine linen, white and clean; which is just before inter-
preted to mean the righteousness of the saints.
They seem to be the same persons described before,
| xvii. 14. And they that are with him, are called, and cho-
sen, and faithful. So that these armies in heaven, which
followed their victorious general, seem to include, if not to
mean principally, those Christians who had kept the faith
against all opposition; to express the high honour and
happiness to which they are now advanced.
[*] Ver. 15.] Christ, in the first vision, is represented
‘with a sharp two-edged sword, (Rev. i. 16.) to express one
of the principal parts of government, the power of the
sword; the jus gladii including the “—) of making war
and inflicting punishments.
To rule with a rod of iron, is an allusion to an expression
in Psal. ii. 9. in which it was prophesied concerning the
king whom Jehovah had set upon his holy hill of Zion, that
he should as easily break his enemies, and all their oppo-
sition, as a rod of iron could break in pieces an ——
vessel,
To tread the wine-press of the fierceness of the soni of
Almighty God, is an allusion to a passage in the prophet
Isaiah, lxiii. 3,4. usually understood of the Messiah: I have
trodden the wine-press alone; and of the people there was
none with me: for I will tread them in mine anger, and
trample them in my fury ; and their blood shall be sprinkled
on my garments, and I will stain all my raiment. For the
day of vengeance is in mine heart, and the year of my re-
deemed is come.
[(°] Ver. 18.] This passage is imitated from the prophet
* Daubuz, Waple. "+ On the place.
* Selden, Titles of Honoar, vol. iii. p. 194.
SECT. XVIII.]
Ezckiel, xxxix. 17,18. And thou Son of man, thus saith
the Lord God; Speak unto every feathered fowl, and to
every beast of the field. Assemble yourselves, and come ;
gather yourselves on every side to my sacrifice (or slaugh-
ter) that I do sacrifice for you upon ‘the mountains of
Israel, that ye may eat flesh, and drink blood. Ye shall
eat the flesh of the mighty, and drink the blood of the princes
of the earth... . Thus shall ye be filled at my table.
This is a strong description of a great slaughter and heavy
judgment of Géd, when he shall come to punish his ene-
mies. So it is explained by the prophet, ver. 21. I will set
my glory (saith the Lord God) among the heathen, and all
the heathen shall see my judgment that I have executed, and
my hand that I have laid upon them.
[°] Ver. 21.] The general meaning.of this strong and
beautiful figure is sufficiently plain and intelligible, and
sufficient to answer the design of the prophecy, to encou-
rage constancy, faith, and patience ; to give consolation
and hope, under present oppression and persecution, for
the sake of our religion and a good conscience. That the
several particulars of this figurative description, have them-
selves a farther particular meaning, is not so plain and cer-
tain. Itis, I think, a mark of right understanding, in the
language of prophecy, and in the design of prophecy too,
to keep to what.appears the design and meaning of the pro-
phecy in general, and what the whole of it, laid together,
points out to us : and not to suffer a warm imagination to
mislead us from the real intention of the Spirit of prophecy,
by following uncertain applications of particular parts of
it.. Who can say, for instance, with any certainty, that the
flesh to be eaten, and the birds invited to the feast, have
each a particular mystical sense, or that they really mean
any thing more than to describe a great battle, defeat, and
slaughter ?
However, there are, in most figurative descriptions, some
' particular parts of the representation, that seem, with great
_ probability, designed to point out some chief circumstances
to particular observation.
Thus, in this description, the punishment of the beast
and false prophet, who were taken prisoners, and con-
demned to be burned alive, being different from the pu-
nishment of the remnant which were slain by the sword,
seems to intimate, that the chief and principal maintainers
of the apostacy, they who used all their power and all the
wicked arts of deceit, in opposition to true religion, shall
be punished in proportion to their guilt, and shall suffer
in a manner more terrible and exemplary than others.
Burning alive is one of the most terrible executions, being
cast into a lake or pit of fire, burning with brimstone,
images in the mind, the destruction of Sodom and Go-
morrha, who are recorded as examples of perpetual de-"
struction, from which they can never possibly recover
themselves. :
' Thus also, as the beast and false prophet do not mean
private persons, according to this description, but the
powers of bodies politic, in perpetual succession, this
very naturally teaches us to consider their punishment in
a double capacity ; or, to use the words of Mr. Daubuz,*
“ The design here is to shew us, that Christ will not only —
destroy at last the persons who at that time shall be in
* On the place.
THE REVELATION OF ST. JOHN.
595
possession of what is signified by the beast and false pro-
phet, but also utterly extirpate the succession of the ty-
ranny and false prophecy for ever: so that the beast and
the false prophet are persons in a double capacity, that is,
persons in general, enemies to Christ, and also in posses-
sion of a power which is to be extinguished with them.”
However, this I think we may take as the undoubted
meaning of the prophecy in general, that now all the powers
of the apostacy shall be destroyed ; no opposition shall re-
main to hinder that happy state of the church, which is to
follow in the next period, and which the Spirit of prophecy
describes in the following chapter.
“CHAP. XX..1—6.
SECT. XIX. Period Fourth.
CONTENTS.
This chapter represents a new state of the church, upon its
deliverance from the persecution and corruption of the
third period, or during the reign of the two beasts, for
twelve hundred and sixty prophetic days, or years. That
long state of opposition is to be followed by a long con-
tinuance of peace and prosperity ; a fourth period is de-
scribed, which, among other characters, is to last for a
thousand years. The two first periods ended in a deli-
yerance of the church, but those deliverances were of
short continuance, and attended with considerable de-
fects; but now, after the church shall have passed
through this third trial of faith and patience, it is to at-
tain a state of very great prosperity, and to remain in it
for a very considerable length of time. This is that hap-
py state of the church, which, from the continuation of it
for one thousand years, is usually called the millenium.
The description we have of it in this chapter is very short,
contained within the first six verses ; interpreters have,
however, abundantly supplied what they thought want-
ing in the account of prophecy, out of their own inven-
tion, itis to be feared, rather than from sure or well-
grounded principles of judgment. No wonder then, they
differ so much about the true meaning of a prophecy, in
which they have mixed so many of their own imagina-
tions; so that the disputes seem not so much what is
the intention of the Spirit of prophecy, as which of the
interpreters has the finest or the warmest imagination.
Let us then carefully endeavour to distinguish what the
Spirit of prophecy plainly intends, from what uncertain
conjectures or doubtful reasonings may suggest to our
minds, as a more distinct and particular account of it.
The prophecy itself represents it after this manner.
1. Ap I saw an angel come down from heaven, having
the key of the bottomless pit and agreat chain in his hand.}
(1.) After I had. seen, in the former prophetic visions,
the downfal and punishment of the last persecuting power
of Rome, the state of the church which was to follow upon
it was represented in a new vision; for I beheld an angel
as descending from heaven, like one sent on a message
from the throne of God: his commission was expressed
by a double symbol: he had a ‘key in his hands, which
was the key of the great abyss, or bottomless pit; and he
brought also with him a great chain, such as prisoners
were used to be bound with to prevent an escape.
4G2
596
2. And he laid hold on the dragon, that old serpent,
which is the Devil, and Satan, and bound him a thousand
years, |
(2.) I soon perceived, in my vision, on what errand this
angel was sent ; for he seized on the dragon, the old ser-
pent, by which the devil was signified, the great adversary
of mankind, and enemy of truth and righteousness, the
great seducer of the world into error and wickedness; the
angel arrested him, bound him, and committed him to close
custody for a thousand years.
8. And cast him into the bottomless pit, and shut him up,
and set a seal upon him, that he should deceive the nations
no more, till the thousand years should be fulfilled: and
after that he must be loosed a little season. ]
(3.) The angel committed him to close custody in a.
strong prison, he locked him fast up in the bottomless pit,
and put a firm seal upon it, that he might not escape, or
go about as before, to deceive the nations. Thus was the
devil to be confined for a thousand years, though, after that
time should be expired, the wise and holy providence of -
God should take off this restraint, though it should be but
for a very short space of time. [*]
. 4, And I saw thrones, and they sat upon them, and judg-
ment was given unto them: and I saw the souls of them that
were beheaded for the witness of Jesus, and for the word of
God, and had not worshipped the. beast, neither his image,
neither had received his mark upon their foreheads, or in
their hands ; and they lived and reigned with Christ.a thou-
sand years. |
(4.) When the church was thus delivered from the
power of Satan, by his confinement, either to seduce or
persecute it, the happy state of the church was thus farther
represented: I saw thrones erected, and persons sat on
them, to whom the authority of government, and adminis-
tration of justice were committed, and such persons were
intrusted with it, who had the constancy of martyrs, whom
no fears of death could force into any compliance with the
antichristian apostacy, but who persevered in the profes-
sion of the Christian faith, against all opposition, neither
yielding to the general prevailing corruptions, nor making
any acknowledgment of subjection to the authority and
dominion of the antichristian power of the beast: such as
these the Spirit of prophecy declared were the persons to
reign with Christ for these thousand years. [*]
5. But the rest of the dead lived not again until the thou-
sand years were finished. This is the first resurrection.]
(5.) While this happy state of the church shall continue,
the party-of the beast, they who were united in opposition
to pure Christianity, and in persecuting Christ’s faithful
servants, the remnant who were slain with the sword of:
him that sat on the horse, (xix. 21.) shall not revive, or re-
cover any part of their former power, but remain altogether
unable to disturb the peace or prosperity of the church, till
the thousand years shall be accomplished. This happy
state of the church may well be called life from the dead,
or a first resurrection. [*]
6. Blessed and holy is he that hath part in the first re-
surrection: on such the second death hath no power, but they
shall be priests of God and of Christ, and shall reign with
him a thousand years. |
(6.) In this eminently glorious state of the church, hap-
piness and holiness shall not be separate, as they now often
A PARAPHRASE WITH ANNOTATIONS ON»
[CHAP. xx.
are; then they shall be joined ddaeparnilg together; they
shall be free from all affliction, and from all fears of trou-
ble, when the wicked shall be condemned to the lake which:
burneth with fire and brimstone ; the second death shall not
hurt them, they continuing faithful in the service of God,
to which they are consecrated by the Christian profession,
shall live as priests to God and Christ, and shall reign im
a pure, peaceful, and glorious church-state, under Christ’s
protection and favour. [*]
ANNOTATIONS ON CHAP. XX. 1—6.
[’] Ver. 3.] THE abyss or bottomless pit in which Sa
tan is to be confined for a thousand years, during this happy
state of the church, is explained on the first and second
verses of the ninth chapter, where an angel i is sent to open
it, as here to shut up Satan a close prisoner in it. The
shutting up of Satan in so close a prison as a pit or dun-
geon under ground, so sure a confinement by locking it
fast, and putting a seal upon it, may well be understood to
mean, that for this space of time the devil, who is repre=-
sented the first in the apostacy, and principal agent in the.
opposition to truth, righteousness, and religion, shall be
fully restrained from the exercise of all influence and
power, either to seduce men into error and wickedness,
or to persecute men of Conscience, constancy, and faith-
fulness.
As the devil is represented the head or ruler of the evil
spirits or angels, a restraint of their power seemsalso to be
intended, in the imprisonment of their chief or head ; so
that in the general, this seems to be the meaning of the
Spirit of prophecy, in this figurative description, that during
all the time of this period, that is, for a thousand years,
“The church of Christ shall enjoy purity of religion in
peace, without any disturbance from those old enemies of
mankind, working in the children of disobedience.” *
«And this seems to imply (adds our author), that all
shall be converted : however, if there be any that
remain unconverted, they will, during the imprisonment of
Satan, be in so small a number, —and so feeble in com-
parison of the true Christians, that they shall neither dare,
-nor be able, to disturb the peace of Christ’s kingdom.” +
It is not improbable, that shutting up Satan in the bot-
tomless pit or abyss may have a particular regard to a re=
straint on the power of Mohamedism, and effectually stop
the prevalency of that imposture, as before opening the
bottomless pit had a principal regard to the rise and sur-
prising progress of it, (chap. ix.)
[*] Ver. 4.] This description of the thrones, and of them
that sat on them, is not, I conceive, to be understood, as if
all who are afterward said to live and reign with Christa —
thousand years, were set on these thrones. The expression;
I saw thrones, and they that. sat upon them, may mean no
more, than that some sat on them, how few or how many
soever they might be. Though all are said to live and
reign with Christ, that may well be understood of a free
and full enjoyment of the glorious blessings and happiness
of this kingdom of Christ.
The figurative description seems to intimate order and
government in this kingdom of Christ, that some were to
* Daubuz, on the place. t Ibid.
SECT. XIX. |
have judgment given unto them, or to be raised to the au-
thority of magistrates in it. This, as all other governments,
was to be made up of governors and governed; and this
authority of magistracy was given to them that sat on the
thrones, whoever they were, who were judged worthy of
such honour and authority in this kingdom of Christ. The
expressions seem to be an allusion to the principal court
of Israel, in which the members of the Sanhedrin sat on
raised seats, or thrones, on each hand of the prince, or
president of the assembly. Nor would this representation
be improper, though Christ himself should be supposed
sitting on the principal seat or throne: for Christ himself,
speaking to his apostles, says, In the regeneration, when
the Son of man shall sit on the throne of his glory, ye also
shall sit on twelve thrones, judging the twelve tribes of Is-
rael. (Matt. xix. 28.) In like manner, this prophecy, And
round about the throne were four-and-twenty seats, and
upon the seats I saw four-and-twenty elders sitting, clothed
in white raiment, and they had on their heads crowns of
gold. These four-and-twenty seats are expressly four-and-
twenty thrones, cat. xuvxAdSev tov Spdvov, Opdvoe elkoot kai.
téaoapec.
_ Thrones, then, as seats of dignity, are to distinguish
those who have the administration of government commit-
ted unto them from the rest of the people, who are to be
governed by them, and can in no propriety be applied to
every member of the kingdom, who lives under the pro-
tection, and enjoys the blessings, of a government.
- It is a question of consequence to the true meaning and
right understanding of this prophecy, how we are to under-
stand the souls of them who were beheaded for the witness
of Jesus, and who are the persons who had not worshipped
the beast, neither his image, neither had received his mark
upon their foreheads, or in their hands; or, which is the
same, who are the persons whom the prophecy intends to
represent, as enjoying the blessings of that happy state of
the church.
Here interpreters differ widely in their opinion; some
understand this description literally, to mean a real and
proper resurrection of such persons, who, in the former
states of persecution, were put to death for their constancy
in the profession of pure Christianity; that is, the martyrs
under the heathen empire, and those who were slain under
the reign of the beast. It is supposed, that all these saints
and martyrs shall at this time be really raised from the
dead, for a thousand years before the general resurrection;
or, as a very ingenious author* represents it, “Those who
have suflered for the sake of Christ and a good conscience,
shall be raised from the dead a thousand years before
the general resurrection, and reign with Christ in a happy
state.”
But there are others, who understand this description in
a figurative sense; they suppose the prophecy intends
such persons as have the true spirit and temper of mar-
tyrs, who have like faith, constancy, and zeal, with those
whom no persecutions could prevail upon to deny the
truth, make shipwreck of a good conscience, or criminally
comply with any of the corruptions of their times.
_ They who are for a literal resurrection of the martyrs, in
order to live and-reign with Christ for these thousand years,
THE REVELATION OF ST. JOHN.
597
principally insist on the direct meaning of the expressions,
The souls of them that were beheaded for the testimony of
Jesus ;* which they think must mean, The martyrs under
the heathen Roman emperors, as beheading was a Roman
punishment, and as the very souls that were beheaded, or
dead, live again in ‘the millennial state. They farther ob-
serve, This is the reward promised to the martyrs, to the
souls who cry for vengeance under the altar, and who over-
come by death, or by resisting the enemies of Christ and
his religion unto death. They observe, This is agreeable
to the doctrine of St. Paul, 1 Thess. iv. 16. that the dead
in Christ shall rise first ; that is, they-who died for Christ's
sake. This interpretation is confirmed, they think, by the
following observation,—that the rest of the dead lived not
again till the thousand years were finished; and therefore
this is properly a first resurrection. This shews, they add,
that the persons mentioned as dead and living, were once
really dead. If they were not, what occasion was there. to
compare them with the rest of the dead? by which are to
be understood, all such Christians who are dead, or shall
die, having no title to the first resurrection, as they were
neither actually martyrs nor confessors.
These arguments are farther supported by several con-
jectures, and by an application of some passages of Scrip-
ture that are supposed to favour them.
But they who, on the other hand, understand this de-
scription in a figurative sense, observe, that all the expres-
sions will very well bear such an interpretation; that it will
be more agreeable: to the style of prophecy, in particular
to the style of this book, which every where abounds in
figurative descriptions; that all these expressions are used
in the ancient prophets in a figurative meaning, and that:
there are unanswerable difficulties attending a literal inter-
pretation of them.
Dr. Whitby, in a learned and judicious treatise of the
millenium, has considered the whole argument at large,
where the reader may find full satisfaction; I shall only
set before him the sum of those arguments which seem
greatly to confirm the figurative interpretation. ‘
It is observed, in the first place, that all these expres-
sions may very well be understood in a figurative sense.
The souls of them which were beheaded for the witness of
Jesus,——and which had not worshipped the beast; may
easily, according to the manner of prophetic language, sig-
nify persons of like spirit and temper with them, of like
faith, patience, constancy, and zeal. John the Baptist was
Elias, because he came in the spirit of Elias. This is
Elias (says our Saviour), which was for to come, Matt. xi.
14. And St. Luke, speaking of John preparing the way
for the appearance of the Messiah, thus explains it; And
he shall go before him, in the spirit and power of Elias,
Luke i. 17. Thus, a state of the church, in which the spirit
of the ancient martyrs and confessors, and ‘the purity of
those times, shall return, may be described as a church of
martyrs, a church so nearly resembling them, in temper,
constancy, and zeal.
It is a very easy and natural figure, as well as very com-
mon in this book of prophecy, to describe persons by the
names of such, whose tempers and characters they imitate
and follow. Thus the names of Sodom, Egypt, and Ba-
* Bornet’s Theory, lib, iv, cap, 4,
* Waple. Daubuz.
598
bylon, are so often ascribed to Rome, on account she
nearly resembled them in corruption, pride, and cruelty.
The other expressions, of a resurrection, of living and. |
reigning, were used before in ancient prophecy, to signify
the restoration of the church from a low and afilicted state.
Thus the prophet Hosea, exhorting to return unto the
Lord, for he hath torn and he will heal; he hath smitten,
and he will bind us up; he adds, after two days will he re-
vive us, or make us live again, on the third day will he
raise us up, as from the dead, and we shall live in his sight,
(vi. 1, 2.)
In this prophecy, when the two witnesses were slain, and
their dead bodies lay in the streets of the great city, (Rev: xi.
7, 8.) the spirit of life from God entered into them, and they
stood on their feet ; (ver. 11.) or they are represented ‘under
the figure of being raised from the dead.
It is moreover observable, that as all these expressions
may well be understood in a figurative sense, agreeable :to
the language of prophecy, so it is more agreeable to under-
stand them so in a book of revelations, delivered through-
out in such a style. Every part of these prophecies is
so to be understood, the book, the seals, the trumpets, the
beasts, the witnesses, the dragon, and old serpent ; and why
not the resurrection of the martyrs and confessors ?
It is also very material, that-these very expressions seem
to be taken from some passages of Scripture, in which
they are plainly used in a figurative sense, and must be so
interpreted.. There is a remarkable prophecy of Ezekiel,
Xxxvii. 3. concerning the restoration of Judah, and her
return out of the captivity: And he said unto me, Son of
man, can these bones live? and I answered, O Lord God,
thou knowest. It follows, ver. 5. Thus saith the Lord God
unto these bones ; Behold, I will cause breath to enter into
you, that is, a spirit of life, or living spirit, and ye shall
live. And so I prophesied, as he commanded me, says Eze-
kiel, ver. 10. and the breath, or spirit of life, came into
them, and they lived, and stood up upon their feet. The
meaning of these figurative expressions is’ thus explained,
ver. 11,12. Then he said unto me, Son of man, these bones
are, or signify, the whole house of Israel: behold, they say,
Our bones are dried, and our hope is lost: we are cut off for
our parts. Therefore prophesy and say unto them, Thus
saith the Lord God ; Behold, O my people, I will open your
graves, and cause you to come out of your graves, and
bring you into the land of Israel. Or, I will bring you out
of your captivity, and into the enjoyment of your own
country, liberties, laws, and religion.
It is farther to be observed, “ how fully the description
of the conversion of the Jews answers to the millenium of
St. John, who useth the very words by which their prophets
had foretold their glorious conversion,” as Dr. Whitby has
shewn at large.*
- Now, as this happy state of the church may well be un-
derstood of the fullest accomplishment of the prophecies,
which speak of the conversion of the Jews, and receiving
them again into the church, which St. Paul calls life from
the dead, Rom. xi. 15. this interpretation will be the most
easy and proper, as most agreeable to the sense in which '
they were used in the ancient prophecies, upon the like
occasion.
A PARAPHRASE WITH ANNOTATIONS ON
[CHAP. xx.
~ Yet farther, a literal and proper resurrection of the mar-
tyrs and confessors, who suffered in the heathen Roman
empire and reign of the beast, is attended with many diffi-
culties, so great as render that interpretation very doubtful
and improbable. :
Dr. Whitby* has remarked, that a proper and literal re-
surrection is never, in the whole New Testament, expressed
or represented to us by the living of the soul, but by the
living, raising, and resuscitation of the dead, the raising of
the bodies of the saints, of them that slept in the dust, or in
their graves, or sepulchres.
The same learned author+ farther observes, this doctrine
seems not well consistent with the happy state of souls de-
parted .... or with the high prerogatives supposed to be-
long to the souls of martyrs .... that this doctrine does
not well agree with the acearate description of the resur-
rection in the holy Scriptures; for in all those descriptions;
there is no mention of a first and second resurrection, or
that one of them is to be a thousand years after the other.
They describe the bodies at the resurrection fit to live in
heaven, and not on this earth; they represent the resurrec-
tion to be performed in a moment, in the twinkling of an
eye. (1 Cor. xv. 52.) They represent, at that time, the dead
_in Christ shall rise first ; but then also, we which are alive,
and remain, shall be caught up together with them in the
clouds, to meet the Lord in the air, and so we shall be ever
with the Lord. (1 Thess. iv. 16, 17.) The Scriptures speak
constantly of the resurrection of all saints, as of a resur-
rection not to a temporal life on earth, but to an eternal
life in heaven. Nor, finally, does the doctrine of a literal
resurrection well agree, our author observes, with the
genius of Christian faith, or with the nature of Christian
hope, or with that freedom and temper of spirit it requires
from the professors of Christianity, who are taught not to
set their hearts and affections on things on earth, but on
things above, where Christ sitteth at the right hand of God.
(Col. iii. 1—3.)
To these observations of Dr. Whitby, let me add one or
two observations, which the prophecy itself seems snaturally
to point out to us.
And, first, this prophecy seems to suppose such inha-
bitants of the earth, during the millenium, as were the in-
habitants of the earth when the beast was destroyed, or
men in the usual state of natural Succession; not persons
raised out of the grave, or fetched from the separate state
of departed souls.
Here is no intimation, that all good and faithful Christ-
ians are to be slain at this time, together with the beast and
his followers, fo make room for martyrs, and persons who
died some hundreds of years before, to inhabit the earth in
their room. Besides, they are represented in this state of
the millenium, as liable to be misled by the deceitful arts of
Satan, and the terrors of persecution ; for which reason, the
safety and security of the church in this period is represented
by laying a restraint upon Satan, that he should not deceive
the nations, or shutting him up in the bottomless pit, that
he should deceive the nations no more, till the thousand
years should be fulfilled. The inhabitants of the earth,
then, are supposed in the prophecy capable of being de-
ceived, and in danger of it, if the power of Satan had not
* Whitby, Treatise of the true Millenium, chap, 2. s. 3.
* Ibid. chap. 3, s. 1. tIbid. chap. 4, s. 1.
SECT. XIX. ]
been so fully restrained. ‘The order of the prophecy seems
farther to confirm this observation ; for when the thousand
years shall be expired, Satan must after that be loosed for
a little season, and. he shall make so bad use of that little
time, as to deceive many ; so far deceive them, as to gather
a very great number of them together,.to attack the saints
and the beloved city. Must these new enemies of Christ
and his religion be some of the old persecutors raised from
the dead, or some of the martyrs after their resurrection,
seduced by Satan#jnto his party? or must they be, as the
prophecy seems plainly enough to suppose, such a suc-
cession of men as now inhabit the earth?
The prophecy itself gives us occasion to make this far-
ther observation,—that this prophecy places the general
resurrection after these thousand years are expired, after
Satan shall have made a new attempt against truth and
righteousness, and with very great numbers, as the sand
of the sea; and after they shall be utterly destroyed by fire
coming down from God out of heaven. Now the prophecy
describes this resurrection, which is to follow the mille-
“nium and defeat of the last attempt of the enemies of truth,
as a general resurrection of all persons, without any ex-
ception, without the least intimation of so considerable a
resurrection, above a thousand years before, as this resur-
rection of the martyrs must have been, if meant literally.
I saw the dead, small and great, stand before God—and the
dead were judged out of those things that were written in
the books, according to their works, (xx. 12.) They who
were judged, were the dead then raised to life: then the
dead were all raised, small and great.
It should seem then, that a literal and proper resurrec-
tion of martyrs, to live on earth a thousand years before
the general resurrection and judgment, is not a necessary -
sense of this prophecy, nor so natural and probable a sense,
as the figurative. It should seem, that the literal sense is
liable to many difficulties, and hardly reconcileable to the
other descriptions of the same prophecy, and to other pas-
sages of the Scriptures.
But the figurative interpretation, viz. that this prophecy
should mean a happy state of the church on earth, well an-
swers the whole design of the prophecy, and appears the
easier and more probable meaning of the words.
The church in peace, free from persecution, and all de-
ceitful arts of Satan and wicked men, enlarged with the
conversion of the Jews and fulness of the gentiles, serving
God as a kingdom of priests; in the purity of Christian
worship, and enjoying all the blessings of Divine protection
and grace, may well be expressed by living and reigning
with Christ.
This short description will, then, allow a liberty to every
one of applying to this happy state of the church what-
ever other prophecies he shall find relating to the peaceful
and prosperous state of the church in the last times. Ifwe
take care to apply them in an easy and natural sense,
agreeable to the true meaning of this prophecy, and true
nature of the peace, purity, and happiness of the church,
designed by it, we shall rectify the mistakes, and prevent
the dangerous errors, that some may have fallen into, by
indulging too far an unreasonable fancy and ungrounded
imagination ; and the true millenium will be very far from
an unreasonable doctrine, or a dangerous enthusiasm.
[°] Ver. 5.] There is mention in this prophecy of two
THE REVELATION OF ST. JOHN.
599
sorts of dead persons; those who were slain by the witness
of Jesus, and those who were slain by the sword of him that
sat on the horse. As here is an account of the death of
faithful Christians by their persecutors, and of their per-
secutors themselves by Christ, these persecutors are called
the remnant, the rest, of Aourol.
It is very agreeable to the design and connexion of this
prophecy, to understand the rest of the dead, who lived
not again till the thousand years were finished, of the rest
or remnant, viz. of those that were slain with the sword of
him that sat on the horse. Thus, the dead church raised
to life, and living and reigning for a thousand years, and
the enemies of the church remaining dead, and not living
again till the thousand years were finished, will exactly
agree in the same figurative meaning. This will be a sense
consistent with the resurrection of the antichristian party
again, for a little season, after the thousand years shall
be finished.
. Dr. Hammond, though he refers this prophecy to a very
different period, yet, from the connexion of the words, per-
ceived this was the true meaning of the rest of the dead.
Who the rest of the dead are is manifest, not all besides
the martyrs, but those formerly named, ver. 4. that is, they
who worshipped the beast or his image, or received his mark
in their foreheads or hands.—And therefore these may well
_be the rest of the dead here, it being punctually said of
them, xix. 21. of Aovrol, the rest were slain; and then, that
they lived not again till the thousand years were finished,
must needs signify, that the church was now, for that.space,
free from such heathen persecutors, and purified from such
avowed mixtures of those vile unchristian practices, which
is but the negative. part annexed to the positive preceding :
so that, to use the words of Mr. Baxter, “The rest of the
dead, even the subdued pagans (or papists, say others),
were kept as in a state of death, out of power, till the dra-
gon revived their power again, a thousand years after.”
[*] Ver.6.] To reign with Christ may well be understood
in a figurative sense, as we are said to be crucified with |
Christ, and to live with him; or, as Christ himself is said
to live in us, Gal. ii. 20. ‘Happy days of peace and righte-
ousness, of joy and triumph, of external prosperity and
internal. sanctity, when virtue and innocency shall be in
the throne, vice and vicious men out of power and credit,
are prophesied of in Scripture, and promised to the church
of God.”* Such a kingdom, which shall be a kingdom of
righteousness as well as peace, under a peculiar Divine
presence and conduct, may well be called the kingdom of
God, and of his Christ, and they may be said to reign with
him, who through his favour shall enjoy all the blessing
of that happy state.
CHAP. XX. 7—10.
SECT. XX. Period Fifth.
CONTENTS.
The following verses of this chapter inform us, that the
happy days-of the church, prophesied of in the foregoing
vision, will at length have their period, though they are
to continue for a long time, and are not to expire till after
* Barnet’s Theory, lib. iy. capy5.
600
a thousand years: yet, then, there shall be one attempt
more against the purity of religion, and against the penne
and prosperity of the Christian church.
Satan is to be released for a little time, or season; but, in
that little season, he shall deceive many, and so far se-
duce them, as to prevail upon them to join with him in
his apostacy.
This new attempt against truth and righteousness, shall end
in the utter ruin of the enemies of Christ and his religion;
they shall be totally defeated, and their obstinate wicked-
ness punished with everlasting destruction.
This state of the church and world, so different from the
preceding, deserves to be considered as a new period,
which will therefore be the fifth in order.
qs Anp when the thousand years are expired, Satan shall
be loosed out of his prison, |
(7.) I was farther informed in my prophetic visions, that
this happy state of the church was not to be perpetual,
like the happiness of the heavenly state: for at the end of
the thousand years, the extraordinary restraint laid upon
the enemies of truth and. righteousness should be taken
off, as if Satan was let loose out of his prison, to deceive
the world into error and enmity against the professors of
true religion.
8. And shall go out to deceive the nations which are in
the four quarters of the earth, Gog and Magog, to gather
them together to battle: the number of whom is as the sand
of the sea.]
(8.) No sooner shall this restraint be taken off, but Satan
shall again attempt to form and head a party, by seducing
men of weak and evil-disposed minds; and he shall find
such persons in the several parts of the earth, who, like the
descendants of Gog and Magog, the Scythians and Tartars,
shall gather together in great numbers, in order to invade
and ravage their neighbours, and disturb the peace and
happiness of the church.
9. And they went up on the breadth of the earth, and com-
passed the camp of the saints about, and the beloved city:
.and fire came down from God out of heaven, and devoured
them.]
(9.) They shall come, like the barbarous northern na-
tions, described in foregoing prophecies; they shall make
their invasions so suddenly, and with such numbers, that
they shall spread far and wide over the peaceful habita-
tions of the saints, and besiege them even in their camps,
and capital cities, and threaten to spoil and subdue them.
But this attempt shall not be like former invasions of the
barbarous nations, who possessed themselves of the coun-
tries they invaded, in right of conquest over the former in-
habitants ; for God shall protect his faithful servants, and
destroy their enemies in a very extraordinary manner : God
shall send fire out of heaven to destroy them, as he did the
wicked inhabitants of Sodom and Gomorrah, (Gen. xix.
24.) and as he threatened Gog and Magog in the ancient
prophets. (Ezek. xxxix. 1, &c.)
10, And the devil that deceived them was cast into the
lake of fire and brimstone, where the beast.and the false
prophet are, and shail be tormented day and night, for ever
and ever.)
(10.) And the devil, the principal and chief leader of
this new apostacy and rebellion against God and the king-
A PARAPHRASE WITH ANNOTATIONS ON
(CHAP. xx.
dom of his Son, shall then be punished suitably to the
greatness of his crime. He shall not only be shut up, and
put under restraint as before; but now he shall be cast
into a lake of fire and brimstone, where he is to be pu-
- nished with the beast and false prophet, for ever ; his power
shall never more revive; his anguish and torment shall be
endless, without any hope of relief, to all eternity.
ANNOTATIONS ON CHAP. XX. 7—10.
THIS period, though it is represented very short, yet
deserves particular attention, on account of the circum-
stance of the time in which itis placed, between the end
of the thousand years and the final judgment; and also, as
it represents the state and condition of the earth, to be
much the same as at present, except an extraordinary re-
straint laid on Satan, and the extraordinary purity, peace,
and happiness of the church, arising from a peculiar pro-
tection and blessing of Christ. For we see, no sooner is
Satan loosed, and his restraint taken off, but he finds great
numbers of persons ready to be deceived, and to join in
disturbing the peace, and corrupting the purity, of the
church,
The theory of'a very learned and ingenious author,*
which supposes the happy state of the church for a thou-
sand years cannot be in this present earth, but must be
after a conflagration, -when it shall be first destroyed, and
then restored to a paradisaical state, is attended with a
very great, and, as I think, an unanswerable difficulty, from
this state of the world, after the thousand years oval be
finished.
The ingenious author} is fain to suppose some persons,
sons of the earth, generated from the slime of the ground
and the heat of the sun, as brute creatures, he says, were.
at first.
But as such an original of mankind is, I think, unac-
countable ; so, I hope, the prophecy has no difficulty im it,
that stands i in need of so strange asolution. For notwith-
standing the general peace and purity of the church, the
many converts to true religion, and the great number of
persons truly religious, and who live up to the principles
and in the practice of pure Christianity, there may be also
some persons of evil-disposed minds, uneasy with the pu-
rity of true religion, easily moved by the passions of envy,
covetousness, and ambition, whenever an opportunity shall
offer to gratify them. The prophecy says nothing to make
this impossible, or improbable ; this circumstance rather
makes it a likely supposition, and certainly much more
natural, than to raise a great number of wicked persons
from the dead, or cause them to spring out of the slime of
the earth, to revive a new persecution of the Christian faith
and religion.
The expressions of this prophecy seem to be taken from
the prophet Ezekiel, in the thirty-eighth and thirty-ninth
chapters. The word of the Lord orders Ezekiel to set his
face against Gog, the land of Magog, the chief prince of
Meshech and Tubal, and prophesy against him, (xxxviii. 2.)
Magog was a son of Japheth, (Gen. x. 2.) from whom the
Scythians are generally supposed to be derived; the Mo-
gul Tartars, a people of the Scythian race, are still so
* Buruet’s Theory, lib. iv, cap, 10. t Ibid: p. 149,
SECT. Xx.]
called by the Arabian writers, a people who, above all
others, have best preserved the most ancient names, as well
as the most ancient customs. The prophet Ezckiel* joins
to Gog and Magog, Gomer and all his bands, the house of
Togarmah of the north quarters, and all his bands, (ver. 6.)
And, (ver. 15.) Thou shalt come from thy place, out of the
north parts, thou, and many people with thee. This seems
sufficiently to shew, that Gog and Magog, with Gomer and
Togarmah of north quarters, were a northern people,
some of the many nations who were comprehended under
the general name of Scythians. These were people used
to invade their neighbours in great numbers, to spoil their
country, and rob them of whatever they could lay their
hands on. So the prophet describes them, ver. 13. Art
thou come to take a spoil? Hast thou gathered thy company
to take a prey? to carry away silver and gold, to take
away cattle and goods, to take a great spoil ?
I shall only add, that the very learned Bochart thinks it
credible, that the names of Russians and Muscovites are
derived from Rhos and Meshech, mentioned in this pro-
phecy of Ezekiel. “Credibile est ex UN Rhos et WD Me-
sech, id est, Rhossis et Moschis, vicinis populis circa
Araxim, (de quibus Ezekiel) descendisse Russos, et Mus-
covitas, gentes in Europza Scythia celeberrimas, quaeque
latissime patent.” +
The punishment of these spoilers, viz. Gog and Magog
and the bands joined to them, is thus described by the pro-
phet, Ezek. xxxviii. 22, 28. And I will plead against him
with pestilence and with blood ; and I will rain upon him,
and upon his bands, and upon the many people that are with
him, an overflowing rain, and great hailstones, fire, and
brimstone. Thus will I magnify myself, and sanctify my-
self ; and Iwill be known in the eyes of many nations, and
they shall know that I am the Lord.
The nations then of Gog and Magog, were a very fit and
proper figurative description of the enemies of true reli-
gion, and of the faithful professors of it, of their neigh-
bours peace and prosperity.
_It may likewise be here, as Mr. Daubuz observes itis in
many other places, that the event shall agree with the let-
ter, as well as with the figurative expressions. ‘‘ There
‘may remain, according to Mr. Pyle, in the farther and more
distant parts of the world, much people still persisting in
ignorance and gross superstitions...... These rude na-
tions, prompted by envy at the plenty and happiness of the
Christian kingdom, and out of desire of riches, spoil, and
plunder (which is the true spirit of Satan, the father of mis-
chief), will be permitted to invade the Christian territories
in vast bodies and armies.”
However it be, whether these expressions be only figu-
rative, or whether they contain also something literal, the
substance of the prophecy will be to this purpose: That
after the thousand years of peace and purity, the church
shall once more be disturbed by persons like the barbarous
northern nations, who have often disturbed the peace of the
world by their invasions. But it shall prove a fruitless
attempt, and end in their complete and final destruction;
a day of righteous judgment-will come, when true religion,
peace, and happiness, shall be united inseparably, without
any future molestation, or disturbance, for ever.
* Lowth, on Ezek. xxviii.
VOL. VI.
+ Bochart. Phaleg, lib. iii, cap, 13, p. 188.
THE REVELATION OF ST. JOHN.
601
CHAP. XX. 11—15.
SECT. XXI. Period Sixth.
CONTENTS.
The course of these prophecies, after many important
visions describing the state of the church and world in
this present life, brings us at last to the great and final
judgment, when the whole scene and mystery of Provi-
dence shall be finished. Then the great doctrine, which
runs through the whole of these prophecies, will be fully
verified, That truth and righteousness shall surely pre-
vail in the end- against error and all iniquity; eternal
happiness shall be the reward of the faithful, and ever-
lasting destruction. the punishment of the wicked. ‘Then
all shall be judged, every man according to his works.
This is represented as a sixth period of providence ;
after which there will be in the seventh period an ever-
lasting sabbath, a state of eternal rest and happiness
for all the righteous, and of the most perfect worship
of God, in the praises and devotions of the heavenly
church.
1. Awnp I saw a great white throne, and him that sat on
it, from whose face the earth and the heaven fled away ; and
there was found no place for them.] :
(11.) I farther beheld in another vision, what was to fol-
low upon this full complete destruction of the enemies of
Christ and his religion. ‘The general judgment was repre-
sented to me after this manner: I saw in my vision a glo-
rious shining throne erected; I then beheld a person sitting
on it; at his appearance, the whole frame and constitu-
tion of the world altered and changed, and quite passed
away; so that the present heavens and earth were found
no more. [*]
12. And I saw the dead, small and great, stand before
God ; and the books were opened: and another book was
opened, which is the book of life: and the dead were judged
out of those things which were written in the books, accord-
ing to their works.)
(12.) Hereupon I beheld in my vision, a general resur-
rection of all the dead; all ranks and orders of men, the
lowest as'well as the greatest, appeared before this judg-
ment-seat of God, and they were all judged according to
the most impartial rules of justice and equity, as it should
appear by their works, whether they were under the con-'
demnation of sinners, or entitled to the mercies of God
and promises of eternal life, that they were true and faith-
ful Christians, to whom the salvation of God is promised
according to the gospel of the Lord Jesus Christ.[*]
18. And the sea gave up the dead which were init; and
death and hell delivered up the dead which were in them: and
they were judged every man according to their works. ]
(13.) This judgment was so general, that all the dead,
without exception, were raised again to life, to be judged
according to their works, whether they died in the sea, and
were buried in the waters, or by land, and were buried in
graves; all in the invisible state of the dead were brought
forth to this universal judgment.
14. And death and hell were cast into the lake of fire.
This is the second death.]
4H
602
(14.) After this resurrection to judgment, there shall be
no more natural death; they who are judged shall not re-
turn to their graves again: for death and hades shall be
destroyed. But there is a second death, the portion of all
who shall be found guilty, and condemned in this day of
righteous judgment. .
15. And whosoever was not found written in the book of
life was cast into the lake of fire.]
(45.) For as many as shall not then appear, before this
impartial Judge, to be true and faithful Christians, and as
such registered in the rolls of the true church of Christ,
shall be punished as the enemies of God’s government, and
of true religion; they shall be cast into a lake of fire, and
shall suffer a second death, in a state of everlasting de-
struction. [*]
ANNOTATIONS ON CHAP. XX. 11—15.
[*] Ver.1L.] THIS expression, The earth and the heavens
fled away, and there was found no place for them, seems
plainly to intimate such a change and alteration, as_will
well agree with St. Peter's description, that then all these
things shall be dissolved, 2 Pet. iii.11. This dissolution the
same apostle describes more particularly, as to the manner
of it: The heaven shall pass away with a great noise, and the
elements shall melt with fervent heat, the earth also and
the works that are therein shall be burned. up, (ver. 10.)
Atthis coming of the day of God, the heavens, being on fire,
shall be dissolved, and the elements shall melt, with fervent
heat, (ver. 12.) This great change of the present state of
the world, is to make way for new heavens and a new
earth, wherein dwelleth righteousness, (ver. 13.) Thus, the
heavens and earth shall pass away, and there shall be found
no place for them.
[*] Ver..12.] This description of opening the books, and
judging out of the things which were written in the books,
according to their works, seems an allusion to the methods
of human courts of justice. There are stated laws, or rules
of justice, by which all accused as criminals were to be tried,
and according to which they were to be found guilty, or
acquitted. These laws, collected into a body, were called
the codex, or book of laws; and when any persons were ac-
cused, and found guilty, their actions must appear to be
criminal, as against some of the Jaws in that book. Now
the plain evidence of the laws of righteousness, the perfect
knowledge God.has of all men’s actions, the full convic-
tion of every man’s own conscience, wherein he has trans-
gressed those laws of righteousness, may sufficiently an-
swer a legal accusation and proof. The sinner will be con-
victed by his works to have transgressed the laws of righ-
teousness, whether promulgated by the light of reason, or
by the authority of particular revelation. |
In human courts of justice, it is allowed to every per-
son to make his defence, and urge. what he has to offer,
either to prove himself innocent, or that he is entitled to
favour or pardon.
The. book of life seems to allude more particularly to this
plea of the person accused. The book of the Revelation
of Jesus Christ has promised the pardon and forgiveness
of sins, and the gift of eternal life, to all true and faithful
Christians., The faith, the patience, the perseverance of
true Christians will be proved by their works; ‘these shew
A PARAPHRASE WITH ANNOTATIONS OWN
[CHAP. XXI.
them to be true Christians, and therefore that they are en-
titled to the mercies of God, and the promise of eternal
life, according to what is written in the book of life; the
book of the Revelation of Jesus Christ, which has brought
life and immortality to light.
[*] Ver. 15.] St. Paul’s description may give some light
to this vision of St. John, 2 Thess. i. 7, &c. The Lord Jesus
shall be revealed from heaven with his mighty angels, in
flaming fire taking vengeance on them that know not God,
and that obey not the gospel of our Lord Jesus Christ: who
shall be punished with everlasting destruction from the pre-
sence of the Lord; and Srom the glory of his power ; when he
shall come to be glorified i in his saints; and admired in all
them that believe, in that day.
CHAP. XXI.
SECT. XXII. Period Seventh.
CONTENTS.
We are now come, in the course of these prophecies, to the
end, the consummation of all things.
This vision stands in the prophecy after the last attempt
of the enemies of religion had been defeated; after the
dead, small and great, had appeared before God's judg-
ment-seat, and were judged according to their works ;
after all the wicked were doomed to everlasting punish-
ment, and all who were not found written in the book of
life were cast into the lake of fire. »
This order of the prophecies seems to point out to us, that
the new heavens and new earth, represented in this vision,
signify that state of unchangeable perfection and hea-
venly happiness to which the true and faithful servants
of the living God shall be advanced, when all their trials
and sufferings in this life shall be ended.
Nothing could be more proper to the useful design of these
revelations, than such a conclusion of them, with so af-
fecting a representation of the final, complete, and ever-
lasting happiness of all the true worshippers of God, and
faithful servants of Jesus. » This is ‘a powerful motive to —
present patience, a firm foundation of ‘present hope, a
strong encouragement to zeal in the cause of true reli-
gion, and constancy i in the uncorrupt faith of Jesus, when
such a reward is set before us, and promised to all who
shall be faithful to the end.
It is a very ancient observation, which men of closer
- thought and better sense have long since made, that hap-
piness is the reward of virtue in the end. It is a memo-
rable moral of Euripides,*
“Eig ré\og yap of piv éofAot rvyxavovew aktov-
But here is a sure word of prophecy, which beforehand
acquaints us what will be the last period and state of
things. The present world, for a few years, a very few
in comparison of eternity, will be a state of various sorts
of trials and troubles, of evils caused by wicked men,
‘of evils wherewith the righteous Governor of the world
punishes their wickedness; but the unchangeable pur-
pose of God has appointed atother state of things, when
the dead shall be raised, and judged according to their
* Ton-ad finem.
_ SECT. XXII. |
works-+ all the faithful servants of God and Christ will
enjoy a state of eternal life, in perfect peace and secu-
rity, in complete prosperity and happiness.
It is with great advantage this encouragement is given the
church in such a prophecy. An observation of the faith-
ful and punctual accomplishment of the former parts of
this prophecy, in times past, for several hundreds of
years, serves much to confirm our faith and hope, in as
faithful and punctual performance of what remains.
We may be welkassured, that God will reward all the faith-
ful.with a state of perfect and endless happiness at the
last, however he may permit error and persecution to
prevail for a time, in this present state of life. _
It must be owned, several interpreters of good reputation*
understand the following vision, a description of the
happy state of the church during the thousand years in
which it shall reign with Christ; or to describe the full
and complete reformation of the Christian church, during
the last period upon earth.
As I can see nothing in the prophetic description to con-
fine it to this meaning, so I apprehend the order of the
prophecies, the chief and principal design of them, and
the description itself, greatly favour the judgment of
those learned writers, who understand these last visions,
of the future state of happiness in heaven, after the gene-
ral resurrection and last judgment.
Thus the seventh and last period concludes the whole plan
of Providence, and finishes it in an endless sabbatism.
5 ES Anp I saw anew heaven and a new earth: for the
first heaven and the first earth were passed away ; and there
was no more sea. |
(1.) After the foregoing visions, in which I beheld a re-
presentation of the state of the church and world, to the
consummation of all things, I had the final happiness of the
true worshippers of God represented to me in a new vision ;
in which I beheld a perfectly new state of things: the hea-
ven and earth:in which we now live, being quite passed
away, melted with fervent heat, and dissolved in fire; there |
was a new heaven and new earth, in which I perceived one
thing very remarkable, that there was no sea. To signify,
there should be no turbulent, unquiet spirits, to disturb the
peace of that happy state; nor should a tyrannical or per- |
secuting power ever arise in it. [7]
2. And I John saw the holy city, new Jerusalem, coming |
down from God out of heaven, prepared as a bride adorned
for her husband.|
(2.) The blessedness of this state was farther represented
to me, by the model of a noble city, as a new Jerusalem,
which model seemed to descend leisurely out of heaven, as
it were, and come nearer to me in the air, that I might ob-
serve it more distinctly: I perceived it was set out with
all the splendour used at high festivals, or marriage-
solemnities. [*]
» 3. And I heard a great voice out of heaven, saying, Be-
hold, the tabernacle of God is with men, and he will dwell
with them, and they shall be his people, and God himself
shall be with them, and be their God.]
‘ (3.) Moreover, a voice from heaven attended my vision,
and explained the meaning of it more particularly ; for the
* Pyle, preface, p. 22.
THE REVELATION OF ST. JOHN.
603
i
voice from heaven declared, that God would fully accom-
‘plish all that good to his faithful servants which his taber-
nacle signified to them, as the seat of his presence, and
testimony of his favour; he would bless them as his fa-
voured people, and as their God he would be their shield
and their reward, and bless them with all protection and
happiness.
4. And God shall wipe away all tears from their eyes ;
and there'shall be no more death, neither sorrow, nor cry-
ing, neither shall there be any more pain: for the former
things are passed away.|
(4.) For such shall be the blessed effects of God’s pre-
sence with his people, and of his grace and favour to
them, that they shall meet with no more troubles and afilic-
tions, to draw tears from their eyes, as, in this present life,
all do more or less.. They shall no more be subject to _
death, as all, without exception, are in this mortal state.
Every thing that can cause pain, or occasion sorrow, shall
be far removed from this happy state. These were the
afflictions of mortal life, but now death and the invisible
state are no more; all former afflictions are passed away,
and shall remain no longer. [°]
5. And he that sat upon the throne said, Behold, I make
all things new. And he said unto me, Write : for these words
are true and faithful.]
(5.) The happiness of this state was not only declared
by a voice from heaven, it was solemnly confirmed by the
oracle from the throne: take notice, God will make a full
change of all things, in the form and state of the world; nor
shall any of its former affliction remain. Record this de-
claration and promise: they contain nothing but what is
most certainly true, and what in its due time shall be faith-
fully and fully accomplished.
6. And he said unto me, Itis done. Tam Alpha and Ome-
ga, the beginning and the end. I will give unto him who is
athirst of the fountain of the water of life freely.]
(6.) And now shall be the consummation of all things;
all God’s promises shall be accomplished in the full hap-
piness of his servants and saints. God, who will execute
all his purposes from the beginning to the end, will perfect
the happiness of those who have been faithful to his cause.
He will abundantly satisfy their hopes and desires of eter-
nal life ; happiness shall ever flow in upon them, as water
ever runs from a quick spring, or overflowing fountain.
7. He that overcometh shall inherit all things: and I will
be his God, and he shall be my son.]
(7.) Let this be an encouragement to faithfulness, con-
stancy, and perseverance ; they who shall resist and over-
come the temptations of a corrupt world shall not lose
their reward, God himself will be their God, their portion,
and their happiness. He will receive them as his children,
confirm their right as the sons of God, to inherit all the
blessings and happiness of eternal life. [*]
8. But the fearful, and unbelieving, and the abominable,
and murderers, and whoremongers, and sorcerers, and idol-
aters, and all liars, shall have their part in the lake which
burneth with fire and brimstone : which is the second death.]
(8.) But the case shall be quite otherwise with all the
enemies of true religion, who have either deserted it, or
apostatized from it, or opposed it. ‘The cowardly and dis-
trustful, who either had not faith in God’s promises, or
courage to persevere, on the encouragement of his pro-
4H2
604
mises; all who indulged themselves in abominable vices,
who, to gratify their lusts, were guilty of murders, whore-
dom, deceit, idolatry, and lying ; all these shall have their
portion with the devil, to whose party they joined them-
selves, and shall with him undergo the punishment of the
second death, in the lake which burneth with fire and
brimstone.
9. And there came unto me one of the seven angels which
had the seven vials full of the seven last plagues, and talked
with me, saying, Come hither, and I will shew thee the bride,
the Lamb's wife.]
(9.) Besides this more general account of the final hap-
piness of the faithful, an angel, as a nuntius, or interpreter,
was sent to give me a more particular description of the
glory of that blessed state. It was one of the seven angels
who had the seven cups full of the last plagues, in the fore-
going vision. He called upon me to come to him, and he
would shew me more distinctly the model of the holy city,
the new Jerusalem, adorned as the bride of the Lamb, on
her matriage-festival.
10. And he carried me away in the spirit to a great and
high mountain, and shewed me that great city, the holy Je-
rusalem, descending out of heaven from God,]
(10.) Then the Spirit of prophecy changed the scene of
my vision: I seemed to stand on a high eminence, from
whence I could distinctly survey the whole model of this
heavenly city, which was let down from heaven, a model
ofa Divine plan and workmanship. [°]
11. Having the glory of God: and her light was like unto
a stone most precious, even like a jasper-stone, clear as
crystal ;}
(11.) The first thing I observed in the model of this holy
city was a most glorious brightness, like the shining light
of the Schechinah, formerly the glory of God in the temple,
and symbol of his gracious presence with men; so that the
model shone as with the lustre of a diamond, to express a
surprising beauty and splendour.
12. And had a wall great and high, and had twelve gates,
and at the gates twelve angels, and names written thereon,
A PARAPHRASE WITH ANNOTATIONS ON
which are the names of the twelve tribes of the children of |
Israel.
13. On the east, three gates ; on the north, three gates ; on
the south, three gates ; and on the west, three gates.]
(12, 13.) I perceived also, that this city was walled
about with a very thick and high wall, to express the great
safety and security of the inhabitants, free from all danger
or fear of any attempt or surprise by their enemies. It had
twelve gates, three in each side of the wall, which stood
towards the four points of the heaven, east, west, north, and
south; and at each of the twelve gates stood an angel, as
a centinel or guard: each of the gates was named after the
names of the twelve tribes, as appeared by an inscription
over them, figuratively shewing, who had a right to be ad-
mitted by the guard of angels, through the gates into the
city, such as had been faithful members of the true church:
and expressing also the great honour of that city, where
angels were appointed to do duty as a guard; an honour
properly due to the majesty of God’s presence, and to the
seat of it.
14. And the wall of the city had twelve foundations, and
in them the names of the twelve apostles of the Lamb.]
(14.) The foundations of the city wall were also adorned
[CHAP. XxI.
with inscriptions of the names of the twelve apostles of
Christ, who had this honour as the founders of the Christ-
ian church, by Christ’s immediate commission and autho-
rity ; figuratively shewing, that they who shall build their
faith on the foundation of apostolical doctrine and institu-
tions, have a right to the blessings of this holy and happy
state.
15. And he that talked with me had a golden reed to mea-
sure the city, and the gates thereof, and the wall thereof.)
(15.) And I perceived, that the angel-interpreter, who
was sent to instruct me more fully in these things, appeared
to have a golden measuring rod, with which he measured the
several parts of this holy city; by which measure was un-
derstood, the greatness and extent of the city, the exact
order and just proportion of every part of it: to shew figu-
ratively, that this city was prepared for a great number of
inhabitants, how small soever the number of faithful Christ-
iansmay at any time appear; and that every thing relating
to the happiness of that state was prepared with the greatest
order, beauty, and exactness.
16. And the city lieth four-square, and the length is as
large as the breadth. And he measured the city with the
reed, twelve thousand furlongs: the length, and the breadth,
and the height of it are equal.]
(16.) Upon measuring, it appeared that the city was an
exact square, of equal length and breadth, and of a very
great extent; for it appeared, upon measure, to be fifteen
hundred miles in compass, each side three hundred seventy-
five miles long. It was so regularly built, that all the
buildings were every where of the same proportions, of a
very exact and uniform architecture. [°]
17. And he measured the wall thereof, a hundred and
forty and four cubits, according to the measure of a man,
that is, of the angel.| :
(17.) Upon measuring the height of the wall, I per-
ceived it was one hundred forty-four cubits, of the com-
mon measure among men; for it was such a measuring
rod, that the angel made use of in measuring the height
of the wall. [7]
18. And the building of the wall of it was of jasper : and
the city was pure gold, like unto clear glass.]
(18.) The walls appeared to be built with unparalleled
strength and magnificence, not of brick or squared stones,
but of some precious stone, as solid, firm, and beautiful
as a jasper; the city was every where adorned with pure
gold, and shone with the brightness of crystal. [°]
19. And the foundations of the wall of the city were gar-
nished with all manner of precious stones. The first founda-
tion was jasper; the second, sapphire ; the third, a chalce-
dony ; the fourth, an emerald ; PF
20. The fifth, sardonix ; the sixth, sardius ; the seventh,
chrysolite; the eighth, beryl ; the ninth, a topaz ; the tenth,
chrysoprasus ; the eleventh, a jacinth ; the twelfth, an ame-
thyst.], f
(19, 20.) The lower parts of the wall of the city were
inlaid quite round, and beautified with a great variety of
precious stones, suchas were directed to be set in the high-
priest’s breast-plate of judgment, where was the urim and
thummim, which are interpreted light and perfection ; and
were a proper emblem to express the happiness of God’s
church in his presence, in the blessing of his oracle and
protection. The like ornaments on the foundation of the
-*
SECT. XXI1.]
walls of this city, may well express the perfect glory and
happiness of all the inhabitants of it, from the most glori-
ous presence and protection of God.
21. And the twelve gates were twelve pearls ; every seve-
ral gate was of one pearl: and the street of the city was
pure gold, as it were transparent glass.]
(21.) Never was any city on earth so richly and so glo-
riously adorned; for every gate of the city was made of
one large entire pearl ; and the public place of assembly
in the city was p&ved with a rich stone, shining as crys-
tal, and set in pure gold. [9]
22. And I saw no temple therein: for the Lord God Al-
mighty and the Lamb are the temple of it.)
(22.) There was one thing I observed in this new city very
remarkable ; there was no temple in it, but the want of a
temple was abundantly made up: for Jehovah, the Al-
mighty God himself, and Jesus Christ the Lamb, were in-
stead of a temple. They were present in this city ina much
more glorious and perfect manner, than God was ever pre-
sent in the temple of the earthly Jerusalem. [*°]
23. And the city had no need of the sun, neither of the
moon, to shine in it; for the glory of God did lighten it,
and the Lamb is the light thereof.)
(23.) Nor had this new Jerusalem any need of the sun
to shine by day, or of the moon by night, to give it light,
as in the present state of this world; the presence of God
himself and the Lamb did enlighten it always without in-
terruption, as the glory of God did the holy of holies in the
temple. [77]
24. And the nations of them which are saved shall walk
in the light of it: and the kings of the earth do bring their
glory and honour into it.]
(24.) This glorious city shall be the residence of all who
have believed with the heart unto righteousness, and made
confession with the mouth unto salvation. All true Christ-
ians, out of every nation and people, shall have their por-
tion in this glory, which shall be much greater than the -
richest and most powerful princes ever enjoyed ; greater
than if we were to imagine all the princes of the earth col-
lecting all the riches of the world together, to beautify and
adorn one city. ['*]
25. And the gates of it shall not be shut at all by day ;
Sor there shall be no night there. |
(25.) There will be no occasion to shut the gates of this
city at any time; not by night, for there will be no night;
the perpetual light of God’s glory will make perpetual day;
there will be no danger or fear of any enemy; the inhabit-
ants shall ever live in full safety and security, in an undis-
turbed possession of all peace, joy, and happiness.
26. And they shall bring the glory and honour of the na-
tions into it.]
(26.) All that can contribute to make this new Jerusa-
lem honourable and glorious, shall be found in it, as if
all that was rich and precious throughout the world, was
brought into one city, and all centred there.
27. And there shall in no wise enter into it any thing that
defileth, neither whatsoever worketh abomination, or maketh
a lie ; but they which are written in the Lamb’s book of life.)
(27.) Yet let it be carefully observed, though the gates
of this city are always open, they are not open for every
one to enter in; all who are unworthy of this happiness,
and unmeet for it, will be refused entrance ; all impure
THE REVELATION OF ST. JOHN.
605
and vicious, all idolaters, hypocrites, and liars, all men of
falsehood and deceit, shall find no place in this holy city,
and shall have no portion in this happiness ; it is a bless-
edness peculiar to the saints, and appropriated to them
only who have appeared true and faithful servants of God
and Christ, and as such are registered among the true
Christians, who are to inherit eternal life.
ANNOTATIONS ON CHAP. XXI.
[*] Ver. 1.] IT is not very probable, the Spirit of prophecy
should have a regard to the Theory of a late ingenious au-
thor, who has contrived, that there shall literally be no more
sea in his new earth, after the conflagration: for however
true we may suppose such a circumstance in theory, it
could hardly be intelligible to any who should read this
prophecy, at least till the theory had discovered it.
We perceive all the other parts of this description are
figurative. It is remarkable, that the beast with seven heads,
and ten horns, the author of all the calamities of the third
long period, rose out of the sea, Rev. xiii. 1. and the same
tyrannical oppressive power, under the figure of the great
whore, is described as sitting on many waters, Rev. xvii.
1. and in Scripture, any great collection of waters is called
a sea; and these waters are interpreted to signify people,
multitudes, and nations, and tongues, who were seduced to
oppose the truth, and persecute the faithful’ servants of
Christ.
The sea moreover, when raised into a storm, is a proper
figure to express the rage, passion, and tumult of unquiet,
evil, and seditious minds. ‘Thus Daniel describes the rise
of the four tyrannical empires : I saw in my vision by night,
and, behold, the four winds of the heaven strove on the great
sea: and four great beasts came up from the sea, diverse one
from another ; (vii. 2,3.) to denote the commotions of
the world, the unquiet troublesome state of affairs, out of
which new tyrannies and oppressive powers usually have
their rise.
This circumstance, then, in the new heaven and new
earth, that there was no sea, is very proper to express, in
prophetic language, that in this happy state, there will be
no turbulent, unquiet spirits, to be managed by the ambi-
tious; and therefore no fear any beast should again rise
out of the sea. The most judicious Jewish writers under-
stand new heavens and new-earth to mean a new state of
happiness, in which former’ sorrows and troubles shall be
remembered no more. So Maimonides,* ‘ Quod dixi,
creabo novos ceelos, &c. id ita intelligo, quod vos positu-
rus sum in letitiam perpetaam, loco luctus, et anxietatis
prioris, neque illius luctus prioris memoria sit mansura.”
[*] Ver. 2.] What St. John saw coming down from heaven,
seems to have been the plan or model of the new Jerusalem,
which proves nothing where this happy state of the church
is to be enjoyed, much less will it determine it to be on
earth, as some have argued, because it is said to come
down from heaven; for the model in the vision might well
do so, wherever it was that the church should enjoy the
happiness represented by it.
Besides, to come down from heaven, or from God, in
Scripture-language, means the Divine original of a thing,
* More Nevochim, par, ii. lib. xxix. p. 268.
606
or that God is the author of it. The baptism of John was
from heaven, (Mark xi. 30.) because his authority was from
God, and not from men. When the apostle mentions the
Jerusalem which is above, (Gal. iv. 26.) or the supernal Je-
rusalem, he seems to mean a state of heavenly original
and constitution.
[*] Ver. 4.] Such a state as is here described, free from all
pain, sorrow, and death, seems a description of some better
state than what this present life and world can afford.
[*] Ver. 7.] The expression, He that overcometh shall
inherit all things, seems to refer to the promises. made to
them who overcome, in the epistles to the seven churches,
and very strongly enforces them as motives and encoutage-
ment to patience and perseverance. To him that over-
cometh will I give to eat of the tree of life, which is in the
midst of the paradise of God. He that overcometh, shall
not be hurt of the second death. To him that overcometh,
will I give to eat of the hidden manna. To him that over-
cometh, and keepeth my words to the end, to him will I give
power over the nations: the same shall be clothed in white
raiment, and I will not blot out his name out of the book of
life, but I will confess his name before my Father, and before
his angels: I will make him.a pillar in the temple of my
God, and he shall go no more out. Finally, To him that
overcometh, will I grant to sit with me on my throne, even
as T overcame, and am sat down withmy Father on his throne.
All these promises seem to be summed up and fulfilled in.
the inheritance of all things, or the complete happiness of
eternal life.
_ [°] Ver. 10.] The paraphrase expresses the sense of
coming down from heaven, as it is explained, ver. 2.
[°] Ver. 16.] They seem to have mistaken the’ proper
meaning of these expressions, who understand the height
of the city, whether of walls or buildings, to be equal.to the
length or breadth of it; according to which account, the
houses and walls of a city would be out of all proportion.
How large soever men may conceive the extent of a city,
and of contiguous buildings, houses three hundred seventy-
five miles high, are beyond all propriety in the boldest
figures. Some interpreters, to avoid this difficulty, have
taken in the height of the mountain on which the city is
supposed to stand : I say, supposed to stand ; for the pro-
phecy no where mentions it. St. John indeed was called
up to a mountain, to view the model of the city; but itis
not said, that the city itself was situated on a mountain:
nor do I conceive, what this supposition serves for, except
to make the city a perfect cube, for which I can see no rea-
son, a perfect square anaw ering all figurative meaning full
out as well.
Grotius* justly observes, this equality belongs to the
walls and buildings, compared with each other, not with
the length and breadth of the city. “‘Non idem dicit quod
modo, cum quadratam formam explicaret, sed aliud,nempe,
quaqua iret, altitudinem et murorum et edificiorum fuisse
zequalem,”
The numbers themselves are evidently typical; they : are
taken from twelve, the number of the apostles, multiplied
by athousand. As before, the number of the members of
the Christian church was represented by one hundred forty-
four thousand, being one hundred forty-four, the square
* In loc,
A PARAPHRASE WITH ANNOTATIONS ON
[cliap. XXII.
number of twelve, multiplied by a thousand. So that this
manner of numbering will very properly signify a city, of
which faithful Christians are to be the happy citizens, and
settled inhabitants ; a city which shall have incomparably
greater extent, more strength and beauty, than ancient Ba-
bylon, Rome, or any other seat of empire ever known in
this world.
["] Ver. 17.] This seems to be the measure of the height
of the wall, in which we observe the prophecy still keeps
to the mystical number of twelve, multiplied into itself.
The height of the wall is represented about seventy-two
yards high, according to the lesser cubit, or about cighty-
six yards, according to the greater, sufficient to express
great security against all attempts, and any surprise by an
enemy.
[*] Ver. 18.] I conceive it is. the city, and not the gold,
which is represented shining as clear glass, or crystal. Our
copies which read éyofa, which agrees. with rédrc, seems a
truer reading than éyo0v. It is not so intelligible, how
pure gold should be like crystal, but easy to conpeive the
city adorned with crystal set in gold.
[2] Ver. 21.] Grotius supposes, that the gates of the city
were made of a fine marble, bright and shining as a pearl ;
but may not the prophecy design a very strong figure, and
suppose pearls in all their beauty, large and firm enough
to make the frontispiece of a gate ?, The street of the city
seems well understood by Grotius of the forum, or place of
public assembly, which is described as paved either with _
squares of gold, and crystals, or with crystal squares set
in gold borders ; than which, imagination can conceive
nothing more rich and magnificent,
[?°] Ver. 22.] These expressions of this prophecy seem
to point out to us, that all that was figuratively or spiritu-
ally meant by the temple of God, and his presence with his
people, which was the great blessing and glory of Jerusa-
lem of old, shall be fully accomplished, and perfectly an-
- swered, in this new Jerusalem; there shall be a fulness of
joy and happiness, in this glorious state of the church,
from the presence of the Lord God Almighty, and the
Lamb. Do not these characters describe something more
than can be well expected from the best-reformed state of ©
the church in this world?
[“] Ver. 23.] This part of the prophetic description
seems to be taken from the Schechinah, or glory of God,
in the several Divine appearances. This is represented
as a bright and glorious light; the holy of holies, the seat
of God’s presence in the temple, had no other light than
that of the Schechinah, or the glory, that shone over the
mercy-seat, between the cherubim. How strong is this figu-
rative representation, to shew, that this happy state of the
church shall be, without comparison, more glorious than
any former state had been ? The Schechinah, or glory of
God’s presence, shall not be shut up or concealed in one
part of a temple, but shall be spread through the whole ex-
tent of this spacious city, and every inhabitant shall enjoy
the full felicity represented by it.
[*] Ver. 24.] This part of the description seems to be an
allusion to the passage ofthe prophet Isaiah, And the gen-
tiles shall come to thy light, and kings to the brightness
of thy rising, (Ix. 3.) This prophecy raises the idea yet
higher, to shew the perfect satisfaction and joy of all per-
sons of every rank and quality, in this happy state, where
SECT. XXIT.]
every thing that can contribute to it shall be collected to-
gether, and severally contribute, to complete the pais
happiness. £
te
CHAP. XXII.
a
1—5.
CONTENTS.
The five first verses of this chapter are but a continuation
of this prophetic description of the new Jerusalem, and
should have been part of the twenty-first chapter.
1. Anp he shewed me a pure river of water of life, clear
as crystal, pee out of the throne of God, and of the
Lamb.
(1.) The angel directed me to observe farther in this plan
of the new Jerusalem, which I saw in my vision, that a
pure river of water, perfectly fine and clear, perpetually
issued out from the throne of God and the Lamb; to re-
present, a constant provision for the comfortable and happy
life of all the inhabitants of this city of God. [*]
2. In the midst of the street of it, and on either side of the
river, was there the tree of life, which bare twelve manner
of fruits, and yielded her fruit every month: and the leaves
of the tree were for the healing of the nations.]
(2.) As this river of water of life ran through the chief
street in the midst of the city, so there was planted on
each side of the river a beautiful row of trees, not only to
serve for ornament and refreshment, but which, like the
tree of life in Paradise, should make the inhabitants im-
mortal. They yielded a great variety of pleasant fruits, and
in such plenty, that’they had ripe fruit every month, and
so all the year round. Even the leaves of these trees had
such healing virtues, that they were a sure remedy against
all sorts of weakness and indisposition. [*]
3. And there shall be no more curse: but the throne of
God and the Lamb shall be in it ; and his servants shall
_ serve him.)
(3.) So great will be the happiness of the saints, the
faithful in Christ Jesus, that nothing shall break in upon it,
or any ways interrupt it; nothing shall be done in this
holy city to deserve the displeasure of God: nor therefore
shall they be liable to any afflictions, either as punishments,
or a useful discipline. They shall continually enjoy the
favour and grace of God and Christ, with the blessing and
happiness of their presence; they shall serve God with all
the gratitude, constancy, and affection, so great obligations
require of them. [*]
4. And they shall see his face ; and his name shall be in
their foreheads.}
(4.) For in that happy state they shall have so full com-
munications of all grace, holiness, and happiness, from
God’s immediate presence, that they shall be made like
unto him, partakers of his perfections and glory; like the
high-priest of old, they shall have Holiness to the Lord
on their foreheads, expressive of their entire devotion to
God, and an indelible mark of God’s favour. [*]
5. And there shall be no night there; and they need no
candle, neither light of the sun ; for the Lord God giveth
them light, and they shall reign for ever and ever.)
(5.) In this blessed state, there shall be no interruption
of their happiness and joy; there shall be no night, no
THE REVELATION OF ST. JOHN.
607
state of darkness, between the end of one day and the be-
ginning of another; their happiness proceeds immediately
from God himself, ‘from his constant and everlasting pre-
sence with them, and favour to them; so that théy shall
enjoy the same unspeakable happiness, without any: inter-
ruption or diminution, to all eternity. Thus all the faithful
servants of Christ Jesus shall reign with thet God and
sages for-ever and ever. [>]
_ ANNOTATIONS ON CHAP: XXII. 1—5.
[‘] Ver. 1.] IT is observed of the city of Babylon, that the
river Euphrates was let into it, and ran through it. 'The first
Paradise is represented as watered by ariver; a river that
went out of Eden, or had its course in that country, ran
through the garden to water it. (Gen. ii. 10.) Ezekiel, in
his prophetic vision of the new city and temple, has a like
representation of waters in great plenty, flowing from the
house or temple: Behold, waters issued out from under the
threshold of the house eastward... .. And the waters came
down from under, from the right side of the house, at the
south side of the altar. (Ezek. xlvii. 1.) These waters were
in such plenty, that they were deep enough to swim in; a
river that could not be passed over, (ver. 5.) These waters
were of such excellent virtues, that they gave life to all
who drank of them: Every thing shall live whither the river
cometh, (ver. 9.)
Water, as necessary to the support of life, and as it con-
tributes in great cities, especially in the hot eastern coun-
tries, to the ornament of the place, and delight of the inha-
bitants, is a very proper representation of the enjoyment
of all things, both for the support and pleasure of life.
With God (says the Psalmist) is the fountain of life ; thou
shalt make them drink of the river of thy pleasures. The
figure of a river of water of life, clear us crystal, flowing
From the throne of God and the Lamb, (Psal. xxxvi. 8, 9.)
elegantly expresses the glorious and happy immortality
which all faithful Christians shall enjoy in this state of per-
fect and endless happiness.
[*] Ver. 2.] Both the waters of life, and the tree of life,
are emblems of immortality: They that eat of the tree of
life shall live for ever. (Gen. iii. 22.) The trees of life are
so planted, in this description, that all the inhabitants may
come at the fruit of them freely, and without hinderance.
They yield their fruits so plentifully, and so constantly, that
there can be no want in so large and populous a city; and
even the leaves have a sovereign virtue against all sorts of
indisposition. How elegantly does this represent a most
happy state of immortal life ?
[*] Ver. 3.] This part of the description of the new Jeru-
salem seems to point out to us, how much greater the hap-
piness of this state will be, than the happiness of the first
Paradise was. In this state, the faithful servants of Christ
shall be in no danger of forfeiting their happiness, and
losing paradise, as our first parents did. In this paradi-
saical state, they shall be a kingdom of priests unto God
for ever. This seems to describe a state of happiness
above the condition of this world, and only to be enjoyed
in the heavenly state.
{*] Ver. 4.] To see the face of God, and to stand in his
presence, says Mr. Daubuz, implies the most perfect hap-
piness, and is a blessing that only comes to the saints at
608
the resurrection. It is the highest expression in the lan-
guage of Scripture, to describe the most perfect happiness
of the heavenly state; by most divines, the beatific vision
is appropriated to that meaning.
[5] Ver. 5.] Night and darkness, in the style of prophe-
cy, signify often trouble and afiliction; light, on the con-
trary, expresses prosperity and joy. In thy light (says the
Psalmist) shall we see light; (xxxvi. 9.) or, in the loving-
kindness of God we shall find prosperity and happiness.
In this state of perfect happiness, no trouble, no affliction,
shall be intermixed with their peace and joy ; God shall
then be the everlasting happiness of all his saints. How
fully, how gloriously, are all their afflictions, for his sake,
rewarded! What encouragement is this to the faithfulness
and patience of the saints, when, whatever their sufferings
may be, they shall work out for them a far more exceeding
and eternal weight of glory! 'Thus ends the doctrine of
these revelations, in the everlasting happiness of all the
faithful; the mysterious ways of Providence are cleared up;
all things finally end in an eternal sabbath, in an everlast-
ing state of peace and perfect happiness, reserved in heaven
for all who shall persevere, against the temptations of the
world, in the love of truth and righteousness.
CHAP. XXII. 6, &c.
SECT. XXIII.
CONTENTS.
The prophetic part of this book ends in a perfect happi-
ness of the faithful, great above all imagination, certain
as the word of prophecy, and lasting without end. A
powerful encouragement and persuasive to constancy in
the profession and practice of pure Christianity, what-
ever difficulties or dangers might attend it.
What follows, to the end, is the conclusion of the whole
book, or a sort of epilogue, which confirms the truth of
the prophecies contained in these revelations, shews the
importance and use of them, and is well fitted to leave
them with strong impressions on the hearts of the readers,
to preserve them from compliance with any corruptions
of the Christian faith and worship, and encourage their
constancy in the ways of truth and righteousness.
Conclusion, or Epilogue.
6. Anp he said unto me, These sayings are faithful and
true: and the Lord God of the holy prophets sent his angel
to shew to his servants the things that must shortly be done.)
(6.) After this representation of the blessed state of the
faithful Christians, in everlasting happiness, the angel who
had shewed me the plan of the heavenly Jerusalem, con-
firmed to me the truth of these prophecies, and the faithful
performance of all that had been represented to me in my
visions. He assured me, they were not a groundless en-
couragement to Christian constancy and faithfulness; these
promises are not like the deceitful promises of false pro-
phets, or credulous enthusiasts ; the same true God who
inspired the prophets of the ancient church, so punctually
to foretell the circumstances of Christ's first appearance,
has sent his angel to support the faith and patience of the
Christian church by these revelations, which shall soon
begin to be accomplished, and continue to be fulfilled, in a
series of events, to the end of time.
A PARAPHRASE WITH ANNOTATIONS ON
Bey
[CHAP. XXII.
7. Behold, T come quickly : blessed is he that keepeth the
ings of the prophe ya this book.)
7) rist himself testifies to the truth of these promises;
he himself solemnly declares, he will come to accom-
plish all ese things, which will be soon seen, as the events
foretold will fall out in their order, and in the periods
mar me a r them. Blessed then will they be, who shall
so at e prophecies of these revelations, as faith-
| fully to follow their directions, who shall be excited to
constancy in pure and undefiled religion, by the great en-
couragements and glorious rewards they set before them. ["]
8. And I John saw these things, and heard them. And
when I had heard and seen, I fell down to worship before
the feet of the angel which shewed me these things. |
(8.) And I John, who have committed these revelations
to writing, for the constant use of the churches, do so-
lemnly declare, they are no private fancy or invention of
my own, but what I was an eye and ear-witness to, having
really seen and heard these things in the visions of pro-
phecy, as I have faithfully related them. And now, my
visions appearing to be at an end, I bowed myself to the
ground before the angel who had shewed me these things,
to express the great respect and gratitude I had for a per-
son who had laid me under so great obligations.
9. Then saith he unto me, See thou do it not: for I
am thy fellow-servant, and of thy brethren the prophets,
and of them which keep the sayings of this book. Wor-
ship God.]
(9.) But the angel hindered me again, as he had done
once before, informing me, that I should not consider him
as the author of these prophetic visions, but as a fellow-
servant of the prophets, and as such employed in the ser-
vice of God with them; all the praise of the church should
therefore be given to God alone, who only is to be acknow-
ledged the author of these revelations, who only gives the
Spirit of prophecy for the encouragement and consolation
of the faithful. [*]
10. And he saith unto me, Seal not the sayings of the pro-
phecy of this book ; for the time is at hand.)
(10.) The angel then gave me in charge not to keep these
revelations private to myself, and concealed from the
church: for the things revealed in them would soon begin
to be accomplished, eee the cautions, directions, exhorta-
tions, and encouragements, contained in them, would be of
great use to give the faithful comfort, hope, and constancy,
in the successive times of temptation and trial, that they
might learn both to expect them, and to be prepared for
them.
ll. He that is unjust, let him be unjust still: and he which
is filthy, let him be filthy still: and he that is righteous, let
him be righteous still: and he that is holy, let him be holy
still. ]
(11.) The providence of God will indeed permit things
to continue in this world, just as these prophecies repre-
sent the state of them. Men of evil principles and corrupt
hearts will continue in acts of injustice and oppression,
and to promote false religion and wickedness, notwith-
standing all the cautions of religion or jadgments of Pro-:
vidence. Yet the cautions, directions, encouragements, of,
these prophecies, and the judgments of Providence fore-
told in them, will have a better effect on good minds; to
their perseverance in truth, righteousness, and holiness. [*]
>
7
a 3
re | Fra
* «4 * .
as.
12. And, behold, I come quickly ; and my reward is with
me, to give every man according as his work shall be.]
(12.) And let all consider, how these prophecies repre-
sent the promise and faithfulness of Cia gall as how
they represent the present state of the chureh and world;
though the wicked will not be reformed, and the righteous
shall suffer much from the unjust, yet they may depend
upon it, that Christ Jesus will come according to his pro-
mise, as soon, and in such a manner, as these prophecies de-
clare. Then Bie shall bring a glorious reward with him, for
all his faithful servants who have endured unto the end; then _
he shall inflict a just punishment on the unjust and filthy,
according to the guilt of their idolatry and persecution.
13. I am Alpha and Omega, the beginning and the end,
the first and the last.) ;
(13.) For whatever the present appearances of things
may be, how much soever error and wickedness may pros-
per in this world, and truth and goodness be oppressed,
yet, such are the characters of Christ, as assure the final
events of things shall be as he has revealed them in these
prophecies. He is the Lord of the whole creation, by
whom all things began, and by whom all things are to be
finished ; so that he will do all his pleasure through all
ages of time, to the consummation of all things, and no-
thing can prevent or hinder the sure and full accomplish-
ment of his word.
14. Blessed are they that do his commandments, that they
may have right to the tree of life, and may enter in through
the gates into the city.]
(14.). How unspeakably great then is the happiness of
all who shall believe the truth of these revelations, as to
trust in the faithful performance of them, who shall be so
directed by them as to persevere in the purity of Christian
faith, and in the practice of undefiled religion, for such have
a full assurance of hope, that they shall inherit eternal life,
and be received into the blessed state of heavenly perfec-
tion and happiness. [*]
15. For without are dogs, and sorcerers, and whore-
mongers, and murderers, and idolaters, and whosoever loveth
and maketh a lie.)
(15.) The blessedness of these faithful Christians will
appear yet the greater, because this hope and happiness
are peculiar to them. The wicked have no right to it, no
portion or share in it; all shall be for ever excluded, who,
like dogs, bite and devour the innocent and righteous, or
who indulge themselves in sins of uncleanness or deceit,
who attempt to maintain corruptions of religion by false-
hood or forgery. All these shall have their part in the lake
that burneth with fire and brimstone, xxi. 8. [°]
16. I Jesus have sent my angel to testify unto you these
things in the churches. Iam the root and offspring of Da-
vid, and the bright and morning-star.] ,
(16.) The Lord Jesus Christ himself finally confirmed
the truth and importance of these revelations, by aflirm-
ing, it was he himself who sent his angel, and who caused
me to see the prophetic visions, in which the future state of
the church and world was represented tome. The same
person who was described in the ancient prophets, as the
promised seed of David, the bright Star out of Jacob, and
the Day-spring from on high, the true Messiah, or God’s
anointed, confirmed the truth of all these revelations by
his own testimony, therefore all Christians may safely rely
VOL. VI.
THE REVELATION OF ST. JOHN.
609
upon the truth of them, and comfortably wait in hope of
| their faithful accomplishment.
17. And the Spirit and the bride say, Come. And let him
that heareth say, Come. And let him that is athirst come.
And whosoever will, let him take the water of life freely.]
(17.) And now the prophecies of this book reveal truths
of so much use and consequence to sincere Christians, and
true lovers of pure religion; now these promises are so
fully confirmed by the Spirit of prophecy, and the ‘testi-
mony of Jesus Christ—the true church of Christ, his spi-
ritual bride, should greatly rejoice in them, and endeavour
to confirm their faith and constancy by them. For every
one who sincerely desires a portion in these blessings, and
will seek for them, as the pure Christian religion directs,
‘shall be sure to receive them, and freely, through the riches
of God’s grace, as he has promised them. [°]
18. For I testify unto every man that heareth the words
of the prophecy of this book, If any man shall add unto these
things, God shall add unto him the plagues that are written
in this book :] {
(18.) And now Ihave faithfully and exactly related what
I saw and heard in these visions of God, let me solemnly
conjure every person into whose hands these revelations
shall come, that they treat them with the reverence due to
revelations from God; that they venture not to add any
thing of their own imagination or invention to them; let
them keep close, as far as they can, to the true meaning
and intention of the prophetic Spirit; for let them be as-
sured, God will severely punish such impious rashness, by
inflicting on them the curses denounced in these prophecies
against deceivers, and false pretenders to prophecy.
19. And if any man shall take away from the words of the
book of this prophecy, God shall take away his part out of
the book of life, and out of the holy city, and from the things
which are written in this book.]
(19.) On the other hand, let no man dare to strike any
prophecy out of this book; let no man set aside or dis-
credit the authority of any of these revelations, as useless,
dangerous, or unworthy the Spirit of God; let no man en-
deavour to pervert their true meaning and intention, to
serve any evil views of his own, to the ease, pleasures, or
ambition of life. Such unworthy treatment of the word of
prophecy will justly forfeit the blessings and happiness
with which these prophecies encourage the faithfulness and
constancy of sincere Christians. [7]
20. He which testifieth these things saith, Surely I come
quickly; Amen. Even so, come, Lord Jesus.]
(20.) As then Jesus, the author of these prophecies,
assures a certain accomplishment of them in their times
and seasons, let the whole church join with me in saying,
Amen. Let all faithful Christians, with joyful hope and
hearty desire, continually say, Even so, come, Lord Jesus,
accomplish thy promises in their order ; and finally crown
the faith, patience, and constancy of thy servants with
eternal life. [*]
21. The grace of our Lord Jesus Christ be with you all.
Amen. |
(21.) In the meantime, may the favour and blessing of
Jesus Christ our Saviour be with all true Christians; may
his grace support and comfort all who suffer for his name,
and keep them to the glory of his heavenly kingdom.
Amen.
AI
610
+
ANNOTATIONS ON CHAP. XXII. 6, &c.
[*] Ver.7.] HERE Christ himself speaks, says Mr. Wa-
ple, this being a sacred drama, in which, according to the
nature of such representations, several persons are intro-
duced.—The angel, sent to shew these things, declares, in
the person of Christ, says Mr. Daubuz, Behold, I come
quickly.—And I (said Christ from the throne) will see them
all accomplished, according to Mr. Pyle. The general
meaning is determinate enough, that these revelations were
really from Christ himself, and that he had undertaken to
see them fulfilled.
It is not improbable, this vision being in heaven, that
the voice of the oracle from the throne, might confirm the
testimony of the angel. This sense is agreeable to a fol+
lowing expression, (ver. 20.) He which testifieth these things
saith, Surely I come quickly ; Amen. Even soyjpomhe; Lord
Jesus. '
({*] Ver. 9.] The prostration of the apostle, or bowing
himself to the ground before the angel, has been considered
before, (xix. 10.) where we have more largely observed,
that it may be understood of a high civil respect, short of
proper religious adoration.
[°] Ver. 11.] Mr. Daubuz justly observes, that in the
prophetical style, whether the thing be uttered in the past
or future, or in the imperative, itis equal. So that to say,
He who is unjust, let him be unjust still, is equal to saying,
He that is unjust, will still be so, and will not be reclaimed,
what persuasive reasons soever. may be used for his re-
covery.
Mr. Daubuz farther observes, He that wrongeth (or the
unjust) denotes, in a peculiar manner, throughout this pro-
phecy, the persecutor and murderer of the saints; as the
saint that suffers is called Stkatoc, the just, because he is
innocent, and will be justified in judgment, by the punish-
ment inflicted on the unjust. He which is filthy, seems
principally to denote those who shall be guilty of idola-
trous worship. So that, on the one side, here are the per-
secutors and corrupters of pure religion, by idolatrous doc-
trines and practices; and, on the other side, the righteous,
who keep their integrity, notwithstanding all they suffer for
the sake of a good conscience; they remain holy, still will
continue separate from the prevailing corruptions of the
world, and undefiled by them.
These prophecies then will be of great use, as they shall
contribute to the constancy of the righteous and the holy,
though they should not effect a general reformation in the
[cHaP. oe
world, though —- of evil principles and wicked hearts
should still remain pers and idolaters. r
. ad,* Blessed are they who
V some add, in the blood of
the Lamb, But the meaning of both expressions returning
at last to much the same thing, the paraphrase will, I think,
sufficiently take in both. — ;
[5] Ver. 15.] The several works of iniquity here men-
tioned, may be understood more generally of all cruelty,
uncleanness, falsehood, and deceit; yet they seem more
particularly designed to point out idolatry and persecution:
as an idolatrous corruption of the Christian doctrines and
worship, and a support of those corruptions by fraud and
persecution, are the principal evils these prophecies warn
us of, and are designed to guard us against.
[°] Ver. 17.] Mr. Pyle has well observed, that, according
to the Hebrew style, which commonly uses a substantive
for an adjective, the Spirit and the bride, mean the spiritual
bride, or the true church of Christ, as glory and virtue is
glorious virtue, kingdom and glory, a glorious kingdom.
Yet, as this has not been observed by many interpreters,
the reader ought to be informed, that some, by the Spirit
and bride, mean persons endowed with spiritual - gifts ;
others,} by the Spirit, mean the Holy Ghost making inter-
cession for the saints. But Mr. Pyle’s interpretation seems
the most natural, that it expresses the desire and care of
the church, which is the spiritual bride of Christ.
["] Ver. 19.] Some interpreters understand these warn-
ings as principally designed against all such persons, who
should venture at forging revelations in imitation of these,
as there were many such false revelations given out in the
first ages of the church; but others understand it as a di-
rection to the church, to consider these revelations as the
last authoritative prophecy from heaven, and to warn them
of the great danger of infusing into men’s minds any other
expectations than are agreeable to these visions, or of per-
suading men to any behaviour unsuitable to the direc-
tions of these Revelations, by any wilful false interpreta-
tion of them. ;
[®] Ver. 20.] We may here observe, how St. John uses
the expression, the coming of Christ. It seems to have a
more general meaning, to denote any eminent instance of
Christ’s power, in the blessings of the church, or punish-
ment of its enemies, and that the style of Scripture does
not confine it to any one particular instance—as, his coming
to judgment.
* Alexand. Velast. Aithiop, val. Lat. + Grot. Daubuz,
END OF LOWMAN’S COMMENTARY ON THE REVELATION.
A TREATISE |
A
TREATISE
TRUE MILLENIUM:
REIGN OF PERSONS RAISED FROM THE DEAD,
BUT OF
THE CHURCH
FLOURISHING GLORIOUSLY FOR A THOUSAND YEARS
" AFTER THE CONVERSION OF THE JEWS,
THE FLOWING-IN OF ALL NATIONS TO THEM THUS CONVERTED
TO
THE CHRISTIAN FAITH.
VOL. VI.
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PREFACE.
edie
SCALIGER was pleased’to say, ** Calvinus sapuit, quia non scrip-
sit in Apocalypsin ;” Calvin was wise, because he did not write
upon the Revelation. 1 confess, 1 do it not for want of wisdom ;
that is, because I neither have sufficient reading nor judgment to
discern the intendment of the prophecies contained in that book.
But yet, conceiving that I have either found out the true sense of
those words, xx. 4. which usually are alleged as the foundation
of the supposed Millenium, or resurrection of the martyrs to reign
with Christ on earth a thousand years; or, at the least, have said
what is sufficient to shew, it is not necessary to understand them
in a proper sense ; I have comprised my sentiments of that contro-
versy in the ensuing treatise, which I submit to the judgment of the
reader. ;
_-
—_—_—_
INTRODUCTION.
————
Havinec employed some thoughts upon the mystery of the con-
version of the Jewish nation, mentioned by St. Paul, Rom. ix. and
comparing the glorious things he there says of it, with what the
prophets liad foretold of the same thing in very high expressions ;
I began to compare them with what was written in the Revelation,
concerning the new Jerusalem, the new heavens, and new earth,
and the “* bride of the Lamb made ready for a marriage with him ;”
and finding that this bride was thought, by the best commentators,
to be the Jewish church and nation, represented formerly by our
Saviour, as ‘‘ not having on her wedding-garment,” Matt. xxii. 12.
that the new heavens and the new earth were the things pro-
mised to the Jews; that the new Jerusalem was described in the
very words of the prophets and Jewish writers, speaking of that
glorious state they expected towards the end of the world; I was
strongly inclined to conceive this glorious conversion, which St.
Paul saith shall be, even to the gentile, fw) éx vexpdv, “life from
the dead,” (Rom. xi. 15.) and which is by the prophets frequently
represented as. the Zworoinatc, dvacraate, i. €. the new-birth, revivis-
cence, resurrection of their dead church and nation, by the Messiah,
so that 6 Savaroc ove gorat err, “death shall be no more,” (Rey.
xxi. 4,) might be the very resurrection intended by St.John ; and the
flourishing condition and union both of the Jewish and the gentile
church thus raised from the dead, and so continuing in peace and
plenty, and a great increase of knowledge and of righteousness,
and a return of the primitive purity of doctrine and of manners,
might be the*reign of the saints on earth a thousand years, which
the apostle mentions: this naturally led me to a discourse of the
Millenium ; which being framed according to this new hypothesis,
I shall now offer it to the consideration of the learned, in the fol-
lowing method.
1. I shall state the true Millenium of the ancients; shewing
how far it was received, and by whom opposed, in the four first
centuries, and what were the particular opinions, which then ob-
| bylline author.
tained, concernitig the Millenium; and how far the modern pa-
trons of the millenary state have discarded the received opinion of
the ancients who embraced that doctrine.
2. °T shall show what reason I have to conceive that this Millen-
ium is to begin with the conversion of the Jewish nation; and
doth indeed relate to the most happy state and flourishing condi-
tion the church of Christ shall at that time enjoy.
8. I shall attempt to answer all that hath been offered to prove a
proper and literal resurrection of the martyrs, and other Christian
sufferers, and saints, to reign on earth a thousand years; consider
the pretences of them who place this reign before the conflagration
of the world, as most of the assertors of this doctrine do; and of
the reverend Dr. Burnet, who makes it to begin after the conflagra-
tion of the world. And,
4, I shall offer some arguments against this doctrine of the Mil-
lenium, or of the literal resurrection of the saints and martyrs, to
reign on earth a thousand years.
CHAP. I.
g. I, That the doctrine of the Millenium was never generally re-
ceived in the church of Christ, is proved, 1. From the testi-
mony of Justin Martyr and Ireneus. §. II. 2, Of Eusebius,
Origen, and Stephanus Gobarus, and the distinction which then
obtained betwixt the allegorists and the disciples of the letter.
§. III. An answer to the pretended tradition of Papias, men-
tioned by Ireneus, §.1V. The Millenium of the ancients
differed from that which is now asserted by the most judicious
of the modern millenaries, in five particulars : (1.) The ancients
generally held that the temple or city of Jerusalem, should be
new-built.. (2.) That all the just were then to rise, and not mar-
tyrs only. (3.) That Jesus Christ should then reign on earth.
(4.) That they should fare deliciously; and enjoy corporal de-
lights. (5.) That they should beget children: all which things
are denied by the modern millenaries. §. V. The necessity of
these doctrines, according to the letter of the Scriptures, cited
for the Millenium, by those ancients who espoused that doc.
trine. §. VI. This error of some of the fathers, as to the Mil-
lenium, will not invalidate their authority as to any thing deli.
vered by them as eye-witnesses, or which they deliver as the
practice of the church of Christ in their days.
THe patrons of the Millenium do usually say, their doctrine was
both generally received in the three first centuries, and was de-
rived by tradition from the apostles; and that the first man who
opposed it, was Dionysius of Alexandria. In opposition to this
pretence, I shall endeavour to make it appear ;
I. That this opinion was never generally received in the church
of Christ.
Il. That there is no just ground to think it was derived from the
apostles, but rather from a mistake of the words of the author of
the Apocalypse; or from the notions of the Jews, and of the Si-
(See lib. ii.—iv.)
lil, That the new patrons of the Millenium differ in many
a2
d A TREATISE OF THE TRUE MILLENIUM..
things of moment from the ancient assertors of it, and have indeed
scarce any suffrage of natlantens for that Millenium which they do
so stiffly maintain. And,
§. I. That this opinion was never generally received in the church
of Christ, appears sufficiently from the confessions and very words
of the two first assertors of it, whose writings are still extant, viz.
Justin Martyr and Ireneus. I begin with Ireneus, because his
words will justify the ancient reading of the words of Justin Mar-
tyr, against the criticism upon them, or rather the corruption of
them, by Mr. Mead,* and Mr, Daille. + Irenzus therefore speaks
thus ;{ “Iam not ignorant, that some among us, who believe,
in divers nations, and by various works, and who, believing, do
consent with the just, do yet endeavour, transferre hec (Gr. Me-
ragépey) to turn these things into metaphors,” or to carry them
from their/proper to an improper sense, as metaphors are. wont to
do: that this is the meaning, is evident from these words follow-
ing, ‘‘ But if some have attempted to allegorize these things, they
have not been found in all things consistent with themselves, and
may be convinced from the words themselves.” Again, he com-
plains, that ¢ ‘* the sentiments of some were carried away by the dis-
courses of the heretics; so that they were ignorant of the appoint-
ment of God, and the mystery of the resurrection of the just, and the
kingdom.” Here then we may evidently discern three sorts of men:
1. The heretics denying the resurrection of the flesh, and the Mil-
lenium. 2. The exactly orthodox asserting both the resurrection
and the kingdom of Christ upon earth. 3, The believers who con-
sented with the just, and yet endeavoured to allegorize and turn
into metaphor all those scriptures he had produced for a proper
reign of Christ, and who had sentiments rather agreeing with those
heretics who denied, than those exactly orthodox who maintained,
this reign of Christ on earth. Now these being almost a transla-
tion of the words of Justin Martyr,|| they vindicate the reading of all
the manuscript copies of that writer; and exclude the bold criti-
cism of Daille and Mr. Mead. “ Tell me truly (says Trypho{),
Do you [Christians] indeed confess, that Jerusalem shall be built
again, and that your people shall be gathered together ( there ), and
rejoice with Christ, together with the patriarchs, and prophets, and
those of our nation, or those who are made proselytes before the
coming of your Christ, or before you expect your Christ shall
come (to judgment)? Or doyou only confess this, that thou mayest
seem to overcome us in questions ?”
Here you see that Justin Martyr did before, raira épodoyeiv,
confess these things, as he doth plainly, p. 243. where Trypho
having put the question thus ; “ What! do you say, that none of us
shall have any inheritance in the holy mount of God ?” Justin Mar-
tyr replies; ‘‘I say not so, but that the gentiles who repent, and
believe in Christ, shall inherit (é¢), with all the patriarchs, and pro-
phets, and the just which proceed from Jacob :” and therefore he
here answers thus ;** “TI have before confessed, that land many
others are-of this mind, that these things shall happen. But then
again, I have intimated to you, that many Christians of a pure
* P, 583, 534. t De Peenis Satisf. et Human. lib. y. cap. 7.
¢ Lib. v. cap. 353.
§ “ Quoniam igitar transferuntar quorandam sententie ab hereticis sermonibus, et
sunt ignorantes dispositiones Dei, et mysteriam justorum resurrectionis, et regni
quod est principium incorruptele, per quod regnum, qui digni fueriut, assuescunt
capere Deum.” Lib. y. cap. 32. p. 495.
|| « Etrursas, quoniam autem quidam ex his qui putantur recté credidisse, supergre-
diuntar ordinem promotionis justorum, et modas meditationis ad incorraptelam, ig-
norant heereticos sensus in se habentes,” &c. Cap. 31.
@ Elore Bi pros drnbiic, ipecig dvornodopanBiivas roy rémov ‘Iegouradiyn roUrov opcodoyeirs, xat
cwaxbhotcbas riv Andy bai, nat sipearOiivas cW 7H Xpicra, ipa roig margideyaic, nat
ros mpepirats, nal roig dard Tov hyaeripou yévous, h xal raw mgornditmw yevoretvoy, argly BA-
Geiy ipa roy Xporiv wgordoxare ; Dial. cum Tryph. p- 506.
** Qucrdynca oby co nal orpirtgoy, ors Eyd pis nal ddrdot wrorrol raiira peovodpeey, iene
arivrag tmioracbs roivre yernctpzevey, Wordoig 8” ad, nal ray tHe xabagic nal edesBoig Grav
X purriaviey yroyans, Touro jah yrovglew Echyrawd co Dial. cum Tryph, p. 306.
and pious judgment do not own this; (J speak of Christians of a
pure and pious judgment : ) for as for those who are called Christ-
ians, but indeed are atheists, and ungodly, and heretics, I have
told you already, that they teach things wholly blasphemous, athe-
istical, and absurd (and therefore are not to come into the account
of Christians), If therefore you have met with some of them who
blaspheme the God of Abraham, Isaac, and Jacob, and deny the
resurrection of the dead, that confess not this, you are not to
esteem them Christians (or to take an estimate of the doctrines of
the Christians from them). They indeed deny the resurrection of
the flesh, and the Millenium ;* but I, and all Christians who
are exactly and in all things orthodox, know there will be a resur-
rection of the flesh, and a Millenium in Jerusalem, built, adorned,
and enlarged.” Here then, as in Ireneus, is a plain distinction of
three sorts of men: 1. Of heretics, that were xara xayra Bdo-
gnpo, entirely blasphemers of the God of Israel, and deniers of
the resurrection of the flesh, and consequently of the Millenium,
which supposed this resurrection. 2. Of Christians who were xa-
ra rdyvra 6pboyvapovec, in all things orthodox, who owned.both the
resurrection of the flesh, and the Millenium: and Justin Martyr —
being of this opinion, and declaring here, that he thought it a
doctrine delivered by God; it could not be expected that he should
affirm of them, that held it not, that they were of a right opinion
inall things. 3. Of many Christians of a pure and pious judgment,
who did not own this Millenium.
Obj. But ‘‘ where (saith Mr. Daille) had he made mention before
of any such ?” I answer with another question, Where had he made
mention before of the many who confessed the Millenium, as he
here saith he had? Mr. Daille should have considered, that Justin's
memory could not serve him to write down all he had discoursed
with Trypho, or that he might not think that part of his dis-
course necessary to be afterward committed unto writing; and then
this objection would not have seemed of force sufficient to have
authorized him to change Justin's words without any consent of
copies, into the direct contradictory words, and for Christians rijc
cabapaic yveune, of a pure judgment, to read, Christians px) rij¢ Ka-
Oapac yropne, of an impure judgment; since such bold criticisms
will evacuate both the sense and force of any testimony.
§. II. 2. This is still farther evident from the ancient writers
of the church, who plainly tell us, that this was a particular opi-
nion of some doctors of the church, and never was received by all.
‘It had its rise (saith Eusebius) from Papias, a man of slender
judgment ;} but the antiquity of the man prevailed with many of
the ecclesiastics to be of that opinion, particularly with Irenzus,
and if there were any other of the same judgment with him.” Now
he that confesseth that most of the ecclesiastics were of that opi-
nion, plainly denies that all were of it. He that particularly speaks _
of Irenzus, adding, ‘if there were any other of the same judg-
ment,” seems to intimate, they were not many. Origen, in his Philo-
calia, (cap. 26. p. 99.) saith, they were only vwéc, some, that held
this doctrine, and that so clancularly, that it had not yet come to
the ears of the heathens: and in his prolegomena to the Canticles,
(f. 69. B.) that they were only simpliciores quidam, some of the
simpler sort of Christians. Besides, of all the fathers of the Christ-
ian church, none hath spoken more severely and more contempti-
bly of that doctrine, than Origen, who represents it as a wicked
doctrine, a reproach to Christianity; the heathen, saith he, having
better sentiments than these. He therefore being then the great
doctor of the church, and continuing in great authority amongst all
* "Bye 08, xal el rods low BpBoysiyaores xard marta Xporiavel, xa eapnds dvdcraciy
pwiorcbas tmioréyatba, nad ira ton by ‘lepourariya oluodqandelon, nal xocpnbeion, xat
mraruvsion, p. 307.
+ TiAl ual rote ar addy mrslororg Szoig rity Exnanciacrindiy tip baclag aira Meng wae
gabrnee ytyore, Thy dpxeubrare x’ avdeig meoReBrnpatvors, Someg oby Elpnvaim, xat ef rig GdAog
rd Buoie peovaw avawépmey. Euseb, Hist. Eccl, lib. iii, cap. 39.
TREATISE OF THE TRUE MILLENIUM. 5
churchmen for above a hundred years; his scholars being also he
most celebrated doctors of that age, and one of them, viz. Diony-
sius Alexandrinus, undertaking to confute this doctrine; and his
Philocalia, where we find these severe sayings, being a collection
of the two great lights of the fourth century, St. Basil and Gre-
gory the divine; it cannot be doubted but this opinion then lost
ground daily, and was generally decried by the learned of those
centuries. Ina word, Stephanus Gobarus,* in his account of opi-
nions in which the fathers differed from each other, reckons this as
the tenth, “That the just shall rise first, and live deliciously a
thousand years, eating, drinking, and begetting children: and that
there should be no precedence in the resurrection, no millenary
delight, no marriage then.”
3. This will be more evident, if it be considered, that as the
doctors of the church were then of different opinions, so were they
then distinguished by different names; as they who denied the
Millenium, saith Irenzeus, attempted to allegorize the places pro-
duced by others for it, so had they upon that account the name
of Allegorists ; and therefore Nepos, a man, saith Eusebius, from
Dionysius of Alexandria, otherwise orthodox, but a writer for the
Millenium, styled his book”EXeyyor rév "AdAnyoptoroy, or, A Re-
futation of the Allegorists. (H. Eccl. lib. vii. cap. 24.)
Accordingly, in Origen,} they who deny the Millenium, are
Oi rporooyotvrec ra xpognrexa, they who interpret the sayings
of the prophets by a trope; and they who assert it ‘are styled,
‘ Solius literz discipuli,” disciples of the letter of the Scripture
only ; the first, saith he, assert, ‘‘ Horum vim figuraliter intelligi
debere,” the passages which they produce from Scripture ought to
be figuratively understood ; the other, saith he, understand the
Scripture, “ Judaico sensu,” after the manner of the Jews... Epi-
phanius,{ speaking of the Millenium asserted by Apollinarius,
saith, “ There is indeed a Millenium mentioned by St. John; ‘but
the most, and those pious men, look upon those words as true in-
deed, but to be taken in a spiritual sense.”.
And here it may deserve to be observed, by the by, That the
primitive fathers derived almost all their considerable errors from
the Jews: viz. that angels had to do with women, and begat
giants of them; that the world was to end soon after the coming
of the Messiah; that Elias was in person to usher in his second
advent, &c.
§. III. 2. As for the pretended tradition from the apostle
John, touching this doctrine, it is only mentioned by Irenzus, as
received from Papias; and the words in which it is delivered are
sufficient to demonstrate the incredibility and the apparent folly
of it: for these elders pretend to have heard from St. John these
romantic words; §‘* The days shall come, in which there shall
be vines which shall severally have ten thousand branches, and
every of these branches shall have ten thousand lesser branches,
and every of these branches shall have ten thousand twigs, and
every one of these twigs shall have ten thousand clusters of
grapes, and in every one of these clusters shall be ten thousand
grapes, and every one of these grapes, being pressed, shall give
twenty-five metretas (that is, according to the mildest computation,
two hundred and seventy-five gallons) of wine ; and when one shall
* Apud Photium, Cod, 232. p. 894.
+ Meg ‘Agyan, lib. ii. cap. 12. f. 135. B. col. 1. B, c.
$ Tiv BE BiBrew dvayvdenorres of orneioros nal ebaaBeig aepl raiv mvevjarinay elddrec, nal
by air mrevparinis Exovra NapeRavovees, GrnOii pry tyra, by Rabirnrs 38 capnnlopreve wemt-
ortimacy. Heer. lxxvii, §. 26. p. 1031.
§ Quemadmodam presbyteri ‘ant, qui J discipulam Domini vide-
rant, audisse de eo, quemadmodum de temporibus illis docebat Dominus, et dicebat,
venient dies in quibus yinew nascentur singulz decem millia palmitum habentes, et
in uno palmite dena millia brachioram, et in uno vero palmite dena millia flagelloram,
et in unoquogue flagello dena millia botraum, et in unoquoque botra dena millia aci-
norom, et anumquodque acinum expressam dabit viginti quinqne metretas vini, et
cum eoram apprehenderit aliquis sanctoram botram, alias clamabit botrus, ego me-
lior sum, me sume, per me Domino benedic,” Lib, v. cap, 3.
take hold of one of these sacred bunches, another shall ery out, I
am a better bunch, take me, and by me bless the Lord:” to
omit what he says, from the same tradition, of every grain of
wheat, and of apples, seeds, and herbs. Now can any, man be
so wholly bereft of sense, as to imagine this stuff could ever come
out of the mouth of an apostle? No, certainly, he had it only from
the converted Jews, in whose writings, some learned persons have
informed me, the words cited by Ireneus from Papias, are yet
to be found. As for Papias, the only voucher of this tradition,
Eusebius informs us, he was aman of a very slender judgment,
as the story cited by Irenezus, from the fourth book of his dis-
course, may abundantly convince us, there being scarcely any
things in the most infamous of Romish legends more fabulous,
than, as Eusebius truly saith, his traditional relations were.
§. IV. 3. That the new patrons of the Millenium differ in many
things of moment from the ancients, and have indeed scarce any
suffrage of antiquity for. that Millenium they maintain, will be
apparent, from a just representation of the Millenium of the an-
cients: for,
1. The ancient millenaries generally held, that the temple or
the city of Jerusalem should be rebuilt, and that the land of
Judea should be the habitation of those who were to reign on earth
a thousand years: so Justin Martyr (Dial. cum Tryph. p. 243. C.)
tells the Jews, that the believing gentiles should then dwell,
évy 7O bper tp dyiv, in the holy mount, and that they should then
acknowledge ‘him, (p. 259. E.) év rg airg réry réy ‘Tepocohipwr,
in the same place of Jerusalem where they crucified him: he con-
fesses also to Trypho, (p. 336. B. 307. B.) dvomKodounSivac. rdv
rémov ‘Iepovead)p, “ That the place of Jerusalem should .be
built, and that the saints should spend a thousand years in Jeru-
salem, built, adorned, and augmented,” and that ‘all Christians
entirely orthodox knew this would be so; and therefore they all,
(saith he, p. 8312. B.) expected roy Xprordy év ‘Iepoveadrp pavy=
cedar, Christ to appear in Jerusalem.” ‘In the times of that
kingdom Jerusalem shall be built,” saith Ireneus,* and the Jews
shall be restored to the land he gave to their fathers. ‘He
(i. e. Christ) shall build the holy city, (saith Lactantius+), and
there shall be the reign of the Just for a thousand years.” | St.
Barnaby is very positive, {‘* That the very temple which was
destroyed by their enemies should be rebuilt gloriously.” “ They
feign to themselves (saith Origen§) that the terrestrial Jeru-
salem should be rebuilt with precious stones, and that the aliens
shall be their servants to rebuild it.”? Hence Dionysius||_ of
Alexandria, in his book writ against them, derides. their golden
Jerusalem upon earth, adorned with jewels, and the restoration of
the temple. Whereas, scarce any of our new millenaries dare
assert, that this shall be the place of the habitation of the raised
saints, and one of them makes the whole earth to become a para-
dise for the reception of them.
2. They held this resurrection was not to be confined to the
martyrs only, but that all the just were then to rise, and reign
with Christ: this Justin Martyr confesses touching all Christian
people, all the believing gentiles, and the just progeny of Jacob,
in the forecited places. Ireneus frequently declares of the just
in general, that they shall arise to inherit the promises. Ter-
tullian affirms, that some shall rise sooner, and some later, but
* « Restituet illos in terram quam dedit patribus ipsorum.’’ Iren lib. v. cap.
34, 35. “ Sed in regni temporibus revocata (I. renovata) terré 4 Christo et reedi-
ficata Hierusalem.”
+ “ In terra cum his ipse regnabit, et
justoram mille annis.” Epit. §, 11. p. 758.
f Kat abrod of rity Ex Oeaiv imnpkras dvornodopscicr ainty, §. 16.
§ Teg? "Agyaiv, lib. ii, cap. 12. ;
|| Adversus Irenaum Dionysius ecclesie Alexandrie Pontifex elegantem scri-
bit libram, irridens mille annorum fabulam, et auream atque gemmatamin terris Hie-
rusalem, instaurationem templi,” &c. Hieron. Preefat. in lib, xviii, Com, in Isaiam.
{ Lib, iii, contr. Mar, cap. ult. verba vide infra,
det tam civit » et erit regnum
6 A TREATISE OF THE TRUE MILLENIUM.
that all the just shall rise within the time of the Millenium,
*“This Millenium (saith Lactantius*) belongs to’ all: the, just
which ever were from the beginning of the world :” whereas the
millenaries of this age da generally, with Dr. Burnet,t+ say, ‘* The
first resurrection, and the reign of Christ, seem to be appropriated
to the martyrs.” (Rev. xx. 4.)
Moreover, the ancients extended this reign, on earth, nat only
to the dead, but to the just also, who shall be then alive at this
first’ resurrection; this being a necessary consequent: of the
former doctrine, that this Millenium belongs to all the just.. Thus
Irenwus,} amongst those, who are to enjoy the Millenium, reckons
‘those whom the Lord shall find in the flesh, expecting him
from heaven, who having suffered tribulation, did nevertheless
escape the hands of the wicked.”| Then ‘ they that are found
living, shall not die,” saith Lactantius:§ whereas it is inconsistent
with the hypothesis of Dr. Burnet, that any of the just should
be then living, since this Millenium only begins after the con-
flagration of the world, and the burning ofall things that: are
in it.
3. The ancients generally consent in this, that Jesus Christ
shall then come down from heaven, and be seen on earth, and
reign there with his servants. Papias, the first assertor of this
doctrine, declares, that ‘it shall be a reign of Christ bodily
upon earth.”||. Justin Martyr tells the Jews, that they should
then see him whom they had pierced, and: this in that very place
of Jerusalem where they had crucified him, that both the and
Christians should then be gathered together, and rejoice. with
him. | Victorinus saith,{. This is that true sabbath, in quo
Christus cum electis suis regnaturus est, in which Christ is to
reign with his elect ;” and Lactantius saith expressly, ‘‘ That Mille
annos inter homines versabitur, he shall be conversant’ with men
a thousand years.” Irenwus** seems not so clear as to this matter ;
yet be declares, the just shall. reign on earth, increasing by’ the
vision of Christ; for, saith he, ‘‘ Christ will be every where seen,
as men are worthy to see him:” that which seems most expressly
in him.to relate to this affair is this; that discoursing of our
Lord’s promise, To drink new wine with his disciples in the king-
dom of heaven, he declares,++ this “ cannot be: done by -him
whilst he remains in those celestial regions.” . But Nepos was/ex-
press in this, that,t{ ‘after this resurrection, the kingdom of
Christ was to be upon earth a thousand years; and ‘the saints
were to reign with him in pleasures, or faring deliciously there :”
and therefore Dionysius saith of him, and) the brethren that
magnified his book, that §§ ‘* they had no sublime or magnificent
thoughts’ of the glorious and Divine advent of our Lord, or of
our resurrection, and our gathering together, and assimilation to
Christ; but hoped then for little and mortal things, and such as
men now hope for, in the kingdom of God.”
4. They all declare, they shall then fare deliciously, and shall
enjoy the richest wines and most delicious fruits, build houses,
plant vineyards, and eat the fruits of them: thus Justin Martyr*
understands those words of Isaiah, Ixv. 21. of the Millenium,
viz. “ They shall build houses, and inhabit them; and they
shall plant vineyards, and eat the fruit of them.” And Irenzeus
saith, “They shall have a table prepared for them by God, who
shall feed them with dainties ;” adding, ‘ that the promises he had
cited, creature epulationem significant, do signify the banquets
they should have upon the creature :”: hence doth he tell us of the
prodigious clusters of grapes and ears of corn, the vines aid the
earth shall then bring forth. * The earth (saith Lactantiust )
shall open its fertility, and of its own accord produce fruits plen-
tifully, the rocks of the mountains shall sweat with honey, wines
shall run down with streams, and the rivers flow with milk.’ Of
this opinion, doubtless, was Tertullian, in his book De Spe’ Fide-
lium: and Nepos, who promised, saith Dionysius of Alexandria,
‘© a thousand: years of corporeal delights on earth.” - Accordingly
Gennadius. saith,§ ‘In the Divine promises, we believe nothing
concerning meat and drink, as Irenzus, Tertullian, and Lactantius,
teach from their author Papias, nor of the reign of a thousand
years with Christ on earth after the resurrection, and the saints
reigning deliciously with him, as Nepos taught.” St. Austin there-
fore saith of this opinion, || ‘That it might be tolerable, if they
mentioned any spiritual delights which the: saints might enjoy
by Christ’s presence ; but since they affirm; that they who then
rise, shall enjoy carnal and immoderate banquets of meat and drink
without modesty, these things can only be believed by carnal men.”
And because all this plenty could not be procured and enjoyed,
these; houses could not ‘be built, nor these vineyards planted; nor
_ this wine brought into the fat, nor this corn into the barn, thrashed,
ground, and made fit for these new-raised inhabitants, without
hands ; the ancients have made provision for this’ also, telling us,
“that they shall be Kupievorree éxt ric yijc,1 such as lord it upon
earth ;” and therefore Ireneus saith, ** that which was spoken to
Jacob,“ The nations shall serve, and princes shall bow down to
thee,” (Gen. xxvii. 27, 28.) ad tempora regni sine contradictione
pertinet, quando regnabunt justi surgentes a mortuis, without all
contradiction belongs to this millenary kingdom. ‘‘ The nations
shall not utterly be destroyed (saith Lactantius++), but some of
them ‘shall be left to be triumphed over by the just, and sub-
jected to perpetual slavery.” ‘They think (saith Origen} +) that
* Dial, cum Tryph, p,. 308.
t “ Hee suntin regni temporibus, hoc est, in septima die, que.est yerum justoram
*“ Verum ille cum deleverit injustiliam, acjastos qui a principio fuerint, ad vitam
restauraverit, mille annos inter homines yersabitur, eosque juslissimo imperio reget.”
Lib. vii. cap. 24. p. 722.
* + Book iv. chap. 4, 151, 152.
' $ ‘* Et illos quos Dominus in carne inveniet expectantes eum de ccelis, et perpessos
tribulationem, qui et effugerint iniqui manus.” Lib. v. cap. 35.
§“ Tum qui erant in corporibus vivi, non morientur, sed per eosdem mille annos in-
finitam ‘multitudinem generabunt, et erit soboles eoram ” Lib. vii. cap. 24,
p- 722.
|| Xiasada quow, tran ioecbar werd viv ix vengiiv dvdcrac copariniic rhe To Xer-
eres Bacitelag tol ravrnet ric yig borooracotme. Apud Enseb. lib. iii. cap. 39.
112. C. f
§ De Fabrica Mandi apud D. Doct. Cave, p. 104, Epit. p. 772.
** << In qua regnabunt justi in terra crescentes ex visione Domini.” Cap. S5. tay-
Taxed yig 6 carrie égacOhoeras nabds aio Erovras of detvrec. Cap. 36.
tt “ Neque autem sursum insaper ceelesti loco constitatus cum suis potest intelligi
bibens vitis generationem,” lib. v. cap. 33.
tt Xinsdda tran reupiic capariniic bert stig Engg radrng ictc bas dmoribinsvos. Buseb.
Hist. Eccl. lib. vii. cap. 24. ,
$$ O82 imran xad asyarsion ppoveiy, odre wept rig bvBifou, nad drnbaig EvOéou rod Kuglov
ety baripavelac, obre rig Hastipac tx veupiw dvarracemg ual cig epic abtly Emicwvaywyic
uci juouicewe. Euseb. Hist. Ecch lib. vii. cap. 24+ p. 271.
bbatum, in qua non facient omne terrenum opus, sed adjacentem hubebunt paratam
i Deo p eos epulis omnibus,” lib. v. cap. 33. "Ey 7% XiAsovraernpids
Tov Hucindiy perarap Bdvoxey heer. Apollinaris apud Epiph. Her. Ixxvii. p. 1032.
¢ Cap. 34, ‘Terra vero aperiet fercunditatem suam, et uberrimas frages sua sponte
generabit: rupes montium melle sudabunt, per riyos vina decurrent, et flamina lagte
inundabunt,” Jib, vii, cap. 24.
§ ‘Non quod ad cibam vel ad emery pertinet, siout, Papia aucore, Ireneus, Ter-
tullianas, et Lactantius , neque post (I. per) mille annos post resurrectio-
nem regnum Christi in seers fatdran; et sanctos cum illo in deliciis regnaturos spe-
ramus, sicut Nepos docuit, qui primam justorum resurrectionem, et secundam impiv-
rum confixit.” Eccl. Dogmat. cap. 55.
|| «Sed cum eos qui tunc resurrexerint, dicunt immoderatissimis carnalibus epulis
vacaturos, in quibus cibus sit tantus et potas, ut non solum nhullam modestiam te-
neant, sed modum quoque ipsius incredulitatis excedant, nullo modo ista possant,
nisi de carnalibus, credi.” De C. D. lib. xx. cap. 7.
{ Barnab. §. 6. ** Lib. v. cap, 33.
tt * Gentes vero non extinguentar omnino, sed quidam relinquentur in victoriam
‘Dei, ut triamphentur justis, et subjungentar perpetue servituti.” Lact. atte vii.
cap. 24. Vide Epist. §, 11.
tt“ Quinetiam ministros deliciaram harum dandos sibi alienigenas putant, quos vel
aratores habeant, vel structores parietum, a quibus diruta ipsorum et collapsa civitas
extruatur, et arbitrantur quod facultates eorum accipiant ad edendam, et in divitiis
eorum di ntor, ut veniant et afferant sibi aurum, et thus, et lapides pretiosos.”
Thept "Apy ay, lib. ii, cap. 12. ly
A TREATISE OF THE TRUE MILLENIUM. 7
aliens shall be given :them to ‘be ministers of their delights, who
shall eitlier serve at the plough, or be their masons and carpenters
to build up their fallen city, and:they suppose they shall have of
their provisions to eat, and have dominion over their riches, so that
they shall.come and offer to them:gold, and frankincense, and pre-
cious stones.” Dr. Burnet: must either | produce these servile na-
tions, as he hath done Gog or Magog; out of the mud, or his
opinion must fall into it, unléss he hopes to/avoid this, by saying,
that ‘in this state it will be part of their diversion and abtextdios
ment, to learn mechanics,” p. 213.
“And because men ‘can’ hardly do. this whole bubiness without
beasts, the ancients have made provisions of them also, subjecting
to them not only sheep, and goats, and oxen, or bulls ; but wolves,
and bears, and leopards, and lions, “ which, with all other ani-
mals * (saith Irenzus), shall be then/subject to man.” And that
the doctor may not be ata loss for the production of these beasts,
Stephanus Gobarus} informs him, the doctrine of the ancients was
this, ‘* That the just should rise first, Kai oly abrotc xavra ra Goa,
and all those living creatures with them.” Now the new mille-
naries, as they say little of these slaves, and these brute beasts, who
are’so necessary for the enjoyment of the universal plenty, and the
goods of fortune prepared in this state; so are they shy of owning
futuras corporis voluptates et luxurias, such luxuries and bodily
pleapives, as Origen saith} the millenaries of his time did expect. -
For, 5. in their Millenium, they were not only to. feast and
jonket it, but alsoto beget children. ‘‘ The virgins (saith Ire-
n#us$) shall rejoice in the assemblies of the young men; and they
that are left, shall be multiplied upon earth :” accordingly he speaks
of some believers, whom God hhad prepared to multiply those who
were left upon the earth, to be under the kingdom of the saints,
and minister to this Jerusalem. ‘* They shall beget an infinite mul-
titude (saith Lactantius||), and their seed shall be holy.” “To
their other luxuries (saith Origen) they add, nuptiarum con-
ventiones, et filiorum procreationes etiam post resurrectionem futu-
ras; the solemnities of marriage, and the procreation of children,
even after the resurrection:” and again, “ they think (saith he**)
that after the resurrection we shall eat and drink corporeal meats,
and shall use those conjugal duties by which our prayers are hin-
dered, and which cannotbe performed without some impurity :” and
a third time, they believe,++ “ that after the resurrection, we shall,
according to the promises of the gospel, eat and drink, and, as
some of them say, beget children; these things (saith he), should
they come to the ears of heathens, would lay a great imputation
of folly upon Christianity, since many heathens have better opi-
nions than these are:” so much are they mistaken who reckon
Origen among the patrons of the Millenium. Stephanus Gobarus
gives us the opinion of the millenaries in these words, } ¢ ‘‘ The just
shall rise first, and for a thousand years shall fare deliciously, eat-
* « Oportet subjecta esse omnia animalia homini.”
+ Apud Photiam. Cod. 232. p. 894.
|| Meet "Aya, lib. ii, cap. 12. p. 235. 8. B.
§‘ Ipsi sunt de quibus ait propheta, ‘ et derelicti multiplicabuntur in terra,’ et quot-
quot ex credentibus ad hoc preparavit Deus ad derelictos multiplicandos in terra, et
sub regno sanctorum fieri et ministrari huic Jerusalem.” Lib. y. cap. 35. :
|| Qui remanserint, multiplicabuntar super terram.” Lib. y. cap. 34.
| Tsp *Agyéin, lib. ii. cap. 12.
© Obrwg nal rd megl yhpram yeypapeprtve ual dvdean xal yorainay, rngoivres Em? rod pared
nal ohipeeves cuvouriag tyatis ual rive xphosrOas, di’ a ob88 oxordtew tort by ch weeireuyn
duvariy, ty wohueps wag Gro nal dnabapola rin ran yptoprtvov deppodiclas, Com. in Malt.
ed. Huet. p. 498.
tt Toke olovras nat pera tiv dvboracw iv rats aewrtlals tmayyersiog tcSlev nts
pone ra rudd: Bpwpara, nat orlyew, ewig nal rexvoyovtiv, ratte di pbdcavra nai El rodG
dat rw ESvan pueydrng tindelag d66av dereviynacbas mohoes viv xpiorriancp.iv, wohAw Ber-
rloe. yyers tere awn annorelon sig orlerews. Philocal. cap. 26, p. 99.
$$° Or: mebrepen ol Sinan dvarrhoorat, nal ody abrote ordvra rh Cain, nal bed ylraia Erm
zprphooes, uat Eoblovres nah alvovres, nal renvoivres, nal ued rolr0 h naborinh Panorice~
ras kvkovaes. Apud Phot. Cod. 252. p. 894,
Lib. v. cap. 33.
ing; and drinking, and getting children; and after this shall be the
general resurrection.” Methodius* is the only person who denies
they shall be thus employed after the resurrection; and with him
doubtless all our modern millenaries do agree, as knowing this
unworthy to be the matter of a gospel-promise.
§. V. Moreover, if we consider the Scriptures on which the an-
cients grounded this Millenium, we shall perceive it necessary that
all these doctrines should be maintained by them. For,
1. That the temple or city of Jerusalem should be new-built,
and that the land of Judea should be the habitation of those who
are to enjoy this new heaven and earth, can never reasonably be
denied by those who interpret the sayings of the prophets literally,
since they so plainly and so fully speak of a ** Mount Zion, to be
established upon the top of the mountains,” Isa. ii. 2. xxvii. 13.
lvi. 7. and of God’s promises ‘ to beautify the place of his sane-
tuary, the house of his glory, and to make the place of his feet glo-
rious,” Ix. 7. 13. and of “ all nations flowing in to her,’ and
being gathered to her, and of all “ nations and tongues coming to
see her glory,” Ix..5. and Ixvi. 18. when God had brought them
again into their own land.
2. That this resurrection must belong to all faithful Christians,
and that they must all reign with Christ on’ earth, will follow from
the literal interpretation of those words of St. John, + “Thou hast
redeemed us to God by thy blood out of every kindred and tongue,
and people, and nation, and hast made us to be kings and priests
to God, and we shall reign on earth :” (Rev. v. 9, 10.) for, accord-
ing to the import of_these words, if, as Dr. Burnet saith, they be-
long to the first resurrection, all that have been redeemed by the
blood ‘of Christ must ‘reign on earth. This follows also from those
words, “ I’saw the souls of them that were beheaded for the wit-
ness of Jesus, and for the word of God, and (of them) which had
not worshipped the beast, nor his image, and which had not received
his mark upon their foreheads, nor upon their hands, and they lived
and reigned with Christ a thousand years :” (Rev. xx. 4.) for, “ they
who worshipped not the beast,” are all they ‘“‘ whose names were
written in the book of life.” (Rev. xiii. 8. xvii. 8.) This follows
from St. Peter’s new heaven and new earth, if truly interpreted
by Dr. Burnet of this resurrection; ‘‘ for these (saith he) we
Christians do expect, and therefore are concerned to be found of
him without spot, and blameless.” (2 Pet. iii. 13,14.) This follows
from the words of St. Paul, if they belong to the Millenium, as hé
saith they do; for they introduce “ the whole creation groaning
to be delivered from the bondage of corruption, into the glorious
liberty of the sons of God, and all that had the first-fruits of the
Spirit, groaning for the adoption,” i. e. for the redemption of their
bodies from corruption. (Rom. viii. 16. 23.)
3. They must bring Christ from heaven to reign on earth, who
contend that this reign is the very time of “ the restitution of all
things :” (Acts iii. 21.) for the heavens are only to contain him till
that time ; and who infer this reign of Christ from those words,
“« They that have part in the first resurrection shall be priests of
God and of Christ, and shall reign with him a thousand years ;”
for if they reign on earth without him, they do not reign there with
him. Moreover, if he continue still at the right hand of God,
with what propriety is this resurrection called, 4 zapovvia, the pre-
sence, the appearance of our Lord, and that from heaven?
4, That in this Millenium they must fare deliciously, drink
precious wines, and have those splendid banquetings of which the
fathers often speak, must follow from the application of all those
passages to this state, which say, ‘‘ the meek shall inherit the
* "Eoomtyng yap nal pera rovrev viv alana yiic, dvdyun mica Etc bas xal rode oluicovrac,
otuers reOrnEopst vous, nat yaphoovrac, nal yemooatvous, adr’ dg dyyérous dusracrpopiic ix
apbagcla ra agora wedtovrac. Apud Epiph. Her. Ixiv. ¢. 32,
t Xlrsa Bon groshoew ev ‘“lepourariy. robs TH iyserépw Xperts miorivcavras argoephrtuce
‘Iwdvms. Just; M. Dial. p. 308.
8 A TREATISE OF THE TRUE MILLENIUM.
earth,” that they shall “drink new wine with Christ in his kingdom,’
that they shall receive *‘a hundred-fold increase of goods and
lands ;” that there shall be then a recompence of their alms given,
and their feasts made for the poor; and from all that the prophets
say, of the fruitfulness of the earth, and of the temporal blessings
they shall then enjoy.
5. That the nations shall the nserve them, and even build up
Jerusalem for them, cannot be denied by them who literally inter-
pret those words of the prophets, ‘‘ The sons of strangers shall
build up thy walls, and their kings shall minister to thee: the sons
also of them that afflicted thee shall come bending unto thee, and
they that despised thee shall bow themselves down at the soles of
thy feet: and the nation and kingdom that will not serve thee,
shall perish :” (Isa. Ix. 10. 12, 13.) ‘ And strangers shall stand and
feed your flocks, and the sons of the alien shall be your plough-
men, and your vinedressers; ye shall eat the riches of the gen-
tiles, and in their glory shall you boast yourselves,” (Ixi. 5. See
also xlix. 22, 23.) And,
6, That they shall have wives and children, and, as Irenzus
saith, “ shall be multiplied upon the earth,” must follow from the
literal exposition of our Saviour’s promise, that they who have
lost or forsaken wife or children for his sake, ‘shall receive a
hundred-fold ;” for children cannot lawfully be begotten without
wives, and the use of the marriage-bed. And, lastly, whereas the
Millenium of the reverend Dr. Burnet is to begin after the conflagra-
tion of the world, that of the ancients is still placed before it ; ‘‘ We
expect it (saith Justin Martyrt) before Christ’s coming to judg-
ment.” ‘ After this (saith Tertulliant) shall be the destruction
of the world, and the conflagration at the day of judgment, and
we shall be changed in a moment into an angelical substance.”
* God shall after this reign on earth a thousand years, and renew
the world,” saith Lactantius.§
It therefore deserves to be admired, that learned men, with so
much confidence, make use of these testimonies of scriptures,
and these authorities of the fathers, to establish their Millenium,
and yet so stiffly should deny the consequences which flow so
naturally from those scriptures, and reject what these ancients so
generally delivered as a part of that doctrine. But, to\insist no
longer on these things, hence I suppose it evident,
1. That the doctrine of the Millenium was not the general
doctrine of the primitive church from the times of the, apostles
to the Nicene council, as Dr. Burnet hath asserted; for then it
could have made no schisms in the church, as Dionysius|| of
Alexandria saith it did, declaring how fully he confuted it, and
reconciled the brethren that were contending about it, and pre-
vailed upon Coracius, the author and ringleader of this doctrine,
to own he was convinced of his error, and promise he would no
more embrace, or discourse of it to the people.
2. That the old doctrine of the Millenium differed in many
material points from that which is asserted by the new patrons
of it.
§. VI. If any man think it not safe, to discover so much of the
nakedness of the fathers as I havedone in this chapter, I answer:
First, That I think it more safe than to let it be confidently
* « Que enim sunt in hoc seculo centupla et prandia exhibita, et ccene que red-
duntur pauperibus, hac sunt in regni temporibus,” Iren. lib. y. cap. 33.
t Tiply nQetv viv iyadin Xgirriv argordoxairs. Dial. p. 306.
t ‘* Hee est ratio regui terreni, post cujus mille annos, intra quam slatem includi-
tur sancturam resurrectio pro meritis matariis vel-tardiiis resurgentium, tunc et
mundi destructione, et judicii conflagratione commissa, demutati in atomo in ange-
licam substantiam, scilicet per illud incorruptelz super indumentum transferrentar in
celeste regnum.” Contr. Marcion, lib. iii. cap. ult.
§ ‘* Post hee renovabit Deus mandum, et transformabit justos in figuram angelo-
rom, ut immortalitatis veste donati serviant Deo in sempiternum.” Epit. cap. 11,
p- 759.
|| Book 4. cap. 6. p. 173. ‘Q¢ nal cylzuara ual dmorraziag frov tundnciiiv
>yovtvas, Euseb. lib. vii. cap. 24. s
said and believed, that they were all millenaries from the first to
the fourth century, seeing that shakes the foundation of episco-
pacy, and the translation of the sabbath to the Lord’s-day, and
other constitutions derived from the apostles.
Secondly, I answer, That this mistake of the fathers, in a matter
which they received from the traditions and notions of the Jews,
,will not invalidate their authority in any thing delivered by them
as witnesses of what they saw with their own eyes, or declared
to have been then the practice of the church of Christ: nor will
it affect their testimony in any other doctrine which they neither
did nor could receive, only on the authority of the Jewish
doctors.
CHAP. II
§. I. How far I differ from the ancient and modern millenaries,
and in what I agree with them. The proposition that the true
Millenium is only a reign of the converted Jews, and of the
gentiles flowing in to them: Ibid. §. II. Where it is noted,
1. That all spiritual blessings have been still conveyed from the
Jews to other nations, 2. That there will be a glorious con-
version of the Jews to the Christian faith. §. III, That the
description of this conversion of the Jews, made by their own
prophets and writers, answers fully to the Millenium of St.
John, which he speaks of in the very words of the said pro-
phets. §.1V. The characters which the patrons of the Millen-
ium give of those times, accord exactly with the characters
given by the prophets of the conversion of the Jews. §. V.
The prophets seem to intimate, that this conversion shall be
effected by a full influence of the Holy Ghost upon them.
§. VI. All the passages cited to this effect, from the Jewish
writers, speak only of the Millenium, the resurrection, the
new heavens and earth belonging to the Jewish nation.
HAVING thus given you a just account of the Millenium of
the ancients, and of the true extent of that opinion in the pri-
mitive ages of the church; I proceed now to shew, in what things
I agree with the assertors of that doctrine, and how far I find
myself constrained, by the foree of truth, to differ from them,
§. I. I believe then, that after the fall of antichrist, there shall
be such a glorious state of the church, by the conversion of the
Jews to the Christian faith, as shall be to it life from the dead ;
that it shall then flourish: in peace and plenty, in righteousness
and holiness, and in pious: offspring ; that then shall begin a
glorious and undisturbed reign of Christ over both Jew and
gentile, to continue a thousand years during the time of Satan’s
binding ; and that, as John the Baptist was Elias, because he
came in the spirit and power of Elias; so shall this be the church
of martyrs, and of those who had not received the mark of the
beast, because of their entire freedom from all the doctrines and
practices of the antichristian church, and because the spirit and
purity of the times of the primitive martyrs. shall return. And,
therefore,
1. I agree with the patrons of the Millenium in this, That I
believe Satan hath not yet been bound a thousand years, nor
will he be so bound till the time of the calling of the Jews, and
the time of St. John’s Millenium.
2. Lagree with them in this, That the true Millenium will not
begin till the fall of antichrist ; nor will the Jews be converted
till that time, the idolatry of the Roman church being one great
obstacle of their conversion.
3. Lagree both with the modern and the ancient millenaries,
That then shall be great peace and plenty, and great measures of
knowledge and of righteousness in the whole church of God.
I therefore only differ from the ancient millenaries in three
things;
1. In denying Christ’s personal reign upon earth during this
A TREATISE OF THE TRUE MILLENIUM. 9
thousand years; and in this both Dr. Burnet and Mr. Mead ex-
pressly have renounced their doctrine. /
* 2) Though I dare not absolutely deny what they all positively
affirm, that the city of Jerusalem shall be then rebuilt, and the
converted Jews shall return to it, because this probably may be
collected from those words of Christ, ‘‘ Jerusalem shall be trodden
down till the time of the gentiles is come in,” Luke xxi. 24, and
all the prophets seem to declare the Jews shall then return to their
own land, Jer. xxxi. 388—40, yet do I confidently deny what
Barnabas and others of them do contend for; viz. that the
temple of Jerusalem shall be then built again: for this is con.
trary not only to the plain declaration of St. John, who saith,
«I saw no temple in this new Jerusalem,” Rev, xxi. 22. whence
I infer, there is to be no temple in any part of it; but to the
whole design of the Epistle to the Hebrews, which is to shew the
dissolution of the temple-service, for the weakness and unprofit-
ableness of it; for the Jewish tabernacle was only a figure of the
true and “ the more perfect tabernacle which the Lord pitched,
and not man;” the Jewish sanctuary only ‘* a worldly sanctuary,
a pattern, and a figure of the heavenly one into which Christ
our high-priest is entered.” (Heb. viii. 2. ix. 2. xi. 23, 24.) Now
such a temple, such a sanctuary, and such service, cannot be
suitable to the most glorious and splendid times of the Christian
church ; and therefore the apostle saith, ‘‘ The Lord God omni-
potent, and the Lamb, shall be their temple.”
8. I differ both from the ancient and the modern millenaries, as
far as they assert that this shall be a reign of such Christians
as have suffered under the heathen persecutors, or by the rage
of antichrist ; making it only a reign of the converted Jews and of
the gentiles then flowing in to them, and uniting into one church
with them. This I believe to be indeed the truth of this mistaken
doctrine; and therefore I shall set myself more fully to explain
and to confirm it. Let it be noted therefore,
§. Il. 1. That as the Jews were the first nation which were
owned by God as his people, and therefore are styled “ his first-
born,” Exod. iv. 22. ‘‘ Israel his elect,” Isa. liv. 4. ‘ the children
of Jacob, his chosen ones,” 1 Chron. xvi. 13. Psal. cv. 6. God
having chosen them ‘to be a peculiar treasure to himself above all
the people of the earth,” Exod. xix. 5, Deut. vii. 6. so all nations
of the world have ever since received the word of God and the
true religion from the Jewish nation, and Jerusalem hath been still
the mother of all other churches. Before the advent of our Lord
and Saviour, to them alone, saith the apostle Paul, ‘* belonged the
adoption, the glory, and the covenant, and the giving of the law,
and the service of God, and the promises,” (Rom. ix. 3.) and none
then could be ‘* joined unto the Lord,” (Isa. lvi. 3.) and worship
him aright, unless he joined himself to the Jews, and became a wor-
shipper of the God of Israel, or a member of that church.
After Christ’s coming in the flesh, the gospel was first sent to
them, as being “ the children of the kingdom,” Matt. viii. 12.
our Lord exercised his ministry only among them, whence he
is styled “the minister of the circumcision,” Rom. xv. 8. and
saith, he was not then sent to any but “ only to the lost sheep
of the house of Israel,” Matt. xv. 24. And sending his apostles,
he forbids them, whilst he was on earth, ‘to go into the way of
the gentiles, or to enter into any city of Samaria,” Matt. x. 5.
but saith to them, ‘* Go rather to the lost sheep of the house of
Israel.” After his ascension, they were charged to begin their
preaching at Jerusalem, Luke xxiv. 47, as accordingly they did,
preaching the word to none but the Jews only,” Acts xi. 19,
Paul, the apostle of the gentiles, first offers his ministry to them,
preaching Christ in their synagogues, ‘‘ as his manner was,” Acts
ix. 20, xiii, 5. xiv. 1, xvii. 12. 17, xviii, 4, and declaring “ it was
necessary that the word of God should be first spoken to them,”
Acts xiii, 46. the gospel being ‘ the power of God to salvation to
every one that believeth, to the Jew first,” Rom. ij. 10, and that
VOL, VI.
through their fall and rejection of it, ‘« the gospel came unto the’
gentiles,” Rom. xi. 28. the halt, lame, and blind, being called to this
feast, because those guests first bidden refused to come, Luke xiv. 21.
Note also, that notwithstanding the infidelity of many of them,
the first church that ever received the gospel, the doctrine,
the sacraments of the New Testament, was the Jewish church,
Acts ii. 42.47. All the churches of the gentiles received the
gospel from them, they being ‘‘ made partakers of their spiritual
things,” Rom. xv. 27. and the word of God coming out from them
to other churches, 1 Cor. xvii. 36. they being all ‘ grafted into
their good olive-tree.” Hence, in the primitive times, the church
of Jerusalem had the pre-eminence of all other churches; to her
they went for the decision of their controversies, Acts xv. and
the bishop of Jerusalem is therefore styled by the ancients, ** the
first bishop, the guide of priests, the top of the heads, the bishop,
and chief of the apostles ;” and the church of Jerusalem’is said to
be the church, “ cui omnes favorem impendunt quasi matri Chris-
tiani nominis,” which all favoured as the mother of Christians.
After the fall of antichrist, and before the second coming: of our
Lord to judgment, the Jews shall be converted; and become a most
famous church again. For this mystery the apostle hath revealed,
“ that blindness in part hath happened to Israel until’ the fulness
of the gentiles be come in, and so all Israel shall be saved, as
it is written” in the prophet Isaiah, lix. 20. “ There shall come
out of Zion the Deliverer, and shall turn away ungodliness from
Jacob; for this is my covenant with them, saith'the Lord, when I
shall take away their sins.” These words are as a key to the. great
things said by Isaiah touching the Jewish nation, and teach us to in-
terpret them of their glorious conversion to the Christian faith, and
the gathering them ‘out of every kindred, and tongue, and nation,
and people ;” that ‘at the blowing of the great trumpet they may
come from the land of Assyria'and Egypt, and may worship the Lord
in the holy mount in Jerusalem,” (Isa. xxvii. 13.) and they may “‘fear
the Lord from the west, and his glory from the rising of the sun.”
(Isa. lix. 19.) This is that day “ when the Lord shall set his hand
I-YIW, a second time to recover the remnant of his people, and shall
assemble the outcasts of Israel, and gather together the dispersed
of Judah from the four corners of the earth ;” (Isa. xi. 11, 12.) when
he will so “ bring again the captivity of Jacob, and have mercy on
the whole house of Israel, as to leave none of them any more there,
nor hide his face any more from them ;” (Ezek. xxxix. 24. 28, 29.)
when he shall so ‘ plant them in their land, that they shall no
more be pulled up out of the land that he hath given them:” (Amos
ix. 14, 15.) so Tobit saith, that ‘ when IAnpw0dcw of xarpot row
aidvog, the times of the age shall be accomplished, they shall re-
turn from all places of their captivity, and build up Jerusalem glo-
riously, and the house of God shall be built in it gloriously, as the
prophets have spoken thereof,” Tobit xiv. 51. vi. 7. And when they
shall be thus converted, and receive the gospel, then shall salva-
tion be again derived from them to the gentiles, and they shall be
the means of converting such of them ‘as still remain to be con-
verted ; and shall draw them to’as great purity and zeal, and as
great knowledge of the truth, as ever the church enjoyed : for,
saith the apostle, ‘if the fall of them be the riches of the world,
and the diminishing them the riches of the gentiles, how much
more their fulness?” And “if the casting away of them be the
reconciling of the world, what shall be the reconciling of them but .
life from the dead,” to the same world? Rom. xi. 12. 16.. Of this
the prophets speak very fully, saying, “In that day there shall be
a root of Jesse which shall stand for an ensign to the people, and to
it shall the gentiles seek, and his rest shall be glorious,” Isa, xi. 10.
« Behold (saith God), I will then lift up my hands to the gen-
tiles, and set up my standard to the people, and they shall bring
* Cotel, Not. p. 138.
10 A TREATISE OF THE TRUE MILLENIUM,
thy sons in their arms, and thy daughters shall be carried upon their
shoulders, and kings shall be thy pursing-fathers, and queens thy
nursing-mothers ; they shall bow down to thee with their faces
towards the earth, and lick up the dust of thy feet,” Isa. xlix.
22,23. * Behold, thou shalt call a nation that thou knowest not,,
and nations that have not known thee shall run unto thee, because
of the Lord thy God, and for the Holy One of Israel; for he hath
glorified thee,” Isa. lv. 5. “The Lord God that gathereth the
outcasts of Israel saith, Yet will I gather others to him besides
those that are gathered to him,” lvi.8. ‘And the gentiles
shall come to thy light, and kings to the brightness of thy rising:
lift up thine eyes round about, and see; all they gather themselves
together, they come to thee ; thy sons shall come from far, and thy
daughters shall be nursed at thy side; the abundance of the sea
shall be converted unto thee, the forces of the gentiles shall come.
to thee,” Ix. 3—5. ‘* And the sons of strangers shall build up
thy walls, and their kings shall minister unto thee: therefore thy
gates shall be open continually, they shall not be shut day nor night,
that men may bring unto thee the forces of the gentiles, and that
their kings may be brought: for the nation and kingdom that
will not serve thee shall perish, and shall be utterly wasted,” ver.
1o—t2. ‘Thou shalt suck the milk of the gentiles, and shalt
suck the breasts of kings,’? ver. 16. ‘ Ye shall be named the
priests of the Lord; men shall call you the ministers of our God:
ye shall eat the riches of the gentiles, and in their glory shall you
boast yourselves,” Ixi. 6. “The gentiles shall see thy righteous-
ness, and all kings thy glory,” Ixii,2. “ Behold, ¥ will extend
peace to her like a river, and the glory of the gentiles like a flow-
ing stream,” Ixvi.12. “I will gather all nations and tongues, and
they shall come and see my glory,” ver. 18. ‘ And they shall bring
all their brethren for an offering to the Lord, out of all nations to
my holy mountain Jerusalem; and I will also take of them for
priests and for Levites, saith the Lord: for as the new heavens
and the new earth which I shall make shall remain before me, saith
the Lord, so shall their seed and their name remain,” ver. 20—22.
‘* Many nations (saith Tobit) shall come from far to the name. of
the Lord God, with gifts in their hands, even gifts to the King of
heaven, when his tabernacle shall be built again with joy, and he
shall make his captives joyful in Jerusalem; yea, all nations shall
turn, and fear the Lord God truly,” xiii. 10, 11.
§. HI. Now here it is easy to observe, low fully this deserip-
tion of the conversion of the Jews, by their prophets, answers to
the Millenium of St. John, who useth the very words by which the
prophets had foretold their glorious conversion, and saith, they
shall be then accomplished. And,
1. St. John speaks of a reviviscence of the church of the pri-
mitive martyrs, that suffered “for the testimony of Jesus, and for
the word of God,” Rev. xx. 4. (see chap. iii. §, 1.) and with them
all the just. Now the very words dvdoracte and énoay, used by
St. John, are very frequently used by the prophets, to express the
glorious state of the Jewish church ; and by St. Paul, to signify the
flourishing condition of the gentiles then. St.John saith, they
who enjoy this Millenium, shall be “ priests to God and Christ,”
Rev. xx. 6. and the prophet Isaiah saith of the converted Jews,
“Ye shall be named the priests of the Lord: men shall call
you the ministers of our God,” Ixi. 6. and of the gentiles that
come to them, “ I will take of them to be priests and Levites,”
Ixvi. 21. This was the very thing proposed’ to the Jewish na-
tion when God entered into covenant with them, that they should
be “a kingdom of priests,” Exod. xix. 6. Bagidewoy ‘Ie irevpa,
“‘a kingly priesthood,” saith the Septuagint, DTD DDD, se.
‘* kings and priests,” saith the Targum. This all Christians are
already made, saith St. Peter, 1 Pet. ii. 5. and St. John, Rev. xvi.
5.10. ‘*We' are (saith Justin Martyr*) truly priests to God:”
* Agusgarinty v3 danOwin yévos, yvogicyaiy rod Geos. Dial. cum Tryph. p. 334. 6.
it therefore may be expected men should be more eminently so. ia
that glorious state of the church.
2. St.John speaks of a mew heaven and a new earth that be
saw, saying, “ The former heaven and. earth. were passed: away,”
Rev. xxi. 1. and introduceth. our Lord, saying, ‘‘ Behold, lL make,
all things new,” ver. 5. And the prophet Isaiah introduceth, God,
thus speaking at the conversion of the Jews, “ Behold, I create
new heavens and new earth; and the former shall not be remem=
bered, nor come into my mind,” Isa. Ixy. #7. And again, “1
have put my word in thy mouth, that I may plant the heavens, and
lay the foundations of the earth, and say unto Zion, Thou art
my, people,” li, 16. And, thirdly, in the very words. of the ane
thor of the Revelation, ‘ Behold, 1 make: all things new,” xliii.-
18, 19, Seeing then these new heavens and new earth must bet
contemporary with the conversion of the Jews, sure they must,
be before the conflagration of the world, é. e. before the Jewish,
nation be consumed to ashes; and therefore can be only a new,
heaven and) new earth, in that moral sense in which Maimonides:
explains the phrase, when he says, ‘ it signifies, that Ged will.
place them in perpetual joy, in lieu of their former sorrow and:
anxiety; so that the memory of their former sorrow shall no more,
remain,’’* :
I confess there is this peculiarity in St. John’s new earth, that it,
is said of it, cai 4 Saddacoa ode gor ers, “and the sea is not yet,”
because he had all along represented the beast as ascending out of
the abyss, “ and. sitting upon many waters,” which were “ the
peoples, and multitudes, and nations, and tongues, that had sub-
mitted to her,’ Rev. xvii. 1.15. Now. because the beast was:
utterly destroyed, and Satan.was bound up for a thousand years,
and Gog and Magog were not to be gathered till then, nor were!
the armies of the beast which were slain to rise again till the
thousand years were past; (Rev. xix. 21. xx. 6.) therefore the
apostle saith, that in this new earth, ‘ the sea was not yet.”
3. St. John saith, «I heard a great voice from. heaven, say-
ing, The tabernacle of God is with men, and he will dwelb
with them, and they shall be his people, and God himself with
them shall: be their God,” Rev. xxi. 3. And Ezekiel, the other
prophet who, by the ancients, is supposed to speak of the Millen-
ium, saith in like manner, “ I will make a covenant of peace!
with them, and will place them and multiply them, and will set
my sanctuary in the midst of them for evermore; my tabernacle
also shall be with them, and I will be their God, and they shall be’
my people,” Ezek. xxxvii. 26, 27.
4. St. John saith, “ God shall wipe away all tears from their
eyes, and there shall be no more death, neither sorrow, nor cry=
ing, neither shall there be any more pain, for the’ former things
are passed away, Rev. xxi. 4, so also saith the prophet Isaiah’
of Jerusalem, that after the former heaven and earth were passed:
away, ‘* the voice of weeping shall be no more heard in her, nor
the voice of crying,” Ixy, 19. that «« the Lord will wipe away tears’
from all faces,” xxv. 8. that ‘they shall not hunger, nor thirst,
neither shall the heat nor sun smite them; for he that hath merey
on them shall lead them, even by the springs of water shall he
guide them,” xlix. 10, which words exactly answer to those of St.
John, Rev. vii. 16, 17. re
5. St. John saith, “ The building of the wall of the city wa
of jasper, and the city was of pure gold like unto clear glass,
and the foundations of the wall of the city were garnished with all.
manner of precious stones,” Rev. xxi, 28, 19. and Isaiah saith, “ p
will Jay thy stones with fair colours, and thy foundations with
sapphires, and I will make thy windows of agates, and thy gates
of carbuneles, and all thy borders of pleasant stones” liv. 11, 12.
and Tobit saith, “ Jerusalem shall be built up with sapphires, and
* « Quod dixi creabo novos coelos, &c. id ita intelligo, quod vos positurus sum in
letitiam perpetuam loco lactis et anxietatis prioris, neque illias lixts prioris me-
moria sit mansura.” More Nevoch. par. ii, cap. 29. p. 268. e
emeralds, and precious stones ; thy walls, and towers, and battle-
ments, with pure gold; and the streets of Jerusalem shall be paved
with beryl, carbuncle, and stones'‘of Ophir,” xiii. 16—18.
6. St. John speaks of “the tree of life planted there,” and
of ““a pure river of water of life, proceeding out of the throne —
of God, and of the Lamb,” Rev. xxii. 1, 2, And the prophet
Bavbary-apedks of “living water going out of Jerusalem,” xiv. 8.
‘And ‘he ‘that passeth under the name of Esdras saith, “ They
shall have the ‘tree of life planted for an ornament of sweet'sa-
vour: for unto you (saith the) is paradise opened, the tree of life
os aones ” 2 Esd. ii. 12.
7. St. John saith, “There shall be no night there, and they need
‘ae eaatile:; neither light of the sun,” xxii. 5. Isaiah saith the same,
Ix. 19. And the prophet Zechariah saith, ‘* It shall be one day
which shall be known unto the Lord, not day nor night; and it shall
‘come to pass, that at the evening-time it shall-be light,” xiv.7.
Moreover, St. John so represents the scene of things following
the fall of antichrist, as plainly to inform us, that he is speaking
of this glorious conversion of the Jewish nation, and God’s mar-
tying her again whom he had formerly divorced ; for as the church
of Christ is represented as “the Israel of God,” Gal. vi. 16.
“the commonwealth of “Israel,” Eph. ii. 12. “ the Jerusalem
which is above,” Gal. iv. 46. “ the celestial Jerusalem,” Heb.
xii. 22. so St. John represents this new scene of things in the
same language, saying, ‘‘ 1 John saw the holy city, new Jerusalem,
_ coming down from God out of heaven,” Rev. xxi. 2. And again,
“He shewed me the great city, the holy Jerusalem, descending
‘out of heaven from God,” ver. 10. Now that this great and holy
‘city, this new Jerusalem, is the Jewish church converted to God,
the characters he gives ‘of it will not suffer'us to doubt: for,
first, he saith, “the city had no need of the sun, neither of the
‘moon to shine in it; for the glory of God did lighten it, and the
‘Lamb is the light thereof,’ Rev. xxi. 23. So saith God of the
conversion of the Jews: “They shall call thee, The city of the
Lord, the Zion of the Holy One of Israel,” Isa. 1x. 14. “Thou
‘shalt call thy walls Salvation, and thy gates Praise; the sun shall
be no more thy light by day, neither for brightness shall the moon
‘give light unto thee; but the Lord shall be unto thee an everlast-
ing light, and thy God thy glory,” ver. 18.19. He saith, «« The gates
of this city shall not be shutat all by day, neither shali there be any
night there, and they shall bring the glory, and/honour, rip, the
substance of the nations unto it,” Rev. xxi25, 26. Even as Esaias
had said, “Thy gates‘shall he open continually, they shall not be
shut day nor night, that men may bring unto thee the wealth of
the gentiles, and that their kings may be brought,” Isa. Ix. 11.
‘Lastly, he saith, “ The nations of them that are saved shall
walk in the light of this city, and the kings of the earth do bring
their glory and honour to it,” Rev. xxi. 24. which I have shewed to
be the very thing foretold by the prophets at the conversion of the
Jewish nation.
Add to this, that he introduceth this holy city, this new Je-
rusalem, ‘* prepared as a bride adorned for her husband,” Rev.
_ xxi. 2. and saith, “* Come hither, I will shew thee the bride, the
Lamb's wife,” ver. 9, 10. and then shews the great city, the
holy Jerusalem; and xix. 7, 8. he saith, ‘* He heard a voice,
saying, The marriage of the Lamb is come, and his wife hath made
herself ready ; and to her was granted, that she should be arrayed
in fine linen, clean and white: for the fine linen is the righte-
-ousness of the saints.” Now thus have the prophets represented
the Jewish church converted to God: hence is she introduced,
‘speaking thus; “I will greatly rejoice in the Lord, my soul shall
be joyful in my God: for he hath clothed me with the garments
of salvation, he hath covered me with the-robe of righteousness,
as a bridegroom decketh himself with ornaments, and asa bride
adorneth herself with jewels,” Isa. xi. 10. And-again, ‘Thou
shalt no more be termed Forsaken, neither shall thy land any
A TREATISE OF THE TRUE MILLENIUM.
il
more be termed Desolate : but thou shalt be called Heph-zibali,
Jand thy land Beulah; for the Lord delighteth in thee, and thy
land shall be married,” Ixii. 4. and ver. 5. ‘* For as a young man
matrieth a virgin, so shall thy sons marry thee ; and as the bride-
groom rejoiceth over'the bride, so shall thy God rejoice over thee.”
§. 1V. Add to this, that all the characters which the patrons ~
of the Millenium give of those times, exactly accord with the cha-
racters given by the prophets of the conversion of the Jews, and
are many of them taken fromthe very words of pee prophets, fore-
telling those times : for instance,
1. “ Indolence and plenty (saith Dr. Burnet, book iv. chap. 7. p.
183.) seem to be two ingredients of this happy state.” Accordingly
the prophets every where speak, how “the riches of the gentiles
shall then flow in to them,” Isa. lx. 5. 11. ‘* and they shall eat the
-riches of the gentiles,” Ixi. 6. that “ there shall be then no hunger
nor thirst, no heat nor sun to smite them, no voice of crying or
weeping.” (See Isa. xxxv. 10.)
2. That it shall be “a time of universal peace, and freedom
from war and persecution ;” (ibid. p. 184.) and this he, proves
from the words of the prophets declaring, that at the day, that
time when God shall create new heavens and new earth, “the lamb
and the lion shall lie down together, and the sucking child shall
play with the basilisk, and they shall not hurt in all my holy moun-
tain,” as it is written, Isa. xi. 6—9. and Ixv. 25, and saying, that
** the nations shall beat their swords into ploughshares, and their
spears into pruning-hooks ; nafion shall not lift up a sword against
nation, neither shall they learn war any more,” Isa. ii. 4. Micah
iv. 3. as appears also from the promises, that God will then “‘ make
cher officers peace,” ‘Isa. lx./17.‘** and will extend peace to her as
a’river,” Ixvi. 12.
8. That it shall be ‘* a kingdom of righteousness,” (ibid.) Ac-
“cordingly of this holy city, Jerusalem, it is said, ** There shall no
more come into thee the uncircumcised and unclean,” Isa. lii. 1,
** A highway shall be there, and it shall be called the way of holi-
ness; the unclean shall not pass over it,” xxxv. 8. which exactly an-
.swers to those words of St. John, “Into the holy city shall nothing
enter that is polluted or unclean,” Rev. xxi. 27. And again, “ Thy
people shall be all righteous,” Isa. Ix. 21. (See Zeph. iii. 9. Zech.
xiv. 20,21.)
Moreover this, saith he, (p.-185.) will be * a state undera pe- ‘
culiar presence and Divine conduct, because the tabernacle of
God will be with men, and he will dwell with them :” and this we
see was promised atthe conversion of the Jewish nation, Ezek.
XXXVii. 27. F
‘©The last character (saith he) that belongs to this ‘state, or
rather to those that enjoy it, is this, that they are kings and priests
unto God;” and this also we have shewed to be promised to the
converted Jews, Isa. Ixi. 6. Ixv. 20.
Iadd, That as the ancient fathers generally held that the time .
would come when “all Israel shall be saved,” and be converted to
the Christian faith; so did they as generally conceive that this
should happen at the close of the world,* and about the time of
our Saviour’s second coming; and most of them speak of it as
a branch of the Millenium.
So Justin Martyr says once and again, that t* then the Jews
shall see and shall acknowledge him whom they have pierced ;”
and he confesses to Trypho,t “ that Jerusalem shall be rebuilt,”
and that §‘ Christians shall rejoice with Christ, together with the
patriarchs and prophets, and with the Jews and their proselytes;”
i. e. the nations then flowing in to them before the coming of our
Lord.” So Irenzus}j declares, that then ‘God will restore them
*« In the end of the world,” 2 Esd. ii. 34. vi. 15, 29.
+P. 232.D, “Ore trriyrdicecbe sic tv iexarsioate. + P..249. C.
§° Ape Tog Targidexate, nal Toig Tipopirrais, nah roig amd rod Kycerigou yévous, i xat
mrisy mepoannireay yevorséveny oxply BAGEIY. byadiv Tov Xgiorin wgordouaire. P. 306.
Lib. v. cap. 34,
Il ne
12 A TREATISE OF THE TRUE MILLENIUM.
to the land which he bad promised, and given to their fathers,
and they shall dwell in it in hope:” and Tertullian* saith, that
‘‘ he will then own the circumcision, ‘ et Abrahe gentem, cum
ultimd venerit, acceptatione, et benedictione dignabitur,’ and at
his last coming will vouchsafe to accept and bless the seed of
Abraham.” And this is suitable to the ancient opinion of the
Jews,t that, “in the end of the world, there should be to them a
world full of joy and exultation, so that their heaven and earth
should as it were be renewed, according to the words of Isaiah,”
Ixv. 17. So the Targum upon those words of Hosea, “ The chil-
dren of Israel shall seek the Lord their God, and David their king,
and shall fear the Lord and his goodness in the latter days.”
§. V. Nor is it to be wondered that there should be then such
a glorious conversion of them, and such a flowing-in of the nations
-to them, seeing the prophets seem to intimate there shall be then
a full effusion of the Holy Ghost upon them, somewhat resem-
bling that which was vouchsafed to the first ages of Christianity.
So the prophet Isaiah speaks of the desolation of the city, éwe
dv Oy é9’ iuac xvetpa ag’ b{mdov, “ until the spirit be poured
upon them from on high,” Isa. xxxii. 15. which is the very
phrase in which our Lord promiseth the Spirit to his apostles,
Luke xxiv. 49. St. Paul proves their conversion from those words
of the prophet Isaiah, ‘‘ The Deliverer shall come out of Zion,
and shall turn away iniquity from Jacob :” with which these are
immediately connected, “ And this is my covenant with them,
saith the Lord; My spirit that is upon thee, and my words which
I have put into thy mouth, shall not depart out of thy mouth,
nor out of the mouth of thy seed, nor out of the mouth of thy
seed’s seed, from henceforth for ever,” lix. 20,21. And again,
xliv. 3. “ I will pour water upon him that is thirsty, and floods
upon the dry ground; I will pour my spirit upon thy seed, and
my blessing on thy offspring.” So Ezek. xxxvi. 24. “I will take
you from among the heathen, and gather you out of all countries,
and will bring you into your own land.” And, ver. 27. “ I will put
my spirit within you, and cause you to walk in my statutes.” And
xxxix, 28, 29. “I have gathered them unto their own land,
and have left none of them any more there: neither will I hide
my face any more from them, for I have poured out my spirit
upon the house of Israel, saith the Lord.” And this seems plainly
to be hinted in these words of St. Paul, 2 Cor. iii. 15—17.
*¢ Even unto this day, when Moses is read, the veil is upon their
heart. Nevertheless, when it shall turn to the Lord, the veil
shall be taken away; for the Lord is (the giver of ) that Spirit,
(or ob dé) where the Lord is, there is the Spirit; and where the
Spirit of the Lord is, there is liberty,” from subjection to the law,
and from that veil which hinders them from turning to Christ.
To this Mr. Mead (p. 761. 767.) conjectures there shall be
added a vision of Jesus Christ to them ; for, saith God by his pro-
phet Zechariah, xii. 10. “I will pour upon the house of David,
and upon the inhabitants of Jerusalem, the spirit of grace and
of supplications, and they shall look upon him whom they have
pierced, and mourn for him.” And Christ being asked, ** What shall
be the sign of the end of the world?” Matt. xxiv. 3. saith, ver. 30.
«*Then shall appear the sign of the Son of man in heaven, and they
shall see all the tribes of the earth mourn, and they shall see the
Son of man coming in the clouds of heaven, with power and great
glory.” And he spake to the Jews thus, “ Verily I say unto you,
Yet a little while, and you shall not see me till you say, Blessed is
he that cometh in the name of the Lord,” Matt. xxiii. 39.
Or, that according to the ancient and general doctrine both of
Jew and Christian, they shall have an Elias sent to instruct them,
a deliverer évexey Liwy, for the sake of Zion, as the Septuagint,
Isa. lix. 20. for, saith he, “It may be fit to conceive magnifi-
cently of so great a work of God, towards a people for whom he
* Ady. Maro, lib. y, oap. 9. p, 472, C. t R. Saadias Gaon Sepher Hamanot,
hath formerly shewed so many wonders ; especially this being the
greatest work of mercy and wonder that ever he did for them, far
beyond the bringing them forth of Egypt, and leading them in the
wilderness.” And to this he refers these words of Ecclesiasticus ;
* Elias was ordained to turn the hearts of the father to the son;
and to restore, kavaorijoas, the tribes of Jacob: Maxdprot ot tv
réc oe, kal of Gyartoer Kexoopnptvor, Kai yitp ipeic Swp Snodpeda,
blessed are they that see, and are adorned with love, for we shall
surely live,” Ecclus. xlviii. 10. 11. Where note, that their conver-
sion is again represented by anew life, and by the very word used
concerning the souls of the martyrs which were slain, Rey. xx. 4.
§. VI. Add to this, that as all the ancient millenaries held, that
this reign on earth should be at Jerusalem,* and that the Jews con-
verted then should reign together with the Christians; so all the
passages cited from Jewish writers concerning the Millenium,
speak only of the Millenium of the resurrection, the new heavens
and new earth the Jewish nation shall enjoy. This is apparent from
those words on which the Midrash Tehillim founds this Millen-
ium, viz. “ Comfort us, according to the days in which thou hast
afflicted us,” Psal. xc, 15. in Babylon, in Greece, in Rome: from the
words cited by Galatinus, lib. xii. cap. 1. from R. Eliezer, cap. 34.
“ As I live, saith the Lord, I will raise -you in the time to come, in
the resurrection of the dead, and I will gather you, with all Israel,
into the land of Israel:” from those cited from R. Saadias on
Dan, vii. 18. ‘ Because the Jews rebelled against their Lord,
their kingdom shall be taken from them, and given to the four
monarchies who shall possess it in this world, and shall subdue and
carry captive Israel, till the age to come, in which the Messiah
shall reign:” from the Targum on Hos. xiv. 8. “ They shall be
gathered from the midst of their captivity;” and on Psal.i. 4,
from the passage quoted by Galatinus, lib. xi. cap. 1. from the book
Beracoth, that ‘Israel shall no more make mention of their de-
parture out of Egypt in the age to come, in the days of the Mes-
siah:” and from the words cited by Mr. Mead, Luke xxi, 24.
‘«¢ The Jews shall be carried captives into all nations, till the times
of the gentiles be fulfilled, and then they shall see the Son of man
coming in the clouds:” from the words of Tobit, cited by Mr,
Mead, p. 579. “ Then the children of Israel shall go into a
very long captivity; but the blessed God shall remember them,
and gather them from the four corners of the earth.” Accordingly,
Mr. Mead sums up their opinion thus: ‘‘ They expect their fore-
fathers, at least such as were just and holy, should rise in the be-
ginning of the same Millenium, and reign in the land of Israel,
with their offspring, under the Messiah:” and, saith he, “ I can
hardly believe that all this smoke of tradition could arise, but from
some fire of truth anciently made known to them.” And this I
freely grant, and do indeed suppose, by asserting a prediction of
such a general call of the Jews, near the close of the world, as they
styled Lworoinarc, a reviving, and a resurrection of them. But how
comes this tradition to relate to Christian martyrs beheaded for the
name of Christ, or to be fulfilled in the resurrection of them only
who are chiefly Christians, not of the Jews, but of the gentiles?
Mr. Mead solves the matter thus, p. 604. ‘‘ Under the second sort
of these reigners, 1 would ina particular respect understand the
nation of the Jews then converted to the Christian faith, who,
coming in towards the end of the day, may, above all others, be
said to be those who had not worshipped the beast, nor his image,
nor had received his mark upon their foreheads or their hands.”
And thus will truth prevail at last, but to the ruin of this literal
resurrection ; for. how can they literally be “ said to live again,
and to have a part in the first resurrection, who were never slain
for the faith?” and who are not to be converted, say their own
prophecies and traditions, till God createth a new heaven and a
new earth, and much less till the fall of Babylon?
* Justin Martyr, Iren, Tertul. supra.
A TREATISE OF THE TRUE MILLENIUM, 18
CHAP. Ill,
§. I. This chapter contains an answer to all the arguments pro-
duced from Scripture, to prove this literal resurrection of the
martyrs, and this reign of them on earth a thousand years, viz.
4. To the chief argument for this opinion, from Rev. xx. 4—6.
§. Il. To 2 Pet. iii. from ver. 5.13, §. IIT. To Heb. ii. 5. com-
pared with i. 6. §. IV. To Matt. v. 5, “* The meek shall inherit
the earth.” §. V. To Rom. viii. 19, 20. “‘The creature shall be
“ delivered from the bondage of corruption, into the glorious
') liberty of the sons of God.” §. VI. To Acts iii. 20, 21. «* The
heavens must réceive him, till the time of the restitution of all
things.” §. VII. To Matt. xix. 27—29. “Ye that have followed
me in the regeneration, shall sit upon twelve thrones. And they
shall receive a hundred-fold now in this life.”
I PROCEED now to the arguments produced from Scripture,
for the doctrine of the Millenium; to which I hope to return a
clear and satisfactory answer, beginning with those words of the
Revelation, in which all the assertors of this doctrine place their
confidence. And they are these :
g. I. Arg. I. “ And I saw thrones, and they sat upon them, and
judgment was given to them; and I saw the souls of them that
were beheaded for the witness of Jesus, and for the word of God,
and which had not worshipped the beast, neither his image, neither
had received his mark upon their foreheads, or in their hands ; and
‘they lived and reigned with Christ a thousand years, Rev. xx, 4.
« But the rest of the dead lived not again till the thousand years
were finished. This is the first resurrection, ver. 5.
*« Blessed and holy is he who hath part in the first resurrection :
on such the second death hath no power; but they shall be priests
of God and of Christ, and shall reign with him a thousand years,”
ver. 6.
1. Here, say they, is mention of a first resurrection, antecedent
to the general resurrection of the just, who are not to live again,
till they who first rise have reigned a thousand years on earth,
2. This resurrection, say they, is proper to those who were “ slain
for the testimony of Jesus, and the word of God, and were not
worshippers of the beast.”
3. This resurrection, say they, is not a metaphorical, but a pro-
per resurrection ; for the souls, i. e the persons of them that were
slain, live again.
4. They do “reign with Christ a thousand years,” and that
reign, say most of. them, is to be upon earth ; therefore there is to
be a reign of those martyrs, who were “ slain for the testimony of
Jesus, and the word of God,” upon earth a thousand years.
Now, in answer to this argument, let it be noted:
Ans, 1. ‘That it is not the bodies, but the souls of them that
are beheaded, who are said to live. Now the word vy), rendered
soul, occurs six times in this book, this place excepted ; and in all
these places, it signifies either the soul in separation or distinction
from the body, or the living soul; for, vi. 9. “‘ The souls under the
altar,” not only “* cry with a loud voice,” but they are ‘‘ clothed
with white robes,” ver. 10, 11. Which expressions cannot be well
applied to dead bodies, viii. 9. The xricpara tyovra yvyac are
the creatures having animal souls by which they lived, xii, 11. It
plainly signifies their lives, 7. e. the souls by which men live, xvi. 3.
It is expressly 4) Yvy) Goa, the living soul, xviii. 13. It signifies
the lives of men, or else the souls of men, which they did hunt
‘for, or devour, as Ezek. xiii. 18. 20, 22. 25. and ver. 14. ém-
Supia rjc Luxij¢ is, the desire, not of the body, but of the soul : why
therefore must this word be here supposed to signify, not the soul,
but that dead body opposite to it, which alone properly can. be
said to rise, and live again ?
2. Let it be noted, that a proper and a literal resurrection
is never, in the whole New Testament, expressed or represented to
us, by the living of the soul ;. but always by the living, raising, or
the resuscitation of the dead, “the raising of the bodies of the
saints, of them that slept in the dust,” or “ in their graves and se-
pulchres,” or who were “ buried in the sea,” or “in the earth :” if
then the Holy Ghost here meant a literal and proper resurrection,
why doth he so much vary from the terms he constantly doth use
elsewhere, whenever he discourseth of such a resurrection, and take
up with the terms so oft applied, in Scripture, toa moral and meta-
phorical resurrection? As we shall see hereafter.
_ Ans. 2. I grant, that here is mention of a first resurrection,
an antecedent to the general and proper resurrection; but then it
plainly is a resurrection, in which all that are ‘‘ blessed and holy,”
and over whom the “‘ second death hath no power,” have a part,
ver. 6. and they are all whose names are written in the book of
life, ver. 14, 15. It is a resurrection of all who had not worship-
ped the beast, ver. 4. and they are all the same persons, Rev. xiii.
8. It isa resurrection of those who are made ‘kings and priests
to God and Christ,” which all good Christians are, 1 Pet. ii. 5, 6.
and therefore not of martyrs only.
Again, it is a resurrection before the day of judgment, and be-
fore the sea, and death, and-the grave, deliver up their dead, as the
words following intimate, ver, 12, 13. viz. “ I saw the dead, small
and great, stand before God, and the books were opened; and
another book which is the book of life; and the dead were judged
out of these things which were written in the books, according to
their works. And the sea gave up her dead that were in it: and
death and hades delivered up their dead that were in them : and
they were judged, every man according to his works.” Where note,
that the dead delivered up, were all that were “ judged according
to their works,” It also is a resurrection before Christ’s coming ‘ to
render to every man as his works shall be ;”? for this he after pro-
miseth to do, xxii. 12. Whereas, according to the doctrine of the
Millenium, Christ had already given to them, whom he had raised
to reign with him on earth, the blessing promised ‘to him that
overcometh,” Rev. ii. 26, 27. iii. 21. v. 10.
3. The rest of the dead, that lived not again until the thou-
sand years were finished, are not, the just, but the synagogue of
Satan, Gog and:Magog, ver. 8. For St.John, chap. xix. repre-
sents the ‘* King of kings, and Lord of lords,” with “ the armies
which were in heaven, making war with the kings of the earth,
and their armies,” and giving ‘‘ their flesh to be meat” unto them;
in which war * the beast was taken, and the false prophet, and cast
alive into a lake of fire,” ver.20. And then it follows thus, «cai oi
Nouro, and the rest of them, who were gathered together to make
war with this King of kings, ‘‘ were slain with the sword that came
out of his mouth, and all the fowls were filled with their flesh,”
ver. 21. Now, it being by the pagan emperors first, and by the
beast afterward, that Satan, “ the great dragon, made war with
the seed of the woman which kept the commandments of God, and
had the testimony of Jesus Christ,” Rev. xii. 17. these instru-
ments of Satan being thus slain, and overcome by Christ, Satan is
bound a thousand years; i.e. he is so long disabled from per-
secuting and molesting the church of Christ: and during this space,
she is raised up to her primitive purity, and flourisheth gloriously,
and so is represented as having a resurrection from the dead:
this thousand years being ended, Satan is let loose again, and ga-
thers again his instruments, i. ¢. ‘ the nations which are in the
four quarters of the earth, Gog and Magog, to battle, and they
compass the camp of the saints,” Rev. xx. 8, 9. And this is the
living of the rest of the dead again, after the thousand years were
ended, ver, 5. For it is only, of Aovmol, the rest that were
slain, xix. 21. that liyed again; it is only those who had no
share in the first resurrection, and so were neither blessed nor
holy, ver. 6. nor had their names written in the book of life;
and consequently, those on which the second death had place,
which death they suffered when “ fire came down from heaven and
14 A TREATISE OF THE TRUE MILLENIUM,
devoured them,” and they were cast ‘into the lake of fire with
the devil,” ver. 10. 15.
And that oi Norrol, the rest, xix. 21. xx. 5. should signify the same
persons, cannot seem strange, if we consider that only four verses
intervene betwixt them. And that they must be the same persons, is
evident’ from the connexion of the words, thus; ‘* The rest of the
dead lived not till the thousand years” of Satan’s binding, and the
saints’ reign were ended, ver. 5. And when those “thousand years were
ended, Satan was loosed, and gathered them together against that
church of Christ,which had thus reigned a thousand years, ver. 7--10.
And this interpretation, of “ the rest of the dead” rising again,
gives a clear answer to the objection of Mr. Mead, against the
other senses commonly imposed upon these words, viz. ‘ That it
would be a most harsh and violent interpretation, tosay, The dead
and the living again of the dead, should not be taken in the same
sense :” for, according to this exposition, they are exactly taken in
the same sense: the dead church living again, in the same meta-
phorical sense in which the rest of the dead, the enemies of the
church, live again, at the end of the thousand years, when Satan
is loosed, and gathers them to battle against the church.
4. The souls of them who were “slain for the testimony of
Jesus, and for the word of God,” are those Christians who were
slain in the time of the ten persecutions; and the souls of them
«who worshipped not the beast,” are those Christians who chose
rather to die, or suffer persecution, than to be guilty of Romish idol-
atry: and they are said to live again, ‘as the beast which had re-
ceived “tiv mdnyjv Savdrov, the wound of death, and one of
whose heads was wonnded to death, éZyeev, lived again,” Rev. xiii.
*B. 12. viz. inthe succession of the antichristian beast, to him'which
‘exercised the power of the heathen emperors over the earth, and
revived the idolatry of the heathen empire. ‘And as the two wit-
nesses, when slain, are said to'live again, ‘‘ the spirit of life from
God entering into them,” Rev. xi. 7. 11. because’ a succession of
men of the sanie faith, and the same opposition to the beast, revive
and flourish after they were slain; some here reply, that ‘ this
was spoken of the two churches,” that they were slain, and lived
again, notof the supposita. But why then may not the words of the
St. John be spoken of the church of Jew and gentile, then reviving,
and not of the supposita? Moreover, these two witnesses are said
to be slain,ver. 7. and their “‘ dead bodies to lie in the streets of the
great city,” ver. 18. to be seen lying there “three days and a half,”
and not to be suffered to be put into their graves, ver. 9. and’ “ after
three days and a half, the Spirit of God” is said to “ enter into:
them, to make them stand upon their feet, and live again.” If
therefore nothing of this be spoken of the supposita, why should’
those words, ‘‘ I*saw the souls of them who were beheaded for the
witness of Jesus, and they lived again,” be spoken of the supposita,
and not of the churches of the converted Jews and gentiles 2? This
being the prophetic scheme by which the Scripture still represents
the glorious restoration of God’s church and people. For,
1. The restoration of the church is sometimes represented as a
resurrection of it from the dead. So saith the prophet Isaiah,
*Avaorijcovrat oi vexpol, * Thy dead shall arise, and be raised out
of their tombs,” xxvi. 19. So God speaks to the Jewish nation
by Ezekiel, saying, ‘‘ I will open your graves, and cause you to
come out of your graves, and bring you into the land of Israel,”
Ezek, xxxvii. 13, 14. The prophet Hosea speaks thus; “In three
days, tavacrnoipeOa, we shall rise up again, and we shall live be-
fore him,” Hos. vi. 2. And the apostle, speaking of this very
matter, viz. the conversion of the Jews, saith, “ It shall be even
to the gentiles, Zw) &&« vexpwy, as life from the dead,” Rom. xi. 15.
Here then is a resurrection of the church of God, agreeable to that
which our interpretation of this passage of the Revelation doth
import: nor is there any more reason to say the words of St: John
respect the supposita, and not the churches, tlian to say the same
of many of the places cited.
Moreover, tlie Scripture doth ‘more frequently mention the
restoration of the church, and her return from a low, captive,
and afflicted state, under the metaphor of ‘a new life, a life from
the dead, a reviviscence of God’s church and people.” Thus when
God moved the Persian kings to let the Jews retarn to their.own
land, he is by Ezra said to give them, Jworoinow, a réviviscence,
Ezra ix. 8, 9. The Psalmist, speaking of himself, as the text, or of
God's people also, saith the marginal reading, useth these words,
«Thou which bast shewed me great and sore troubles, shalt quicken
me (marg. us) again, and:shalt bring me up again (marg. us) from
the depth of the earth,” 'Psal, Ixxi. 20. And the church speaketh
thus to God, Zwdéaste, “ Thou wilt quicken us,” and we will
call upon thy name,” Psal. Ixxx. 18, And again, “‘ Thou wilt, re-
turn, cat Lwbeere hdc, and revive us, and thy people shall rejoice
in thee,” Psal. Ixxxv. 6. Zijcovrat of reOvedréc cov, ** Thy dead
men shall live,” Isa. xxvi. 19. say Symmachus and Theodotion:
Znocpeba. “* We shall live in his sight,” saith the prophet Hosea,
vi. 2, 3.and xiv. 17. “ They shall live with their childten, and
return again,” saith the prophet Zachary, x. 8, 9. The son of
Sirach saith, “ At the coming of Elias Cop GnodpacOa, we shall
live again,” xviii, 11. But the ebief seat of this metaphor is in the
thirty-seventh chapter of Ezekiel, where’ God is introduced in-
quiring of the Jews in Babylon, Ei fjaerau, ** Can these bones live?”
ver. 3. and promising to put into them mvetpia Cwie, “ the breath
of life,” ver. 5, and saying “I will put my spirit into you, Kal ¢4-
ceobe, and ye shall live ;” and bidding the prophet blow upon them,
kal Zndrwoay, “ that they may live,” ver. 9. and declaring, that
when he had done so, * breath entered into them, kai ¢Zyjcav, and
they lived again, and stood upon their feet,” v. 10. in all which
places, the very word which St. John useth to express the first re-
surrection is here used to express the return of the church from
her obscurity and thraldom toa glorious state. Why therefore ma
not the word in St. John bear that sense which it so often bears in
the prophetic writings, and twice in the New Testament,* when
spoken of the gentiles? It hence at last appears, that by this inter-
pretation, I put no force upon the words, but do expound them in
the familiar sense in which they are still used upon the like occa-
sion in the prophetic writings. ths
Now it is generally agreed, by those who own this conversion of
‘the Jews, ‘that it is not to commence till after the destruction of
the beast, or the downfalof antichrist, mentioned chap. xviii. And
therefore, in the next chapter, he begins his discourse upon it
saying, xix. 7, “The marriage of the Lamb is come, and his wife
hath made herself ready ;” i. e. she who'was formerly put ‘away,
beeause she was not prepared+ for the bridegroom’s coming, was
now to be married to God again. And, chap. xxi. he reassumes
this matter, and shews the bride, the Lamb's wife, in such a descrip-
‘tion, as will not suffer us to doubt she is the Jewish nation con-
verted to the Christian faith: for he calls her the holy city, and
the new Jerusalem; and tells us, in the very words of Isaiah, Ix.
8. 10. that the “nations which shall be saved shall walk in the
light of this city.” He calleth her also the bride to be married to
the Lamb; which is the description the prophets make of this con-
verted nation, viz. as “of a bride adorned with her jewels, and as
one that is to be married to the Lord.” (Isa. Ixi, 10. Ixii. 4,5.) And
he goes on in a continual description of this new Jerusalem, in the
words of the prophets Isaiah and Ezekiel, speaking of the conver.
sion of the Jewish nation. The city also “ coming down from
heaven,” ver. 10. is the new church of the converted Jews, said to
come down from heaven, according to the Hebrew phrase; because
of that Divine wisdom, and those spiritual gifts and graces with
which she shall be adorned from heaven : for, as they were wont to
say of one who treated of sublime heavenly things, that he did
*°O ddergss cov odirog vexgte fv, xal dvéCnee, Luke xv. 32, Rom, xi, 15.
t Not trcipi, ready. °
A TREATISE OF THE TRUE MILLENEUM-
yprd my, “ ascend into heaven,”* and speak as one who was
admitted into the Divine councils, (Deut, xxx, 11, 12. Prov. xxx. 3.)
and of those who-heard these things, that they were “exalted to
heaven:” (Matt. xi. 23.) so the pouring down of these gifts and bless-
ings is represented as ‘the opening of heaven,” and letting them
down upon the earth. Thus when St. John receives his prophecy,
he ‘* sees a door opened in heaven,” and hears ‘a voice, saying,
Comeup hither, and I will shew thee what shall be hereafter,” Rev.
iv. 1, Where note, that. the voice he heard then, was ‘‘ as the
voice of a trumpet:” and: so the very same voice he heard when he
was “in the spirit, Rev. i. 10. The two witnesses also, when
they live again, are ‘‘ called up) into heaven,” Rev. xi. 11, 12. as
being filled, with heavenly wisdom. And since the spiritual gifts,
imparted to the: church, are’ said to come ‘ from above, from the
Father of lights,” James:i. 7. and they who were made partakers of |
them, to have “‘ tasted, rijc dwpedc éxoupaviou, of the heavenly gift ;”
seeing the church of Christ “is the Jerusalém which is from
above,” Gal. iv. 25. “ the heavenly Jerusalem,” Heb. xii. 22. it
is no wonder that she is represented here as coming down from
heaven, when she was, as it were, to-have a ‘‘ new birth” which is
“from above,” John iii. 3. and to be adorned with “ spiritual
blessings in heavenly things in Christ Jesus,” Eph. i. 3. and to be
reduced to her primitive lustre and purity: for then shall the pu-
rity of the church return, and be as it was in the times of the first
martyrs for the faith; and-the gospel shall be professed, without
any autichristiamw mixture ; as they who opposed the beast, endea-
‘voured: to preserve it: and thus shall these martyrs and opposers
of the beast live again. ,
A reverend and worthy person, of more than ordinary skill in
matters of this nature, is of opinion;
First, “ That the first resurrection here mentioned, will be a li-
teral resurrection of them that have lost their lives for the testimony
of Christ, to enjoy eternal life in heaven'a thousand years before the
_ general resurrection, as the martyrs of the Old Testament arose
with the body of Christ,” Matt. xxvii. 52. ‘‘ Theyshall reign (saith
he) with Christ, not on earth, but in heaven, where Christ is, and
shall be, till he come to judgment.”
Secondly, He is of opinion, ‘ that not only the martyrs shall then
rise to heavenly bliss, but that their murderers shall then also rise
toeternal punishment:” which he gathers from those words of Da-
niel, xii. 2. ‘‘ And many of them that sleep in the dust shall arise,
some to everlasting life, and some to everlasting shame and con-
tempt.” Now,
First, Against the doctrine of the first and second resurrection,
properly so called, I have offered some arguments in the annota-
tions on 1 Cor. xv. and chap, iv. §. 2. I therefore only farther note ;
First, That St. Matthew speaks not one word of any martyrs
thatrarose after Christ’s resurrection, but only of the arising of some
saints that slept, and their going into the holy city, and appearing
unto many; which seems rather to make it probable, they were
saints who had lived in thie memory of those to whom they appeared,
and were known. (See the note there.)
Secondly, St. Matthew doth not say, as St. John doth, that “many
souls lived ;” but, that wohAa cépara, ‘* many bodies of those
that slept arose out of their sepulchres :” his words must therefore
he understood of a proper resurrection of the bodies of the saints :
but it cannot be hence inferred, that the words of St. John bear
the same sense.
Thirdly, St. John doth not say, his martyrs shall reign with Christ
a thousand years “ before the general resurrection,” but only,
that “ they shall reign with Christ a thousand years ;” which seems
an odd expression, when applied to them who are raised to reign for
ever with him ; add to this, that after the resurrection of St. John’s
saints to “ reign with Christ a thousand years,” Satan is loosed,
* Baxtorf. Floril, p. 4.
15
and raises his. armies to, fight against, and. compass about rijy ma-
pEHBodipy roy dyiwyv, the camp of the saints, ver. 7—9. which fairly
intimates, that the saints, mentioned ver. 6, as partakers of the first re-
" surrection, were still on earth, and not reigning with Christ in heaven.
Lastly, The second part of this opinion seems to contradict
many scriptures which expressly teach, that the time of the punish-
ment of the wicked shall be after the sentence of absolution hath
been passed upon the blessed, Mait. xxv. 41. 46. when all the
good have gone into everlasting life, John v. 28, 29. at the day of
judgment, and when we shall appear before the. judgment-seat of
Christ, Rom. ii. 8, 9. 16. 2 Cor. v.10. and that they who have
_ persecuted Christ’s members, shall be punished at ‘‘ the revelation
of Christ from heaven,” 2 Thess. i.6, 9. at ‘ the conflagration of
| world,” 2 Pet. ii, 9, iii. 7, at “the day of judgment,” Jude
14, 15, “ when he cometh in the clouds,” Rev. i. 7, and that the
crown of glory shall be given to the righteous at the same time.
(See note on 2 Tim. iv. 8.)
Obj. 2, Some refer to this Millenium those words of Christ,
Matt. v. 5. “Blessed are the meek, for they shall inherit the
earth ;” saying, that “ neither David nor our Saviour could under-
stand this otherwise than of a future state; because it is not the
meek, but the great ones of the world, that slice the earth among
them, and court-flatterers that scramble for preferment.”
Ans. But it is evident toa demonstration, that David did under-
stand this of the present earth, or of the land of Canaan ; for the
tenor of this whole thirty-seventh Psalm is designed to shew, that
wicked men shall, by God’s judgment, suddenly perish, whilst
righteous men lived easily and quietly in the land of Canaan: so
ver. 9. ‘* Evil-doers shall be cut off: but they that wait upon the
Lord, they shall inherit the earth : for yet a little while, and the
wicked shall not be, but the meek shall inherit the earth. They that
are blessed of him, shall inherit the earth; and they that are cursed
of him, shall be rooted out.” So ver. 34. ¢* Wait on the Lord, and
keep his way, and’he shall exalt thee, rod kAnpovoujoar thy yay, to
inherit the earth: when the wicked are destroyed, thou shalt see
it.” (See also ver, 14. 17. 19. 23, 24, 25, 26.) It is therefore unad-
visedly said, the Psalmist ‘‘could not understand this of the present
earth,” and that upon a plain mistake of the import of the phrase ;
as if inheriting the earth, was enjoying a vast fortune, or a great
share of temporal enjoyments here: whereas, the comfort of this
life, as our Lord teacheth, Luke xii. 15. ‘‘ consisteth not in the
abundance of the things that we possess.”” The phrase rather im-
ports, that meekness is the best way to procure us a long and
peaceable life on earth, Psal. xiv. 12. 14. 1 Pet. iii, 10. and that
. the meek person shall ordinarily have the most sure enjoyment of
these things, as far as they are needful: that he shall enjoy them
with the greatest quiet and tranquillity, without the strife, debate,
anxiety, and trouble, which imbitter the enjoyment of these things
to others, and with the truest comfort, satisfaction, and content-
edness of mind. For, as Chrysostom well observes. upon the place,
because the Jews had been oft taught this lesson in the Old. Testa.
ment, our Saviour addresses himself to them in, the language they
had been accustomed to; this Son of David repeateth and, con-
' firmeth to them the promise made by David. And this I judge to
be the most natural and truest exposition of these words,
Olj. 3. Our Saviour promises to his disciples and followers, that
for the losses they should: sustain here on his account, and for the
sake of his gospel, they should receive there a hundred-fold, and
sit upon thrones with him, judging the tribes of Israel. The words
are these: ‘* And Jesus said unto them, Verily I say unto you, that
ye which have followed me in the regeneration, when the Son of
man shall sit on the throne of his glory, ye also shall sit upon
twelve thrones, judging the twelve tribes of Israel,” Matt. xix. 27,
28. These thrones must, im all reason, be the same with the
thrones mentioned, Dan. vii. Apoe. xx, 4, and therefore mark the
same time and state: and seeing, in those places, they plainly
ad
16 A TREATISE OF THE TRUE MILLENIUM.
signify the millennial state or the kingdom of Christ, and his saints,
they must here signify the same in this promise of our Saviour to
his suffering followers. And as to the word radcyyeveota, which is
here translated regeneration, it is well known, that both the Greek
philosophers and Greek fathers use that word for the renovation
of the world, which is to be at or before the millennial state.
Ans. In answer to this argument, I shall not take notice, that
what the argument saith is promised to Christ's disciples and fol-
lowers in general, is indeed promised only to his twelve apostles, to
them who had then lost all, ‘‘ and followed him,” Matt. xii. 17. to
them who had “ continued with him in his temptations,” Luke xxii.
28. The thrones here mentioned therefore, cannot be the thrones
spoken of in Daniel and the Revelation; for these thrones are pecu-
liar'to the twelve apostles: those in the Revelation are supposed to
belong to all who have a share in the first resurrection: the apo-
stles sit upon these thrones, only ‘* to judge the twelve tribes of Is-
rael;” but they “ who sit on the thrones,” mentioned in the Re-
velation, are to “rule over the nations, and judge them,” Rey.
ii. 26, 27. iii. 21. v. 10. 20. iv. 6. But,
Secondly, I grant, the radvyyevecia, or regeneration, here men-
tioned, may be referred to the consummation of the world, and to
the new heavens and earth of which the prophets speak : but then
Ladd, this radtyyevecia, or new birth, is only that of the church of
Christ, that {woroinorc, or new life, that Zw) ek vexpdv, life from
the dead, she shall receive, when all Israel shall be saved, and the
“¢ fulness of the gentiles” shall flow in to them. For,
First, The persons here to be judged, are only the twelve tribes
of Israel; which makes it more than probable, that the whole pro-
mise made to the apostles respects their government’ over these
tribes, coming in at the close of the world, after the fall of anti-
christ; and that not by a resurrection of their persons, but by a re-
viviscence of that spirit which resided in them, and of that purity
and knowledge which they delivered to the world; and chiefly by
admission of their gospel to be the standard of their faith, and the
direction of their lives.
Secondly, It hath been observed already, that the delivery of the
Jews from their former captivities and miseries, is always repre-
sented as a Gworoinarc “ a giving of life, and a resurrection to the
Jews.” And thus may those words of St. John be primarily
referred to them ; viz. ‘I saw thrones, and they sat upon them,
and judgment was given to them:” (xx. 4.) though these things
belong not to them only, but in general “ to him that over-
cometh,” (ii. 26, 27. iii. 1.) Seeing then their return from their cap-
tivity, is, in the style of the prophets, usually represented as a
mwadcyyevecia, a reviving, or new life; why may not the time of
their most glorious conversion, and collection from all the corners
of the earth, be by our Saviour represented under that known me-
taphor? And this conversion of the Jewish nation, being by me
placed in St. John’s epocha, viz. after the destruction of the beast,
and the death and slaughter of the armies of them that fought for
him, or worshipped his image; and her converted members being,
in my opinion, the very “ bride of the Lamb, which had made her-
self ready,” and, after a long divorce, was now married to God
again; | comply in this with all the ancient millenaries, and espe-
cially with Justin Martyr,* when he saith, this radvyyevecia “ is
the mystery of all that expect Jesus Christ to appear at Jerusalem,”
spoken of by Isaiah, chap. Ixvi. and that “all Christians entirely
orthodox, expect to spend a thousand years in Jerusalem,” as the
prophet Isaiah hath foretold, saying, “ There shall be a new heaven
and new eartli:” for as these things are spoken by a prophet of
the Jews (one sent to speak these things to them), so is it beyond
dispute, that they chiefly and immediately concern that nation, and
*"Omtg ual 3% "Hratou Exhpure 81a arrtloven, by olg nad 7b pPuctigion wary rhe yevéosos
iyadn, nal damreig wavrav, viv Xpiordy iv ‘legouraripe paricecGas weordoxcvrwy, Dial. cum
Tryph, p- 312, B. et p; 307, -
‘*
her recvoyovla, new birth of a numerous offspring, after a long bay-
renness, (Ixvi. 7—9.) and her exaltation to a high estate of excel-
lence and glory; and that so visible to the gentiles that all nations
and tongues shall see her glory.
As for the following words, urged stiffly by the ancient and some
latter millenaries, viz. “‘ And every one that hath forsaken house,
or brethren, or sister, or father, or mother, or wife and children,
or lands, for my name’s sake, shall receive a hundred-fold now in
this time, houses, and brothers, and sisters, and mothers, and chil-
dren, and lands; and in the world to come, eternal life :” it is, in
my opinien, — ' .
First, Very unreasonable to interpret these words of blessings
to be conferred on men after the resurrection ; for they that are
thought “ worthy to be the sons of the resurrection (saith our
Lord), neither marry nor are given in marriage,” Luke xx. 35,
Whence therefore should they have these mothers, and these
children, not to add wives, a hundred-fold? They are made like
to angels at the resurrection ; and what Should such angelical per-
sons do with, what advantage will they reap from, a hundred
houses, or a like increase of land, in earth?
If you reply, that these words of our Saviour relate not to the
first resurrection; of which this text, which speaks of wives and
children, is to be interpreted, but only to the second and general
resurrection ; I answer, that the words are general, and therefore
must include all that are “sons of the resurrection.” : Moreover, by
admitting this double. resurrection, the first, in which: they that
are raised, might marry, or have wives and children, and the
second, in which they could not, the objection or inquiry of the
sadducees is partly left unanswered; for. this distinction doth
suppose a resurrection, in which the ground of their inquiry might
take place.
Secondly, This wonderful increase is promised, viv, at present,
év rp Kapp rovrw, in this time of life, Mark. x. 30. Luke. xviii.
28. in opposition to what they shall receive “‘ in the age to come.”
Now the Millenium is still placed, by Dr. Burnet, in the age to
come after the conflagration of the world; this promise therefore
cannot refer to his Millenium, nor yet to any other which. begins
after the resurrection of these persons; for that time can with no
propriety of speech be said to be now; nor can the blessings then.
received, be said to be received in this life. Moreover, these
blessings are to be received, pera diwypaev, with persecutions; it
being the known observation of critics and grammarians,* that
pera with a genitive case, signifies with, and denotes, roy abrdy
kaipov, the same time; and only with an accusative case signifies
after, and denotes torepoypoviay, a following time ; so that these
persecutions must be contemporary with the enjoyment of these
blessings ; whereas a general peace, and freedom from all perse-
cutions,t+ is made a necessary character of the millennial state.
Lastly, These words afford an argument against the doctrine of
the Millenium ; because, according to them, the only blessing to
be received, évy rg aid rp epxopéry, in the age to come, is life
everlasting ; which blessing is confined to heaven, and not to be
enjoyed on the earth, our “ house eternal being in the heavens,”
(2 Cor. v, 1.) and our “ inheritance eternal reserved in the heavens
for us :” and therefore, they to whom the promise is here made,
are not in the.world to come to live a thousand years on earth,
or to enjoy the temporal blessings promised here; because they
are not to be enjoyed in the world to come, but now, in this pre-
sent life; and because the only blessing promised in the world to
conie, is not to be enjoyed on earth, but is reserved in the heavens
for us, (1 Pet, i. 4.) }
Obj,.4. St, Peter, in his sermon to the Jews, after our Saviour’s
ascension, tells them, that he will come again, and that there will
be then a restitution of all things, such as was . promised by the
* Phayorinus, + Dr. Burnet, p. 185,
="
A TREATISE OF THE TRUE MILLENIUM. © W
prophets: “ The heavens (saith he) must receive him till the time
of restitution of all things, which God hath spoken by the mouth
of all his prophets since the world began.” (Acts iii, 20, 21.)
Ans. I answer, That these words cannot be meant of a resti-
tution of all things to their former state: for sure it is very im-
proper to say, there will be a restitution of all things to their
former state, “‘ which God hath spoken by the mouth of all his
holy prophets ;” for since these things relate to the forerunner of
our Lord, Christ’s coming in the flesh, his life, death, resurrec-
tion, and ascension, the preaching of the gospel to the gentiles,
the reign of antichrist, the calling of the Jews, and the coming
in of the fulness of the gentiles, these things may very well be
said to be exhibited, performed, accomplished, and consum-
mated: but I see not with what propriety or truth they can be
said to be restored to their former states, or be renewed; and
therefore dypu ypdvwy aroxavacracewe ravrwy, is, by the Syriac,
rendered, until the fulness of the time of all things; by the
Arabic, till the time in which all things shall be perfected, or
finished; by Tertullian,* “adusque tempora exhibitionis omnium ;”
by Irenzus,+ *‘ usque ad tempus dispositionis omnium,” i. e. till
the time of the exhibition, or disposal of all things ; by Cicume-
nius, till the time that all things do cic wépac édOciv, come to an
end. And for the confirmation of this import of the word, we
have the suffrage of Hesychius and Phavorinus, that droxardo-
racic is rehelworc, the consummation of a thing. Hence then I
argue thus against this doctrine: Since Christ is to continue in
_heaven till the completion or consummation of all things, spoken
by the holy prophets, if the Millenium were any of them, Christ
must continue in heaven till the consummation of that also, and
therefore is not to come down from heaven to reign on earth till
the Millenium be ended ; nor can that be contemporary with our
Lord’s second coming, which is from heaven.
The arguments produced in favour of this Millenium, from
Rom. viii. 19—21. from 2 Thess. ii. 1. from Heb. i. 6. and ii. 5,
and from 2 Pet. iii. 8—12. are sufficiently answered in the notes
on those places,
CHAP. IV.
§. I. This chapter contains arguments against the literal resur-.
rection, and the reign of martyrs upon earth a thousand years.
First, From the inconsistency of it with the happy state of
souls departed. §. II. Secondly, From the accurate description
of the resurrection in the Holy Scripture, without any mention
of a first and second resurrection, and with such descriptions
of the qualities of the bodies raised, the efficient cause, of the
time, circumstances, and consequents, of it, which suit not
with the doctrine of the Millenium. §. III. Thirdly, From the
inconsistency of it with the genius of the Christian faith, and
the nature of the gospel-promises.
HAvING thus shewed, that Scripture and antiquity afford no
sure foundation for this supposed resurrection of the saints and
martyrs to reign with Christ on earth a thousand years; I pro-
ceed now to shew the inconsistence of this doctrine, with many
things delivered in the Holy Scripture.
§. I. First, This doctrine seems not well consistent with the
happy state of souls departed, recorded in the sacred writings ;
for can it rationally be supposed, that those << spirits of just men
made perfect,” which are now with Christ, (Heb. xii. 23.) and,
being ‘‘ absent from the body are present with the Lord,” (2 Cor.
vy. 8. Phil. i. 23.) should leave those blessed mansions, or quit
that happy state, to live on earth again a thousand years? that
they who are already “ entered into rest,” (Luke xxiii. 43.) and
who enjoy all the delights and satisfactions which paradise itself
affords, should quit that station to enjoy peace and plenty upon
earth? can they expect to be more righteous and holy, or to
have more Divine and heavenly speculations, or better company,
or a more full fruition of their Lord on earth, than they enjoyed
in paradise? if not, who can imagine that God should. thus de-!
grade them after so long enjoyment of those happy regions, or
that they should voluntarily quit those mansions for any temporal
enjoyments of the body, any meat or: drink, or earthly pleasures,
which they had formerly denied themselves, and were even’ dead’
to whilst they lived here ;.or for any temporary converse upon
that earth in which they only lived as pilgrims and strangers, still
*‘ looking for a better country, that is, a heavenly 2” (Heb. xi.
13. 16.) And if this change seems ‘not consistent with ‘the state
of happy souls in general, much less will it comport with those
especial privileges and high prerogatives, supposed by some
fathers to belong unto the souls of martyrs, viz, that they do
instantly receive their crowns, and are admitted to a fuller vision,
and a more intimate enjoyment of the God of heaven; for the
higher their advancement is, the greater must their degradation be,
when they return again to live on earth. So that this doctrine seems
least of all consistent with the state of those Christian sufferers,
who are supposed to be the very persons for whom it chiefly was
designed, and to whom it is chiefly promised.
Secondly, Let us compare the resurrection mentioned by the
Holy Scripture, with that supposed by the millenaries, and we shall
easily discern, that no man reasonably can desire to enjoy the
latter, who can be made partaker of the former.
They who believe the resurrection promised in Scripture, ex-
pect our Lord “ from heaven to change their vile bodies info the
likeness of Christ’s glorious body.” (Phil. iii, 21.) The mille-
naries expect him to change or to restore them into such bodies,
as shall be still mortal, corruptible bodies; for else, what need
of meat and drink, what pleasure can they reap from their plenty ?
The first expect, “this corruptible should then’ put on incor-
ruption, this mortal put on immortality.” (1 Cor. xv. 53.) The
second, that it should do this only after a thousand years; for
they suppose, (book iv. chap. 9: p. 206.) “‘ that nature may be
weak,” and they may be “ desirous to be dissolved” in the millennial
state, The first expect, that their “ dishonourable bodies should:
be raised in glory,” (ver. 43.) The second, that they be first raised
with their dishonourable parts. The first, that the body should be
raised “a spiritual and a celestial body,” bearing ‘‘ the image of the
heavenly Adam,” (ver. 44. 48.) The second, that it be first raised
an earthly body, bearing the image of the earthly Adam. And
oh! how inglorious, how despicable, is the resurrection which
these men expect, compared with the resurrection promised in the
Holy Scripture! How much more happy would the saints and mar-
tyrs be, could they immediately enjoy the Scripture-resurrection,
than by enjoying that which the millenaries have allotted to them? .
‘«*« And why should any one conceive they should not do it? Is it
because there is a necessity they should first live on earth a thou-
sand years,* to prepare them for heaven and eternal glory; ‘ Ut
paulatim assuescant capere Deum,’ as Irenzeust+ says, that they
may by degrees enlarge their capacities, fit and accustom them-
selves to receive God ; or, as he says in another place, that ‘ they may
become capable of the glory of the Father,’ that is, capable of
bearing the glory aud presence of God?” Sure this is not for the
_ eredit of the martyrs, that they should not be fit or capable to re-
ceive God, and enjoy the glory of the Father, without employing
their contemplations and devotions upon earth a thousand years,
when these holy persons, who rise not til the general resurrection,
shall from that time be “for ever with the Lord,” (1 Thess. iv..17.)
and be immediately partakers of the beatific vision? Moreover,
what is it that must be thus fitted and capacitated by contempla-
* De Resur. Carn. cap. 23.
VOL, VI.
+ B. lib. iii, cap, 12.
+ Lib. v. cap. 32.
c
* Dr. Burnet, book iy.chap. 9. .
18
tion to receive God, and to enjoy this blessed vision ? Is it not the
soul? and can she not as well contemplate him under the altar or
the throne, or whilst she doth abide in paradise? Is coming down
from those celestial regions to this dull earth, the way to elevate
the soul to heaven? Will putting on a corruptible body, a body.
needing plenty of earthly things, and finding pleasure in them, be
the way to quicken and invigorate her heavenly flights and aspira-
tions? Or, is there no true friendship,* no ingenuous conversa-
tion to be had in paradise, that the soul must descend to earth to
enjoy it? Or, is it necessary; as Tertulliant and others} argue,
by way of retribution, “ that the body which hath suffered, may
be rewarded in like kind ;” i. e. that it may be now gratified with
bodily delights, the pleasures of the throat and palate, fine clothes,
and innocent diversions here on earth? As if a “ change of this
vile body into the likeness of Christ’s glorious body,” were not a
better and far more glorious reward of all its sufferings.
Arg. 2. §.2. A-second argument against this doctrine, of a
proper resurrection to reign with Christ a thousand years on earth,
is taken from the accurate description of the resurrection contained
in the Holy Scripture. For,
First, in all the descriptions the Holy Ghost so largely gives.us
of the resurrection, and the future judgment, in the evangelists and
the epistles, there is no mention of a first and second resurrection,
or of any prerogative of some saints above others in it, or of any
precedence of any before others, as to the resurrection of their bo-
dies ; which might have reasonably been expected, had this doctrine -
been then received in some of those places where the thing is so
largely and critically discoursed on, as to inform us twice, that the
order of the resurrection shall be this, ‘‘ that the dead in Christ
shall rise first,” (1 Thess. iv. 16,17.) and then, ‘* we that are alive
shall be changed,” and that Christ is raised ‘ as the first-fruits,”
and that ‘ afterward they that are Christ’s” shall be raised ‘at his
coming :” here, I confess, is mention made of an order in the re-
surrection; for it is said, ** In Christ shall all be made alive, every
man in his own order,” 1 Cor. xv. 33. but then the order. is ex.
pressed thus, “ Christ the first-fruits, afterward they that are
Christ's.” Whereas, according to the millennial hypothesis, the
words should rather have run thus, *‘ Christ the first-fruits,” then
the martyrs, and a thousand years after the residue of the just:
in the Epistle to the Thessalonians also, there is no order. of
the resurrection of the dead mentioned; but of them altogether,
and without distinction, it is said, ‘* them that sleep in Christ will
God bring with him, and the dead in Christ shall rise first.”
In answer to this argument, we have been told, that ‘as the
Scripture speaks of the resurrection in gross, without distinguishing
first and second, so it speaks of the coming of our Saviour, with-
out distinction of first and second.” But this isa great oversight;
for the Scripture gives express notice of Christ’s coming éx.éevrépov,
‘¢ a second time,” for the salvation of his servants, Heb. ix. 20.
and of his “ coming again,” to receive them into those mansions he
is gone to prepare for them, John xiv. 3. There being therefore
equal reason to expect a like distinction betwixt the first and se-
cond resurrection properly so called; the constant silence of the
Scriptures, as to that matter, isno small prejudice against that hy-
pothesis, which doth suppose a first and second resurrection,
Secondly, The Scripture in those places containeth many things
which seem most plainly inconsistent with that doctrine ; for either
in those places the Scripture speaketh only of the second resurrec-
tion exclusively of the first, and then it is not true which Mr, Mead
asserts, that “ the day of judgment, and the time of the resurree-
tion, include both the Millenium and the general resurrection ;”
* Dr. Burnet, p. 293.
4 In qua enim conditione laboraverunt, sive afflicti sunt omnibus modis, probati per
sufferentiam, justum est in ipsa recipere eos fructus sufferentia.” Tren. lib. vy. cap. 32.
+t ‘In compensationem eorum que in sxculo vel despeximus, vel amisimus : siqui-
dem et justum, et Deo dignum, illic exaltare famulos ejus ubi sunt afilicti in nomine
ipsius.” Tertull, adv. Marcion, lib. iii. cap. 23, p. 412:
A TREATISE OF THE TRUE MILLENIUM,
_ or, that “* the Scripture speaks of ‘the resurrection in the gross,
without distinguishing betwixt the first and second ;” for, if it
speaks only of the second exclusively of the first, it must speak of
it distinctly from the first, or it must in those places intend to speak
of both conjunctly and without distinction; and then what is said
in them must be applicable to them both without distinction.
Again, The Scripture in those places speaketh many things : first,
as to the nature of the resurrection; and the qualities of the bodies
raised. Secondly, As to the efficient cause of the resurrection, our
Lord Jesus. Thirdly, As to the time of the resurrection. Fourthly,
As to the circumstances, and the immediate consequences of that
resurrection, which are by no means applicable to the first and the
particular resurrection supposed by the millenaries, but only to the
general resurrection, which all Christians own. And,
First, That which the Scripture saith of the nature and the qua-
lifications of the bodies raised, is this, that they shall be raised
«‘ glorious, spiritual, immortal, and incorruptible bodies ;”. for then
“this corruptible must put on incorruption, and this mortal
must put on immortality ;” (1 Cor. xv. 42. 49.) then shall we bear
“ the image of the heavenly Adam,” or of that Lord from heaven
who shall ‘‘ change our vile bodies into the likeness of his glorious
body ;” (Phil. iii, 21.) then shall we “ be clothed’upon with our
house from heaven, and death shall be swallowed up in victory.”
(2 Cor. v. 1, 4.) _Now, can a body raised in glory, i.e. in clarity
and in splendour, shining like the sun, and made ‘ like to Christ’s
glorious body,” and “like unto the angels,” as they shall be, saith
Christ, who are ‘‘ thought worthy of the resurrection,” have any
need of all the plenty which Dr. Burnet hath prepared for it on
earth? Can it feed upon or relish any of the banquets which God,
saith Irenzus, and all the ancient millenaries, hath prepared for it?
Can a body raised in power, i.e. free from all renitency, all pain and
lassitude, continue still, as Dr. Burnet (book iv. chap. 9. p. 206.)
makes the bodies of his raised millenaries to do, under such weak-
ness of nature as ‘‘ will not suffer them to continue long under
strong passions, or intenseness of mind?’ Can a spiritual body,
free from grossness and ponderosity, from needing rest, sleep, cloth-
ing, sustenance, receive advantage from that universal plenty, (chap.
vil. p. 184, 186.) or need those goods of fortune, that external feli-
city, that temporal happiness, he hath provided for it upon earth 2
Can these men, raised with immortal and incorruptible bodies, which
have already “swallowed up death in victory,” wish to be dissolved,
as he saith they will? (p.206.) Can the devil, when loosed, be
so foolish, as to summon up his armies to fight against and kill
them who are immortal, and can die no more? Can Gog and Magog,
with all their numerous host, hope to prevail against them, or even
dare to assault such shining radiant bodies as they then will have?
In a word, can such.bodies need or receive any farther exaltation
to fit them for heaven, or for their elevation into the clouds, to be
for ever with the Lord? If not, why should they live a thousand
years on earth after God hath thus fitted and prepared them for
their habitation in the highest heavens? I therefore do imagine, that
when the patrons of this millennial resurrection find themselves thus
pressed, they will assign to their new-raised inhabitants of the earth,
a body capable of enjoying the good things on earth, and taking
pleasure in those goods of fortune they have there provided for
them, and leave their bodies to be changed after the Millenium,
‘into the likeness of Christ’s glorious body,” and to suffer then
another change into celestial and spiritual bodies, though not an-
other resurrection: and it seems necessary for them to admit of the
forementioned absurdities, or to admit of this hypothesis; for when
the apostle saith, “ The dead shall be raised incorruptible, and we
shall be changed,” their new-raised inhabitants must belong to the
dead, and.so be raised incorruptible, and so incapable of those
earthly goods they mentioned, as their reward on earth ; or to the
living, and then they must be changed. And yet the shift is plainly
* Dr. Burnet, book iy. chape 10. p, 217.
A TREATISE OF THE TRUE MILLENIUM.
contrary to the account St. Paul hath given us of the resurrection
of the body; for he expressly saith, that when this corruptible,
weak, dishonourable, earthly body, shall be raised, it shall be raised
in incorruption, glory, power, and be a spiritual body; that to the
natural succeeds the spiritual body, to the earthy the heavenly
body ; (1 Cor. xv. 43, 44.) to the body bearing the image of the
earthy, the body bearing the image of the heavenly Adam: where-
as this shift must infer a body raised not in glory, or in incorrup-
tion, not a spiritual and a heavenly body, and so make these mar-
tyrs twice bear the image of the earthy Adam, or at least at their
resurrection not to bear the image of the heavenly. Again, they
who are then alive, and shall be changed, saith the apostle, are
only those who never slept in the grave, (ver. 51, 52.) Now this
cannot be true of martyrs raised from the dead, and so the change
here mentioned cannot belong to them. =.
Secondly, This doctrine seems inconsistent with what the Scrip-
ture most plainly hath delivered concerning our Lord Jesus, the effi-
cient cause, as well as the exemplar, of the resurrection of those that
are Christ's ; for he that is the author of this resurrection, is 6 Kipwe
2 otpavov, the Lord coming down from heaven, to effect it, 1 Cor.
xy. 47. our Lord descending down az oipayot, from the heavens,
1 Thess. iv.16. The time when God shall give to those that have
been persecuted and afflicted, rest with the apostles, who sure will
have a share in the first resurrection, is the time “ of the revelation
of our Lord Jesus Christ from heaven,” 2 Thess.i.7. The time of
this Millenium, say the patrons of it, is the time of the “ restitution
of all things.” Now at that time, saith the apostle Peter, our Jesus
is to be ‘* sent down from the heavens,” (Acts iii. 20, 21.) they be-
ing only to contain him till that time. And one would think, that if
the saints must reign with Christ on earth a thousand years, he must
- be with them on the earth: but this the patrons of the Millenium
will byno means own, but look upon it as a great absurdity. For,
that “Christ should leave the right hand of his Father, to come
and pass a thousand years here below, living upon earth in a
heavenly’ body; this, I confess (saith Dr. Burnet*), is a thing I
never could digest. And ‘I dare not imagine (saith Mr. Mead+)
of this presence of Christ in his kingdom, that it should be a visible
conyerse upon earth ; for the kingdom of Christ ever hath, and shall
be regnum caclorum, a kingdom whose throne and kingly residence
is in heayen.” Here then the Scripture-account of the resurrection,
that it shall be effected by the Lord Jesus coming down from
heaven, and the Millenium of the ancients, is at once rejected ; for,
as Lactantius saith, ** the Son of God shall come, and be conver-
santamong men a thousand years, and rule them with a righteous
empire; he shall reign with them upon earth ;” so was this the
avowed doctrine of all the ancient millenaries: for they not only
did assert his reign on earth, but assigned Jerusalem as the peculiar
place of his residence, whilst he reigned upon it.
Thirdly, This doctrine is still more evidently repugnant to the
time assigned for the resurrection of the just; for they are to be
raised, saith the apostle, ‘‘ in a moment, in the twinkling of an eye,
at the last trump; (1 Cor. xv. 52.) for the trumpet shall sound, and
(then) the dead shall be raised incorruptible, and we” that are
alive, and have not slept, “shall be changed ; for the Lord himself
shall descend from heaven with a shout, and with the voice of the
archangel, and with the trump of God, and the dead in Christ
shall rise first.” Here we are taught, that the dead in Christ, and
so the martyrs, shall not be raised till our Lord’s descent from hea-
ven; that then they shall be raised in a moment, in the twinkling
* Book iv. chap. 10.
+ Mr. Mead on some passages of the Revelation, p. 603.
+ ‘ Filias hominis veniet, et mille annos inter homines yersabilur, eosque justis-
simo imperio réget,” lib. vii. cap. 24, “« In terra cum his ipse reguabit.” Epit. cap. xi.
p-758. “ De millenariis in genere tradit Hieronymus, quod post resarrectionem aiunt
in carne Dominum cum sanctis regnaturum.” Inyvoce Papias. ‘ Sanctos cum Christo
in terra regnataros docuit Nepos.” Geunad. cap. 55, Euseb. Hist. Eccl, lib. vii. cap. 22,
19
of an eyes that, immediately upon their being raised, they that are
then alive shall be changed. St. Jerome* therefore said, with good
ground, that the apostle by these words, “ cunctam prime et se-
cund resurrectionis excludit fabulam,” destroys the fable of the
Jirst and second resurrection ; by asserting that the resurrection of
all that are dead in Christ, and sleep in him, shall be performed ‘in
a moment,” and * in the twinkling ofan eye, at the sounding of the
last trump,” and ‘at the shout” or voice “of the last angel :” which
leaves no room for a whole thousand years betwixt the first and
second resurrection, unless the angel should be supposed to shout,
or the trump sound, a thousand years. ‘ The hour cometh (saith
our Lord, John v. 28.) when all that are in their tombs shall hear
my voice, and shall come forth.” And sure that must be a long
hour which lasteth a full thousand years. Again, there shall be
pious persons living and unchanged, when all the pious that were
dead are raised ; “‘ for the dead in Christ shall rise first, then we
that are alive shall be changed,” (1 Thess. iv. 16, 17.) we that have
not yet slept, saith the apostle. Place now the Millenium after
the conflagration of the world, and all things in it, and where will
you find these pious men alive, or how will you preserve them from
those flames? Dr. Burnett finds a great difficulty, not common to
all, as he imagines, but peculiar to his own invention, of a Millen-
ium after the conflagration of the present earth; viz. ‘‘ how Gog
and Magog should get into this new earth, the wicked being all
consumed in those flames.” He is not hardy enough to say that
this is the poetic tale of the giants, though he saith (p. 219.) it
hath great affinity with it. And therefore he produces these men,
according to the philosophy of Lucretius and Mr. Hobbes, (p. 220.)
** from the slime of the earth, and the heat of the sun, as brute
creatures wére at first:” but whence come these pious men that
have not yet slept, into this new earth, is a fresh difficulty; and to
this the doctor hath yet nothing to say, for he either thought not
of them, or was unwilling to take up with the rabbinical notion,
that they had eagles’ wings given them to mount up into the air,
whilst the earth war on fire.
Fourthly, This doctrine seems inconsistent with many circum-
stances of the resurrection mentioned in the Holy Scripture, for that
speaks constantly of the resurrection of all saints, as of a resurrec-
tion not to a temporal life on earth, but to an eternal in the hea-
vens, “ They shall come forth out of their tombs to the resurrec-
tion of life, John v.28. He that seeth and believeth in me, he
that eateth my flesh, hath eternal life, and I will raise him up at
the last day,” vi. 54. That teacheth us, that when Christ comes
again, they shall be received into the heavenly mansions prepared
for them, John xiv. 2,3. and xvii. 24. “ and shall be with him
where he now is; that when Christ, who is their life, shall appear,
they shall appear with him in glory,” Colos. iii. 14, that “‘ when he
doth appear, they shall be like him, and see him as he is.” Where-
as, according to the hypothesis of the millenaries, when Christ ap-
pears, and when he comes again, they who have been his choicest
and most faithful servants shall not immediately be raised to eter-
nal life, but first to that life which is but temporal ; they shall not
be received into heavenly, but into earthly mansions; they shall
not be glorified with him, appear with him in glory, be like him
in his glory, or ‘see him as he is,” till they have spent a thou-
sand years on earth to fit them for those blessed mansions, and
to prepare them for this beatific vision. Moreover, it is said of all
the dead in Christ, of all that slept in Jesus, that they shall be
raised first, and that then immediately we ‘that are alive shall
be snatched up with them in clouds to meet the Lord in the air, and
then we shall be for ever with the Lord.” Nowif this be so, surely
we cannot expect afterward to live on earth a thousand years ;
for, as Nyssen puts the question,{ Ti éore xpela rijc Kdrw yijs ol¢
+ Book iy. chap, 10, p, 218, 219.
c2
* Ep. tom. iii. f. 66, A.
¢ Catem, in Mat..v. p. 119.
20 A TREATISE OF THE TRUE MILLENIUM
perdporoc Lui) ty 2hxiow toriv, What need is there that they should
live below on earth, who hope thus to live in heaven, and to be ever
with the Lord? Especially since these words plainly seem to speak
not of a temporal, but an eternal life with Christ, not by enjoyment
of him upon earth, but by translation from it to heaven? Again,
when the same apostle saith, «‘ This I say, brethren, that flesh and
blood shall not inherit the kingdom of God, neither shall, cor-
ruption inherit incorruption,” (1 Cor. xv. 20.) and thence con-
cludes, “ that the dead shall be raised incorruptible, and we shall be
changed ;” does he not sufficiently insinuate that we shall be raised
not to enjoy au earthly but a heavenly kingdom, and that our raised
bodies being glorified, shall not consist of flesh and blood? And
what then will they do with all that plenty, and that great affluence
of the goods of fortune, which the millenaries do so highly value?
In a word, the comfort which the apostle gives the Thessalonians
concerning their departed friends,* who had suffered much afflic-
tion, persecution, tribulation, and doubtless many of them death,
for Christ’s sake, is only this, that they who remained alive should
not prevent them in the enjoyment of the happiness promised to
the body, but “the dead in Christ should rise first,” and then the
living should be changed ; not this, that these sufferers for the sake
of Christ should rise athousand years before the rest to reign with
Christ on earth, which yet is by the millenaries deemed great matter
of their consolation, and so was very proper to have beeu mentioned
there, had. it been any article of Christian faith.
Arg. 3.§.3. This reign of Christians upon earth agrees not with
the genius of Christian faith, or with the nature of Christian pro-
mises, or with that frame and temper of spirit it requires from the
professors of Christianity. For,
1. The Christian is represented as one who is entirely dead to
the world, and to the things of the world; one who is not to love
it, or the things of it, who is to use it as if he used it not, as one
‘ whose conversation is in heaven,” (Phil. iii. 19.) and it is made the
character of one who is an enemy to the cross of Christ, that he
minds earthly things; whereas, if this be a true gospel-promise made
to Christians for their consolation and encouragement, under the
troubles of this present world, that they shall, after this life is ended,
live again on earth a life of indolence, and peace, and plenty, in the
enjoyment of the goods of fortune ; if this be one great part of the
reward which God hath promised to those that suffer for his name,
sure it becomes them to have their minds and their affections set
upon it, and to live in expectation of it, and to desire to enjoy these
goods of fortune, this peace and plenty upon earth; and it would
rather be the character of those who bear the cross, in prospect of
these blessings, to mind earthly things. That, saith St. Paul, which
makes the sufferings of this present world so light unto us, is this
consideration, “‘ that we look not at the things which are seen, but
which are not seen,” not at things temporal, but eternal, (2 Cor. iv.
17, 18.) even at ‘“‘a house not made with hands, eternal in the
heavens,” (v. 1.) Whereas if this be one of the great and precious
promises contained in the gospel, and made for-the encouragement
of Christians to suffer for Christ’s sake, they must then look not
only at things eternal, but things temporal; or for a temporal house
on earth, as well as one eternal in the heavens, for their supposed
reign on earth will be but temporal.
Again, The exhortation of our Lord, in his admirable sermon
on the mount, runs thus: “ Lay not up for yourselves treasures
upon earth, but lay up treasures in heaven; for where your trea-
sure is, there will your hearts be-also:” (Matt. vi. 19-21.) And
again, ‘‘ Provide yourselves bags that wax not old, a treasure in
the heavens that faileth not.” (Luke xii. 53, 34.) St. Paul exhorts
all that are risen with Christ to * set their hearts and their affec-
tions not on things on the earth, but on things above, where Christ
sitteth at the right hand of God,” (Colos. iii. 1~—3.) and that be-
cause they are dead with Christ unto these worldly things, “ and
their life is hid with Christ in God ;” so that when ‘ Christ, who
is their life, shall appear, they shall appear with him in glory.”
And yet if our Lord Christ, in that very sermon, as the millenaries
suppose, encouraged them to suffer with patience and meekness
upon this consideration, that they “ should inherit the earth,” and
had pronounced them blessed upon this account, surely they might
have suffered upon this very prospect of laying up for themselves
treasures upon earth in this Millenium, and might have had their
hearts and affections placed upon them: for wherefore are they
bid to lay up treasures in heaven, and to set their affections on
things above, but because these are the blessings promised as the
reward of Christian piety and patience ? if then these blessings to
be enjoyed on earth after the resurrection be one great part of the
reward which God hath promised to the piety and patience of the
Christian, what reason can be given why he should not seek and
set his heart upon them also? If it be so great a privilege to have a
part in the first resurrection, to enjoy this indolency, peace, and
plenty upon earth, that the apostle styles them blessed who have a
part in it, should they not seek and set their hearts upon that very
thing in which their happiness consists ? And yet the comfort which
our Lord and his apostles do afford those Christian sufferers, is only
this, that ‘great is their reward in heaven ;” (Matt. v. 12. Luke
vi. 23.) that “« when they are tried, they shall receive a crown of
glory;” (Jamesi. 12.) and that they “‘ have in heaven a better and a
more enduring substance :” (Heb. x. 34.) which as it placeth the re-
ward and comfort of Christ’s suffering members not on earth, but in
the heavens, and so gives us just reason to conclude our Lord and
his apostles knew nothing of this reign on earth, or thought it no
great matter of their consolation ; so did it give occasion to the
ancients to conclude thus,* ‘if the inheritance of martyrs be in
heaven, their reign on earth can be no better than a fable.”
Moreover, it is evident that all the ancient patrons of the Millen-
ium held that Abraham, Isaac, and Jacob, and all the patriarchs
and prophets, were to be sharers with the Christians in this reign on
earth, and that then would the promised Canaan be made good to
them: whereas the apostles plainly tell us, that they expected no
reward on earth, nor did they mind that Canaan where they dwelt,
but only waited for a heavenly country: ‘‘ They confessed (saith
the apostle) that they were strangers and pilgrims upon earth,”
that *‘ they were not mindful of that country whence they cameout,
but sought a better country, that is, a heavenly.” (Heb. xi. 13.
16.) Since then these holy patriarchs and choice friends of God,.
not only sought not after, but even disdained any inheritance’ on
earth; seeing the only country they did expect and look for was
a heavenly country; seeing this only was the inheritance God,
as their God, provided for them, and therefore that only which
they were to enjoy at their resurrection, when they completely
were to be made and treated as the sons of God; surely in vain
must Christians hope for any reign on earth with them, who, pro-
fessing themselves pilgrims and strangers in it, declared they were
not mindful of such a habitation in the land of Canaan, and who
are at the resurrection to be made like the angels, and to enjoy
not any earthly, but that heavenly country, which God hath gra-
ciously prepared for them.
In a word, to foretell times of peace and plenty to succeeding
ages, to raise the expectation of a people whose backs are bowed
down, and have been long enslaved and afflicted, is very suitable
to this Divine economy ; but to promise plenty, and the goods
of fortune, as the reward of Christian piety and patience, and let
them know that if they suffer for the sake of Christ, he will be
sure to raise them up to plentiful enjoyments of the goods of for-
tune, this is too mean, too much beneath the sublime spirit of
Christianity, to be one of her great and precious promises.
* 1 Thess, i. 6. ii; 14, 15, iii, 3. 2 Thess. i, 4—7,
* El bv ovpavots fh wAnpovopata, peudadns h YIAeTns doronardcracis, CEcum.
EX AMEN
VARIANTIUM LECTIONUM
JOHANNIS MILLII, S.T.P.
IN
NOVUM TESTAMENTUM.
—= >
I. Lectionum harum fundamenta incerta plane esse, et ad lectionem textus hodierni convellendam protinus inidonea.
Il, Lectiones variantes que sunt momenti alicujus, aut sensum textus mutent, paucissimas esse, atque in iis omnibus
lectionem textus defendi posse.
Ubi ostenditur
III. Leetiones variantes levioris momenti, quas latius expendimus, tales essein quibus 4 lectione recepta rarissime
recedendum est.
IV.. Millium in hisce variantibus lectionibus colligendis sepius arte non ingenua usum esse, falsis citationibus abundare,
et sibimet ipsi multoties contradicere.
OPERA ET STUDIO
DANIELIS WHITBY, S.T.P.
ET ECCLESIZ SARISBURIENSIS PRACENTORIS.
Justus yidetur qui primus est in causa sua, sed venit socius ejus, et investigabit eum, Prov, xviii. 17.
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EXA
MEN
VARIANTIUM LECTIONUM
JOHANNIS MILLII, S. T. P.
; - NOVUM TESTAMENTUM.
BENEVOLO
LECTORI PRAFATIO.
—p———
PRZFATIONIS CAPITA.
§.1. In hac prefatione proponitur, 1. Ecclesie Anglicane de
regula fidei sententia. §. 2. 2. Ostenditur hanc Regulam a Mil-
lio labefactari, partim multiplicando lectiones variantes sine ra-
tione, sine modo, et contra omnium fere codicum, versionum,
patrum et scholiorum antiquorum fidem, in unius Vulgate, Cop-
tice, aut Ethiopice: versionis gratiam ; et partim agnoscendo cor-
' ruptelas, interpolationesque haud paucas, ab ipsis Ecclesize Chris-
tiane incunabulis, evoque pene Apostolico, S. Scripturis ac-
cidisse. §.3, 4. Elucidantur hec ex orthodoxorum de hereticis
querelis, et ex iis que ethnicis, et hereticorum antesignanis SS.
Codicum fidem sugillantibus, respondent Patres. §.5. Objec-
tioni ex verbis Origenis epi rijc rar ’Avreypdgwy deagpopac respon-
sum datur. §.6. De Millii prolegomenis notandum, 1. Male
illum asserere patrum haud paucos codices mirum in. modum vi-
tiatos habuisse. 2. Patres diversis exemplaribus usos esse, et
_ subinde unius, subinde alterius textum, prout ferebat animus,
usurpasse. %, Ea de scholiis, glossisque marginalibus que pri-
vatorum libros respiciunt, ad codices Greecorum patrum perperam
4 Millio applicari, in quorum Ecclesiis, fatente eodem Millio,
libri emaculati, integri, et 4 Scholiis fere liberi permanserunt ;
quod etiam testimoniis, et argumentis é patrum scriptis deductis,
confirmatur. §.7. Denique agitur de regulis in varia lectione
discernenda observandis, et quid a nobis in tribus his libris actum
sit, ostenditur.
TANDEM aliquando improbo labore pensum hoc arduum absolvi,
de quo pauca dicenda habeo.
1. De operis totius momento.
2. De Milli prolegomenis.
$. De iis que in hoc opere a me sunt prestita.
§. 1. Ea est constans ecclesice Anglicanz, et omnium evangeli-
corum, seu protestantium sententia, S. Scripturam regulam perfectam,
satisque perspicuam continere, ex qua omnes fidei articuli creditu neces-
sarn, omnesque morum regula ad salutem obtinendam requisite, digno-
scantur. Hance normam qui destruit, aut huic saluti obtinende mi-
nus idoneam reddit, eo ipso fidei nostree fundamentum subruit, et
protinus evertit,
Et quanquam id certum esse fateor, nonita divinam Providentiam
S. Scripturis invigilasse, ut nullain eas menda irrepserint, est tamen.
rationi consonum existimare, eum, qui S. Scripturas pro sola ec-
clesize regula per omnia seecula instituerit, ita huic regule prospex-
isse, ut fini suo obtinendo numquam impar esset, autinhabilis. Nec
enim infinita sapientia consilio suo cadere unquam potest, nec boni-
tas summa, nedum justitia exigere ut vitam suam ad eam normam,
sub peena gravissima, componerent Christiani, quee huic officio pre-
stando, ob corrupte]as ei admistas, sit minus idonea,
Est tamen certum hanc fidei nostre regulam ab iis plane subverti,
qui negant textum originalem adeo purum, et incorruptum ad manus
nostras pervenisse, ut inde’ fidei articulos, aut.morum regulas ad sa-
lutem necessarias, certo, et explorato dignoscamus, __
§. 2. Doleo igitur, et moleste fero tam multa me in Millii prolego-
menis invenisse, que hujus fidei normam vel plane labefactare vi-
deantur, vel saltem aliis ansam nimis speciosam prebeant de ea du-
bitandi; aut demum pontificiorum, aliorumque contra hanc regulam
ratiunculis robur adjiciant et firmamentum.
1°. Etenim ipsa variantium lectionum immensa moles multorum
animos suspensos reddit, iisque suspiciones hayd parvas injiciet,
parum quid certi ex libris in omni commate, immo in omni fere
commatis parte variantibus, expectari posse. Depravationem illam
textus Greeci, que ejus auctoritatem labefactet, ex magna illa lec-
tionum varietate, quam in exemplaribus Grecis R. Stephani invenit,
arguit Morinus; quantos igitur de textu eodem triumphos agent
pontificiti, cum viderint eas lectiones 4 Millio, per sex lustra in eo _
opere sudante, quadruplo auctiores factas, et demum appendice
copiosa locupletatas ?
Id insuper cause nostre haud parum officere existimo, quod cor-
ruptelas, interpolationesque haud paucas, ab ipsis ecclesize Chris-
tianee incunabulis, evoque pene apostolico S. Scripturis accidisse
fidenter Millius pronunciet. De exemplari, quo usus est Clemens
Alex, sic loquitur, ‘¢Illud nonnihil passum esse ex incertis notulis
marginalibus, nimirum ab initio fere Canonis N.T. Scholiaste: (pera-
riWévrag ra evayyédca quos vocat Clemens noster, Stro. iv. p. 490.)
ad oras Codicum explicatorias stricturas apposuerunt ; ex his autem,
textu ad quem spectabant, clarioribus scilicet, scribe, pro arbitrio,
alias atque alias intromiserunt in corpus libri, etiam genuine Jec-
tionis loco, modo obscura ea esset, aut (quod nonnunquam) in spe-
ciem absurda; Admisse vero inplurima mox apographa transierunt,
auctoque post a lectoribus glossarum marginalium, adeoque et lec-
tionum interpolatarum numero, factum ut posteriores libri fuerint
fere prioribus hac in parte maculatiores. Hujusmodi scholia aliqua
irrepserunt in Clementis codicem.” Prol. p. 61. Col. 1.
Quorsum hee tendunt unico exemplo demonstrabo, heereseos Ar-
24 PRAZFATIO.
temonis fautores qui Yardy dvOpwroy rév cwrijpa yiverBOat, i. e. Chris-
tum merum hominem fuisse, acriter contendebant, affirmabant pris-
cos quidem omnes, ipsosque apostolos ratra mapeAnpévat, kal dediay-
évat ea que abipsis dicuntur et accepisse, et docuisse ad Victoris P. R.
tempora, @ Zephyrini autem temporibus, qui Victori successit, wapaxey-
apayOa rv ddfOecav, adulteratam fuisse veritatem, quibus respondet
Anonymus apud* Eusebium, jy & av rvydv ravdy rd Aeydpevoy, et
0) xp@roy pev avrémurroy abroic ai Seiac ypagat, “ hoc forte credi-
bile videretur, nisi iis repugnarent primo quidem S. Scripture, deinde
fratrum quorundam scripta Victoris etate superiora, nempe Justini,
Miltiadis, Tatiani, et Clementis.”. Si autem S. Scripturee, prout hic
Millius dicit, interpolate fuissent, scribisque, et scholiastis tunc
permissum fuisset pro arbitrio in corpus textus adulterinas lectiones
pro genuinis admittere, anonymi hujus adversus hereticos defensio
rem adhuc dubiam reliquisset. Porro Clemens, in loco allegato, ne
verbum quidem habet de scholiis marginalibus, aut stricturis ad oram
librorum positis, et postea in textum admissis sed tantum zept rwdy
perarévrwy r& ebayyédua, i. e, qui unum pro alio ponentes senten-
tiam evangelicam mutabant, v. g. textus heec verba, dre abrot viol Se00
KAnOhoovrac; alii sic exprimebant, drt abrot écovrae réXevor; alii sic,
Gre abrol over rémov Srov ov dwyOfjcovrat, hoc autem ab hereticis,
de quibus ibi loquitur Clemens in scriptis suis, factum esse nullus
dubito. Hzec autem inter variantes hujusce textus lectiones locum
unquam obtinuisse prorsus nego, nec vel uno testimonio probavit
Millius.
§.3. Preeterea laudabili opera passim in Prolegomenis suis osten-
dit Millius, nihil detrimenti S. Codices ex hereticorum corruptelis
accepisse. Immo plane asserit, proleg. p. ‘75. Col. 1. “ Sententiam
hanc de adulteratione 8, textus ab hereticis in presidium dogmatum su-
orum facta, merum somnium esse, si unius fere Marcionis, ejusque se-
quacium corruptelas excipiamus, é quibus tamen ne una quidem aliqua
invasit in exemplaria, Catholicorum.’ Quid vero hinc emolumenti nobis
accedit, quidve causze nostra ex eo subsidium, quod heee ab heereticis
factanon fuerint, que Millius ipse 4 Catholicis factitata esse non tan-
tum lubens agnoscit, sed multoties asserit? ‘Rem uno exemplo elu-
cidabo: Objiciunt Marcioni Tertullianus, et Auctor Dial. contra
Marcion. p. 151. eum loco dy@pwroc, 1 Cor. xv. 47. substituisse
xupwoc, quibus in variis lectionibus accedit Millius. At proleg. p. 35. et
139. * hoc e Catholicorum libris, in quos irrepserit,' Marcionem in suum
Catholicon recepisse” dicit, atque ita Catholicos incusando hereticum
absolvit. Hoc exemplo preemisso audiamus quid patres de heereti-
corum Bibliis, sacrique codicis corruptelis pronunciant.
Primo negabant patres hereticos eosdem’ habere ¢odices, eas-
demve Scripturas cum orthodovis, idque hac potissimum ratione moti,
quod in dogmatum suorum defensionem scripturarum verba corrupis-
sent: Salvianus nempe, quibusdam dicentibus, “ eadem illos legere que
nos legimus, eosdem apud illos prophetas Dei, eosdem apostolos, eosdem
evangelistas esse,” ad hunc modum respondet,+ ‘‘Quomodo eadem
que: ab auctoribus quondam malis, et male sunt interpolata, et male
tradita ; ac per hoc non jam eadem, quia non possunt penitus dici ipsa,
quee sunt in aliqua sui parte vitiata—Nos ergo tantum Scripturas S.
plenas, inviolatas, integras habemus, qui eas vel in fonte suo bibimus,
vel certe de purissimo fonte per ministerium pure translationis hauri-
mus.” Sin vero idem S. Scripturis quee apud orthodoros receptee, et
in ecclestis continuo lecte essent, contigisset, quod Millius toties
ingeminat, si patres S. Codices, quarto, et quinto seculo, mirum in
modum interpolatos in medium attulissent, eosque pro genuinis
scripturis accepissent, easdem ipsas Scripturas quee primitus ecclesie
sunt traditee, haudquaquam habuisse fatendum est’; si demum inter-
polationibus, glossematis, scholiis ad marginem adscriptis bis millies,
ut tradit Millius, vitiati essent ii, quos nos habemus, ‘codices, idem
utique de nobis judicium ferendum est.
Preterea Scripturas incassum ab hereticis vitiatas esse monet Epi-
phanius, atque in ipsorum tantum perniciem, quod ew adhue in ec-
* Hist. Ecel. lib. y. cap. 28, t De Gubern, Dei, Ed, Oxon. lib. y. p, 151, 152.
clesia orthodowa salve, et integree réservate essent ; sic enim Marci-
onem alloquitur, “ licet ea que scripta sunt, non ea fide referas, qua sal-
vcatore pronunciata sunt,* "AN obvye owLovrar ot réror ev rp ebayyedio
rijc &ylac éxxXnotac. Loca tamen inevangeliis S, Ecclesie integra ser-
vantur ; que item de evangelio Luce detruncésti pudore te affciant,+
dxd rot 'Avrvypdgov rot cara Aovkty EbayyeXov roy rorwy cipuoxopev-
- wy, in exemplari evangelii secundum Lucam inventa cum fuerint, utque
imperatorisedicta si qui corrumpere et depravare conentur, prolata in ar-
chivis exemplaria fidelissima, insanos illos redarguant,{ otrwe kat ard
rod Baowxkod olkov, rovréore rig dylac TOD Seow exxAnoiag mpoopepdpe-
voy evayyéXuoy, Ereyyxer Tove dhavorac TOY KadOy évovpdrwy pirac,
ita etiam evangelium prolatum ex Sancte Dei ecclesia archivis, vestium
pulchrarum arrosores mures detegit. Denique Mdaene peév rodpune wat ro-
ynplag indderypi Eort, ra pev yeypappéeva mapaxdrrery, & Oe ju) -yeypa-
ppéva mpoorévar, padiora év rp cbayyedig dxaradiry byte Eig rode
aldvac, summa, inquit, audacie, et flagitii est delere que scripta sunt,
quee nusquam scripta sunt addere, prasertim in evangelio quod in eternum
stabile est. ‘Testeautem Millio, adeo in Evangelia heec grassati sunt
scribe et librarii, ut sex centum supramille varias lectiones se notasse
asserat, immo multoties ait codices seculi quarti,quo Epiphanius flo-
ruit, omnes interpolatos, ipsiusque Epiphanti codicem maculatum fuisse,
ut ceteri istius etatis sequentiumque; adeo omnium, scholiis, insititiisque
vocabulis, ut frustra esset, cum Epiphanio, ad Evangelia in S, ecclesia
servata, autéexemplaria ejus statis provocare; immo quod ultime
temeritatis, summique flagitii loco ponit Epiphanius, id eo seculo &
scribis et librariis factitatum esse fidenter pronunciat. Vide Proleg.
p. 75. col, 2.
§.4, Restat ut quee ab ethnicis et hereticorum antesignanis, con-
tra S. Codicum fidem olim objiciebantur inspiciamus. Objecit hoc
olim Christianis Celsus, ‘‘fidelium quosdam in 8. Scripturas multum sibi
ipsis indulsisse, iis enim, inquit, usitatum fuit,§ wodNayh peraxaparrery
ek rie mpwrne ypagie rd ebayyéAtoy, Kal peramAdrrevy, variis modis
transformare evangelium, et ab eo quod primo scriptum erat, in aliud
transferre.” Eandem calumniam renovans Faustus Manicheus,||
“ multa, inquit, 4 majoribus nostris eloquiis Dei nostri inserta verba
sunt, et quee nomine insignita ipsius, cum ejus fide non congruant,
preesertim quia nec ab ipso hee sunt, nec ab ejus apostolis scripta,
sed, multo post eorum assumptionem, a nescio quibus ; et ipsis inter
senon concordantibus.” Celso respondet Origenes protinus negando
id unquam a fidelibus factum fuisse, aut veri Christiani crimen hoc
uspiam fuisse, viz. perayapdtarvrac (pnol) rd edayyéwov GAdoue od
oléa, i} rove dd Mapxlwvoc, kai rode dd Ovadevrivov oipat, cal rove
axd Aoveidyov, i, €. @ nemine alio mutatum evangelium scio preterquam,
@ Marcionis, Valentini, et forte a Luciani discipulis, qui, monenteg
Epiphanio, per omnia card Mapxiwya sentiebant. De his autem
Marcionis et aliorum hereticorum corruptelis, ne wna quidem, inquit
Millius, invasit in exemplaria Catholicorum, Prol. p. 75. Col. 1. ¢. 6.
Fausto Man, respondet Augustinus. ‘ Quis tandem tanto furore
cecatur, qui dicat hoc mereri non potuisse apostolorum ecclesiam,
tam fidam, tam numerosam fratrum concordiam, ut eorum scripta fi-
deliter ad posteros trajicerent, cum eorum cathedras, usque ad prae-_
sentes episcopos, certissima successione servarat, cum hoc qualium-
cunque hominum scriptis, sive extra ecclesiam, sive in ipsa ecclesia,
tanta felicitate proveniat.” Porro nullo modo potuisse Manicheos,
qui jam in manibus essent omnium codices Christianorum falsare, hoc ar-
gumento probat Augustinus, “quia mox ut facere caepissetis, vetustior-
um exemplarium veritate convinceremini ; qua igitur, inquit, causa a vo-
bis corrumpi non possunt, hac causa @ nemine potuerunt : Quisquis enim
hoc primitus ausus esset, multorum codicum vetustiorum autoritate confu-
taretur, maxime quia non una lingua, sed multis cadem Scriptura conti-
neretur. No’
At vero liberius multo cum S. Scripturis agit Millius. Is enim
* Her. 42. p. 334. f P. 333,
§ Apud Orig. lib. ii. p. 77. F :
|| Her. 43. { Apud August. lib, xxxii, contra Faust. cap.3 et 6,
¢ P. 336. $41.
PRAFATIO..
sumnio studio, parique arte, bis mille: locosinvenit, in quibus exém-
plaria, ab Ecclesia’ ad nos transmissa, corruptelis obnoxia fuisse,
fidens pronunciat; quorum non pauca textui originali ab ipsis Eccle-
sie primordiis: inserta. esse lubens agnoscit :, v..g. Annotatis in
Matth: ivy10. éric@ pov, inquit, MSS. Cod. plurimi non agnoscunt,
et licet jamvolim abvapostolorum fere @vo-in exemplaribus nonnullis
lectum constet,-aliunde:tamen assutum videturvexMatth. xvi. 23..vel
Lue. ive8. -@-scriptore memori, ‘scioloque, quod in: plurimis’ aliis locis
factum: voidemus.: Ad Cap. quinti v, 22. hee habet, ro eix#, widetur
omnino.. Scholion. esse évmargine: alicujus librt ine textum=admissum,
*vetustum 2tamen, et quod apostolicorum. fere temporum codices invasit.
Ad v. 27. hee apud:Millium nota occurrit, roic dpyatore, additum
widetur exiv. 2).aidque jam olim a primis Christianismi seculis, habent
enini Ireneus,.et vulgatus.: Multa his similia passim observabit sedu-
lus lector:tam.in Prolegomenis,: quam im variis lectionibus ejusdem
Milli. Id. denique animadversione,*immo: reprehensione dignum
existimo, quod eodem judice:sciolus:lector, adnotator quispiam, plus
millies originalem :textuminterpolationibus suis foedavit, maculavit,
corrupitque ; et quod prius marginale scholion fuit, haud rarius,inquit,
in textum irrepsit,-omnesque codices continuo pervasit :- hoc enim fieri
minime potuisse sine summa Ecelesice Christiane: incuria, et Prepo-
sitorum, in quorum manibus essent:hi codices, mira oscitantia et
socordia, manifestum est; multoque: minus. heec: scholia imaginaria
in omnes codices» per totum Christianum | orbem sparsos, et in alias
linguas translatos pervaserint, nisiex composito res ageretur. Dum
enim hi codices sacri omnibus in locis continuo legerentur, et exem-
plaria originalia, aut ex originalibus fideliter conscripta, in manibus
fidelium quorumcunque, et in ecclesiarum ‘omnium ‘scriniis conser-
vata essent, nemo sanus existimabit/hee aliter nisiiex mutua eorum
-conspiratione fieri potuisse:': Adeo ut mihi temperare vix possim
quin que Fausto Manicheeo, de: 8. ‘Scripturarum’ corruptelis lo-
quenti, * Augustinus respondet, ea Millio regererem, Videris id agere
ut omnis de medio Scripturarum auferatur \autoritas, et suus cuique
animus autor sit quid in quaque Scriptura probet, quid improbet ; id
est, ut non autoritate Scripturarum subjiciatur ad fidem, sed sibi Scrip-
turas ipse subjiciat, non ut ideo placeat illi aliquid, quia hoc in sublimi
autoritate scriptum nee sed ideo recte pede mmc quia hoc
illi placuit. :. one
§ . 5» Objectio. Dieat: tamen nvaliquis nos frase laborare cum
Epiphanio, et Augustino’ contendentes ‘exemplaria\S. Codicum in
ecclesiis' fidelium pura, atque integra asservata’ ‘esse ; is enim ipse
Origenes qui ea ab hereticis»solis ‘corrupta fuisse pronunciat, alibi
contrarium: disertim asserere videtur his’ verbis, + Tlo\d) yéyover 4
trav dyrvyptipwy dtagopa, ‘ire ard pabuplac rivGy'ypapewy, Eire ard
rodpne rwdy poxOnpae Tijc. SiopOdoewe THY ypadopévwr, tire Kal rGy
ra Eavrijc Soxotyraéy ry biopbee mpoariWévruy, i) dpavpotyrwy, i.e.
“ Magna exemplarium: existit: discrepantia, ‘sive’ ob quorundam
scriptorum socordiam;" sive ob’ audaciam aliorum, ‘perverse que
scripta sunt emendantium, sive ob eos qui que ipsis videntur in
emendationeadjiciunt, aut subducunt,” Heec quidem Veter: Testa-—
menti exemplaria Greca potissimum respicere ex ‘verbis immediate
sequentibus manifestum est,:r)yvuev oby éy rvie cvrvyphmotc Tie Ta-
Aaréic ScaOhene dagwviay SeovBiWdrrog, edpopev lacacIar, discrepantie
que est in Vets Testamenti*exemplaribus,' Deo dante, remedium adhi-
-buimus. Est tamen ingenue fatendum eundem Originem, eodem in
loco, occasione verborum Christi (ad divitem profitentem se man-
datum illady Diliges proximum sicut teipsim, & javentute sua obser-
vasse) dicentis, Vende omnia que habes, futili plane ratione adductum |
suspicari hee-verba, Diliges proximum sicut teipsum, 2 Servatore cum
non essent dicta, ab aliis xpogeppi@0ar, i. ec. inserta esse, etin suspicionis
istius-subsidium heewverba adducere, kal et pev ji) Kat wept GdDov |
TOMGv dagovia iw mpde adda ray dyriypigwy Gore mdyra Ta Kart
MarOaiov pi) cvvddew dddfrore, bpolwe be naira Nourd ebayyéua, Kay
25
daeBie. rec £00k ev eivat 6 dxovowy évravba moose pplgbat, ovk elpnpévny
‘dd Tov Ywripos mpoc Tov whovoiy rhy dyaryoee toy mryolor de
oeavroy évronijy, i. e. nisi de aliis multis discrepantia esset exemplarium
inter se; adeo ut omnia que a Mattheo sunt dicta non consgnent ceteris
evangelits, et similiter seres haberet in reliquis evangeliis, forte impius
esset gut suspicaretur hac verba, Dihges proximum tuum sicut teipsum,
@ Servatore erga divitem, cum non sint dicta, a. quopiam inserta esse.
* Respondeo primo. Homiliam octavam in Mattheum a veteri
translatione, per Merlinum editam, Greecis que in hac sectione de
divitis, et Christi interloquio occurrunt, plane respondere, in ea
tamen hee ultima verba que: ex Origenis Greecis citavimus, omnino
preetermissa esse, ex quibus suspicandi ratio oritur ea, quee jam in
Grecis Origenis occurrunt, olim in iis inventa non esse, sed ab aliis
ea postea ejus textui addita fuisse.
Respondeo secundo, » Nihil \aliud: hic. adducit Origenes pibter
suspiciones iniquas, et minime necessarias suspiciones, inquam, non
necessarias. » Fatetur enim in eadem homilia Origenes ita heec verba
intelligi posse, ut nullus suspicioni sue sit locus relictus, Iniquas
dico, nec'enim ad exemplaria Matthei emendatiora, aliave hic pro-
vocat, sed primo suspicandi hanc causam ducit-ex ratione plane
futili, etinepta; nempe quod ei: qui hoc praeceptum, Diliges:prowi-
mum sicut teipsum, servasset, non potuit Christus dicere- si vis per-
fectus esse, vende que habes, quasi qui sensu judaico proximum suum,
i.e. Judeeum dilexisset, eo ipso perfectus haberetur. Secundo, quod
ipsum locum Marcus ct Lucas exponentes, neutér hoc addidit, quasi in
Mattheo nihil dici potuisset, quod non pariter eadem verborum ple-
nitudine in Marco, et Luca poneretur.. Ex quibus constat. nullam
prorsus rationem habuisse Origenem suspicandi hec verba in
Matthei exemplar inserta fuisse.
Tertio respondeo dapwrylay rdv dyrvypagwy seerepyntiow a exem-
plarium quam in hoc loco: Otigenes recenset, non esse discrepantiam
exemplarium in eodem téxtu, nedum in eodem Evangelio, sed tan-
tum discrepantiam textus unius Evangelii a verbis alterius Evangelii,
nee enim dicit omnia que sunt in Mattheo, pu) ovrg@dety Eauroic
sibimetipsis non consentire, sed ddAqj ore reliquis. evangelistis consona
non esse ; neque hoc probat, sive ex aliis verbis sive codicibus Mat-
thei, sed ex eo tantum quod hec verba Matthei apud Marcum et
Lucam* desidérantur; denique coronidis loco hee addit, “‘ quod in
Grecis: feci, in exemplariis Novi Test. hoc ipsum me facere posse sine
pericilo:non putavi; tantum suspiciones exponere medebere, rationesque
et causas suspicionum non esse irrationabile ewistimavi.” Percurrat
jam lector integras duorum tomorum in evangelia expositiones, et
mecum inveniet eas totas in evangeliorum inter se diagwriare enu-
merandis impendi, de commatis cujusdam variante lectione ne ver-
bum quidem proferre. Id ergo tantum hic dicit Origenes quod apud
patres alios non tantum in confesso est, sed tanquam indicium sin-
ceritatis évangelistarum in evangeliis suis conscribendis adducitur,
et preesertim & Chrysostomo* his verbis. rod\ayot duapwvodvrec
éhéyxovrat, seepe discrepantes inveniuntur evangeliste, hoc autem, ‘in-
quit, maximum veritatis indicium est, aliter enim rem ex composito se
egisse suspectum esset, vuvi dé cal 4 Soxotea éy puxpoic eivar ccagwyla,
nunc autem hec que videtur esse in minutioribus, discrepantia omni_ eos
suspicione liberat.
§. 6. Secundo, de Millii prolegomenis id certum esse judico, ubi
de lectionibus genuinis agant, ea vitiis, rapepunveiarc, conjecturis,
ab omni veritatis specie abhorrentibus, nimium scatere ; de patrum
Grecorum scriptis, de versionibus aliis antiquis, ibi judicium fere
continuo ferre Millium non prout res exigat, aut veritas exposcat,
sed prout cum veteri illa Italica versione, quam sibi pro veritatis
norma constituit, conveniant, aut ab ea dissentiant ; spurits, interpo-
latis; Scholiisque insititiis, mirum in modum vitiatis codicibus, sunt
usi, qui ab hac imaginaria versione fere continuo divorsim abeunt,
inter quos Theodoretus, et Ccumenius, qui editis pree alliis consen-
* Lib. xxxii. cap. 19.
vol. VI.
+ Com. in Matt. p. 384.
* Pref. in Matt. tom. ii. ed. Sav, p.3.
26 PRAFATIO.—
tiunt, enumerantur; en ergo Millii-de iis judicium, Proleg. p. 89.
Theodoreto ad manum fuisse recentioris calami exemplar, et quidem gra-
viter interpolatum, et (p. 102.) interpolationes Oecumenii, quod omnium
Sere codicum, plurime.. Chrysostomus, quo in exegeticis nemo laxior,
is, inquit Millius, exemplar nactus est ex accuratioribus istius evi,
genuinam apostolorum Scripturam cum alias, tum et in locis ubi ab ea
descitum in excusis nostris, ut plurimum referens, sepius nimirum
quam alii cum Italica sua versione hallucinatur, et tamen post exant-
Jatos omnes Millii labores, nulla alia comparuit versio vetus Italica,
nulla unqdam comparebit, ab ea quam Hieronymus ab infinitis
mendis, defectibus, additamentis, et confusionibus, Simonio teste, libe-
ravit; de ea quam Millius sibi per somnium creavit, operosids
egimus libro primo, eamque tam multis argumentis convellendo,
integrum pene prolegomenwn opus diruimus, ©
Id etiam in Millii prolegomenis advertendum est,»nempe male
illum colligere ex eo quod Epiphanius, Basilius, aliique patres inter-
dum loquuntur wept dyreypdgwy dkpiBeordrwy seu ddiopSérwr,* eos
exemplaribus diversis usos fuisse, et subinde unius, subinde alterius tex-
tum, prout ferebat animus, usurpdsse. Quis enim exemplaribus iis
uteretur, quee ipse minus correcta, aut accurata pronunciat, cum ei
ad manus essent emendatiora? id forte fieri potuisset ab Origene ex
tempore perorante, idinter Latinos ab Hieronymo factum esse ali-
quando contra adversarium pugnante, ex ejus operibus, et verbis
liquet, ab aliis hoc factum esse nego. Nec unquam de iis exem-
plaribus verba faciunt patres Greeci, nisi ubi de lectione vera con-
troversia oritur, autinter se variant exemplaria, ex’ eorum igitur
verbis id tantum constat, quod doctioribus notum est, habuisse eos
ad tempora Tertulliani, exemplaria primeeva apostolorum manibus
exarata, 4 tempore Origenis, et Eusebii exemplaria accurata, ad
quee, cum opus esset, provocare solebant, certaque media ex quibus
emendatiora 4 non correctis, accurata ab inaccuratis, ab interpolatis
genuina distinguere potuerunt, que quidem omnia non ad confir-
manda, sed potius ad refutanda Millii prolegomena multum valeant.
Est insuper illud ex ipso Millio in prolegomenis, p. 33. col. 1.
imprimis observandum ‘inter codices ecclesiarum et privatorum
hominum hoc fere interfuisse, quod isti, prout ¢ librariorum manibus
exierant, emaculati, notulisque marginalibus liberi, feré integri in
ecclesiarum tabulariis remanserint, hi vero ab ipsis, in quorum gra-
tiam fuerant conscripti statim fere inter lineas, aut ad marginem,
glossis, scholiisque fuerint conspersi, maximopere in id incumbenti-
bus S. literarum studiosis ut textum S. quem apud se habebant,
-explicatiorem, suisque usibus magis indies et magis idoneum redde-
rent.” . Ex quibus duo ducoporismata.
Primo, ex codicibus vetustissimis occidentalis ecclesic, et pre-
sertim Cant, Clar. Ger. parum subsidii ad lectionem genuinam dig-
noscendam expectari posse ; ii enim, monente Simonio, oculari teste,
ejusmodi scholiis, glossis, et emendationibus nunc eidem manu,
qu libri ipsi, nunc alié conscriptis undique referti sunt: cum enim a
scribis originalis textus plané insciis conscriptiessent, alioram manu,
qui Greecé sciebant, aut exemplaria Latina proprius & accuratius
inspexerant, nunc ocius, nunc serits fuerant.emendati.
Secundo, id serio animadvertendum est male Millio hee, que
privatorum tantum libros respiciunt, applicari ad codices Greecorum
patrum, in quorum ecclesiis, fatente Millio, libri emaculati, integri,
& a scholiis fere liberi remanserint. Et precipue ad codices Epis-
coporum orientalium, quibus tam ante, quam post Origenis, Pierii,
‘Pamphili, & Eusebii diligentiam, exemplaria dep:Béorepa defuisse
nemo sanus existimabit ; is enim + Eusebius, Origenis, Pierii, Am-
monii et aliorum codicum lectissimorum usuram cum nactus esset,
‘+ inde quinquaginta volumina novi feederis, ad Constantinum M.
transmisit, ecclesiis Constantinopoli et alibi agentibus ideo mittenda,
quod earum usum ecclesiis maxime necessarium ésse intelligebat,
queeque idcirco ab antiquariis vetustissimis, et exacte scribendi peritissi-
mis, describi fecit.”. Alexandriz etiam in ecclesia, S. literarum sede -
* Prol. p.76. col, 26: t Hist. vite Constant, lib. iv. cap. 35, 36.
nobilissima, non. defuiess lectissima beveled Millius,
Prol. p.’71. unde Athanasius Constantis Aug. literis rogatus,, trans-
misit ipsi uxria rév Setwy ypagey, S. Scripturarum volumina. Idem
Eusebius * nos docet plurimos fuisse apostolorum successores «qui
post eorum obitum Salutaris regni calestis semina spargebant dvi
maoayv ig mddroc roy olkoupévny, per universum terrarum orbem,
munusque-ecangelistarum obibant iis qui fidei sermonem nondum audi-
vissent, et qui preecipue hoc in animo habuerunt ry rdy Oeiwy
elayyeNwy mapadeddvar ypagijy, q. d. Evangeliorum Scripturas tra-
dere ; que si quis animo expenderit ei haud parum verisimile cen-
sebitur hos omnes ecclesie Antistites libris interpolatis, scholiis et
marginalibus notis vitiatis, S. Scripturee textum posteris tradidisse,
aut omnia exemplaria seculi istius in quo florebant, utut id Millius
ubique pronunciat, interpolata et vitiata fuisse. Nec enim de iis
tam aspere judicare par. est, quibus in promptu esset exemplaria
dxpiBéorepa adire, et quibus nec ingenium defuit textum ab his glos-
sematis et scholiis marginalibus discernendi, nec erga S. Scripturas
ea reverentia, que ipsos ad istam discretionem faciendam sedulo
moveret,
Respiciamus titulos illos, quibus S. Scripturas adornabant primo-
rum seculorum patres ; ab iis etenim (Pda Seia, bri deifici, verba
divina, Seiat ypagat, xai Sedrvevoror, sepius dicebantur. An ergo
paterentur manus sive sacrilegas, sive temerariis divina hec Dei elo-
quia interpolationibus suis corrumpere, et depravare? certum est
apud nos, inquit + Josephus, has nostras Scripturas divinas esse,
unde a tempore Prophetarum, ore xpooSeivai rie obdév, obre pera-
Seivac rerddpnxey, nemo ausus est iis addere quidpiam, aut detrahere:
cum ergo eadem fuerit Christianis erga Scripturas S. reverentia,
nonne jure merito expectandum fuisset eos pari diligentia curisse,
ne quid hujusmodi, in Novi Foederis norma, et regula contingeret.
Expendamus denique quanto studio providerent, ne eorum scripta
vel & librariis negligentius transcriberentur, vel ab aliis mutarentur.
Priscos enim illos, et sanctissimos ecclesiz antistites tanquam pul-
cherrimum exactissime in his rebus diligentiee exemplum posteris
proponens } Eusebius, dicit primo Jrenwum adversus €0s qui rhy by}
Tig éxkAnalac Seopor, sinceram ecclesie legem adulterabant, varias
epistolas conscripsisse. Secundo in finem libri sui de octonario, sive
Valentinianorum Ogdyade, hanc eum clausulam adjecisse; dpxiZw
oe Tov peraypapapevor ro fiBXiov rotro, adjuro te qui conscripseris
hune librum, per Dominum nostrum Jesum Christum—ut conferas quod
transcripseris, et diligenter illud emendes ad examplar ex quo transcrip-
sistt, atque adjurationem hanc similiter describas, et exemplari tuo inse-
ras; qui autem tantam diligentiam adhibuerunt in seriptis suis
integris conservandis a librariorum negligentia, et aliorum quorum-
cunque corruptelis, et depravationibus, eos de S. et Seomvevarore
Scripturis in eadem integritate sancte ecclesie reservandis non mi-
nus sollicitos fuisse merito existimandum est. 209
§.'7. Nostra quod attinet, in primo libro satis monstrasse: me puto
harum lectionum yariantium fundamenta incerta esse, et penitus
inidonea ex quibus hodierni codices in dubium vocentur: ne tamen
me lector hic nimium prestitisse existimet, aut media omnia sustu-
lisse ex quibus de lectione genuina certum, vel saltem ps in
quo acquiescat judicium, feratur; dico,
Primo, id certum, et extra dubium esse videatur ubi pebaies ae
rebus versati variasse lectionem textus pronunciant, variantém ibi lectio-
nem ante eorum tempora obtinuisse, de qua non aliter judicium fieri
potest, ubi in neutram partem aliquid pronunciant, quam ex priorum
patrum lectione, versionibus antea conceptis, aut textus ipsius cir-
cumstantiis, Ex. gr. dicit Origenes § quosdam Hebr. ii. 9, legisse
non prout textus habet ydpere Ocod, sed ywpre Oeod, lectionem tamen
hodiernam huic preeponendam esse non tantum ex eo constat quod
versiones omnes et patrum plerique cum ea consentiunt, sed. quid
de gratia Dei in eo manifesta quod filium suum dilectum morti pro
* Hist. Eccles. lib. iii. cap. 37.
$ Eccl. Hist, lib, vy, cap, 20,
+t Lib. primo contra Apion, p. 1037.
$ Com. in Joh, p» 58. et p, 362.
o
—
, ) OPERIS TOTLUS PARTITIO.:
nobis tradidit, S, Scripture passim loquantur de Christo sine Deo,
sive seposita quasi Deitate, patiente, prorsus nihil.
Secundo, ubi patrum multi, nullo refragante, cum cersionibus. anti-
quis, .et codicum manuscriptorum majori parte, in una. lectione conve-
niunt, eam lectionem- certo genuinam pronuncio; hic enim locum
obtineat illud Zertulliani. quod apud omnes unum invenitur, non est
erratum, sed traditum ; cum vero in diversa abeunt, ea lectio, ceteris
paribus, verisimilior censenda est, quee potiori autoritati innitatur.
-Tertio, in Epistolis, in quas extant quatuor Greca Scholia, cum.toti-
dem versionibus antiquis, ubi Greca Scholia cum. versionibus universim
in una lectione consptyant, id vera lectionis indicium existimo minime
respuendum ; hinc..Millium in.eo potissimum culpandum existimo,
quod sexcenties (ut in yariarum ejusdem lectionum diligentiexamine
probatum. dedimus) ab_hisce omnibus, aut. fere omnibus, unius
Italic, Ethiopic, aut Copticee versionis gratia, in vera lectione
assignanda, deviaverit.
Quarto, ea lectio que sensum integrum relinquit, ceteris. aes,
et preferenda est que sensum mutilum et imperfectum exhibet, eumve
interrumpit ; eique multo .magis que sensum penitus corrumpit; Nec
enim concedendum est in scriptis Seorvevorwy virorum vel sensum
prorsus defuisse; vel verba quibus.integrum eum exhiberent:.. Ex-
cipiendi sunt hic defectus ex idiomate linguee profluentes, ut descen-
debat in. domum, suam deducawpévoe, 4) i} éxeivoc, Luc. xviii. 14. aut ex
contextu facile. supplendi, ut 2 Thess. ii. 7. udvov 6. xaréywr, hpre
(sup. xabézer) we éx pécov yévnra His adde,
Quinto, regulam Waltoni tertiam ; viz. Lectio que, ceteris paribus,
sensum fundit clariorem, et cum antecedentibus et S, Scripture analogia
magis congruentem, contrarie preferenda est. Antecedentium enim,
et consequentium consideratio, et locorum similium collatio ad veram
lectionem eruendam plurimum conducunt. Exemplis paucis hanc
regulam elucidabo.. Contendit Millius his verbis, 6 8& dixae éx
alarewc Choerat, Heb. x..38, addendum esse pod post rd éx rlarewe,
sic enim textum hunc patres quidam allegant : sic. LXX. Interpretes
legunt, Hab. ii.4. Obstat tamen preter Grecorum scholiorum
omnium cum textu consensum, id quod hunc locum idem A postolus,
Rom. i. 17. -Gal. iii. 11. eodem prorsus modo allegavit. Contendit
acriter idem Millius, Gal. ii. 5. in his verbis, of¢ obdé xpdc pay
tikopey rh tmorayy, rd odéé tollendum esse, in annotatis ibi ad
Millium id perperam dictum esse probavimus, ex antecedentibus,
et consequentibus, et integro apostoli scopo.
Ex operis hujus secundo libro ediscat primo Lector,. id. quod
caput rei est, textum N, feederis salvum, et satis integrum ad nos
pervenisse, nec potuisse Millium in opere triginta annorum labore
assiduo, industria summa, arteque non exigua, et sepe non ingenua,
versatum, variasque lectiones suo marte, et aliorum adminiculo un-
dique colligentem, ejusdem aifevriay convellere, nedum labefactare.
Secundo, varias lectiones que morum regulam, aut fidei articu-
lum vel unicum respiciant, yix ullas esse ; quee sensum verborum in
re momenti alicujus mutent, paucissimas. Hoc ultro fatetur Millius,
prol. p. 142. col. 2. his verbis. _ ‘ In his codices omnes conveniunt,
et si forte locus aliquis qui summi momenti esse videtur, uni, alteri,
seu etiam quamplurimis codicibus exciderit (id quod non nisi in uno
loco factumest, quod viderim, nempe 1 Joh. v. 7.) idem tamen quoad
sensum alibi inculcatus occurrit, ut proinde neutiquam inde pericli-
tetur Christiana veritas.” In hoc nobiscum conveniunt pontificiorum
critici probatissimi. Ita * Dupinius, esse varias lectiones haud paucas
ex editione N. Faderis Oxoniensi etiam oculis pateat, eas autem omnes
parvi sane momenti esse, et ex parte potissima vel librariorum vitia, vel
minutissima wapopapara. Idem agnoscit Simonius infra citandus ;
sed testimoniis non est opus: inspiciat aliquis loca omnia a nobis dili-
genter collecta, percurrat exempla omnia insigniorum S. Scripture
locorum, 4 Morino recte, vel perperam adducta, ex oculari inspec-
tione inveniet ea nec morum regulam ullam, vel fidei articulum
uspiam respicere, nedum labefactare.
* Hist. Can, Vet. in N. Test, vol, 2, sect, 5. p.110,
7
| » Tertio, ex nostra variantium lectionum uberiori discussione in.
_ capitibus ejusdem libri sequentibus, liquido constabit, nec in minu-
tioribus istis, et peene frivolis, deesse nobis, potissima -saltem.ex
'parte, testimonia, quibus hodierni textus lectio stabiliatur, quod.
etiam ‘ultra constabit ex diligenti examine locorum. fere omnium,
quos ex vulgate, seu potius Italicee versionis autoritate, pro genuinis
nobis obtrudit Millius. Id enim in iis omnibus vel gratis, atque ex
mera ipsius conjectura, dictum esse, et contra majorem testium |
molem probavimus, vel ipso Millio teste, contra omnem MSS. codicum,.
et excusorum fidem, quo. nihil fortius dici potuit ad fidem istarum .
lectionum minuendam.
De tertio libro id tantum dico, brevem esse, at forte, Epilogi.
saltem et appendicum gratia, non contemnendum.
-—--~
—
OPERIS TOTIUS PARTITIO.
§.1. Opus D. Millii suis laudibus exornatur, et in quibus deficiat,
aut operis instituto minime satisfecerit, indicatur. §.2. Operis
nostri suscepti ratio redditur. §. 3. In Millii collectaneis multa
inter lectiones variantes immerito locum obtinere ostenditur.
§. 4, Lectiones variantes ad tria genera reducuntur.
Quam propositam sibi in magno suo opere rationem. habuit Cl.
Millius, eam nemo satis.laudare potest: In animum enim. suum
induxit Novum Testamentum pristine sue restituere integritati,
fidam ex criticorum arte exhibendo regulam qua ab: emunctioris
naris hominibus inter varias lectiones vere a falsis. discernerentur;
atque ex hac statuit genuinam firmare lectionem in ocis circiter mille,
Bernardi sui judicio, lesam_ et interpolatam, atque atheis hoc pactos
ca@terisque religionis nostra hostibus cavillandi occasionem precidere ;
cum é lectionibus ipsis variantibus, ex quibus omnia in libris nostris
incerta esse arguunt, egregie stabilitum viderint S. codicis textum.
Quod quidem munus in se susceptum si feliciter absolvisset, nulli
dubium est quin ille theologorum commodis egregie inservisset, ope-
ramque navasset ecclesiee Christiane longe gratissimam, atque utilis-
simam,
§. 1. Quanquam autem eruditus vir, cujus mortem, ut spero,
gloriosa immortalitas consecuta est, de ecclesia optime sit. meritus,
dum locos consimiles inter se compararet, (quos si propius inspicias,
ex iis fructum haud parvum recipies) dum ex patrum scriptis lec-
tissimos flores decerpsit, et aliquoties dum textum annotatis illustrare
conatus fuit, tametsi genuinam lectionem egregie firmarit omnibus
fere in locis in quibus Sociniani, Erasmus, Grotius sensum ortho~
doxum labefactare maximo.opere nisi sunt; tametsi etiam ad auc-
toritatem S. codicis stabiliendam permagnum pondus attulerit, nec
in hac. parte operis. sui peccarit unquam, nisi quod inscriptionem
epistol ad Ephesios immerito repudiarit ; quod tamen ad susceptum
operis consilium attinet, 4 scopo suo plurimum aberrasse visus est.
Tantum enim abest ut fidam regulam constituerit, unde genuina
lectio & spuria dignosceretur, ut in plerisque incertiores nos plane
reliquerit; imo tantum abest ut atheis silentium imposuerit, ut
lectionum varietatem magno cumulo augens, et a seipso dissidens,
more hominum conjecturam modo huc modo illuc ducentium, hos-
tibus religionis nostree nova ministrarit arma, pontificiisque simul
novam ansam dederit objiciendi, nihil nos certide S$. codice habere
posse, nisi ex testimonio ecclesic, quod tamen aliis in cqusis respui-
mus, et aspernamur.
§. 2. Grave quidem onus in me ante recepi quam aut de magni-
tudine rei, aut de grandi appendice, et prolegomenis, autoris ipsius,
magis quam textus menda corrigentibus, aliquid possem suspicari,
Pollicebar enim -olim, parum cautus expectatissimum illud opus
editum modo esset me in vivis agente, eo consilio expensurum me
esse, ut multitudo variarum lectionum ad compendiolum, si fieri
posset, redigeretur. Jam vero annos septuaginta natus, acie etiam
oculorum obtusiore facta, rudem meruisse videar, cum pro-
28
misso meo nihil sit mihi sanctius, aut antiquius, teipstitond hisce
omnibus susque deque habitis, improbo labore libellum tandem
confeci, qui Deo gloriam, commodum ecclesite, S. textui plus roboris
exhibeat, benevolique lectoris exspectationi, ut spero, satisfaciat.
In prolegomenis, et appendice multum discrepat Millius a col-
lectaneis queetextui subjiciuntur, secum igitur seepissime pugnat, et
non modo non coherentia inter se dicit, sed maxime disjuncta, atque
contraria. Ttaque si inter vivos numeraretur, ipsi forsan non ingra-
tum foret, quod viderit se 4 seipso vindicatum, suumque maturum
judicium subitis ejusdem cogitationibus anteponi. Quod si falso aut
male allegatorum locorum reum fieri graviter molesteque ferret,
ego etiam ad illa * rapopdpara proferenda invitissimus accessi. Cum
vero ingens opus stscepisset quod non nisi junctis, ut ait, plurimorum
laboribus confici potuit, facile credam non ipsi integritstem, sed ac-
curatam aliis diligentiam defuisse.
§. 8. De instituti mei ratione sciat lector.me in primo libro illius
vestigiis acriter institisse : cum enim ingentem hunc cumulum coa-
cervasset aggregando lectiones variantes partim patrum Greecorum
versionumque orientalium, aliarumque vetustate insignium, ex qui-
bus, inquit, eluceant Greeca primeevorum codicum é quibus effluxe-
rint; partim versionis Italice, et patrum Latinorum, qui Italicum in
scriptis suis, ut ait, adhibent, partim quoque MSS. magne et vene-
randee antiquitatis, sub iisdem capitibus quam parum ei profuit im-
pensus labor, indicavi, ostendens i insuper nullam textus corrigendi
causam fuisse, nisi cum ad unum omnia, vel saltem major pars eo-
rum inter se convenissent, quod non ultra viginti locis, idque levioris
momenti, unquam accidit. Cum ergo totius operis Milliani hoc sit
fundamentum, primus liber in eo labefactando totus versabitur.
In chartis suis valde laboriosis tantam rerum sylvam congessit
Millius, quantam nec enumerare velim; nec de singulis judicium
ferre, si vellem, possem; sigillatim enim cuncta persequi, et aliis
molestum, et mihi ad munus nostrum obeundum haud esset neces-
sarium. Licet etenim hee varice lectiones molis permagne fuerint,
sunt tamen dimidia ex parte eo nomine protinus indigne: ; ex reliquis
éarum pauce recepte lectionis sensum afficiunt, mutantve. In his
tamen levioris momenti expendendis haud parum laboravi. Et ubi
textum interpolatum esse Millius contendit, aut rapeuPdijoewe incu-
sat, judicium meum interposui, textumque pro modulo meo, vindi-
cavi. Ordinis autem gratia has quas appellat varias lectiones ad tria
genera reduxi.
Primo, sunt ergo multa queiater variantes lectioneslocum tenent,
et tamen in numero earum sunt minime reputanda, nam ut preeter-
eam ea quee de initio, defectu, sine manuscriptorum in greeca, aut
latina lingua, scripsit.
Primo non ille variantes lectiones merito dicende sunt quee ex
oscitantia, incuria, inscitia, aut ignorantia scriptoris aut librarii
evenerunt: eadem enim opera que in Bibliis Anglicanis mendee
occurrunt typographicee, pro variis lectionibus habeantur : vix tamen
caput occurrit in quo non aliquid hujus generis reperias.
Secundo, neque ille inter variantes lectiones recensende wieenk
que a MSS. cod. fere omnibus, et antiquis versionibus, plenoque
omnium patrum consensu dissentiunt, et discrepant; has enim si
admiseris, queenam ullibi rejiciende forent? Sexcentis autem in
locis lectionem quandam ex fide solius Italicee, Coptiem, Zithiopice,
&c. genuinam esse asserit, contra omnium codicum, aut Sere omnium
Jidem, contra versiones omnes, reclamantibus etiam istis patribus qui
locum illum allegarunt ad unum omnibus. “Vide Proleg. 4 p. 42.
ad 48.
Tertio, multo minus pro variis lectionibus habendee sunt que
adulterinis evangeliis, aut heereticorum /pravitati ortum suum de-
bent; quanta autem profert ille ex evangelio Nazareorum, aut
Ebionitarum ! quam frequenter nos monet, hune, vel illum versicu-
lum ab his, aut illis hereticis repudiatum + fuisse! Longa Epi- :
phanii narratio de locis 4 Marcione corruptis sparsim huie operi in-
* Proleg. p. 154, col, 1. + Her. 42,
EXAMEN VARIANTIUM LECTIONUM
[ LIB. 7
serta est, ut ‘moles in immensum cresceret: Et demum in prolego-
menis circiter viginti ex depravatis illis archetypum i og pow eed
exhibuisse, ‘acriter contendit p. $6. col. 1.
Est, quarto, valde incongruum patrum glossemata, aut intedireis
menta pro variis lectionibus exhibere; eadem enim 'de causa patrum:
scrinia compilasse potuit, centies tamen, imo bis:centies, illi in con=
fesso est, hoe vel illud quod a recepta lectione variat, natum fuisse’
ex interpretamento, ex glossemate, atqiie’ ex: ceed mene —
fuisse aliquid quod offenderit.
Quinto, tollenda sunt denique errata ipsius ited, cujus generis
copiam non minimam annotata exhibent, atque’ ita aretey ‘meittar’
decrescente, onereque sublevato ad reliqua progreédior. *
§. 4. Secundo, ex variis lectionibus oceurrunt ose majoris
momenti et ponderis utpote quee aut sensum verborum adeo mutent!
ut textum vere alium exhibeant, aut quee doctrinam morum nor-
mamque vivendi respiciant, aut que ad veritatem confirmandam,
nodosve expediendos felicius inservianit ; has autem modicas (Deo tint
gratie) et paucas, excutio diligenter, atque in textu corroborando,
et diluendo que contra adducantur, enitor —— bey> oy hoc gene
absolvo in libri secundi capite primo. * site ne
Supersunt adhue yariantes lectiones’ innixee quidem auctoritati
patrum quorundam, aut versionum, aut MSStorum cod: venerande
antiquitatis. Sicut tamen textus significationem™ aut non omnino,
aut leviter saltem immutant, ita textus ipse pari auctoritate, ‘atque
exemplarium copia, plerumque nititur. Quoniam autem hujus' ge-
-neris pene innumeree sunt, partitionem quandam earum feci.°
Primo, quee in quatuor evangeliis, atque actis apostolorum conti-
- nentur, illas in quitique specres pays be ‘in — secundo libri ‘se-
cundi edissero. i ak tas enk!
~ Secundo, que ad epistolas spectant, eas pariter. elite pers veal
ad rationem revoco capite insequenti.
Tertio, inania et levia, quee numerum plane superant, ad ee
queedam reduxi, ad singula eorum digitum libro tertio intendens, et
specimen aliquale exhibens, ex quo studiosus lector de reliquis con-
jecturam faciat. Porro, in hijus libri et operis totius epilogo, ‘id
paullo diligentius curavi, ut pontificiis, aliisque religionis ‘nostra
hostibus solide responderem. Nempeiis qui objiciunt quod variantes
tot lectiones textum suspectum reddant, aut saltem in’ dubium ad-
ducere videantur, ideoque quod sacra Biblia nullo modo sufficere
valeant, ut nos in iis omnibus es ad greets apse you aes ne-
cessaria sunt, erudiant.
olen ow iat Roe
a
oe
——
“CAPITIS PRIMI LIBRI PRIMI. pre
MV) 2 AAs
ARGUMENTUM, ‘
§ 1, Ex patrum scriptis, aut S. Scripture elinjantocilinadil non posse
certd colligi eos aliter quam hodiernus textus’ se habet; legisse:
| Adstruitur primd ex eo, quodszpe allegarint S. Scripture: ryujjara
_ non ex.textu inspecto, sed ex memoria.» §. 2. Secundd:aliquo-
: ties summatim, et quoad sensum tantum, verborum nulla ‘ratione
'habita. §.3. Tertid, quia multa textui sepe adjiciuntes G4.
Quartd, verba: multa, imd periodos non rard omittunt. © §. 5.
© Quintd, quia patres iidem qui interdum aliter citant, cum editis,
in aliis locis, conveniunt. §. 6. Sextd, quia multas Seripturarum
meptxorrice frequenter cobgerant, quee in-diversis locis,: quoad sen-
‘sum, occurrunt, nec pyre alicubi inveniuntur, Hee omnia ex-
; ee pea SS RT ot :
capur PRIMUM, “SECTIO PRIMA,
Ur de his variis lectionibus rectius judicemus, oper pretium duxi
in earum fontes inquirere, atque utrum firmum exhibeant lectionis
variantis fundamentum sedulo investigare, quod quidem prestare
conabor, Millium xar& ééasequendo per omnia illa capita, ex qui-
bus has lectiones se collegisse profitetur. Dicoigitur primd sanctos
CAP. 1.]
patres apud Scripturam S. alia legisse olim verba, quam que nos
jam legimus ; aut exemplaribus usos fuisse diversis ab iis quibus nos
jam utimur, male colligi ex’ eo quod & novo Foedere passim testi-
monia citant, editis nostris parum congruentia. Est enim critico-
rum omnium, et speciatim P. Simonii* judicium, citationibus pa-
trum, raro scilicet accuratis, non temere credendum esse, nec ad
earum fidem Greeca exemplaria corrigenda, Hoc enim (inquit Simo-
nius) sine magno S, Scripture detrimento fieri non potest. Grotius
etiam vir magni judicii, et emunctz naris, idem vere, et libere pronun-
ciat, Veteres, inquit, scriptores seepe utuntur testimoniis ex scriptura,
sed ita ut appareat codicem ab illis non inspectum. Quare non est
quod €0 nomine suspecta nobis sit recepta lectio. “ Non raro pa-
tribus usitatum, inquit Heinsius, (prolegomenis in exercitationes S.)
ut intenti rebus, sensum potius quam verba spectent, neque raro
pretermittunt aliquid, vel addunt, sed et voces alias reponant, de
memoria ne dicam, cui tribuisse plusculum nonnunquam videntur.
Primé autem quid tam sibi proprium, aut quasi suum patres esse
volunt quam ut ravrodvyapoivra, sive alia quee idem notant, aut no-
tare existimant, in adducendis locis, verba, aut vocabula reponant.
Tidem nonnunquam quod desiderari credunt, ipsi adjiciunt. Nihil
que usitatum iis quam ut alios, atque alios conjungant locos, sepe
que in medio sunt, aut preecedunt, pretermittunt : libenter enim
que dicuntur, contrahunt, hee autem patrum citationibus contigisse
dicit ex eo quod é« mpoyeipov, hoc est 8 memoria, ex tempore, et in-
consulto codice, eas adducerent.” Horumque omnium exempla in
medium se protulisse ait, Ne quis temere ex iis greecum textum
emendandum esse existimet.
' Imprimis, autem allegasse seepissime patres rpfjara queedam S.
Scripture non é textu, sed ex memoria, (que licet Thesaurus, re-
rumque custos sit, eas tamen, sine scripto, verbis semper iisdem
reddere non valet) exemplis, et Criticorum fide dignorum Testimo-
niis, probatum dabimus.
Exempli gratia, apud Apologiam Justini M. Ed. Oxon. a sectione
18. ad 24. occurrunt citationes bene longee desumpte ut plurimum
ex concione Christi in monte habita, et ex sermone ejus non dissi-
mili apud Lucam cap. sexto memorato, sed plereeque omnes variant
4 textu quem agnoscunt Biblia nostra, Greeci scriptores, et versiones
antique. Idcirco D. Grabii in citationes & Matt. v. 28. xviii. 9.
heec est annotatio, Martyri commodum visum fuit tum hic, tum in
sequentibus, non ipsa Christi verba, prout in sacro evangelii codice
extant, exacte omnia recitare, seu sententiam aliquando eorum im-
peratoribus ethnicis tradere. :
Cum + Irenteus pharisezorum questionem citet ad hunc modum
év wolg duvdmet rovro roteic, ovelg,inquit Grabius, habent omnes tres
evangeliste (adde etiam raira, Matth. xxi. 23. Mare. xi. 28. Luc.
xx. 2.) sed Irenseus, aut Marcosii, ex memoria allegarunt. Cum in
eodem capite Irenceus citet hec verba Luc. xix. 42. ei @yvwe Kal od
aotjpepoy ra mpde eiphyny, éxpvPn dé cov, teste Grabio, hee iterum ex
memoria citata esse patet.
Origenes contra Celsum, |. 2. p. 58. et 1. 4. p. 193. et Gal. iv. 21.
hee profert, Xéyeré ror of rov vdpov dvaywooxorrec, textus of bd Tov
vipov Séhovrec elvar, p. 65. legit ijpaprov wapadode aipa dikaoy,
textus, d0éov, Matth. xxvii. 4. p. 68. knpvyOhoerar ro ebayyédor
Touro év Shy rH Kbopy, textus, vy On 7H oixovpévg,; Matth. xxiv. 14. p.
71. iddvrec bre tkéwvevoer, textus, abrdy ion reOvnxéra, John xix. pro
his, et innumeris ejusdem 14. generis hanc apologiam facit Huetius,
Origines nimirum in referendis 4 scriptura locis tam seepe ab exem-
plari recessit, quod inconsultis libris festinatione impeditus, et memo-
rie confisus ea recitaret. Not. in Orig. p. 61. '76. et Origenianorum
lib. iii. cap. 1.§. 6. Scripture testimonia ab eo sepenumero aliter
relata reperies ac in editionibus concepta sunt que hodie circum-
feruntur, quod et ex memorie perfidia aliquando contigit ; par in
evangeliorum depromptis ab eo locis discrimen occurrit ; nam pre-
terquam quod variantes suas lectiones Novi quoque Testamenti co-
* Crit. Hist, Text. N, T. cap. 31. p, 151. t Lib. i, cap, 17. p. 87.
-D. MILLI, &e. — , 29
dices habebant, ut hodieque habent, utebatur ad hee seepenumero
Adamantius Evangelio secundum Hebraos, ut tradit Hieronymus in
libro de scriptoribus Ecclesiasticis, cap. iy. atque inde discrepantiam
illam extitisse conjicio.
Denique de Gracis Irene hee dicit Millius, proleg. pag. quad-
ragesima, co]. 2, Ea maxima ex parte intercidisse, et in eis que
supersunt, Epiphanius, aliique, quibus ea debemus, haud semper ci- .
tarunt loca Nov. Test. ad textum Trenceanum, sed nonnunquam aa
codices suos posteriores, seu etiam ex memoria, unde sequitur nihil
certe ex iis de codice Irenzi colligi posse. De Latinis Tertulliani
heee Millius pronunciat, ibid. p. 49. in eo citata sunt S. Codicis loca
negligentius, ex memoria, contracte, ad sensum, haud sine levicula
aliqua subinde mutatione. Et in variis suis lectionibus sepissime
monet, heee et illad patribus ex memoria recitata esse.
Unum adhuc restat quod patrum saltem Homilias, concionesve eo
minus idoneas reddat ex quibus recepta S. Textus lectio sollicitetur,
nempe constat 4 tempore Origenis homilias eorum, conciones, et
sermones habitosfuisse atrocyedtacriucée, sive ex tempore, eosque ex-
cepisse notarios, qui arte quadam, et celeritate scribendi non verba
solum insigniora, sed integras periodos exhibuerunt. Hic igitur er-
randi duplex causa, primo etenim cum in extemporaneis hisce dew
clamationibus exemplaria ipsa inspicere neutiquam potuerint patres,
perfrequens necessario fuit lapsus ecorum memorice. Secundd, fac
in hoc patres rarius errasse, quid tamen vero similius est, quam in
tot minutis patrum verbis exscribendis crebro lapsos fuisse notarios ?
Atque his duabus causis, ut conjicere licet, debetur magna pars va-
riantium istarum lectionum, quas Millius industria ‘singulari, nec sine
artificio quodam, coacervavit. :
SECTIO. SECUNDA.
UsitatissiImMuM porro est apud patres, preesertim primi se-
culi, allegare commata quedam S, Scripturs juxta sensum eorum,
aut summatim, nulla adhibita ratione ipsorum verborum; id unun
vero imprimis lectorem moneo, ut in locupletissima hac rerum sylva
colligenda, et sub capitibus suis reponenda, accuratam diligentiam
quee tedium pareret, non expectet; nec mihi vitio vertat quod in
hac rerum partitione, non omnia inveniat adeo exacte, aut juxta
regularum logicalium normam disposita, ut capiti huic potius quam
alteri instantia queeque respondeat._ His preelibatis, ad patres ordine
procedo,
Ignatius raro aliquid citat prout jam illud apud evangelia, epis-
tolas, aut ullam ex antiquis versionibus occurrit, sed que: in mentem
itineranti venerunt, additis, subductis, aut immutatis quibusdam
adduxit ; V. g. in epistola.ad Ephesios, sic
§. 2. Scriptum legimus iva. év pug trorayy tre xarnpriopévor rp
air@ vol, kat ri airy yvopy, Kal ro abrd Mynre wayrec Tet rod abrod,
sc, si margini sit fides, ex 1 Cor.i. 10. hic vero sicut xa} ph ev
tpiv oxicpara omittit, ita etiam addit év ug drorayg, Kad wepl rob
airov, et transponit rd abrd Aéynre mavrec. In Constitutionibis
Apost. lib. ii, cap.44. verba sic se habent drwe pu) j ev spiv cylepara,
ire O¢ &y copa Kal tv rveipa Karnpriopévor TG arg vot, Kal rip adry
yropy kara ry kupiaxhy Séow, ubi addita sunt textui verba quibus
linea subducta est.. Quid ad hee Millius notat, sc. deesse éy ante
TP vol, et ri abri yvopuy; de reliquis prorsus silet.
§. 4. In eadem epistola habes gavepdy rd. dévdpor ard rot Kaprod
aérod, et in margine Matth. xii. 33. cujus verba sunt, é« yap rod Kap-
mov 70 dévOpoy yuwoxerat, §. 8. heec reperies. rot copde ; rod ovlnrij-
TNC; TOU Kadynote THY eyopévwy auveray; 1 Cor. i, 20. ubi ut omittit
mod ypapparede, et rod aldvoc robrov, sic posteriorem clausulam de
suo addit. In Epist. ad Rom. §. 5. desumit heec verba ex.1 Cor.
iv. 4. GAN ob rapa rovro deduxaiwpa. Textus legit év rotry. In Ep.
ad Eccles. Smyrn, §. 6. legit 6 ywpwv ywpeirw, Matth. xix. 12.
Textus vero 6 duvduevoc xwpeiv. Atqui in omnibus his locis nulla
ex Ignatio adhibetur varians lectio.
30
In Polycarpi epistola nihil fere occurrit, cui tanquam stabili fun-
damento varians lectio innitatur, de verbis D. Petri 1 Pet. i. 18.
actum est alibi. §.2. hec-habet di dvalwodpevor rac dapvas, dov-
Aedoare rp OeG év G6By, kai dAnOeig, et in margine legas, 1 Pets i.
13. et Ps, ii, 11. quasi hee loca in unum confudisset Polycarpus,
cum revera in neutro hee verba reperias.. Ibidem legimus, ju)
drodWérrec' Kaxdy dyri kakov, 7 Aowopiay dyri Nowdpiac, #) ypovSov
dyrt. ypdySou, i) xarapay dyrt kardpac, postrema addit Polycarpus: de
suo. . Ita Millius in ] Pet. iii. 9. §.5..raea (nol) érOupia Kara rot
xvedparoc orpareverat, ex 1 Pet. ii. 12. xara rie Wuyiic. » Petrus
ipse, §. 8, in citando v. 24, ejusdem capitis, omittit adroc, et pro éy
TP edpare adbrov legit rp idip cwpare, atque hee Polycarpi solius
autoritate inter varias Millii lectiones locum obtinent, sicut etiam ex
§. 7. wae bc &y ph sporoyn tov "Inaovy Xpwordy év capxl édydrvOévar,
‘Avriypeotée €ort. Sed GEcumenius et versiones omnes editis con-
gruunt, sc. ray rveipa 6—éAnAvBdra €x Tod, Ocod obK eort, cal roird
éare.rd rov’Ayrexplorov, vide locum hunc excussum 1 Joh. iv.3.
Idem dicendum est de locis 4 Justino Martyre ex memoria, ut
dixi, citatis, & §. 18. ad §. 26. que. speciatin jam attingo, v. g.
Matth. y. 28: dc dy éuPreby yuraur Just. mw&e 6 Bhéxwr yvvaixa,
I extus, jjdn é tyoixevos rh xapdig mapa 79 Ocg Just. épolysvasy airy
ev rij capdlg airob, Text. v. 46, dav yap eyanhoere tpae, riva prodoy
ExeTE; obyt Kal of rekGvae TO adrd rower; ita Mattheus. . Té cawov
Toure ; Kat yup ol répvot rovro wowwva.v, Just. cap. vi. 21. éxei Eorar
Kai Kapéla ipov, Text. cai 6 voic rov.av0pmxov, Just. cap. v. 16.
Aapparw.de buoy ra ckarta épya éumpoaSer .rGy avOpdrwy, iva Pré-
rovrec Savpdtwor tov. rarépa ipor iva iddyrec Sofdewor, Text.
§.21. legit obdee dyabdc ci pi) pdvog Sed¢ 6 mothoac ra. wavra,
Matth. xix. 17. §. 26. 6 Matth. x. 28. aut Luc. xii. 34. legit, pu)
goPeiaSe, rove avatpovyrac, poPetade Oé roy wera 7d drobaveiy, duvd~
pevoy, &c. ubi textui adduntur verba perd rd aroSareiv, §. 48.
allegat hee verba tanquam dicta 4 Judzis Christo in cruce suffixo,
vekpove dvayeipac, puadoSw éavroy, ubi Grabius nos refert ad Matth.
xxvii. 39, 40. qui versiculi verbis Martyris parum conveniunt. In
Dialogo cum Tryphone, p. 235. habet heee verba a Luc. xi. 52. Vee
vobis scribis, dre KAetdacg éyere. Textus, dre ijpare rihy Kdeida rijc
yrecewe.
Lue. xii. 50. dicit Christus baptismum habeo baptizari, cal wéc
‘cuvéxopar Ewe ov TedeoSy, hance clausulam sic exhibet Irenzeus, lib. i.
‘cap. 18. p.89. Kal wavy éxetyouce cic abrd, Epiphanius, Her. Arian.
p. 784. cat ri SéXo, ei dn EBarrioSny.
Clemens Alex. ait, Pedag. lib. i. cap. 6. p. 82. cum Dominus
noster baptidatus esset, ecce vox é ceelis dicens, hic est filius meus
dilectus, éy& ofpepov yeyévynxd oe, et lib. ii. cap. 1. p. 45. allegat
‘verba apestoli, 1 Cor. viii. 6. ad hune modum, ddAd@ pdvoe dvrwe
éariy etc hay 6 Ocde & ob ra ravra, ubi Textus sic, AAN’ jyydy ede
cde 6 rarhp, &c. hanc insignem mutationem preeterit Millius; notat
autem omitti verba sequentia, kat iypetc ei¢ abrov, ubi Sanctus
Judas icripsit deaproie didtote trd Sépoy reriipnkey, ibi Clemens habet
tnd Ségov dypiwy’ Ayyédwy, Stro. iii. p. 467. d Kupide [¢now] 6 yijpac
ph &PaddErw, cal 6 pu) yapijoac, pa) yapelro, que ut videtur citare
non ex evangeliis, sed ex 1 Cor, vii. 27. ita neque verbis, neque
sententiz: apostoli satis apte respondent, Stro. iy. p. 488. sic verba
Zachei profert, jpion rév iwapydvrwy pov didwpe edeepoobyyy roic
mrwyotc, et deinde addit, 颒 ob kat 6 cwrijp elmer, & vide rod avOpmrov
2\Ody ohpepoy TO arodkwdc evpey, quod multum discrepat a Luc.
xix, 8—10. -In.eadem pagina hee verba desumit, vel.é Matth.
xii. 42, vel é- Marc. ix. 41. cat d¢ &y déénraeéva rov pabyray robrwr
riv pukpov, puaSov otk dmohéce, que recepte lectioni parum con-
gruunt. Eodem libro, p. 529. his verbis, tanquam a Christo. dictis
gnoty affigit, édv rothonc eheepooivny, pndele ywworérw, Kai édy
unarebanc aheblw; iva 6 Oxde pdvoc ywoakn, dvOpwrwy 6 obde Eke,
ubi certe nihil sibi- statuit preeterquam Christi dicta, Matth. vi. in
epitomen redigere. Stro.vi. p.662. Parabolam, Matth, xiii.47, 48
sic recitat, dpoia éorw } BaciAia tay obpaydy dvOpuzy, cayhyny ele
EXAMEN VARIANTIUM LECTIONUM
Sédaccay BePAnxdre Kal éx rod rAhBous Eahwxdray ix Oiwy ry éehoyhy
[LiB. 1,
ray dpevdrwy, roloupéry; sensum sie afferens, non verba Christi ;
pariter ac Stro, iii. p.440. ubi illo teste, Christus ait, Lue. xii. 58.
pera ‘rou ‘dyridixov Badi{wr girog abrod meipaOnre bmaddaryivar. Ex
his et. iis que. dicentur infra, facile discamus, in judicio quod de
patrum) citationibus fecit, longe aut falli, aut prejudiciis abreptum, a
yeritate multum. aberrasse Millium.. Clemens enim, eo teste, in
adducendis ‘N.. Test. locis. creber est, et cautus raro, quicquam
ingerens, seu etiam preetermittens. Prol. p. 60, col. 2.
. De Origenis i in scripturis citandis licentia, aliquid supra diximus,
locisque in precedente. sectione notatis. Sexcenta nullo negotio
addere possim. Sed_ ne. in iis proferendis nimius sim, pauca ex
innumeris depromam, v..g. pro ri Séhw ei ijon | dyngOn, Luc. xii. 49.
Orig. in Exod, ed, Huet. to. i..p. 22. legit, ire d& éxéy. Com, in
Matth. p. 463. verba. apud,Lucam, chap. xiv. 28, 29. sic repre
sentat, ric é& dudy Bovdspevog mipyor olxodopfoas, obxh uno, si
divarae Seivae Sepéuoy Kal éxredéoa, iva pr dpkwyras of Sewpotyrec
éurailew rp. pu) ted\écayre; ubi sensum Christi retinens, in verbis
plurima mutat, hac tamen sic introducit rep Tov. ToLovToU. vouitw
Aehéx Oar mipyov ind rov Lwrijpoc 74, Com. in Matth. p. $07. pro rére
avyijkay -ot Ma@nrat, Matth. xvii. 18. habet Origenes of ovvavar
Barre rpcic padyral, ibid p. 489, ita allegat, 1 Tim. ii. 3. owPhicerat
b¢ dud ripe rexvoyoviac, édy ra réxva peivy év méiore, immutans peivenss
in pelyy, et simul addens ra réxva explicandi gratia. Et pro év rolg
mrapapodn mapaPahwpey abrir ; Orig: in Matth. p.208, legit, év revi
abrijy rapapodg Soper ;
Athanasius in scriptis suis genuinis receptam lectionem plerumque
retinet, et de via raro aliter quam addendo pauca. declinat, vy. g.
2 Cor. v. 15. hee reperias, dre ci cic tép ravrwy dréOaver, utique
omnes mortui sunt, et pro omnibus. mortuus est, iva oi févre¢
ovxétre éavroic Léow, Ga TE irép airGy dxobavdrvr Kal éyepOévre, at
vero illud de incarn. verbi, p. 62. sic legit, dre ‘ele tmep, &C.—iva
jypcic pnxére Eavroic (f. éuavroic) Gopev, Ga rg dep jpoy axoba-
véver dyacrayre éx vexpor, rH Kuplp jay "Incod Xporg, ubi de
defectu ei, et de posteriori additamento, mentionem facit Millius,
de reliquis yariationibus nullam. In secunda oratione contra Arian,
p- 351. wapu rod Térpov (inquit) Méyerac dre érerday Oede dy yéyover
dvOpwroc, nec tamen existimabat verba heec, pyréc in Petri epistolis
inveniri, sed tantum virtute in 1. Pet. iv. 1. contineri. Nam orat. iv.
p- 483. sic suam ipse sententiam aperit. Postquam enim hee attu-
lisset verba, Xporot ody raBdvrog trép hwy capi, addit, hoc autem
est Icov tov pavar Oede dy, idor &rxe copa, Kal roe xpopevor
dpyary, tivOpwroe yéyove & typae.
Cyrillus Hierosol. sic loquentem introducit Paulum, p:) FloraeSe
éym olda bre oxXnpdy pol gore mpd¢ Kévrpa Naxrigew, Catech. 10. p.
90. et Catech. 5.p. 45. pro rypijcai ce ry évrodjy, 1 Tim, vi. 14,
legit rypioae ravrny pas Thy mapadedopévny mioriv.
Producit seepissime in. scenam Epiphanium, ut lectionis non tan-
tum varie, sen genuine testem idoneum, (quod non modo ex anno-
tationibus, sed ex prolegomenis, p. 75. col. 2. et p.76. col. 1, 2,
apparet.) Fatetur tamen ipse Millius ibidem ab. Epiphanio ple-
rumque negligentius, et ad sensum allegata esse S. Codicis Testi-
monia, quorum falsa, et vera inter se numero non distinguun-
tur, v. g. in Anchorato hee depromit, p. 26. 6 Joh. xii. 35, ov« éore
év vuxrl, iva t jypépa éy oxdre: dpac KaradaBy, quee a textu, aut verbis
Christi, pro quibus adducuntur, adeo longe discrepant, ut licet
forte videantur additamentum é 1 Thessal, v, 4. neutiquam tamen
dicenda sint legitima explicatio, In Anacephaleosi, p. 156. sic
legit, 1 Cor. xv. 42. rd viv omepopeva ev Savdre, éysipovra ev
| &0aracig. Textus autem ¢v p0op¢, év apBapcig, in Panario, i.e, vo-
lumine adv. Her. quinquies, vel sexies legit, Joh. viii. 44, wal 6 7a-
rip abrov Wevorng jr, viz. p. 279, bis, 295, 297, 676, 677. qua ex
lectione, originem ,suam. duxit. absurda illa quorundam Christian-
orum de Patre Diaboli opinio. Interdum queedam Christi, aut apos-
. | tolorum. adducit. testimonia, que nusquam sunt gentium, Ita, p.
| 690. post verba, quibus Christus alloquitur suos discipulos, attendite
a fermento phariseeorum quod est hypocrisis, addit, cat év G@\Apréme
CAP, 1]
i éore gidapyvpia, forsan alludens ad Luce. xvi. 14. ubi. phariseei
@Adpyvpo appellantur. Et p. 751,754. 917. dicit, 6 Képuoe evhoyar
rove Mabyradc, eon, ware, dde abroic Juv Exew ev éavroic. at vero
neque hee verba apud S, Scripturam occurrunt, neque perfectio illa
divina hominibus communicari potest. _Supervyacaneum autem est,
post* Heinsii labores, plura hic adducere, cum enim multa hujus-
modi in medium protulerit, orationem sic claudit, Cujusmodi si sin.
gula vel ex solo hoc adducerem autore, in quo miram ubique licen-
tiam notavi, quis futurus finis esset ?
_ Sanctus Basilius tom, ii. 664.. verba Pauli Eph. iv. 2. sic exhibet,
dyexdpevor &dAjwv by dydry Xprorov, non quia ibi reperisset Xpeo-
rov, sed explicationis gratia, vel forte ex cap. v. 2. wepewareire év
dyann, xabic Kal 6 Xprordc jryaanoer jpac. ;
_ Cyrillus Alex. recitat verba Luc. xi. 41. sic, dére éXenpoovyny,
kat idov mavra dpiy evoda gor, de ador. Sp. p.272. Pro ravra
ypagew, Philip. iii, 1. seepius habet raira déyew, in Hos. p. 1. in
Amoth. p. 285, in Joel p. 381. Allegat verba Jacobi c. v. 20. ad
hunc modum owee Wwyijv airod in min. Proph. p. 594.
Sanctus Chrysostomus sic Agrippe regis verba profert xevdvvedecc
pe éy ddLyw roujoa xprortavdy, ed. Mor. to. i. p. 669. sed in com-
mentario editis congruit. Sic etiam Christi verba refert, Luc. xiii.
2, 4, Boxeire drt éxeivor dpaprwdol jeay pévoy, ubi recepta lectio habet
wapa wavrag rove Vadualove, rapa Tavrac 4vOpdroue, vide to. v. p:
74,75. Hee etiam Rom. ix. 32. tanquam ipsissima textus verba
recitat, dreobk é« micrewe, GAN we €& Epywv vopov 79éAncay dxawAijvac.
Omnia’ percurrere infinitus esset labor ; ecce autem é@ grandioribus
exemplis, Matth. xxv. 34, 35, 36. sic textum exhibet cal rove pév
arodéierat Ore rewvaevra abroy Opeday, cal dupdvraéxdricay, kal Eévoy
éyra svvhyayor, kai yopyoy byra mepeBador Kal aoSevovyra érecké-
Wayro, kal év ovdaxh byra eldov, cal doe riv Bacrdeay adroic, ubi si
sensum spectes, nihil deest ; si verba, in omnibus deficiunt.
SECTIO TERTIA.
SI singula enumerare velim, que textui de suo adjecerunt patres
Greci, in. molem immensam cresceret oratio: ut igitur pauca de
multis attingam, .
Primo hoc in genere Clemens Alexandrinus centies ad minimum
peccat, nec enim fides adhibenda est Millio dicenti raro ipsum quic-
quam ingerere. Frustra enim verbis asseritur quod re ipsa falsi ar-
guatur. Ex. Gr, protrept. p. 3, Tit. iii, 2. sic recitat, jper pev huey
more kal ipseic &vdnrot, non quod 7d jjpex bis ibi legeret, sed vocem
rhetorum more ingeminat. Peedag. lib. i, cap. 4. p. 14, Luc. xx. 34.
sic exhibet év yap air rovre nal (sc. 6 Xprordc) yapovar kal éxya-
plaxovrar, tv § be povy 7d Srv rod appevoc scaxpiverac, év éxelvy be
ovxért, cap. 5. p. 85. Matth. xix. 13, 14. sic legit, mpoctveyxdy re
abrd, onal, mardia cic xepoeciay eidoyigcs kwhudvrwy 6¢ rv yru-
pipwy eizey 6 ‘Inooic, et post decem lineas, Matth. xxi. 9. sic eddo-
ynpévoc 6 épydpevoc év dvépart Kupiou, pic, cat ddta, xal alvoc, pel!
ixernplac rp Kupiy, cap. 6. p. 97. sic allegat 1 Cor. iii. 11. dre jyny
vig Ge viTtc éppdvovy éxerd?) eixduny rp vépy. Ep. p. 88. hec ha-
bet, 6 ’"Axdarodog éxtaré\wy xpd¢ Kopivbiovc, gnotv, 1 Cor. xi. 2,
iyppocapny yap hac évi avdp rapbévoy dyrviv rapacrijca rp Xprorg,
tire wc vntiove, kal aylouc, Tjy 4ddG TP pdvy Kupiy. Ibid. p. 99.
his verbis, 1 Cor. iii, 3. éxet ydp capxtxol éore, addit, ra rijc capKoc
ppovoivrec éxOupoiyrec, tpdvrec, Lyodvrec, pnvdrrec, POovovrrec,
cap. vii. p. 112. hac habet, dd gnotv h ypagy (Joh. i. 17.) 6 vduoc
bute Mécrwe £860n, ody) tro. Mécewc, adda WTO per rod Adyou, Out
Mécewe de 700 -Sepamovroc airov, G0 Kal xpdoxampoc éyévero, h de
aide xaptc, Kar arqSaa, bce "Incot Xpicrod éyévero, cap. 9. p. 125.
ex Mattb. iii. 12. 7d yap mrvov éy TH xEtpt rot Kupiov g aroxpiverat
TOU upod 7b Uxupoy rd dperRpevoy rp mupl. Lib. iii. cap. 12. p. 263.
inter apostoli preecepta enumerat hoc Eph. v. 1. yiveoOe oby ppdve-
pots Kad ppnral cod be réxva &yamnra, (ubi rd dpdvysor inter va-
riantes lectiones locum obtinet, Jicet omittat vocabulum illud idem
Wo OVPORD. pMIBDRG e60i yo tpn in
Clem. Stro, iii: p.431.) et post sex lineas sequitur hoc preeceptum
ex v. 28. aut 33. ayardrwoar ody dddfAove ol ouvelevypévor we rat
‘dea odpara, de quo altum est apud Millium silentium. Lib. ii.
cap, 1. p.141. 6 Kipuog Aéyer yor, Luc. xiv. 13. éray moje doyay,
Kade rove TTWXOvE, éG’ G pahiora deimvoy rowyréoy. Cap. ii. p. 156.
eixérwc ody 6 drdarodoc ématéAdeL, jo) peOdoKecOe tv oivy, @ ear
aowria woh}, Eph. y. 18. ubi variantes lectiones notat-Millius,
cap. 10. p. 197. d¢ gnoiv 6 Matdog (1 Cor, vi. 15.) ob xpi xépyne
Hedy Totty ra rot Xprorod pérn, ovde py vey rov wader roy aicy=
pov, Tov vewy rod Ocod wounréov. Ibid. p. 201. év TO ebayyedio Meyer
(Matt. xi. 8.) idot of év 1 ipariopg évddéy, kal év rpopa Sudyorrec, tv
roic PaciXslote ciat roic émvysiowg. Stro. i. p- 280. 6 Kuproc pedvoc yuwio-
ket rove duadoyropodc, et 1 Cor. iii, 20. p. 289. et rie pi) mpoogpyerae
vytaivovardéyore, gnoi, (1 Tim. ix. 2.) didaccadla dé reve rerighwrats
&c. p. 296. ex col. ii. 8. Brérere ph ree Eorae 6 YwArayayor ayo
Tij¢ wlorewe rife cig Tov Xpcardy, dud rije prooogiac. P. 313. *Lovdatoi
gnot, (1 Cor. i. 22.) onysia airotoe pde rior, ubi observat Mill.
onpeia esse pro onucioy, sed de additamento nihil. Stro. iii. p. 471,
sic recitat Gal, ii. 20. £0 dé obk ere éyw, oc twy kara rac éxiOupiac,
bij O& év pot Xprordc did rije rey évrohwy brakonc, &yvac, Kab paka-
piwe’ Et Stro..iv. p. $79. mihi enim crucifixus est mundus, et ego
mundo, rad 6€ ijn év capkt dy, de év odparg modurevopuevoc. Vide
bina additamenta ad Eph, iv. 21, 22. Peed. lib. iii. cap. 3. p. 224.
addit. ad. 2 Cor. xiii, 5. p. 225. ad Matth. v. 29. p. 251. ad 1 Pet.
i. 17. p. 258. ad Hebr. xii. 6. Stro. ii. p, 360. ad 2 Cor. v. 12.
Stro, iii, p.452. ad Luc. xix. 8. Stro. iv. p.488. ad 1 Cor. ix. 12.
p- 513. ad Matth. xviii. 3. p. 538. ad Lue, viii. 8. ‘Stro. v. p. 545.
ad Joh. x. 16. Stro. vi. p. 668. denique ad 1 Cor. viii. 4. p. 695.
Origenes in Celsum, lib. vi. p. 278. sic ait, cat Twdvyne Aéyer Smep
gig, dAnOivdy gwriter rayra dvOpwroy épydpevoy sic roy adnOivdy Kat
vonroy Kéopoy, Kal rote avrdy g@c TH Kdopy. Lib. ii. p. 61. sic Christi
verba refert, Luc. xxii. 27. éya de éyerduny év péow bpor, ody oc 6
dyaxeiwevoc, dN’ ae 6 dtaxovdy. Lib. i. p. 44. exemplum licentiz
quam sibi sumpsit tum in mutando, tum in addendoverba Dei. Sic,
inquit, loquitur Gamaliel, Act. y. 38. édv 7 é& dvOpuxwy % Bovdi)
airy, Kat 6 Néyoe oboe, (text. kal rd Epyor rovro) karaduOjoerac> we
kat éxewwy KareA0On droOavdrrwr, édy dé gx Ocod (text. ef dd éx Ocov
ori) ob duvvpoaSe (text. dvvacSe) karaddoa ry rovrou SidacKkadlay
(text. adrd.)
Athanasius Alex. Hom. in Omnia mihi tradita, p. 150. ad verba
Matth, cap. xi. 28, addit tanquam Christi verba, Venite ad me omnes
reficiam vos. mapedd0n yap poe iva Komw<aayrac dyaravow, Kal
vexpwlévrag Gworojow. Ad 1 Pet. i. 14. addit cum multis aliis, rd
rij¢ Svvdpewc. Epist. ad Serap. p. 200. Orat. ii. contra Arianos,
p-310. allegatis Judeorum verbis sub formula interrogandi, Cur tu,
homo cum sis, facis te Deum? Addit cai Méyec, éy vai 6 carp ey
écpév. Ibid. p. 314. verba 1 Tim. iv. 1. sic recitat, In novissimis
temporibus dxoorhcoyrat rwec rij¢ tiag riorewe Tij¢ Vytavovane, et
p. 308. rije. dying riorewc, et p. 367. Joh. iii. 17. sic legit, Non enim
misit Deus filium suum in mundum ut judicet mundum, éAX’ iva
mavra urpwonrar, Orat. iv. p. 478. his verbis Rom. xi. 29. dpe-
rapéAnra yap ra yaplopara rot Ocod subjungit cal 4 ydpre rij¢ KAH-
cewc. Ibid p. 480, questioni, Joh. vi. 42. quomodo ergo dicit
quod de ceelo descendi, preemittit mc Neyer mply ’ABpadp yevéo-
Sar éy cis. Orat. v. p. 532. adducit tanquam verba Christi,
Joh. xv. 22. ei yap obx Oov—viv de rpddacry odx ekovow (supple
mepiriic dpapriac abray) dnot dknxodrec pou Tay pnpdrwy ov dy cwrny-
play kaprifovrat of gvAdcoovrec. In sermone de salut, adventu
Christi, p- 640. sic recitat 1 Pet. iii. 19. éropevOn Toic Ev duAakh
karakerheropévore Treipacw ebayyeNoacSa riv dvdoracw. Ibid.
p. 646. legit Joh. xvii. 5. ddéacdy pe warep 7H didiy dey. Serm. de
Sabbato, et circumcisione, p. 968. post cv/ravévrec abrg ev Barria-
pare addit eic rv “Atdny.
_ Cyrillus Hierosol. citans 1 Cor. xii, 28. post yévn yAwoowy addit
kai done dperiic aay eldoc. Catech, xviii. p. 222. ‘
Apud Epiphanium sepe Christum audias dicentem Joh. v. 23.
32 EXAMEN VARIANTIUM LECTIONUM
qui non honorificat filium sicut honorificat patrem, 4 dpyi) rod Seod
éx’ abrov péver. Ita Panar. p. 377, 884, 977. p. 516. iisdem verbis
subjungit hec, otk eee Swi év éavrg. Ad 1 Joh. ii. 22. addit,
P- 878. 6 Spohoyev roy vidv, Kal rov warépa Spodoyel. Addit Philip.
ii. 11. cai rdoa ~Adooa topodoyhonrat dre 6 Kipwoc; id est Xpordc,
6 ob>~ aXXEr prog cod dy AX’ ele Sétav Ocod warpdc, p. 972. p. 880.
I Cor. ii. 17. pro & kat Aadodpev legit, év § kal Aadodpey, et deinde,
éy § kat Aarpevoper, kal mpooxvvodpev. Post rac xeipde pov Kal rove
wébac prov. Luc. xxiv. $9. addit. P- 1003. kat rove rimouc roy fur.
Et p. 1055. 1 Tim. iv. 1. addit toovrac ydp vexpoic Narpevovrec, at
p- 296. et alibi, recitat eundem versiculum absque illo addita-
mento.
Sanctus Basilius his verbis cic Oede 6 rarijp, cat ec Kuprog "Incode
Xprorde 8t ob ra wavra, addit Kal ty wvedpa aywv ev g ra raya.
Lib. ii. de Spiritu Sancto, cap. 2. tom, ii. p. 294. et tom. i. Hexam.
p- 6. col. i. 16, addit eire duvdpec, cire “AyyéXwy orparial, etre
*Apyayyédwy éxtoractac forsan interpretamento horum verborum,
ra éy roic obpavoic, Kal ra él yijc, que omittit.
Macarius Egyptius in his additamentis pre czxteris abundat,
Hom. ix. p. 5. 1 Cor. ii. 15. 6 avevparudc (¢net) ywooke Exacroyv
wdOev Nadel, rod Eorne Kal év wolore pérpotc éoriv. Hom. xii. p. 73.
Martham introducit sic Christum alloquentem, Luc. x. 40. éy
Kapyw el rodXd, Kal air) wapaxabeleral co. Hom. xiv. p. 75. legit
1 Cor. ix. 10. cal é NapBdvwy yuvaica én” Erlde Tov Exe aaa
Matt. xix. 21. his verbis, vende que habes, addit plenooy ri Kor-
vwviay cupxiy, SovAevcoy rp Oeg. Ep. p. 211. addit Gal. iv. 2.
id brorpdrove Kal oixovduouc TOY TonpGY TrvEevparwy. Vide similia
ed. Paris. p. 88. 202. 236.
Theodoretus Her. fab. p. 309. ad 1 Cor. vii.'7. 9é\w ydp mavrag
dvSpmmove Elva de Kal guavroy év éyxparelg, ita enim explicat hec
yerba in commentario suo. Idem eadem de causa fecit Chrysost.
Ed. Mor. tom, iii. p. 12. et 385. et tom.iv. p. 539. Cum vero tantum
legimus, Acts xiii. 46. orpepdpeSa cic rad ESvn, Theodoretus in Isa.
xi. et orat. 10. adv. Gr. p. 639. legit caSapol jpeic, ard rod viv ele
2Svn wopevodpeSa. Cum editis tamen congruit comment. in Jer. p.
170. legendo idod orpeddpesa tic ra ESyn.
Denique verbis Christi, Matt. xix. 17. ei po) ef¢ 6 Oedc adjiciunt
patres primeevi nunc 6 wowjoac ravra, Just. M. Apol. 2. p. 63. alias
6 warhp pov év roic ovpavoic. Just. Dial. cum Tryph. p. 328. Clem.
Alex. pedag. lib. i. cap.8. p. 118, Et Iren. lib. i. cap. 17. alias sim-
pliciter 6 warfp. Orig. exhort. ad Martyr. p. 169. Com. in Joh. p.
38, et p. 60. et contra Cels. lib. v. p. 238.
SECTIO QUARTA.
MULTA verba seepe et periodos omittunt patres, aut saltem con-
trahunt reclamantibus suis exemplaribus, ex eo quod forsan quibus-
dam illa locis superflua videbantur (sicut Millio centies in ore est) vel
nihil ad rem facere, vel quod posita essent in parenthesi, vel quod
bis in eadem reposita periodo, vel propter aliam quamlibet causam.
Vie.
Clemens Alex. peedag. lib. ii. cap. 8. p. 158. legit Matt. xi. 19.
ISev 6 vide rov avSpmrov, kat Néyouary, preterito éoSiwy, kal rivwy,
sed Stro. iii, p. 448. legit heec verba. Stro. ii. p. 368. habet heec verba,
mioréov tH ypaoy. S. Matt. xix. 24. Sarrov kapndov dua rputfparoc
Pedévne dueheicecSat, i} Today procodeiv. Ibid. p. 381. sic recitat
Matt. xvii. 20. édy txnre whori we xébxkoy awdrewe, peraothaere 7d
dpoc. P. 389. 6 yap ércSuuhoac, ijey pepolyeve, dnotv. Matt. v. 28,
p- 391. radra NeAGAnca bpiv (Joh. xv. 11.) iva f yap Eni rAnpwSH,
mediis, éy ipiv pelvy cal i xapd dpay, Stro, ili, p. 438. Tac ydp 6
dpapravwy dovdé¢ éorw, 6 drxéorohoc Aéyet, nimirum, opinor, ex
Rom. vi. 16. ubi sensus fere idem est, verba tamen diversa. P. 440.
sicse habet Luc. xii. 58. pirore wapacde ce xpiri 6 piri de rp bre-
pity Tic dpxic daddy. Stro. iv. p. 480. 6 xipioc év edayyedly ono
(Mare. x. 29.) b¢ av karadelby rarépa évexey evaryyeNiov, Kal row
évépuaréc pov paxagpiog obroci, Vide etiam Stro. iv, p. 529. vi. p.
[LIB, 1.
644. 662. Ecce hominem qui i Millio judice raro-quiequam preeter-
mittit. 3
Cyrillus Hieros. Joh. i. $. omittit 8 yéyovey. Catech. vi. p. om et
Luc. ii. 11. owrip b¢ Eom, Catech. x. p. 86.
Epiphanius in Ancorato, p. 61. legit Act. xxvii. 97. d¢ ytoheorra
Yuxat, et p. 83. dc Yuya EBloufcovra. Textus autem al racat Ww-
xal Staxdorae iBdophxovra 2, numerum sc. majorem preetermittit, et
in minori 4 se ipso dissentit. In heresi Manicheorum, p. 679. Pa-
rabolam zizaniorum recitat ex Matt. xiii. a v. 24, ad $1. ubi ut missa
faciam minutiora illa 4 Millio notata, primo pro éySpéxrp ore(porre
Kandy owtpe éy rp &yp@ abrod, habet avSpimp oixodearérn dc toretpe
Tov &ypdy abrov Kaddv oréppa. Secundo omittit, ava péoov rov otrov
kal drij\Sev, v.25. und cum toto versiculo sequenti. Tertia, v.27
addit, 6 & &n val, sc. pro non, in quo sénisu nunquam occurrit
S. Scripturam. Quarto, Christum introducit messoribus aicedbdan
Snoare Secude, kat tromdere ra Ghavea ele Karaxajvac rvpt doPéory.
In Her, Catharorum, p. 494. recitat: Heb. vi. & v. 4. ad 8, ubi a. v.
7. ard Ocod ait Millius, ét v. 6. cic perdvoray, et V. 4. yevoupiévove rife
dwpetc rod érovpavlov, Kal perdxovc bathed phon ees prof ne de
quibus nihil Millius.
Sanctus Basilius ter repetit véerba’ Christi, Matt. xxviii. 19. ad
hunc modum, wopevSévrec Barrifere ci¢ rd Svopa rov Marpoe; viz. lib.
i. contra Eunom. p. 714. lib. iii. p.'752. '758. sed quater cum excu-
sis convenit, legens, mopevSévrec paSnretoare ravra ra evn Barrifor-
rec abrove, &c. viz. tom. i. p. 549. 560. tom. ii. +p 423. 479. :
Hoc seepissime accidit cum eadem verba bis in eadem period re-
periuntur. Ita Origenes Hom. 11. in Jer. p. 118. verba Christi’sie
profert, Matt, x. 34. pu) vopiZere Gre HASov Badety elphvnv——adra
paxawpay, preterita, posteriori illo #\Iov Padsiv eiphyny. Com. in
Joh. p. 169. omittit év évéuart Kupiov, Marc. xi, 10, quia occurtit in
fine versiculi preecedentis. Cyrillus Alex. sic allegat 2 Cor. v. 15.
ei cic txép Tavrwv aréSaver, ipa of mavrec dwéSavoy iva ot fav-
Tec, OMISSO, Kal dxép ravrwy dréSayey, quod dictum fuit prius The-
saur. p.278. Etdeador. Ep. p. 351. Chrysostomus Ed. Mor. tom.
iii. p..10. et 19. citat Luc. vi. 36. sic, yiveoSe oby oikripuovec bc 6
rarip tyr 6 éy rote obpavoic, pretermittens oixripuwy éorl, et ad-
dens, 6 év rote otpavoic, ex Matt. iv. 48. Sic Act. vi. 13. omittit
Pddegnpa in commentario suo, quia lectum est, v.11. Hujus ge-
neris exempla multa occurrunt apud ipsius commentaria in Psalmos,
et apud Millii prolegomena, et varias lectiones.
Frequenter etiam omittuntur verba que in parenthesi collocantur,
sic Act, xii. 3. 4 Chrysostomo omissa sunt joav de Hpépae tov d&-
pov. Sic 1 Cor. xv. 3. 6 cat rapédaBoy, ab Irenzo, lib. iii. cap. 20.
p- 246. 4 Tertulliano, lib. iii. contra Marcion. cap. 8. et Hilario P.
omittuntur, Quanquam ergo agnoscant heec verba versiones, Gree.
cique Scholiastee ad unum omnes, utpote éu@arudrepa, si Millium
tamen audias, Prol. p. 47. col. 2. commentarius’ est ex v. 1. et p. 81.
col. 1. vox. explicatoria de margine est mixta cum Italice ge-
nuinis.
Nihil etiam apud patres usitatius quam in’ citanidis Scripturis que
procemit aut preefationis loco habentur, pretenmaitsere, {Ita Origenes,
mepl ebyiic, P- 87, 88. omittit dpijy, cpa bey idle dpivy, Joh. vi. 53. in-
cipiens ab édy pa) daynre, et v. 35. eye eipt diproc ij Zane, absque
elre & abroic, et Chrysostomus Ed. Mor. tom. i. p. ‘756. in unum
confundit, Col. iv. 4. Eph. vi. 20. quod tamen in utraque epistola est,
ac det pe Aadjoa, negligit,
Hoc etiam crebro contingit in clausula petiodi, « ubi patres decur-
tant, et amputant verba que ad rem suam minime pertinent. V. g.
Cyrillus Alex. Thes. p. 163. ut probaret secundam in Sancta Trini-
tate’ personam meram creaturam non fuisse, citat Eph. ii. 10. adrov
yup Eopev rolnpa kriaSévrec vy Xpvorg "Inooi, abscissis émt Epyore dya-
Soic, utpote ad argumentum nihil facientibus. Etp. 169. filiumnon
esse creaturam probat ex 1 Cor. vill. 6. ele Kipwe Thoove Xprorde
dc ob rd wavra preetermittens, cat jpeic de abrov, utpote in prioribus
inclusa. Chrysostomus Ed. Morel. tom. iii, p. 41. sic allegat Eph.
iv. 13. wéxpexarayriowpes ot wavreg elo dvdpa rédevov ele pérpov WA-
CAP. I.]
xiag preeteritis roi Anpdparoc row Xproroi in fine, et duabus perico-
pis. in medio yersiculiy » wi & ot
- Non raro,etiam omittunt quee superflua illis videbantur, preesertim
eum sint:idiotismi Hebraici in usu frequenti apud 70. interpretes.
Ita Joh, vi. 2. sequebatur eum multitudo magna, dre pwr! adrod ra
onueia & éroler, abvrov, deest in versionibus antiquis Chrysost. Cyril.
Chron. Alex. nempe quia superfluum videbatur. Esse tamen pleonas-
mum Hebraicum constat. Vide Buxtorf. Gram. p. 412. Sic 1 Pet. ii.
24. 00 TH porwme airod idSnre, rd0v deest. Sic Joh. vi. 9. wawaguoy
ty-Wce, deest ty quia rapédxe. Sic v.15. d. wad MSS. quibusdam
et versionibus Chrysestomo, et Nonno: res tamen ipsa minime dubia
est, siquidem subiit in eundem montem Jesus, v. 3. - Sic v.22. na-
vicula alia non erat ibi nisi una ei j)-€v éxeivo, ubi & Chrysost. et
MSS. aliquibus éxeivo, omissum existimat Lucas Brug. quod in eis é
quod, sequitur, satis significetur. Sic Joh. vii. 3. ut videant discipuli
tui ra Zoya cou & rouic, omittunt cov Chrysost: Cyril. Theophyl. ob
eandem causam, Act. iv. 17. drei\g dre\nodpeSa, quo idiotismo
vehementiam exprimunt Hebrei. Qui hoc non intelligebant, dre:A7
omiserunt. Luc. i.. 75. waoac rade jipépac ric Swiic hyo, Vulg. et
Syr. omittunt rij¢ Zwij¢, utpote in reliquis ‘inclusum. | Cap. xiv. 18.
ray KAnSijec cig yapove, bxd rwvoc omisso, qui enim invocatus fuerit ad
ceenam, ab.aliquo ut,vocetur necesse est. Cap, xix. 2. 6 dmjp dvd~
pare xadovpevoc Zaxxatoc, deest kaovpevog. — Hinc ipse Millius ag.
noscit hoc, vel illud vocabulum crebro omitti ut supervacaneum.
Denique; contingit nonnunquam, ipsis patribusid indicantibus, quod
quidam inter eos dedita opera omiserint verba aliqua ex vano timore,
ne sanz doctrine obesse, aut heretice: pravitati patrocinari videan-
tur: sic quoniam quidam sentiebant, fletum, cum singultu, Christi per-
sonz*haud bene convenisse, et tamen flevisse eum, cum videret Hie-
rosolymam, legimus, Luc. xix. 41. et post mortem Lazari, Joh, xi. 35.
‘ heec loca,’ inquit Grotius, ‘ male olim solicitata ab iis qui Christum
nobis Stoicum effingere voluerunt.’ Sit autem hoc incertum, utpote
quod fideiunius Epiphanii innitatur, cujus verba in alium sensum trahit
Grabius, et post illum Millius, quem egre, me judice, ferunt, Certo
tamen certius est totum illud, Luc. xxii.43, 44. ab orthodoxis quibus-
dam omissum fuisse, metuentibus ne in malam illud partem heretici
interpretarentur, autquia pusillividebatur animi in tanta fuisse agonia
Christam formidine mortis, ut sudor ejus esset sicut gutte sanguinis.
Hinc Hieronymus, lib, ii. ady. Pelagian. F. 103. lit. F. heec habet, In
quibusdam exemplaribus [N.B. tam Greecis, quam Latinis,] invenitur,
scribere Lucam, apparuit illi angelus de ccelo confortans eum, et
factus in agonia, prolixius orabat, et factus est sudor ejus sicut guttee
sanguinis decidentis in terram. In quibusdam, inquit, invenitur, in
multis ergo defuit, Hilarius de Trin. lib. x. p. 253. in eandem sen-
tentiam loquitur his verbis, Nec sane ignorandum 4 nobis est, et in
Greecis, et in Latinis codicibus quamplurimis, vel de adveniente an-
gelo, vel de sudore sanguinis nil scriptum reperiri, Epiphanius hoc
plenius agnoscit, in Ancorato; cum enim dixerit, corpus suum dedit
Christus percutientibus, et faciem suam non ayertit 4 conspuentibus
addit, p. 36. d\Nd@ cal EkNavoe, Keirar év. rp pera Aoixay ebayyeNiy,
év roic dédopSbroig dyreypaore, Kal Kexpynrar TH paprupig 6 yw Eipn-
vaioc tv re kar’ Aipécewy mpdc rove Coxhoe: tov Xprarov wepnvévac dé-
yovrac. Sedin Eyangelii Luce exemplaribus non correctis habetur
quod flevit, eoque testimonio utitur Irenzeus contra eos qui Christum
specie tantum apparuisse dicebant. dpSddokor dé d@eidovro, 76 pnrov,
QofnSévrec, kal ui) vohoavrec abrov rd'Tédoc, Kab 7d ioxvpdraroy Kal ye-
vopevocéy dywrig idpwoe, kai tyévero 6 idpwe abrod He SpduBor aipa-
Tog, kai ipSn "Ayyedog évicyiwy abrdy. Vide Millium proleg. p.
101. col. 2.
SEXTIO QUINTA.
QUINTO, innumere 2 patribus Grecis deprompte citationes, in
quibus 4 recepta lectione aliquantulum discedunt, ad mutandam re-
ceptam lectionem eo minus autoritatis habent, quod iidem alias ali-
ter legunt, et plerumque cum editis conveniunt, Ex. Gr.
VOL. VI.
Vv : D. MILLII, &. 33
. Clemens Al. Christi verba, Matt. vi. $3. Stro. iv. p. 488. sic re-
‘citat, Zyreiré xpwrov rijv Baowsiay roy obpayay, Kat riy dicccootyny;
kal ra rept Piov xpooredhoerat tpiv. Peedag. lib. ii. cap. 10. p. 198.
sic, Zareire viv Baodelay rov Ocov, cal rad rije rpopHc, &c. Cap. 12.
p- 207. Znreire rpGrov ry Baoelay réy obpavaey Kat ratra ravra,
ubi in. prima, et tertia citatione. habet Bacwrelay ry obparay, in se-
cunda, rod Ocod juxta textum, in tertia retinet ravra ravra, in prima,
et secunda mutat in ra wepi Sioy, et ra rii¢ Tpo¢ic. In secunda de-
est p@rov, in secunda, et tertia decatocdvny, que tamen. apud pri-
mam occurrunt. Hee ipsa verba Theodoretus decies ad minimum
repetit editis congruentia, at comment. in Psal. cii. reperias, cat
Tatra mayTa ék mEepiocod mpooreOycerat, hinc autem constat, immerito
a locis ad hunc modum citatis receptam lectionem solicitari.
Verba Matthei cap. xi. 27. sic se habent, nemo noyit filium nisi
pater, ode roy rarépa rig Exvywaoxer Ei pu) 6 vide, quee.-verba cum alle-
gaverit Marcion sic, odee tyyw, Judice Ireneo, Jib. i. cap. 17. p.
88. Et lib. iv. cap. 14. legendum fuit obdele yurwoxet, ut lectum est
a Justino, Dial. p. 326... (Is tamen in Apol. 2. Ed. Ox. §. 82, 83.
legit obdelo Zyyw roy warépa) unde Grabius notis in Iren. p. 300. ait,
Mirum autem quod Justinus Apol. 1. p. 122. verba Christi citaverit
perinde ac heretici legerunt; sed decrescet mirandi causa si recor-
demur hee ad eundem modum citata esse 4 Clem. Alex. Protrept.
p- 8. Peedag. lib. i. cap. 5. p..89. et. Stro, i. p. 355. ab Orig. Com.
in Joh. p. 264.416, et contra Cels. lib. ii, p. 104, et lib. vii. p. 361.
Eusebius contra Marcel. Ancyr. lib. i, cap. 12. p..72. habet pydete
Eyyw roy marépa, eb pu) 0 vid, &C..15..p. 76. ovdele oide, et in eadem
pagina ovdele Exvywwoket. Et cap. 16. p. 77, ovdete tyvw., Et p. 78.
ovd€ic ofde,... Sicut etiam Basilius, tom. i, contra Eunom. p. 714, 770.
Similiter Epiphanius,in Ancorato, p. 16. 25.71. legit obdeic cide, sed
p+78. oddeic yyw. | L. de Heeres. p. 466. 532. 613. 766. 891. 943.
977. legit ovdeic olde, sed p. 898. ovdele yyw, Clemens Al. Peedag.
lib. i, cap. 5. p. 88. verba Pauli, Eph. iv. 13. sic refert, péxpe karay-
Thowpev oi mayréc sic Thy Evornra Tic mloTEws, Kab THe émeyvacewe
Qcoi, ubi, adnotante Millio, deest. rot viov. . Sed Stro. iv. p. 527. di-
serte dicit, cai rijc éxcyvocewe rod viod rod, Oxod.
Origenes contra Cels, lib. v. p. 273. legit 1 Tim, iv. 2. xexavrnot-
acpévoy ri oiksiay ovveidnow, que inter variantes lectiones locum
occupat. Idem tamen Com. in Matt. p. 357. et 400. legit ry idiar
| ouveldnow, juxta textum. lib. i. contra Cels. p. 2. legit Rom. viii.
35. quis nos separabit a0 rij¢ d'yarne rod Ocov; sed Com. in Matt,
p. 357, 358. dxd rig dyarne rod Xprorov, ut se habet textus. Ibid.
p- 40. sic recitat Matt, xxviii. 13. eirare dre of padnrat adrod, hpdy
Kouopévwy vukroc, ekAevay atrdv. Sed Com. in Joh. p. 357. tA96v-
rec vukroe ExAeay abroy, huay Kouwwpévwry. Lib. i, p. 47. Joh. xviii.
36. vuvt dé obk orev EK Tov Kéopov TovUTOV H Pactreia % én), sed Com,
in Joh.p. 21. évrstSev perinde acintextu. Lib, ii. p. 56. legit Act.
x. 9. dvéBn 6 Lerpic cic rd Wreppor, sed Com. in Jer. p. 177. ic rd
dopa ut edit. Ibid. p. 58. legit Gal. iv. 21, Aéyeré por ot roy vopoy
dvaywéckoyrec, sed Philoc. p. 10, et Com. in Joh, p. 428. oi br0 rév
yéuov Sédovrec elvac ut ibi apostolus: omittit 1 Cor. viii. 6. kat jpete -
ele abréy. Lib. vili. contra Cels. sc. ibi p. 381. uncis hee inclusa
sunt, sed reperies illa verba absque uncis, lib. iv. p. 179. Orig. con-
tra Celsum, inquit Millius, legit 2 Thess. ii. 3. &vSpwroc dvopiac, p.
98. nempe quia sic scriptum est in margine, sed legit éyapriac, lib.
vi. p. 307. et Com, in Matt. p. 347. et in Joh. p. 76. Legit, inquit
Millius, oida, lib. vi. p. 307. at hoc factum est ex oscitantia librarii.
Legit enim oidare, lib, ii. p. 89. Legit quidem xépre p. 307. sed
réwlerp.90. Legit émayrec p. 307. ubi in margine adnotantur no-
vem yariantes lectiones; sed Com; in Joh. p. 76. mavrec. Com, in
Joh. p. 135. legit Joh. vis 50. hae cic aiwva, sed Com, in Matt. p.
254. Choerat, In eodem versiculo omittit 6v éy@ dow, ex more Pa-
trum, ubi eadem verba bis occurrunt, sed eadem legit bis wept evyije,
p-88.. Com. in Joh, p. 164. legit Joh. vi. 55. 4 odp§ pou tore ddy-
SHc¢ Ppwate, 7d aipa pou ddyXi¢ méarc, sed Com. in Matt, 417. 4rn-
@a¢ utrobique. Com. in Matt. p. 291. legit. éy 7 Baadzlg abroi,
cal rf O¢8n abrov, sed p. 294. absque illo additamento, Utque hu-
e
34 : EXAMEN VARIANTIUM LECTIONUM
jusmodi multa intacta preeteream, Com. in Matt. p. $24. legit Marc.
ix, 36. &v rév wacdiwy, sed intra paucas lineas tv rowirwy radlwy.
Matt. xi. 22. legit dvexrérepov toraed ipiv, Philoc. p. 109. et Com.
in Ex. tom. i. p. 25..sed Com. in Matt. p. 327. addit év jjpépg rife
xpicewc. Com. in Joh, p. 258. legit Joh. i. 33. obréc éortw 6 vide rob
Qeoi, sed commentario eodem p. 58. 76. 93. 183. obré¢ tore 6 Bar-
rigwy rveimarc dyle juxta textum,
Ad hunc modum sepissime a 'seipso differt Epiphanius. V. g. in
Her. Nazar. p. 114. legit Gal. v. 4. otreec év vép@ kavyaoSe. Cum
in Her. Cerinth, p. 113. legisset duatotoSe, ‘ut etiam infra Heres.
dimer. p. 1032. Ancor. p. 8. bis legit Joh, v. $1. si ego testimo-
nium perhibeo de meipso, 4 paprupia obdéy gor, sed Heer. 65. p.
614. ovx tori add O1)o, pariter ac in textu. Anchor. p. 22. legit 1 Cor.
xii. 8. 6 Néyoe bidacxahiac, et Her. 69. p. 782. dudaccadia, sed An-
‘cor. p.'77. legit 6 \yoc yreoewe, juxta receptam lectionem. Anchor,
p. 67. legit Tit. ii. 11. érepdvn t xapre rod kuplov Kat owrhpioe didde~
Kova ideo, sed p. T&. legit i xapec rod Ocod } cwrhproc wadevovea
pao, ut textus se habet Ancor. 'p. 75. legit Rom. ix. 20. av ree af 6
dvrdsydpusvoc 76 Oey, alibi vero'cum'textu dvraroxpuwdpevoc.
Gregorius Nyssenus Hom. vii. in Eccles, p. 444. recitat Joh. xiv.
80. &y épol 'sdploxer ray wv obdér: sed alibi omittit ry itor Hom. i.
in Cant. p. 492. Paulo de seipso fatenti quod blasphemus fuit, et
persecutor, et'contumeliosus, addit, ca? pédac, explicans se. ila verba
Cant. 1.5. pédawd elu, kal Kad), sed eadem omittit Hom. xiii. p.
669. Sictom. i. p. 856. allegat Rom. viii..29. mpwrdrokoc, dved-omo-
piic, év rote zodXote ddehGoic, sed tom. ii. p. 24. et 219. additamen-
tum illud non agnoscit.
Cyril. Alex. addit 1 Cor. viii. 7. Kal &v wveipa dyov éy § ra
révra, de Ador. Spir. p. 185. sed crebro‘etiam ‘cum divinam Sancti
Spiritus naturam asserebat, versiculum ‘absque illa clausula allegat,
scil. lib. v. par. ii. p.117. 169. in Isaiam. p. 539. de Recta Fide, 'p. 47.
In'libro de ador. :p. 26.-sic citat 1 Cor. xii. 3. Nemo dicit Jesum
anathema ‘nisi ‘in BeedZeS0b3. Et ‘sic ‘passim alibi, ut in Thesauro
suo, p. $46. et lib. de Recta Fide p. 64. legit cum textu obdele év wveb-
part Ocot Aadoy. De Ador. Sp. p. 359. legit 1 Cor. ix.8. pa) orpov-
Siwy péder 7g OeG, sed p. 99. 130.-247. habet 7dr Boo 'sicut textus.
P. 404. legit Jacob. i. 17. rav dépnpa dyaSor, Kai raoa eiXoyia vw=
Sév éorexarad-rd yeypappévoy: sed de Recta Fide, p.76. Glaph.in'Gen.
p- 205. Com. in Amoz.-p. 315. cum.editis.congruit, ‘Lib. ix. con-
tra Julianum p. $19. D. Petri verbis Act. x. 14, ‘addit, ob8 elo Ger
ele ordpa pov way kpéac BéAydoy, sed receptam lectionem exhibet,
Com. in Hos. p.12. In Hab.p. 568. recitat Matt. xiii. 52. ‘similis
est dvSpumry rrovoiw, et sic alibi: sed\Glaph. in Exod. p. 292. Com.
in Zech. p. 745. 781. -dvSpwry oixoderndry. Com. 'in Zech. p. 669.
legit én && pédove, 1 Cor. xii. 21.-sed p. 692. ee pépove. Questio
Christi ad Divitem, Matt. xix. 17. sic allegatur, Thess. p.310. ri ye
Zpwrdc rept rod dyaSov; ‘sed 'p. 346, ré we Neyere dyaSdy ; Glaph. in
Gen. p. 8. citat Joh, vii. 89. obrw yap hy mveipa &yoy, ut jam in im-
pressis: sed p. 145. thabet ovrw ydp jy mvedpa, sicut plerique
veterum.
SECTIO SEXTA.
OBTINUIT etiam mos iste inter primeevos Patres; ut plurimas 8.
Scripturee portiunculas, diversis temporibus, diversis de causis, et
a diversis evangelistis memoratas, tanqaam 4 Christo simul prolatas
congererent, idque iis sub verbis quee jyra¢ nullibi‘apud N. Test. oc-
“currunt. ‘Vig. ‘
Clemens Rom. Ep. 1. ad Cor. §. 48. hee habet, ‘ recordamini ver-
borum Jesu Domini nostri, cire ydp oval rg dvSpWry ékeivy, addy
jy abrG ci ph eyevvhSn, fj Ga roy exrexroy pov cxavdadloa, Kpetrroy
Hy arp teptreSivar pirov, Kal kararovricSivac ele ry Sédaccay, })
iva ray puxpoy pov oxaydadioa,’ ubi, teste Cotelerio, notis in Ep.
Clem. p. 98. multa testimonia in unum conjungit, nempe Matt. xxvi.
24. Lue. xvii. 2, Matt. xviii. 6. quod antiquis non ‘insolens fuit. ‘Si
quis autem inspiceret locos 4 Cotelerio‘citatos, inter Clementem R.
[LiB. 1.
et Evangelistas permultum interesse discriminis Pree-
terea heec ipsa verba 4 Clemente Al. citantur, Stro. iii. p/472. parvo
admodum facto discrimine, nempe, pro éva rév puxpov pov exavéadi-
oat, legit tva rév éxhexrov povdumorpépa. In Dialogo contra Mar-
cion. §. 1. p, 25. sic legimus, Christus ipse in Judam sententiam tu-
lit, dicens, ofad rg dvOpwry a’ ob 6 vide rod dvSpurov mapadidorac*
ouppéper adrg ei po) Eyervn Sn, i) yernSévra pidy dvag mpooreSivar,
kal KararovrisSivacéy 7O Pade rije Saddcono.
In eadem Epistola §. 13. * memores sitis,” inquit Clemens R. ¢ ser-
monum Domini Jesu—obrwe ydo elwev, EXstire va theeOijre, dgiereiva
dgeSh tpiv, de rovtre odrw momShoerar byiv, de didore obrw BoSjoerac
ipir, d¢ Kpivere obrw KpiIhoerae bir, de yonorederSe otrwe yonarev-
Shoerac piv,’ ubi margini inscribit Cotelerius, Luc.vi. 56. Sedsicut
ibi, dc, et olrwe non extant, ita per totum illud caput nihil extat quod
quibusdam ex his similitudinibus apte respondeat. Hance tamen
sententiam paululum immutatam reperias in Polycarpi Ep. ad Philip.
§. 2da, et in Clemente Al. Stro. ii. p. 399, mutato tantum é)ecire in
éhedre. Idem Clemens Al. Stro. i. p. 295. tres scripture looos in
unum confundit, iva ju) wemorSdrec dpev tv Eavroic, dAN’ emi rg Og
TO éyeipovre rode veKpovde, 6 dardorohbc Gnow, bg & TyALKobrov Bavaro
ppvoaro hude (2 Cor. i.9, 10.) iva h wioree hpay wh j tv copig roy
dvSpdmuv, dX év duvdper-rod Oeod (1 Cor. ii. 5.) 6 yap mvevpareKde
dyaxpivac mdvra, &c. (v. 15.) q
Origenes in Mattheum, 'p. 357. 359. et in Joh. p. 402. Judeeos
dicit sipnxévas ex’ adrG de Christo dixisse,alpe dd rjc yij¢ rowtroy,
eravpov, oravpov abroy, de quibus confer Act. xxii. 22. cam Luc.
xxiii. 18. et Joh, xix.15. In Philoc.p. 2. citat & Matt. vii. 22. hac,
TOOL époset por—ov 7H dvopari cov eayouer, Kal 7G dvdpuarl-cov
erioper, nad 7G dvdpart cov daepdrunéteParoper ; Kai Epw airore,” Nro-
Xwpsiredn’ éuod oi Epyatépevoe ry dvopiay. Lib, ii. contra Cels. ‘p.
88. addit post é£eBadoper Kat duvdpece ora Exorfjoaper, Kat pw ab-
roic drs tore épydrar ddikiag. ‘Com, in Joh. p. 2938. iisdem verbis ad-
jicit, obdérore Zyvwr tae, Kal 'rd odk olda wé9er éore, conjunctis sic
Matt. vii. 22, 23..cum Luce. xii. 26. 37. quoad sensum, non quoad
verba. Tom. i. p. 38. sic recitat Luc. xi. 52. * Vee vobis jurisperitis
bre Hpare ripy KAEia Tie yrooewc, abrol obiciahhere-Kal rove eioepyo~
pévouc obk ddlere eicedSetv,’periodum claudens cum verbis Christi,
Matt. xxiii. 13. sed Philoc. p. 8. editis congruit——Sie Com. in Joh.
p- 30. Christum allegat dicentem, Joh. xv. 15. obxére bpaic Néyw dob-
Nove, Bre 6 Govroc ovK vide ‘re 7d SéAnpa rod ‘Kuptov ‘abrovd (text. ri
movi 6 kbproc abrov) GAN’ éyh bpd pidove eyo \(text. Yudc Oe eipnra
géirouc) Ore dapeperijxare per’ nod éy wor wecparpoie pov, que oe-
currunt Luc. xxii. 21. ‘absque aor. Ita Com. in Joh. p. 413, con-
jungit Colos. i. 20. ii. 15.
Cyrillus Alex. sic recitat, 1 Pet. ii. 5. cai dpéic be AS Favre,
érotkodopetoSe olkoe tvevpareKde, addens ex Eph. ii. 21, 22. cic vady
&ycov, eic oixnrhproy rod Oeov év wvevpart. _ In lib. primo de Sancta
Trin. ait, “Cum Christus in forma Dei esset, formam servi accepit,
iva droxaradndén ra ravra Kard 7d yeypappévor, ipnvororjoag dud
rod aravpov, ra év ‘obpavoic, ra Te émt yijc, weorrebwy Kai dv Spwrorc,
dedpeSayotr imép Xprorov, xaradhdynre 7H Oey,’ ubi coacervantur
Phil. ii. 6, '7. Colos.i. 20. 1 Tim. ii. 5.2 Cor. v.10. Quod si hoe
pro prudentia sua diligentius animadvertisset Millius, non ita prestet
modum crevissent variantes istee lectiones, quarum trecentee non
aliud sunt quam voces sacre Scripturee ab uno evangelista, aut apos-
tolo in alterum a patribus translate.
Denique plurima que a Patribus primorum seculorum tanquam é
S. Scriptura recitantur, desumpta reperias aut ex adulterinis Evan-
geliis, aut ex Apocryphis: ita de Clemente R. qui post apostolos pri-
mus aliquid literis mandavit, ingenue fatetur Millius Proleg. p. 16.
col. 2. quod in Epistola prima ad Corinthios, et posterioris, si quidem
ejus sit, fragmento, nonnulla adducit ex evangeliis, que jam ante
nostram editionem Christianis in usu fuerant, nonnulla et é nostris,
ut apparet, sed omnino mixtim, et confuse, ita ut vix, ac ne vix qui-
dem, néris ex verbis ejtis ad quodnam é nostris potissimum respexe-
rit. Paucis exemplis satis hoe confirmare possumus. V. g.
GAP. I1.]
Clemens R. Ep. 2. §. 4, Christi verba, Matt. vii, 21. ad hunc mo-
dum recitat. ‘ Non omnis qui dicit mihi, Domine, cwSjcerar, dre 6
xoavdccaoriyny. Nam érer 6 Ocdc (v. 23. aut Luc, xiii, 17.) édy
ire per’ Epod ournypévor év TE KOATY pov, Kal ju) Touire Tae évrokdg
Lov, droBare ipde, Kar Epo vpir, dwayere dr’ épuov,"Kal ra cad ékijc.
Sect. quinta, miram quandam Petri responsionem narrat ad Christi
verba: ‘Ecce ego mitto vos, sicut. oves in medio luporum. ’Asroxpe-
Sele G2 6 Tlérpoe airg éyer, édy ody Seacnapazwar ot Aixoe ra dpvia,
quid silupi agnos discerpserint ? cIrev & "Inoote ro Hérpy, ui doBeia-
Swaoayv rd dovia roi Mixoug pera rd droSaveiv ard, Kal dpeic. pp po-
BéiaSe rove droxreivovrac pac, cat pndev vpiv dvvapevouc wotety,’ Kal
té Aourd, Luc. xii. 4,5. Heee, ait Cotelerius, deprompsit ex Apo-
eryphis. §. 8, hee habet, déyee ydp 6 Kupwe év rp evayyely, ei rd
pixedy ob« Ernphaare, ro péya rie iuiv duces. Irenseus pariter, lib, ii,
cap. 64, p. 193, Similiter Dominus dixit, ingratis in eum existenti-
bus, ‘si in modico fideles non fuistis, quod magnum est quis dabit vo-
bis?’ ubi vide Grabii conjecturam heec ex evangelio ad Egyptios de-
prompta.esse. Sectione duodecima, interrogatus 4 quodam Domi-
nus quando venturum esset regnum ejus, elev, dray tora ra dbo Ev,
Kal 7d Ew be 70 Eow 7d ipoey pera rije Sndeiac, obre Upger, ode OAL.
Quod desumptum fuit ex Apocryphis, juxta Cotelerium, juxta Cle-
mentem Al. Stro. iii. p. 465. ex evangelio ZEgyptiorum.
Ignatius in epistola ad ecclesiam Smyrnensem Christum introdu-
cit, qui Petrum, eseterosque qui preesto erant, sic alloquitur, \aPere,
daragieare, kal idere Gre oie cit daydviwv dewparoy, Luc. xxiv. 39.
quod juxta Hieronymum desumitur ex evangelio Nazarenorum,—
juxta Cotelerium ex Apocryphis, juxta Origenem dictum fuit a nulla
qui Spiritu Dei inspiratus fuit, Et tamen locum obtiauit. Luc. xxiy.
39. inter variantes lectiones apud Millium.
Tn codices Origenianos admissas fuisse p4ceuc aliquas ex evangelio
secundum Hebreos, aliove aliquo Apocrypho, ostendit ipse Millius
Proleg. p. 66. Plura hujusmodi reperiat lector in epist. Barnabe,
§. 7. in Just. M. Dial. cum Tryph. p. 267. in Iren. lib. v. cap. 33.
p- 454, 455. in Orig. Com. in Matt. p. 308..sed lectorem non te-
nebo pluribus. Ponam tandem judicium Millii de epistola Clemen-
tis R. aliorumque ejusque temporis scriptorum, Proleg. p. 16.col.2. |
his verbis editum. “ De qua, ut et aliis opusculis, sub hoc tempus
conscriptis, notandum quod ex evangeliis, et epistolis nullam unquam
pericopen citant accurate, et ad fidem exemplarium, et cum ad evan-
gelii cujusvis, aut epistole clausulam aliquam respiciant, neque li-
bri, ubi extet, neque scriptoris nomen proferunt, et quidem loci ip-
sius diserta verba raro admodum proponunt, sed sensum fere, ac
sententiam ex memoria tradunt, quin et ab Apocryphorum testimo-
niis haud abstineant, sed.¢a promiscue cum apostolicis ipsis Seorvei-
arac, pro re nata, citent, allegentque.”
CAPUT SECUNDUM.
§. I. Monstrat lectionem yariantem non posse certo colligi ex codice
Latino, aut versione Latina Greci scriptoris, aut demum é loco 4
Latinis patribus citato. Primo, quoniam quomodocunque se. ha-
beat textus Archetypus, mos est interpretum ut ad Vulgati versio-
nem verbaaccommodent. §.2. Secundo, quod parum idonei in
hac re sint arbitri Latini, nec feliciter de Grecis criticen
exerceant. §. 3. Tertio, ex Millii ipsius de patribus Latinis sen-
tentia idem colligitur,
CAPITIS SECUNDI SECTIO PRIMA.
Ut varians lectio nascatur é codice Latino, aut ex versione Greeci
alicujus patris, aut ex citatione a Latino patre desumpta, quee Greco
exemplari non congruit, mihi quidem valde importunum, et iniquum,
videtur. Hoe enim, ut cum Hierovymo loquar, nihil aliud est quam
ceenosos rivulos adire, ut fons purgetur. Hinc tamen ortum suum
debet fere dimidia pars earum variarum lectionum que in epistolas
adnotaptur, ubi Latinus interpres Irenwi, Origenis in Romanos, Di-
dymi de Spiritu Sancto, Tertullianus, Cyprianus, Ambrosius, Hila-
D. MILLII, &e. TER: 35
tius Diac. Hilarius Pictay. Augustinus, Pseudo-Hieronymus, sive
Pelagius, magnam voluminis partem implent, quod quam absurdum
sit, ex his rationibus colligere possis.
Primo quod quomodocunque se habeat Archetypus, mos est in+
terpretum ut ad vulgati Latini arbitrium, et quasi nutum totos se fin-
gant, et accommodent. Ex. gr. Origenis Com. in Joh. p. 115. legit
déiove xapzode rij¢ peravoiac, interpretes é Vulg. fructum dignum.—
P.. 339. legit Joh. vii. 39. ovrw yuo iv rvedpa, Lat. nondum erat, Spi-
ritus datus ut Vulg.—In commentario in Rom. Ruffinus in textu fin-
gendo veterem vulgatam secutus est, fatente Millio, ubi verus Orige-
nes eidem contradicit, Cyrillus Hieros.. cat. xii. p. 119. et 17. p.
195. legit rd yevywpevoy &yroy, sed Latina vulgati vestigia sequuntur,
‘ quod naseetur ex te Sanctum.’ Gregor.Nyssenus tom. ii, Ed. Paris.
1615. p. 734. legit Rom. i. $2. oirweg rd duxatwpa Ocod éxcyvdvrec,
absque'ov« événoay, interpres autem ‘ qui cum justitiam Dei cognovis-
sent, non intellexerunt.’ Ita Chrysostomus Hom, 12. ad Pop. An-
tioch, Ed. Mor. tom.i. p. 14:5. ob pdvov abrad rovovau, d\Ad Kal cuv-
evdoxotios Tote tpdeaover, Lat. cum Vulg. ‘non solum qui ea faciant,
sed etiam qui consentiunt,’ &c. Quater habet Chrysost. rorjpsoy
Yoxpod, Matt. x. 42. toties Lat. ‘aquee frigide.’ Sanctus Basilius
tom. i, lib. v. contra Eunom. p. $76. et Cyril. Al. de Recta Fide, p.
66. de.ador. sp. 494,. Hom, Pasc. p. 246. 311.334, legunt ra dua coi
eiparor, 2 Cor. v.10, Lat. semper ‘ propria corporis.’ Cyril. Al, le-
git otmw ydp iy rveipa &yor, Lat, ‘ Spiritus datus.’ Luc. ii. 15. legit
évy dvSew@more evdoxia, Hom. in Div. p. 380. Lat. ‘ hominibus bone
voluntatis.’ Luc. i. 35. ro yevympevoy &ycov.. Hom, in Divers. p. 383.
de Recta Fide, p..88. Lat. ‘ quod ex te nascetur sanctum.’ Matt. vii.
13. ozevy d& 4 ridyn, H. Pasch. p. 150. Lat, ‘quam augusta porta.’
1 Joh. iv. 3. maiv wveipad pr) 6podoyei, Lat. ‘qui solvit Jesum.’ 1 Tim.
iii. 16. 6 Qcdg EpavepwSn év capxi, de Recta Fide, p. 124, Lat. ‘ quod
manifestatum est in carne. Nimirum omnibus his locis vulgati plus
valebat autoritas quam ipsorum patrum; sed cum hoe sexcenties
apud latinos interpretes evenerit, speciatim in, commentariis Origenis
et Theodoreti, commemoratio plurium testimoniorum supervaca-
nea est.
SECTIO SECUNDA.
FL0C etiam luce clarius fiet, si. modo quam parum idonei in hac,
re arbitri, et quam infeliciter de Greecis criticen exercuerint Latini,
lector mecum recognoscat. Cum in Grecis exemplaribus suum. tu-
lisset judicium Hilarius Diae. ait Millius, ita czecus de coloribus.
Nihil de codicibus Grecis novit Ambrosiaster, Prol. p, 139. col. 2.
nec iniquum de eo tulit judicium. Is enimt,Com. in Rom, xiy. veram
lectionem esse ait in eos qui peccaverunt absque negationis particula,
scilicet, ex fide cod, Latinorum quosincorruptos simplicitas temporum
servayit. Atqui etiam illi fluxerunt ex veteribus codicibus Grecis.
Quod si Millium, audiamus, codices Greeci hodieque omnes, tempore
Augustini omnes, aut pene omnes, etiam Irenceus, si interpreti, ejus
credimus, legebant, cum negatione, quod idem de. prestantioribus
Latinis dicendum, Prol..p. 75. col. 1. Devero Ambrosio dicit Mil-
lius; Prol. p. 78. col. 2. Eum pium magis, quam doctum fuisse, cum
enim Mare. xiii.32.. sic legimus, De. die autem illo aut hora nemo scit,,
neque angeli in ccelo, obd¢ 6 vidc, Ambrosius de fide, lib. 5. cap. 8.
hee habet, “Codices Grecinon habent ‘quod nec filins,scit.’” Certe
nulli sunt, inquit, ibidem Millius, nec opinor unquam fuerunt libri
Greeci 4 quibus obesset otd2 6 vide. Idem lib. iii, de Spiritu Sancta,
cap. 1}. clausulam hanc, Joh. iii. 6. sic exhibet, ‘quod natum est de,
Spiritu, Spiritus est, quia Deus Spiritus est ;’ ubi queritur hee verba,
eo quod Spiritus Sancti divinitatem abstruere videantur, ab Arianis
sublata, esse, et tamen, judice Millio, Prol. p.'79.col. 1. Haud alia
erat hee particula qué erasa videbatur, quam, lectoris,cujuspiam
scholion. Vide exempla plura 4 Millio congesta, Prol. p. 78. col.2.
79. col. 1. Denique dicente Augustino, Retract, lib, i, cap. 19.
Codices Greci Matt. v. 22. non habent sine causa, Hieronymo in
locum his verbis adstipulante, in quibusdam codicibus additus sine
e2
36 EXAMEN VARIANTIUM LECTIONUM
causa, ceeterum in veris tollitur, hoc tamen non obstante, P. Simo-
nius vere dicit, Obtinuisse hance lectioneni quee elk exhibet non
modo apud Syrum, sed etiam apud patres antiquissimos, tam
Greecos quam Latinos ; est ergo; inquit, in vulgato restituendum,
qui in eo omittendo antiquitati repugnat, multisque exemplaribus,
Hist. Crit. in N. Test. lib. ii. cap. $2. Plura his addere facillimum
esset, sed compendio rem agere consultius visum est, instantias
enim passim dabunt tum Millii prolegomena, tum lectiones vari-
antes.
SECTIO TERTIA.
TERTIO, ita Latinorum plerosque patrum depingit Millius, ut,
se judice, citationes ex iis desumpte exiguam mereantur fidem.
Agmen ducit Tertullianus, de quo ecce sanum et subtile judi-
cium Millii: in eo citata sunt loca ’S, Codicis fere neglectius ex me-
moria contractim, ad sensum, haud sine levicula aliqua subinde mu-
tatione, ipsisque porro allegatis ab eo testimoniis immista sunt non-
nunquam aliqua a stylo vulgati interpretis * diversa, Africante
$pacewc, et vocabula mire barbara. » Immo penes Se habebat Ita-
licee exemplar haud parum maculatum, certe si quid de ceteris ejus
partibus conjectare liceat ex evangelii Luce codice quo uss est in
libro quarto contra Marcionem. Denique, alia, inquit, Joca sumpta
videntur ex variis versionibus que -tempestate ista ferebantur.
Nempe preter Italicam, innumeras alias primis seeculis (de suo tan-
tum seculo dictum fuisset) ‘extitisse notat Augustinus, et tamen non
tantum de varia lectione Tertullianum, velut testem idoneum, pro-
ducit ; sed etiam in prolegomenis sepius lectionis que apud vulga-
tum prius obtinebat. Ita p. 105. col. 2. Vulg. ut “apparet ex Ter-
tulliano; miror hic quo critico naso tam accurate discernere potuerit
inter tot varias versiones quid 4 vulgato prodierit, aut cur tam fiden-
ter pronuntiarit virum Greece doctissimum, loca a se citata ex Lati-
nis versionibus produxisse ; Pamelio etiam contradicente eum non’
tam Latinis translatis, quam Greecis codicibus veteribus usum esse.
De Cypriano hee dicit Millius, ‘nempe ex citatis ab ipso N.Test.
pericopis abunde constat Italicam (hanc enim unam in usu ei fuisse
ex allatis ab ipso N. Test. pericopis manifestum est) temporis tractu
magis magisque fuisse interpolatam.’ Veruntamen vitiatis hujus-
modi lectionibus non parvo numero premissis, p. 67. col. 1, 2. hee
habet, ‘ Restantlectiones quedam quas ex Africanis aliisque qui-
busdam profectas probabile est.’ Tria hic notanda veniunt. Primo
criticorum divortium. Quod enim hic Millio de Italica manifestum
est, Simonius manifesto falsum pronuntiat in locis infra adducendis.
Secundo, Millium sibimetipsi contradicere, dum ait unam, i. e. so-
lam, Italicam Cypriano in usu fuisse, et tamen eundem ex Africanis
aliisque quibusdam versionibus quedam protulisse. Denique ex
codice hoc Cypriani tractu temporis magis magisque interpolato,
non tantum varias lectiones plus centies exhibet, sed vulgate lec-
tionis Italicee argumentum non semel.
De Hilario Pictavorum Episcopo mentionem faciens, Prol. p. 72.
nihil ex eo profert nisi lectiones interpolatas, quasi nec unam genui-
nam habuisset, h. e. cum versione Italica sua-consentientem. Lu-
cifer Calaritanus, judice Millio, vitiis misere scatet, nec S. Codicis
loca integra producit, Prol. p.'73. col. 2. Testimonia nimirum pro-
tulit ad MSS. exemplar unum, idque perperam’ descriptum ador-
nata, unde lectionum ejus interpolatarum‘catalogum tantum exhi-
bet. Victorinum Afrum, et Zenonem Veronensem Latina secutos
esse nonnullis in locis interpolata pronuntiat : locum unicum in quo
additamentum, Joh. 6° Com. 56” occurrit, genuinum pronuntiat,
refragante Simonio, Greecis scholiis, et versionibus universis.’» Op-
tati citationes fere omnes-interpolatas fuisse asserit, p.'74. col. 1,2.
Hilarium Diac. quod attinet, is certe, inquit Millius, cum scripta
sua testimoniis S. Codicis passim tessellaverit, tum in commentariis
in epistolas D. Pauli ex Italic: versionis textu, qualis tum temporis
* Prol. p. 59. col. 1, 2.
[Lips 1.
ferebatur, exhibuit, Prol. p. 74. col.2. Quanquam ergo interpola-
tas ex eo lectiones ibi puslhasiesie sexcenties tamen Ambrosiastrum
hunc: pro vere lectionis teste idoneo profert, ejusque textum seu ge-
nuinee lectionis Italicee certissimum argumentum exhibet. Quam
falso, et in causee sue preejudicium, ex lectionum ejus a ge:
quam infra dabimus, judicabit lector.
Porro id ex Millio discimus pated; ‘Latinos fere omnes post or-
tam Arii heresin, id sempe Arianis objecisse quod Scripturas S. cor-
rumpere, pericopas ex iis eradere, mutilare solerent, adeo ut eadem
nobiscum hereticos habere biblia vix agnoscerent. Objiciunt hee
illis Hilarius Pict, Hilarius Diaconus, Ambrosius, Salvianus ; quee
omnia, Millio judice, frustra, et sine causa’ hereticis objicieban-
tur, cum rari essent qui Seripturis temerarias manus intilere. Vide
loca omnia in quibus hoc factum esse clamitant, 4 Millio bene vin=
dicata, Prol. p.78. col. 2.'79.'col. 1. Qui autem de Gratis codi-
cibus tum falso, et imperite judicabant, qui de Latinis'ea sublata
esse existimabant que alii ex ipsis S. Codici adjiciebant, eorum de.
lectione genuina judicium non owes ‘estimandum . ‘esse ip
lector censebit.
Sed de his plura ‘acate eo minus necessarium videtur, quod
seepius videamus Millium integrum patrum Latinorum consensum
rejicientem. E. gr. Gal. iv. 14. pro meipacpdy pov, iuor, inquit,’
legunt Vulg. Clar. Lat. Ger. Lat. Hieron, Hilarius D. Latini
omnes, teste Esthio, quod sane sensum parit duriusculum ac coac-’
tum nimis quam ut 'probem. 1 Pet. i. 12. sic legimus, ei¢ & émbv-
pototy ot “Ayyerot rapaxéPa, in quem, inquit Millius, Jegunt Vulg.
et ita fere Latini codices, reclamantibus Greecis ad unum omnibus,
et quidem Irenzeus, cujus Latin licet versioni Vulgate congriant,
lib. ii. cap. 24. lib. v. cap. 96. advertenti tamen seriem contextus
manifestim est Irensei Greeca fuisse, cic &, quomodo ‘quoque -se_
habent Latina ejus. lib. iv. cap. 67. Plura ejusdem generis oceur-:
runt a nobis observata annotatis in varias leetiones Milli.
CAPUT TERTIUM.
‘ 1, Ostendit ex Sbdielbos MSS. ecclesia’ pric aiats non posse
certo colligi, textum hodiernum corrigendum esse, primd ex P.
Simonii’ ‘testimonio, ex librariorum ignorantia; et ex erroribus
~-quibus abundabant ipsa exemplaria. §. 2. Secundd, ex Milli
- ipsius sententia. a
CAPITIS TERTIE SECTIO PRIMA. | —
QUANQUAM ultra mille variantium:lectionum ex unico MS.:
vel binis fortasse, aut tribus depromat Millius (atque illam lectionem:
genuinam esse asserit quam duo aut tres agnoscunt codices, recla-
mantibus reliquis omnibus), non tamen hinc sequitur quod ad eorum
normam textus corrigendus sit. In promptu ratio est, si enim que
variant exemplaria sint -pauca, certo certius a majorem partem eo-
rum cum editis congtuisse..
Hoc etiam magis constabit ex animadversionibus quibus i in codi-
ces quosdam MSS. usus est Simonius, vir sat acris in his rebus ju-
dicii, si Millium audimus ; nam in ‘critica N. Test. historia parte
secunda cap. 3082. in codices quosdam MSS, censoria animad-
versione utitur adhunc modum. Primo, “‘ Quod, teste Hieronymo,
magnus in codicibus (hisce) error inolevit, dum quod in eadem re
alius evangelista plus dicit, in alio quia minus putaverint, addide-
runt, vel dum eundem sensum alius aliter expressit, ille qui unum é
quatuor primum legerit, ad ejus exemplum ceeteros quoque existi-
maret emendandos ; unde accidit ut apud nos mixta sint omnia, et
que singulis propria sunt, in aliis inveniantur.” ,
Secundo, “ Quod Greeci librarii ut evangeliorum, atque epistola-
rum voces magis perspicuas redderent, unum: evan ex alio
planum fecerint, et quia multa obscura videbantur, aut ambigua,
verbis clarioribus explicarunt, et pro more suo, apostolorum scripta
ad puritatem Greci sermonis revocare studuerint, atque hanc veris-
CAP. II1.]
simam esse causam summo judicio asserit, quamobrem codex Can-
tabr. plures suppeditat variantes lectiones quam reliqui omnes in
unum collecti. Quicunque enim in Bezz exemplar oculis castis in-
spexerit, haud illum preeteribit quod scriba textum, propter elegan-
tiam Greece lingue, seepissime correxerit, et nova, que synonyma
visa sunt interserit verba, ut res involute apertiores fierint, et faciles
explicatus haberent. Hanc sibi, tum temporis, licentiam N.T. ape-
riendi causa, sumpserunt scribe, de vocabulis utrum archetypum
fideliter exhiberent parum ‘solliciti, modo 4 sensu eorum ‘non de-
flexerint. ty .,
Tertio, ‘ Qui hos Naaibed: inquit Simonius, ad examen revoca-
runt, non aliud sibi statuerunt quam ut clariora fierent omnia,
adeoque A genuina evangelistarum, atque apostolorum lectione mul-
tum aberrarunt paraphrasin adhibendo, intricatiora subducendo, re-
cidendis superfluis, plurimisque inter se, claritatis gratia, transpo-
sitis, atque hoc semel monere satis est, absque longa enumerationeé
exemplorum, quorum amplam sylvam codex Cant. subministrat, spe-
ciatimin Actis Apostolorum, nam inEcclesiastica primi seculi historia
emendanda plurimum sibi indulserunt librarii.”. Hac Simonius, qui
tamen consolandi nos, ut ita dicam, causa, Seo subjicit, « quam-
cunque mutationem passi sint hi Codices, et licet apostolorum, et
evangelistarum verba non retineant, discrepantiam tameén in sensu
diligentissimus lector reperiet nullam.” He Simonii observationes
planum faciunt quod parvam illi codices mereantur fidem, nec ad
eorum fidem receptam lectionem emendandam esse. Simonium
laudibus suis in ccelum sustulit Millius, Prol. p.166. col. 1. ¢ Vir erat,
inquit, in hac rei biblice parte singularis plane eruditionis, acerri-
mique, si quis unquam, judicii.’ Quod si judicio illius libenter ob-
secutus esset, variantes é Cant. Ger. et Clar. lectiones, parcius de-
prompsisset, nec volumen suum, absque causa, in immensam magni-
tudinem excrevisse passus fuisset.
Autoritati enim horum codicum multum detrahitur ex eo quod
exemplaria Greca transcripta sint ab hominibus Latine ecclesie,
qui nec ipsi exemplaria optima nacti sunt, nec Grecam linguam
optime calluerunt, sed eo consilio in hoc munere fungendo versati
sunt, ut Greeci vulgati erroribus magis faverent, et patrocinarentur.
«* Quod scribee fuerint Latini, inquit Simonius, constat quia utraque
lingua non modo eundem scriptorem agnoscit; sed etiam queedam é
Latinis literis sunt puree pute Greece, et quedam é@ Grecis pariter
Latine, verius dixisset Gothice ; ad summam, errata peene innu-
mera, quee in Greco codice occurrunt, satis sunt argumenti exara-
tum eum fuisse ab homine istius lingue prorsus imperito. Nec
enim in orthographia sola, sed etiam in vocabulis ipsis seepissime pec-
catur.” Idem Simonius, p. 147. sic pergit, ‘‘ Tot menda in Greca
parte codicis Clar. ubique reperies, ut exscriptum fuisse ab homine
indocto quis non plane sentiat ?” Et cap. $2. p. 156. “ in nostris
bibliothecis, inquit ille, exemplaria quamplurima Greca extant,
que, ut é Grecis exarata ita apud illos communi quodam i in usu
erant, atque heec quidem inter se discrepant in rebus parvi momenti,
sed mire conveniunt in eo quod longissime distant ab iis codicibus
quos Latini exscripserunt.” P. 157. heec verba habet notatu dignis-
sima, ‘‘ Mihi quidem dubitationis nihil est quin Cardinalis. Ximenius
Complutensem editionem paraturus, quamplurimos codices eximie
vetustatis, et spectatw fidei corrogaverit: suspectam tamen habeo
illam aliquando reliquis antelatam esse lectionem, que vulgato cum
interprete maxime concordat. Fieri etiam potest, inquit, ut Ste-
phani editio, qaam cum Grecis MSS. in Italia contulit, non paucas
in se receperit lectiones ad vulgate versionis normam expressas.
Idem dicendum est de variis lectionibus sedecim MSS. codicum
quas Marchio Velesius collegit, et que editioni nostre vulgate mi-
tifice favent.” Hee quidem adversante et renitente animo confi-
tetur ipse Millius. V.g. Matt. xvii: 2. legimus \evne &¢ pac, sed
Steph. B. Cant. Vulg. we xuov. E. Marco, quibus hee sequuntur,
de varietate hac aliud dicere nequeo, inquit Lucas Brugensis, quam
quod Stephanus B. Latine editioni sepe consonet, et aliquando
potius erroribus ejus editionis inolitis, quam Germane ‘Jectioni.
, Quod idem omnino dicendum videtur de Cant.
D. MILLII, &e. 37
Ita Millius, « Sic
1 Pet. ii. 6. Textus habet, év rj yea, MSS. aliqui 4 ypadi, ubi
annotatio, vereor ne Jocus studio sit efformatus, ut in aliis quibus-
dam factum, ad versionem Latinam, inquit, Esthius. Itad Pet. iii.
19. post év dvdaxq addit Steph. karaxdevopévorc, ‘ad exemplar fidei
non magne, quod existimetur ad codices Latinos esse efformatum,’
inquit Esthius. © Vide similes annotationes in Marc. vi. 32. ix. 21.
xv. 8. et passim.
Hinc liquet causam nullam esse quare recepta lectio emendetur
ad exemplar eorum codicum, quos (primo) Hieronymus adeo con-
tempsit, ut teste Simonio, necesse sibi habuerit Latinam ipsam ver-
sionem, ad codices, ex oriente petitos, exigere, et reformare. (Se-
cundo) Codicum qui exarati fuerunt 4 Librariis Greece lingue mi<
serum in modum ignatis, quique plurima menda non ‘modo in or-
thographia, sed in ipsis dictionibus contraxerant. (Tertio) Codi-
cum qui licet inter se conyeniant, a Greece ecclesie codicibus ita
sunt diversi, ut vix speciem eorum gerant. (Quarto) Codicum qui
dedita opera immutati fuerunt ut ad Latinam versionem efforma-
rentur. (Quinto) Codicum qui vitia retinent, quibus Italica versio
scatebat ante castigationem Hieronymi, ut, inquam, editi nostri ad
horum codicum regulam, ac normam corrigerentur, nemo sane
mentis unquam judicabit.
Hee quidem, et preesertim que de Cant. Ger. et Clar. MSS.
dicta sunt Dupinio mecum conveniunt, nam observationibus suis, in
quibus Simonium potissimum consecutus est, absolutis, hac infert,
“ Et eis observationibus conjectura non levi ducor ad suspicandum
Greecum textum horum codicum 4 librario ad vulgatam versionem,
quam simul exaravit, accommodatum, vel saltem ex alio exemplari
ad hunc modum efformato desumptum fuisse ; quo dato et con-
cesso, varietas istorum codicum, ait ille, neutiquam censenda est
tanquam tot variantes lectiones Greeci exemplaris, sed solummodo
tanquam castigatio, seu potius depravatio facta ex ista versione,
que archetypum parum fideliter representabat.” Hist. de Canone
Vet. et N. Test. vol. 2. p. 106. De antiqua Latinorum versione,
qua occidentales ecclesie: utebantur, et ad quam hi codices Greci,
Simonio judice, confirmabantur, vide dissertationem nostram de
vulgato interprete, et Italica translatione, capite subsequenti.
Coronidis loco notatu non indignum est quod cum MSS. Co-
dices, quos contulit Millius, sint fere nonaginta, quandocunque vi-
ginti, vel triginta ad summum varianti cuidam lectioni favent, se-
quitur vel curam et diligentiam in Millio desiderari, vel plures
saltem codices congruere cum editis, quam ab illis discrepare.
Veniam mihi dabit candidus lector, quod ab aliis hic testimonia,
et rerum confirmationem sumpserim, cum enim codices ipsos MSS.
evolvendi neutiquam mihi facultas data sit, id feci quod potui.
SECTIO SECUNDA.
Hoc étiam fiet multo evidentius ex confessionibus Milli, et ex
exemplis quee ab illo mutuari possumus. V. g. Matt. iii. 11. deest
kal tupi 25. MSS. : sed, ut recte idem Millius asserit, de recepta
lectione minime dubitandum est. Matt. iv. 10. éricw pov retinetur
apud MSS. 36. juxta tamen ibi annotata, MSS. plurimi non ag-
noscunt, aliunde assutum videtur, 4 scriptore memore, scioloque.
Matt. v. 47. apud amplius quam triginta cod. MSS. ¢éidove occur-
rit, cui tamen ille lectionem in textu &deA¢odc, merito anteponit.
Matt. xxvii.42. cai msredoopev airy, MSS, fere quinquaginta habent
éri vel cic : illo tamen judice, preefixum fuit ér vel cic ex loco male
intellecto. Marc. vi.6. Textus habet 71, quod et sensus videtur
postulare: at omittunt illud plus quam viginti cod. et septem habent
iva: sed dre, rectius inquit Grotius, cui Millius astipulari videtur,
ut ut, pro more suo, sibimetipsi contradicat, Prol. p. 115. 131.
Luc. iii. 2. "Apytepéwe agnoscunt triginta MSS. sed ex illius sen- ©
tentia ’Apytepéwy recte. Lucas enim etiam annum, utpote sémel
functum pontificatu, congrue satis vocat ’Apyrepéa. Luc. vi. 26. 28.
Omittunt zdyrec circiter viginti MSS, ; sed omnino legendum arbi-
38 EXAMEN VARIANTIUM LECTIONUM
tror, inquit ibi Millius, ut ut 4 sententiasua in prolegomenis temere
recesserit: Proleg. p. 126. eol, 2.
Preterea tanquam preetor de tribunali sepius pronunciat hoc vel
illud vocabulum, commentarium, irreptitium, adjectitium esse, quod,
eodem fatente, in plerisque omnibus jam codicibus aut extat, aut
occurrit: Prol. p. 133, col. 2. 156, col. 1. 163. col, 2. 165. col. 2,
Crebro etiam ait ‘ yix ac ne vix obstat codicum omnium consensus,’
p. 163. col. 2. bis, et ‘absque codicum omnium consensu,’ p, 154,
col. 2.155. col. 2. Quinetiam de Italicis genuinis lectionibus, que
ex ipsius cerebro irrepserunt, et quibus Grascis Latine iste: respon-
derint, acturus, ad. hunc modum preefatur. Greeca vero hec cum ob
oculos positurum me dico, ‘ parter illam hic duntaxat intelligo, quee
a MSS. nostris fere omnibus, et excusis discrepat.’ Ut vero se ho-
minem ostenderet, hance aut illam germanam et. veram lectionem
esse ibi affirmat ex autoritate unius, aut duorum, aut trium exem-
plarium, et aliquando ex plurimorum MSS, codicum fide: Proleg. a
p. 41. ad. p. 50
CAPITIS QUARTI SYLLABUS.
§. 1. Versionum fere omnium in una lectione consensus non est, vel
Millio judice, lectionis genuine: certum indicium. Speciatim
agitur primo de versione Coptica. §. 2. De versione /Ethiapica,
et Millii de hac versione judicio. §.3, De versione Syriaca, ex
Simonii sententia, et ex iis quee Millius de hac versione pronun-
ciat. §.4. De versione Arabica, ex qua nullas lectiones varian-
tes exhibent Millii prolegomena. {§. 2, 3. De versione veteri vul-
gata, sive Italica latius agit sectio quinta, in qua evincitur primo
incerta esse que de hac versione Millius certissima ducit, puta
eam pre ceteris ad optimos codices adornatam fuisse. In ea
omnia de textu archetypo optime et, juxta genuinum verborum
sensum reddita fuisse. Et demum versionem veterem Italicam
ante tempora Hieronymi miris modis interpolatam, pristine. sue
integritati restitui posse, et ejus industria restitutam esse. §.4.
Frustra id Millium. aggressum esse ostenditur, primo, ex codice
Cantab. omnium quos unquam viderit corruptissimo, aut ex Germ.
et Clarom. codicis ejusdem parte secunda. §. 5. Secundo ex
scriptis patrum Latinorum, qui ante etatem Hieronymi vixerunt.
CAPUT QUARTUM, SECTIO PRIMA.
VERSIONUM fere omnium in una lectione consensus, et cup-
mvoia, non est, Millio judice, genuinslectionis certum indicium ;
is enim ipse agnoscit Hebr. xii. 7. Vulg. Syr. Arab. Ethiop. le-
gisse cic masdelay vel év wasdeig: editum tamen, inquit, ci qadeiay
bropévere, preter exemplaria plurima, et Greecorum commentarios
affirmant ea que sequuntur versu proximo, ei dé ywpic éore raudeiac.
Sed non est hisce immorandum, cum tam in Millii prolegomenis,
quam in nostris ad varias ejus lectiones annotationibus, sexcenta oc-
currant loca, in quibus versionibus*omnibus repugnet.
Superest, ut de versionibus hisce, separatim sumptis, breviter
agamus,
Et primo de versione Coptica, sive Egyptiaca hec habet Millius,
Proleg. p. 152. ‘ Mirum certum est bibliorum multilinguium editores
de Coptica nihil cogitasse, maxime cum non tantum profluxerit ex
fonte Greco, sed etiam expressa fuerit ad exemplar optimum,
unumque @ primeevis, aut certe ex ejusmodi aliquo, ut apparet ex
variantibus ipsius lectionibus.’ Vin’, lector, scire rationem cur 4
Millio heee versio, quam Waltonus 6 xévv neglectam habuit, has
laudes obtinuerit ? Eam exhibet Simonius his verbis, ‘Coptica exem-
plaria multis in locis conveniunt cum editione Latina, ubi Greeco
textui conformis non. est,’ Crit. Hist. cap. 16.p. 142. Porro ex va-
riantibus ejusdem lectionibus, id tantum constat versionem ipsam
haud esse flocci faciendam; quod ut lectori manifestum appareat,
pre oculis ejus ponam illam ipsam variarum, lectionum Luddy,
quam nobis hic Millius exhibuit.
(LIB. 1.
Matt, xx, $4, Kai evOiwe dvéBrebay airady oi do0adpol, adjecti-
tium est.
xxi. 2. Kal eiphoare, rd ebféwe, insertum est, statim. Vulg. xxv.
16. qui quinque talenta acceperat, imoinoe Aa mévre rddayra, adi-
tum est ex superioribus.
Mare. xiii, 11. Mederaire i irreptitium est. Vide hic annotata.
xiv. 27. LeardadoShaere év éyol est Matthwi, Immo Vulg. et
Hieron, Theoph, Syr. Arab.
Lue, vi. 45. Aad«i rd orépya abroi, addititium est.
vill. 9."Exepwrnoay abrdy of pabyrat abrov, Aéyovrec, adjectitium
est. xviii, 20. cov addititium est.
xiii. 23. Karieyvoy ai owvai abréy cai rov "Ap yeepéwv, de mars
gine irrepsit. Agnoscunt Theophylactus, et versiones orientales
omnes.
Act. iii, 13. ‘O @ede "ABpadu, Osdg leads, cat Oede “LaxiG, re+
tento, Oedc, quod in aliis deest.
xv. 17. 'O mouiy raira, wavra irrepsit @ margine. Aigeegeane
Chrysost. Gicumen. Syr. Arab.
xix. 3. Eirere rpc aizove, injectitium est. Agnoseunt ——
(cum. Syr. Arab. Athiop.
xx. 32. TapartOepar imac, adzhqor, 7G Oegi,—Adehgol: akin
de margine. Agnoscunt Chrysost. Gicumen. Arab. Zthiop.
2 Cor. i. 17. Toro ofy Bovdevdpevog. BovAsvdpevoc fecit lector
ex Bovdduevoc. Cum textu legunt Theodoretus, CEcumenius, et
hanc lectionem firmant verbasequentia, 7) & Sovdeiouc kara oapxa
Bovrcdopee,,
SECTIO SECUNDA.
SECUNDO, de versione ZEthiopica en P. Simonii judicium, viz
‘ versio heec Rome impressa, et in Bibliis Polyglottis de novo edita, |
adeo, parum accurata est, ut ampliori consideratione sit protinus in-
digna,’ Hist, Crit. ver. cap. 17. p. 145. Ipse * Millius in prolego~
/ menis sententiam suam de-hac versione his verbis indicat: ‘ In evan-
geliis. plerumque satis aceurata est, rarius paulo, abit & verbis S.
textus, etubi in paraphrases excurrit, et commentarios, vestigia
haud obscura videris Graecee, quee interpreti ob, oculos fuerat, lec-
tionis. In Actis Apostolorum secus aliquanto se res habet, laxiora
his pleraque, omissa hine inde varia, alia perperam, ac preeter sen-
sus Greeei textus reddita, ne quid dicam de exemplari, quod nacti
fuerunt Athiopes in nonnullis hujus libri: locis lacero, et lacunose ?
unde factum ut ne quidem integra adnos) devenerit versio, sed par-
| tim mutila manserit, partim suppleta. fuerit hic illie ab his. editoribus
ex lingua Greeca et Romana, ut loquuntur, hoc est, ex vulgata ver-
sione, et codicibus vaticanis Greeeis, quos cum vulgata Latina con=
sentientes, deprehenderant,, In epistolis D. Pauli major paulo adhuc
apparet laxitas, et immanis nonnunquam a litera textus aberratio,
interprete verba, que ob. oculos habebat, adeo non numerante, ut ne
adipsorum quidem sensum, seu etiam significationem in locis non-
nullis quidquam. attenderit. Sed neque, in epistolis catholicis et
apocalypsi res multo melior; utcunque enim hic ad literam-Greeeam
propius fere nonnihil accedatur, in ipsis. tamen haud rare translato=
ris curam, et diligentiam desideramus.” Hine toties: apud eum oc-
currunt hee versionis hujus epitheta, ‘ turbida, et obscura versio’
queerele: he,+ ‘hinc omnia tirbavit Zithiops.? Ettamen post hec
omnia, mirumdictu, ‘ Codex ille optimus est, etaut unusé primevis,
aut ad primarium expressus est, et archetypum textum retinet in
locis nonnullis, ubi ab. eo. ceeteri abierunt. En quibus versionibus
originarii textus emendationem Millianam debemus, iis nimirum, ex
quibus, aliis judicibus, vix aliud quam. corruptelas expectare fas sit,
preesertim. cum hane longam genuinarum, si Millio fides, leetionum
syllogen hoc epilogo absolvat. ‘ {| Dolendum interea, turbidam hance;
confusam, et & textus non verbis tantum, sed et sensu nonnunquam
toto ceelo aberrantem versionem intercepisse nobis conspectuny plu-
* Proleg. p. 121, col. 1. $P. 125.
+ Prol, p. 154.
CAP. Iv.]
rimarum lectionum Greeci, ad. quem facta erat, codicis, quas alias |
notasse licuisset.”" Dolendum potius virum doctum ex hac turbida,
confusa, obscura versione, in qua, evangeliis exceptis, laxiora ple-
raque, omissa hine inde varia, alia perperam, et preeter sensum
Greci textus reddita, quatuor paginas implevisse lectionibus suis
genuinis, sunt enim ommes quas congessit (paucis tantum exceptis,
quas examini subjicimus) adeo frivole, ineptee, notatu protinus in-
digns, ut magno opere in iis ‘colligendis nihil egisse videatur. Ape-
riendus est denique fons hujus sententie Milliane, nempe congru-
entia versionis hujus cum fictitia illa versione Italica, quam tanquam
genuine lectionis nomam, et regulam fidissimam ubique nobis og-
gerit. Nimirum agnoscunt versionis hujus editores se multa, que
in Actis Apostolorum in hac versione deerant, ex codicibus Latinis,
Grecisque cum iis consentientibus supplevisse, ‘ verendumque est;
inquit Ludolphus, ne idem in cwteris N. Testamenti libris fecerint,
quippe ZEthiops meus in multis eos differre aicbat ab exemplaribus
MSS. patrie sue;’ nec aliud expectandum fuit 4 versione Rome
concinnata: si enim Rome fueris, non tantum Romano more vi-
vendum est, sed etiam scribendum.
SECTIO TERTIA.
DE Syriaca versione Millius sententiam suam his verbis exhibet.
* (Primo) Syriaca-quod attinet, haud ea Greecis suis adeo accurate
semper, et velut ad amussim conveniunt, ut ex iis intelligi possit,
quid legerit interpres. (Secundo) Quod in nonnullis pro versione
exhibeatSyrus commentarium. (Tertio) Quod in dliis omittat non
tantum textus Greci partes quasdam minutiores, sed insigniora
quoque vocabula, seu quod ea superflua judicavecrit in versione, aut
quod ¢tiam ipsa non intellexerit. (Quarto) Quod ‘in aliis inserat,
addat, mutet varia uberioris sensus, et claritatis gratia, ut in versione
seepius videre est. (Quinto) Quodin aliis Greeca reddat omnino per-
peram, et preter sententiam loci. (Sexto) Accedunt que ex divi-
sione versionis in lectiones addita, seu quovis modo mutata sunt, ad
initia lectionum. Denique, non mirum esse ait, si pro temporum
istorum dyaSig, textus ejus aliquantulum hinc inde passus est 4 li-
brario” Hec omnia habes, Proleg. p..128. ‘ Cetera, inquit, forte
accurata erant, et quidem textus, quem exhibebant in plerisque
adeo mirifice cum Greco vulgari congruebat, ut uterque ex uno et
eodem codice descriptus prima fronte videatur. Collatis certe his
invicem (viz. codicibus Syri et Vulgati) convenisse hunc cum alte-
ro deprehendimus, in lectionibus etiam, que ab excusis variant
sexaginta supra mille, @ quibus quadraginta (quadringenta) septua-
ginta octo genuine sunt.’ Huic Millii'sententicee opponimus, (Primo)
Simonii critici si non acrioris, equioris certe judicii testimonium,
“convenire nempe frequentius hanc Syriacam versionem cum
Grecis exemplaribus, ex quibus Hieronymus Italicam castigavit,
quam cum ipsa versione Italica, Crit. Hist. ver. cap. 15. p. 119.”
Porro ex iis que Millius annotavit, heec plane sequuntur. (Secundo)
Sexcentis fere locis codicem tam Syrum, quam Vulgatum spurium
esse ; ea enim versio, que in lectionibus in quibus ab excusis variat
plus sexaginta supra mille, 478 tantum genuinas lectiones habet, in
reliquis 582 eam non genuinas habere necesse est. (Tertio) Ex eo
quod versio hee cum Greco vulgari adeo mirifice congruit, eam
mirum in modum vitiis scatere ex iis, quee de Greeco vulgari ex Si-
monio notavimus, liquido constabit. (Quarto) Ex eo quod versio
adeo obscura sit, et 4 Greeco exemplari eo usque aliena, ut ex ea
intelligi non possit, quid legerit interpres, in quibusdam pro ver-
sione exhibeat commentarium, in aliis omittat insigniora textus
Greci vocabula, in aliis, inserat, mutet, addat varia, in aliis Grasca
reddat perperam, et preter sententiam loci, aut tanquam superflua
in versione rejiciat, et demum pro temporum istorum dpadig d Ii-
brariis hinc inde passus sit. Incertum sane relinquitur utrum ‘in
iis locis -quos pro genuinis ostentat Millius, idem factum non
fuerit. Contra antiquitatem hujus versionis objicitur, quod Matt.
v. 22, eixy retinet : Matt. vi. 13. dofodoyiay in fine orationis Domi-
D. MILLII, &ec. 39
niece exhibet, et Luc. xi. tertiam et quintam ejusdem orationis pe-
titionem ; respondet Millius in textum hee postea inserta fuisse, et
accidisse versioni Syriace, quod Italice, quod aliis, ut longo tem-
poris tractu mutatus et correctus fuerit textus ejus ad codices pos+
teriorum temporum. Hoc cum ab eo sine teste, adeoque sine ra-
tione dictum fuerit, quid impedit quo minus idem a nobis dicatur in
omnibus iis locis, quos pro genuinis nobis obtrudit Millitis? Nihil
certé, nisi quod hoe Millii cpnegvyéry nobis non opus sit, utpote
qui lectiones hasce imaginario genuinas, ubi res postulare videba-
tur, diligenter excusserimus, easque fere semper nihil minus quam
genuinas deprehenderimus.
SECTIO QUARTA.
De Versione Arabica.
EX versione Arabica nullas lectiones genuinas, vel interpolatas
notavit Millius. Quanquam enim eodem fatente, ea hinc inde
emendatior, et ad pleraque Grecize exemplaria conformatior sit,
quam Syriaca, eo tamen remotior fuit 4 Milli Italica, eique ut plu-
rimum repugnat. Visum est ergo illi melius eam missam facere,
quam de eadem, quod verum esse ex annotatis nostris constabit,
agnoscere, “ Facile tamen est, teste Simonio, cernere versionem
hanc minime puram esse, sed aliquibus in locis ad Latine versionis
normam emendatam fuisse:” Crit. H. ver. cap. 18. p. 158.
SECTIO QUINTA.
De Versione veteri Vulgata, sive Italica,
§.1. DE versione Italica qualem hic nobis eam ex suo cerebro
confinxit Millius, fusius agendum est. Hoc enim ipsius commentam
penitus destruendo integrum prolegomenwn opus, in quantum lecti-
ones genuinas respicit, cum illo loco cedere necesse est. Igitur
observandum (primo) quod in eo potissimum se ostentet et immodice
se efferat Millius, quod ex hac unica versione loca N. T. plus du-
centa, que solitaria intercedebant absque omni codicum, patrum,
versionum comitatu, et que jam a plurimis szeculis interpolata fue-
rant, originaric sue puritatirestituerit. Harum lectionum inter
alia longe plura ovddoyi}y satis prolixam exhibet a pag. Proleg. 41°
ad 58™ in quibus hoc potissimum notandum venit, quod exempla
multa colligens ex libris fere omnibus totius N. Foederis, hac tamen
preefatione utatur: “ heec que 4 MSS. codicum fere omnium, et im-
pressorum lectione differunt, videntur tamen genuina.”
Cui id primo respondeo, quod Helvidio Hieron. C. primo adv,
Helv. T. 4. lit, D. “ Licet tu mira confidentia heec in Greecis codici-
bus falsata contendas, quee non solum omnes pene Graecite tracta-
tores in suis voluminibus réliquerunt, sed nonnulli quoque é Latinis
ita ut in Grecis habentur assumpserint ; nec (non tamen) necesse
est de exemplarium varietate tractare, cum omne et veteris, et nove
Scripture instrumentum in Latinum sermonem exinde translatum
sit, et multo purior manare credenda sit fontis unda, quam rivi.”
§.2. Respondeo secundo, me diligenter locos omnes, exceptis
plane frivolis, expendisse, et vix unum invenisse vel solitarie ince-
dentem, vel cum exigto illo quem adjecit, comitatu, qui genuine
lectionis speciem exhibeat, certumve indicium, aut ubi pro lectione
Greecorum codicum recepta non sit par ratio, versionum et antiquo-
rum patrum auctoritas vel eequalis, vel multo superior.
Secundo, cum id pro éerto, atque indubitato sepius assumit Mil-.
lius vulgatam Latinam, seu versionem Italicam, ab ipsis propemodum
apostolorum temporibus adornatam fuisse ad codices optimos ‘ solis.
que forte apostolorum ipsorum authenticis dignitate inferiores ;’ Pro-
leg. p. 162. col. 1. * Eamque ab hodiernis quidem nostris codicibus
nonnunquam recedere, 4 Grecis autem primorum temporum nus-
quam adeo recedere ut necessario sit deserenda,’ Proleg. p. 138. col.
1, 2.—Ut multa alia ejusdem confidentiee hic missa faciam, aliud
tamen peritissimos Romane ecclesiw criticos de hac versione sen-
sisse et docuisse, ex eorum vetbis et testimoniis luce clarius patebit.
40. EXAMEN VARIANTIUM ‘LECTIONUM
Nam primo Dupinius, etiamsi pro pontifice Romano steterit, Itali-
cam versionem ab origine sua plurimis forsan maculis inquinatam
fuisse, aperte et ingenue fatetur. ‘ Primo enim, interpres qui po-
tuit falli ut humanus, hallucinatus forte est, et textum male reddi-
dit ; aut secundo, nactus fuit codicem mendosum ; aut tertio, sui co-
dicis parum fidus anagnostes ; aut quarto, cum scriptum esset am-
biguum, et duplicis sensus aut interpretamenti capax, interpres
fortasse minus commodam secutus est sententiam, et in’ dictione
aliqua aut idiomate Hebraico multum aberravit. Quinto, de suo
etiam adjecisse potuit plurima, aut claritatis gratia, aut ut unus
evangelista cum altero melius concordaret” (atque etiam subtraxisse,
et rejecisse quaedam tanquam superflua, ut asserit Millius de Syro).
‘* Sexto, multa forsan additamenta deprompsit ex Apocryphis (prout
Clemens Rom. in Ep. ad Corinthios.)” Heec ille de vetere inter-
prete N. T, cap. 3. §. 4. p. 109:—Simonius, cap. 6, p. 50. “ Mul-
tum, inguit, debemus sancto Hieronymo, qui Italicam versionem,
locis pene innumeris mancam et imperfectam, suse integritati resti-
tuit. Optima Greeca exemplaria plerumque secutus est, preeteritis-
que iis, quee ad yulgatam de industria conformabantur, et multis quee
apud orientales ecclesias perlegebantur, commodissimum quodque
elegit; atque hine est, quod illi cum Grecis scholiastis omnia fere
conveniunt. Admodum antiqui fuerunt codices, quos mutilos in
editis sui temporis Hieronymus deprehendit, et ab ipsis Christianismi
primordiis originem suam traxerunt. Unde inducor ad credendum
veterem versionem Latinam 4 MSS., ad hunc modum mutilatis, ab
initio traductam fuisse, quam tamen totam rejecisse, aut in novam
penitus effinxisse formam, criticorum ille preestantissimus nequaquam
ausus est.” Adeo in re Biblica peritissimi Simonius et Dupinius a
Millio quam longissimé dissentiunt ! :
§. 3. Secundo, sicut nec ipse Millius diffitetur versionem istam
tractu temporis valde corruptam fuisse, ita res nota ac manifesta erit
& crebris Simonii confessionibus, qui cap. 3. p. 20. ait, “‘ Omnibus
apertum est miserandum fuisse statum illius ante castigationem
Hieronymi.” Et cap. 4. p. 24. ‘ Latinam ecclesiam summo beneficio
sibi devinxit Hieronymus, cum ad optima Greeca exemplaria vulga-
tam yersionem pessime ab aliis habitam (ut testatur ipse in Ep. ad
Damasum) correxerit,” Et cap. 6. p. 50. ‘Innumeros pene locos, hi-
antes olim et lacunosos, reduxit ille ad sanitatem.” Et. p. 52. “‘ vetus-
tissimi cod. vulgati multa rapeuHenpéva verbis passim immutatis,
retinent, que in editione nostra Hieronymus acri judicio perpendit,
et emendavit, cap. 12. p.115,” Si Zegerum ipsum audias, ‘ hee ipsa
versio multis in Jocis noscitur vitiata, mutilata, et aucta.’ Atqui ver-
sio in statu isto miserando, utpote quee locis innumeris vitiata, miti-
lata; et aucta fuerit, minime quidem digna fuit, ut pree cseteris palmam
ferret, suamque archetypo puritatem restitueret. _ “ Hinc est, quod,
teste Simonio, post castigationem Hieronymi de Italica versione in
antiquum statum restituenda nemo unquam vel per somnium cogita-
verit, sed (hac ad Millium ablegata provincia) codices suos ad
Hieronymi editionem conformarunt, ex omnium confessione opti-
mam et accuratissimam, adeo ut post aliquos annos vetus Italica
versio, cum in extremis esset, vel sublata penitus fuerit vel sub no-
mine et titulo Hieronymiane versionis delituerit. Hanc enim Cas-
siodorus monachis suis regulam preescripsit, ut codices suos ad
Hieronymianos audacter corrigerent.” Et cap.7.p.59. ‘ Nonaliud
occurrit nomen in vetustissimis, que jam extant, Latinis Bibliis,
quam Hieronymi, nec nota aliqua, qua distingueretur Hieronymiana
& vetere ista, quam occidentales ecclesie usurparunt, versione.
Hee ergo que olim vulgata et Italica dicebatur, post Hieronymi in
Novum Testamentum labores, sensim evanuit, cum enim Hierony-
miana magis quam Italica versio plerisque arriserit, scrinia, in Bib-
liothecis illius nomine prefixo, occupavit, Italica penitus neglecta,
quam omnes minus accuratam esse crediderunt.” Et cap.9. p. 83.
ex pervetusto codice in Bibliotheca Sancti Germani reposito, hec
citat verba, ‘ Hieronymi presbyteri Bethlem secundum Grecum ex
emendatissimis libris conlata:’ unde constat, quod ex pervulgata
illorum temporum opinione Hieronymus integrum Noyum Testa-
’ [LIB 1
mentum castigaverit ex emendatissimis: Greecis manuscriptis : : Nulla
tum de Italica versione mentio facta est; librarii enim non aliam
quam Hieronymi editionem transcripserunt, quod seepissime disertis
verbis in fine libri adnotarunt.” Ad hunc modum lla ipsa versio,
quam ad ccelum sustulit Millius, et eujus beneficio loca Novi Testa-
menti plus ducenta, a plurimis seculis interpolata, restituere cona-
tus est originarie sue puritati, illa ipsa, inquam, versio ex judicio et
consuetudine occidentalis ecclesice, preetermissa, spreta, et repudiata
fuit. Postremo, cum in ea prope sententia Millius assecutum se
esse ex Latino Irenwo, Tertulliano, Cypriano, | Hilario Diacono,
codicibus Cant. Clar. et Ger. que in plerisque N. T. fuerint i ipsius
Italice genuina, et quibus Greecis Latina ista responderint.. Quam
commentitia futilisque sit illius sententia mecum, paucis recog-
noscite.
§. 4. Primo etenim codicem Cant. ad hance rem minime aptum
esse, patet ex testimonio tam Millii, quam Simonii. Ad Morini ar-
gumentum, qui trecentis fere in locis ex codice Cant. confirmatam
esse ait vulgatam ecclesice versionem, respondet Millius (Prol. p-
141. col. 1.) ‘ exemplar hoc Cantabrigiense omnium quotquot un-
quam ad etatem nostram devenere, interpolatissimum fuisse ;’ et an-
notatis in Luce: caput tertium, ‘ Omnium quos unquam viderim, non
uno nomine, corruptissimum. Unde et mutata ad hujus generis
codices Latina corrupta in plurimis fuerint necesse est.’ Atqui de
hoc ipso codice, ait Simonius, cap.6. p. 51. ‘‘ Grea istius codicis
ad Italicam versionem per omnia respondisse ; unde sequitur ipsam
Italicam versionem, omnium quotquot unquam ad etatem nostram
devenere, interpolatissimam fuisse.” Et p.52.Codex Cant. a reliquis
Grecis exemplaribus et vulgatis ita longe ‘ abest, preesertim in
Actis Apostolorum, ut videatur esse codex novus.” Immo, dicente
Millio, annotatis ad Luce caput tertium, ‘ Hujus codicis scriba in
eyangeliis finita, pro arbitrio, addere, detrahere, mutare ausus est,
--—et Luce denique evangelium adeo misere passim interpolavit;
ut Monotessaron quoddam fere, magis quam ipsius Luce Eyangeli~
um, dixeris.’ At vero cum Clar. et Ger. sint solum ejusdem exem-
plaris partes secunde, illos quoque codices a reliquis Greecis et vul-
gata ad eundem modum discrepisse, rationi haud absonum est con-
jicere. Etp.52. “ Vetustissimi (Lat.) codices additamentis men-
disque innumeris abundant, que sustulit Hieronymus, correxitque
ad normam eorum exemplarium, que suo tempore preestantissima
habebantur, et que cum nostris propius consentiunt. | Inter libros,
qui apud Greecos, et orentiales ecclesias perlegebantur, sunt aliquee
quidem varietates et discrepantia, non tamen ‘ejusdem nature: cum
variantibus istis lectionibus, quee in Cant. et quibusdam aliis, et vul-
gata vetere versione ad eos codices conformata facile deprehendas.
Constat quidem eos codices temerariam librariorum manum seepius
fuisse passos, qui multa addiderunt claritatis gratia, atque ordinem
verborum immutarunt, ut oratio fieret concinna, accurata, et polita.”
Unde colligere licet, quam falsas rationes inferat Millius dicendo, ita
Cant. ita Ger. ita Cler. adeo vetus Italica.
§.5. Secundo, alterum quod jacit fundamentum Millius, sc. testi-
monia patrum, qui ante tempora Hieronymi vixerunt, Simonio ju-
dice, parum stabile et firmum est. Nam in Critica de Versionibus
Historia, cap. 3. p. 22., “ Monet nos Sanctum Cyprianum non ad
amussim exhibuisse vulgatam editionem sui temporis, sed aliquando
ad sensum verborum respexisse, potius quam ad textum veteris in-
terpretis. Et p. 21. Cyprianus | et coztanei illius locos S, Scripture
non ex publica aliqua versione deprompserunt, sed ipsi eos @ re
nata interpretati sunt. Atque iterum, Tertullianus et Cyprianus
potestatem sibi permiserunt adeundi fontes, ac Greecum sermonem
pro libitu suo vertendi. Hine Pamelius in vita Tertulliani ait non
tam Latinis translatis, quam Gr. cod. veteribus usum esse auctorem
Greece doctissimum, mallet nempe ex fontibus bibere, quod aiunt,
quam ex lacunis.” De Cypriano idem dignoscitur ex locupletissimo
indice locorum Nov, Test. in Edit, Oxon. collectorum. Ex his
Simonius recte colligit falli Zegerum, qui additamenta in Lat. MSS.
seculo Irenei, aut Cypriani pauciora fuisse, quam reliquis deinceps
CAP. V.]
seculis existimat. “‘ Siquidem major pars antiquissimorum codicum
additamentis ac varietate innumera :gaudet, et tantum abest ut nos-
tra vulgati interpretis editio ad Ireneum, Tertullianum, Cyprianum,
aliosque scriptores yenerande antiquitatis.corrigi debeat, ut tutius
foret testimonia eorum ad editos nostros, seu Greecos seu Latinos,
émendare.. ‘Hoc quibusdam forsan mirum videbitur (ait ille).et in-
auditum, sed de rei ipsius veritate satis liquet. Et p. 53. Haud tu-
tum semper est ecclesiasticos Scriptores, qui antiqui merito audiunt,
tanquam duces nostros sequi, cum é certis argumentis dignoscatur
codices, quos nacti erant Nov. Test. presertim Latinos, misere con-
fusos-et turbidos fulisse.”
_ His etiam subjungit, p. 54. Rccinta Latinorum Patrum, qui Hiero-
nymi versionem ztate preecesserunt, crebram mutationem passa esse.
Editores enim, qui typis illa mandari curarunt, citationes.eorum ad
nostram vulgatam szepius accommodabant, nec melius factum est
Hilario Diacono, qui ex omnibus Latinis cum vetere Italo interprete
maximecongruit. Turrianus, cum apostolorum canonum defensio-
nem susceperit, ‘‘ meminisse se ait, non ita pridem cum esset,Cy-
prianus Rome imprimendus, fuisse qui judicarunt tunc in testimoniis
Veteris Scripture, que sunt omnia apud Cyprianum ex interpreta-
tione LXX.., pro interpretatione LXX, interpretationem Hieronymi,
substitui debere.” Quid multa? Teste Dupinio, si Epistolatum Pau-
linarum Latinam versionem in Clarom. et Germ. codicibus, cum
textu in commentariis Ambrosiastri et Pelagii diligenter conferas,
miram ubique discrepantiam facile reperies: Hist. 5. et N. T. vol. ii.
p- 115. Quibus ex argumentis in unum collatis satis constat vanum
fuisse Milliiinceptum, dum é scriptis patrum veterem Italicam ver-
sionem eruere conatus est, neque illum aut criticum aut dialec-
ticum bonum egisse, cum in prolegomenis toties dixit, ‘ita Ireneeus
Lat. ita Tertullianus, aut denique ita PIRHERM, adeoque vetus
Italica.’
CAPUT QUINTUM
§. 1. Exhibet uberiorem dissertationem de hac versione Italica, in
_ qua primo sententia Millii proponitur. §. 2. Secundo, patres
~ Latinos existimasse versionem Italicam ex Grecis exemplaribus
corrigendam fuisse ex testimoniis Ambrosii, Hieronymi, Damasi
_P. et Augustini probatur. §. 3 et 4. Unde sequitur primo ex
patrum horum sententia non defuisse tunc Grecos codices puros
' et incorruptos, ex quibus versionis Italicee o¢aA para corrigerentur.
~ Secundo, patribus hisce nullam func cognitam fuisse versionem
Italicam, ex qua aliorum Latinorum codicum varietas aut disso-
nantia tolleretur, Ibid. Frustra tentasse Millium versionem hanc
' integritati suse restituere ex Tertulliano, Cypriano, Hilario Diac.
et Augustino, aut ex codicibus manuscriptis ostenditur.
. CAPUT QUINTUM.
rf Sive de vetert Italica Versione uberior dissertatio.
QuANQUAM ea que de hac versione jam diximus, aliis suffi-
cere videantur, quoniam tamen controversie cardo in hoc potissi-
mum versatur, opere pretium esse duxi Millii de hac versione sen-
tentiam plenius refutare.
SECTIO PRIMA.
IMAGINARIAM scilicet hanc versionem * ‘adornatam fuisse ad
optimos codices, solisque forte apostolorum authenticis dignitate in-
feriores’ censet Millius. Immo non patitur Boisium nostratem sup-
ponere+ ‘ipsam a Greecis alicubi sic recedere, ut necessario sit dese-
renda.’ ‘ Recedit (inquit) nonnunquam ab hodiernis hisce nostris,
non vero 4 Grecis primorum temporum.’ Et Prol. p. 142. col. 1.
hzec habet, ‘ Veterem Italicam, seu ad exemplaria primeeva composi-
fragmenta -queelibet auro cariora, non’ cara’ duximus.
D. MILLII, &e. ‘1
tam, summa veneratione prosequimur, ejusque vel semesa MSS.
Optandum
equidem foret ut Hieronymus, ex collatione preestantissimorum, qui
tate ista comparari poterant, codicum Latinorum, restituere studu-
isset Italicam originarive sue: puritati. Cum autem éx Grecis suis
eam castigare ipsi visum sit, ex animo-certe gaudemus quod in hac're
parum sibi permiserit, ac pauca duntaxat immutarit; hoc siquidem
pacto manet etiamnum haud exigua pars Italice, textusque adeo pri-
mevi originaril vestigia passim haud obscura videre est, que ex mo-
rosiori.ejus ad Greecos codices qui tum ferebantur confirmatione,
pleraque prorsus periissent. Hec nostra est de vulgata versione
sententia.’
SECTIO SECUNDA.
OPERE pretium esset dignoscere unde hee versio mendis libera,
et 4 Greecis primorum temporum nusquam recedens, adeo compa-
randa esset, ut pro certo haberetur nos ipsissimam versionem Itali-
cam, qualis 4 prima origine extabat, puram putamque. possidere.
Mirum certe, fatente* Millio, quanta jam ab ipso fere initio licentia
textum hujus versionis interpolérint Latini veteres. Quero qua
certa et explorata methodo, pura ab his interpolationibus et integra
ad Millii manus pervenisset? Versionem Italam, aut vulgatam con-
tinuo ingeminat ; ex hoc rivulo fontes ipsos Graecos purgandos esse
existimat; Clementem, Origenem, Eusebium, Greecos fere omnes co-
ram hoc tribunali sistit ; quicquid in iis 4 suo vulgato dissentit, in-
cusat rapeuPBAhoewc, irreptitium, interpolatum esse, aut marginale
scholion fidenter pronunciat ; quicquid eidem, consonat est plane
genuinum. . Queerimus tandem unde hee rara avis pervenerit, qui-
busque machinis é ccelo devoluta ad Millium descenderit, et quibus
indiciis, post longum hoc temporis intervallum, id nobis denuo inno-
tescat ? Ex Millio id luce clarius ediscas, cujus ipsissima verba in
medium jam adducam.
Versionem ipsam quod attinet, adeo mire tractu temporis inter-
polata erat a librariis, aliisque, ut ipsius textum genuinum haud alias
investigare liceat quam partim ex fragmentis patrum Latinorum, par-
tim ex MSS. exemplaribus translationis Italice, qualis jam incedebat
ante castigationem Hieronymi, adhibita in consilium hodierna vul-
gata, quee quantumcunque vitiata, haud exiguam certe partem reti-
net veteris genuine. Hujusmodi quidem monumentorum accurate
inter se, et cum textu Greco, N. B. commissorum adminiculo, revo-
cari etiamnum posse videtur maxima ex parte Itala hee, aren eam
dederint primi interpretes. +
Prodisse apud Latinos innumeras S. Scripture interpretationes
testis est Augustinus, et inter reliquas unam apud Afros, quinto jam
seculo speciatim Italam dictam, quod ab Italia ad ipsos pervenerit.
Quis hodie fidem dabit versionem Italam primeevam, seu Pii secundi
temporibus, dicente Millio, adornatam ex apostolorum autographis,
immo apographis desumptam fuisse? Unde nimirum . habuissent
Epistolam ad Hebreos, et Johannis Apocalypsin a R. Ecclesia:non-
dum agnitas? Unde Epistolas Catholicas, quarum alique in dubium
ideo vocabantur, quod earum parcior fuisset mentio. in primievis
Christianismi seeculis? In versione Syriaca, iisdem fere temporibus
adornata, Petri epistolam secundam, Johannis secundam et tertiam,
Judam, Apocalypsin, Historiam Adulteree defuisse agnoscunt eru-
diti : securos quis nos faciat eas in versione Italica non pariter defu-
isse? Aut quo indicio certo constabit Italum hunc interpretem
linguee Hebraicre idiomata moresque Judaicos adeo ad unguem
calluisse; ut in iis vertendis nunquam a vero aberraverit? Quis
dabit denique Italam versionem, de qua unus loquitur Augustinus,
eam ipsissimam fuisse que primo ab Italis concinnata fuerit? Immo
post miseram illam corruptelam, quam multo ante Augustini tem-
pora in hanc versionem irrepsisse ultro fatetur Millius, quis cer-
tiores nos reddet eam in Afrorum manus incorruptam peryenisse ?
* Proleg. p. 162. ool, 2.
t P, 138, col. 1,2.
VOL. VI. :
t Prol. p. 41. col. 2,
f
* Prol, p, 58.col, 2.
42 EXAMEN VARIANTIUM LECTIONUM
Si certum id esset, quod summa confidentia certissimum pronunciat
Millius, Italam hanc olim puram, et autographis Apostolicis digni-
tate tantumi inferiorem extitisse, mendisque nullis obnoxiam, et 4
qua nunquam necessario recedendum esset ; eamque a bibliothecis
Hieronymi etate salvam et integram comparari potuisse ; quanta
ecclesiee Latine incuria, immo socordia factum est, ut nova Hiero-
nymi emendatio ei preevaluerit, ita ut, ea insuper habita, Hieronymi
versio vulgata apud omnes ubique obtineret, et pro authentica habe-
retur. Isidoro etenim monente * ‘ Hieronymi editione generaliter
omnes ecclesize usquequaque utuntur, pro eo quod veracior sit in
sententiis, et clarior in verbis;’ et + Gregorio P. apud Millium
eadem his verbis dicente, ‘ Nova heec translatio cuncta verius trans-
fudisse perhibetur, et credendum est quicquid in ea dicitur.’ Cur
demum id eo tempore dictum esset, cum eodem { Gregorio fatente,
sedes apostolica utraque utebatur, se tamen novam translationem
disserente, quid tandem dicat Augustinus audiamus,§ ‘ In ipsis (in-
quit) interpretationibus Itala ceteris preferatur, nam est verborum
tenacior, cum perspicuitate sententia.” Ut autem hic de judicio
Augustini, Latini hominis in Grecis minime instructi, taceam,
Italam versionem ad aliarum multitudinem comparatam, ‘ verborum
pre aliis tenaciorem et in sententiis magis perspicuam pronunciat,
eam tamen quantumlibet emendatam Grecis cedere oportere haud
dubium est.’ Ait idem Augustinus,|| ‘Iisque potissimum qui apud
ecclesias doctiores, et diligentiores reperiuntur. Latinis quibusli-
bet emendatis Greeci (inquit) adhibeantur, sunt enim Grecorum
autoritate adhuc emendandi, duabus enim aliis linguis ad Scriptu-
rarum divinarum cognitionem opus est, Hebreea sc. et Greeca, ut ad
exemplaria preecedentia recurratur, si quam dubitationem attulerit
Latinorum interpretum varietas.’ En Augustinum ! non Millio ad-
stipulantem, sed plane adversantem; lectorem nempe Latinum ti-
tubantem non versioni Italicee, sed Greecis exemplaribus stabilien-
dum mittit ; immo haud dubium esse ait, Latinam quamlibet ver-
sionem, adeoque Italam, Greecis cedere oportere.
Cum Augustino consentiunt ecclesie Latine patres ad unum
omnes, qui de his rebus verba fecerunt, unoque ore asserunt textus
Grecos N. Testamenti semper fuisse et adhuc esse authenticos, ad
quos omnes versiones probari et examinari debent. Constans hec
erat, juxta Waltonum, veteris ecclesiz sententia: Ambrosius q hc
habet, ‘Si quis de Latinorum codicum varietate contendit, quorum
aliquos perfidi falsaverunt, Greecos inspiciant codices.’ Et libro de
Incar. Dom. Sacramentis ; ‘ Ita (inquit) in Greecis codicibus inveni-
mus, quorum potior est autoritas.’ Proximus illi Augustinus** ita lo-
quitur, ¢ Recte fieri nullo modo dubitayerim ut, cum diversum aliquid
in duobus codicibus invenitur, quandoquidem ad fidem rerum gesta-
rum utrumque non potest esse verum, ei lingue potius credatur,
unde est in aliam, per interpretes, facta translatio.’ ‘ Hoc ipsum, in-
quit ibi Vives,—Hieronymus clamat, hoc ipsa dicit ratio, et nullus est
saniore judicio qui repugnet.’ Hieronymus epistola ad Suniam et
Fretellam rem sic expedit. ‘Si quando apud Latinos in N. Tes-
tamento questio exorta est, et inter exemplaria varietas, recurri-
mus ad fontem Greci sermonis quo novum scriptum est instrumen-
tum.’ Idem ep. ad Licinium hee habet, ‘ Ut veterum librorum fides
de Hebreis voluminibus examinanda est, ita novorum veritas Greeci
sermonis normam desiderat :’ quee verba 4 Gratiano in jus canonicum
& pontifice probatum, relata sunt, dist. 9. cap. Ut veterum agmen
claudat Damasus Papa cui sic scribit Hieronymus, ‘ Novum opus fa-
cere me cogis ex vetere, ut post exemplaria Scripturarum toto orbe
dispersa, quasi quidem arbiter sedeam, et quia inter se variant, que
sunt illa quae cum Greca consentiunt veritate decernam.’ Ex his sa-
tis constat quantum veteres fontes pretulerint versionibus, iis vero
qui versiones preeferunt dico cum Hieronymo, quibus displicet fon-
* Lib, de div. Offieiis.
¢ Ep. ad Leand. Sect, ult.
§ De Doct. Christ. lib. ii. cap, 15, Vide etiam, cap. 11, 12.
q Lib. ii, De Sp. Sancto, cap. 6.
t Prol. p. 98. col. 2.
|| Cap. 15.
** De Ciy. D. libs xy, cap. 13,
[LIB. I.
tis unda purissima, ceenosos rivulos bibant. Ex hac autem veteris
ecclesice sententia duo, coronidis loco, plane concludi videntur,
Primo, non defuisse, horum patrum etate, fontes ex quibus puris-
sima heec unda biberetur, i. e. non defuisse Greecos codices puros,
et incorruptos, ex quibus Latinorum, adeoque ipsius versionis Ita-
licee of4\para corrigerentur, quibusque, Latina omnia exemplaria
cedere oportere haud dubium tune esset. Quorsum enim Greecos co-
dices inspicere, ad fontem Greci sermonis recurrere, ei lingue po-
tissimum credere unde est in aliam facta translatio, et cum Latina
exemplaria varia esse contigerit, quee sint illa quee cum Greca ve-
ritate consentiunt decernere, nos toties monerent, nisi puri hi fontes
adeundi, codices hi Greci inspiciendi essent, undg decerni po-
tuisset Greeca veritas? Frustra ergo decies ad minimum in prole-
gomenis suis asserit, et contendit Millius, Greeca exemplaria misere
corrupta, et vitiata fuisse, interpretationibus, et scholiis ¢ margine
in textum irrepentibus undique scatere, foedata, polluta, nec unum
inter Greecos codicem extitisse Italo suo vetustiorem, qui Archety-
pam Apostolorum et Evangelistarum scripturam ipso fidelius ex-
presserit. Hoc enim si patrum atque ecclesie antique judicio ita
fuisset, ad eum certe aliquando, et non ad Greecorum exemplaria
pro veritate dignoscenda continuo provocassent, nec in hujusmodi
verba toties irrupissent. Latinorum * codicum vitiositatem, quee ex
diversitate librorum omnium comprobatur, ad Greecam originem,
unde et ipsi translatam esse non denegant revocandam fere, ex
puris fontibus potius quam ex cenosis rivulis bibendum esse. Et
veritatem queerendam esse ad Greecam originem revertendo.
Secundo, hinc constat patribus hisce nullam tune cognitam fuisse
versionem Italam, aliamve quamlibet, ‘vel in bibliothecis, ut putat
Millius, extantem, vel aliunde comparandam, ex qua aliorum codi-
cum Latinorum varietas aut dissonantia, tolli posset, aut N, Testa-
menti versio Latina adintegritatem suam restitui. Id liquet ex pa-
trum omnium in hac ipsa queestione alto silentio. Ad Greeca exem-
plaria provocant omnes. Ad ea quoties in Latinis dubium aliquod
occurrat, recurrendum esse uno ore pronunciant, Italam quandam
versionem Latinis ceeteris praeferendam esse unus, quod sciam, Au-
gustinus pronunciat, ex ea reliquas emendandas esse ne unus qui-
dem. Audi Hieronymum clara voce sciscitantem, ‘ Si Latinis + ex-
emplaribus fides est adhibenda, respondeant quibus? Tot enim
sunt exemplaria pene quot codices: sin autem veritas est queerenda
de pluribus, cur non ad Greecam. originem revertentes, ea que vel
a vitiosis interpretibus male reddita, vel & preesumptoribus i imperitis
emendata perversius, vel librariis dormitantibus aut addita sunt,
aut mutata, corrigimus ? De N.Testamento nunc loquor quod (ex-
cepto apostolo Matthzeo) Greecum esse ‘non dubium, hoc certe cum
in nostro sermone discordat, et in diversos rivulorum tramites ducit,
uno de fonte querendum est.’ Latuit ergo Hieronymum Rome de-
gentem,; et Damaso P. familiarem, ea. que Millio, post longum hoc
eetatis intervallum compertissima (si fides ei sit adhibenda) fuit versio
pura Italica, ad optimos codices adornata, solisque apostolorum au
thenticis dignitate forte inferior. Latuit Hieronymi adversarios stu-
diose de illo detrahentes, quod queedam in evangeliis emendare ten-
taret, et Latinorum codicum vitiositatem ad Greecam originem re-
vocaret : Latuit denique Damasum P. id Hieronymo in mandatis
dantem, ut ‘ex Latinorum exemplaribus variantibus que sint illa,
non que cum versione Italica, sed cum mg consentiant veritate,
decerneret.’
SECTIO SEXTA.
AD Millium j jam redeo, qui excussis aliquot ex modo memoratis
atque antiquissimis codicibus, ut et allegationibus patrum }, vetus-
tissimorum Latinorum, in ea prope fuit sententia assecutum se esse
que in plerisque N. Test. locis fuerunt ipsius Italice Estwing, et
quibus Greecis Latina ista responderint.
* Hieron. Ep. ad Marcellam.
+ Epist. ad Damasum,
¢ Prol. p. 41, col. 2.
CAP: V.]
Queero ex quibus patrum veterum monumentis id consecutus sit ;
an ex Irenzi Latinis, ad quos in lectionibus ejus variantibus seepius
nos mittit ? Nihil minus, ipso enim Millio* monente,.paucis in
locis, nec non ex contextu orationis satis haud assequi possis quenam
fuerit codicis Irenei lectio; et in hac, inquam, interpretatione La-
tina ex adductis per omnem fere paginam locis N. Test. pro seeculo
isto haud facile credibilis apparet Italici textus interpolatio.
An ex Tertulliano ad quem sepe provocat? Nec id quidem:
fatente enim eodem Millio,t ‘In eo citata sunt S. Codicis loca fere
negligentius, ex memoria, contracte ad sensum, haud sine levicula
aliqua subinde mutatione ; ipsisque porro allegatis ab eo testimoniis,
immista sunt nonnunquam aliqua 4 stylo vulgati interpretis diversa,
Africanze ¢pdcewc, et vocabula mire barbara ; immo penes se habe-
bat Italicee | exemplar haud parum maculatum certe :’ adeo ut hoc
patre utiin Scripturis ad originalem Greecum emendandis, esset
otio et opera abuti.
oe Cyprian ane est § Milli judicium, ‘ex allatis ab illo N. T.
pericopis manifestum esse Italicam tractu temporis magis magisque
fuisse interpolatam, adeo ut in illo nihil fere notatum videam, nisi
lectiones vitiosas, aut ex Africanis aliisque versionibus profectas,
Denique, aliis Latinis patribus sepositis in uno Ambrosiastro,
unoque Augustino tandem acquiescit. Hilarius enim, qui sub Am-
brosii titulo diu latuit, Romanus Diaconus cum esset, ab eo spes
erat versionem Italam, si que tum purior extitisset, castius et sin-
cerius exhibendam. Sunt autem de hoc Diacono observanda tria,
primo eum nimirum,|| ipso teste, hos commentarios edidisse, cum
ecclesice Romane rector esset is ipse Damasus, qui Hieronymo in-
vidiosum illud munus imposuerat de Latinis codicibus dissidentibus
ex Greeca veritate decernere, adeoque eo ipso tempore quando re-
medio isto; Damasi saltem judicio indigebant Latini codices universi.
Secundo, ex utriusque inspectione pro compertissimo habebit
lector vel Hieronymi ‘vulgatam, vel Hilarii valde corruptam pro-
diisse, quod ex variantibus Hilarii lectionibus ad calcem hujus ope-
ris conjectis, oculari demonstratione constabit. Tertio, ‘ preescribi-
tur nobis, inquit Hilarius, de Greecis codicibus quasi non ipsi invi-
cem discrepat.——Constat autem quosdam Latinos, porro olim de
veteribus Grecis translatos codicibus, quos incorruptos simplicitas
temporum servavit et probat.’ ‘ Ita (inquit q Millius) Latinus de
Grecis, ceecus, ut aiunt, de coloribus, nihil de codicibus Grecis
novit Ambrosiaster.’ Somnium ejus de Latinis codicibus incorrup-
tis ipsius Hilarii textus refutabit.
Ad Augustinum jam venio. Is autem Greecam linguam suis La-
tinis necessariam pronunciat ; ut ‘ ad exemplaria preecedentia recur.
ratur, si quam dubitationem attulerit Latinorum interpretum infinita
varietas ;° et quod in Latinis codicibus titubat, Grecis haud dubio
cedere oportere ait, adeoque codices Grecos Italicee sue versioni
eundem pretulisse res ipsa loquitur. Adeo ut si verum id esset,
quod pro vero, contra experientiam, nobis obtrudit ** Millius, ‘ Au-
gustini, nempe, opera portionem bene magnam versionis Italice,
qualis in codicibus illius etatis ferebatur, exhibuisse,’ nihil inde pro-
fecerit Millius, partim quod codices, ante wetatem istam, fatente
eodem Millio, misere interpolati essent; partim quod ipse Augus-
tinus codices istos qualescunque fuerint, ex Greecis corrigendos esse
asserat. Denique ad Augustinum provocat Millius contra Augus-
tini ipsius ad Hieronymum verba, que ad hunc modum se habent :
«++Proinde haud parvas Deo agimus gratias de opere tuo, quod
evangelium ex Greco interpretatus es, quia pene in omnibus nulla
offensio est, cum scripturam Greecam contulerimus, unde si quispiam
veteri falsitati. N.B. contentiosus fuerit, prolatis, collatisque codi-
cibus, vel docetur facillime, vel refellitur; et si queedam rarissima
merito movent, quis tam durus est qui labori tam utili non facile ig-
noscat, cui vicem laudis referre non sufficit ?? Quibus adjicias Hie-
* Prol. p. 58, col. 2.
§ Ibid. p. 67.
** Ibid. p. 80. col. 1,
+ Ibid. p. 49.
|| Com. ia Tim.
tt Ep. 10. p. 44,
t Ibid. p. 59.
{ Prol, p. 139, col, 2.
D. MILLII, &e. 43
tonymi his verbis responsum; ‘ Si me, ut dicis, in N. Testamenti
emendatione suscipis, exponisque causam cur suscipias, quia plu-
rimi linguee Greece habentes scientiam, de meo possint opere judi-
care, eandem integritatem debueras etiam in veteri credere Testa-
mento.’ Hine verisimile est Dupinium recte contra Millium dicere
‘ Augustinum ex instituto versionem ab Hieronymo reformatam’ in
operibus, post eam editis, allegasse.
SECTIO QUARTA.
SUPERSUNT jam codices MSS. iique, si Millio fides, ante cas-
tigationem ab Hieronymo conceptam exarati; Codices nempe
Cant. Clarom. Germ. qui omnes unum tantum yolumen N. Testa-
menti constituunt. ‘Hi (inquit Millius) Italicam versionem qualis
existebat ante Hieronymi tempora, nobis exhibent :’ hoc est, Hiero-
nymo * judice, ‘ vitiis undique scatentem, iisque adeo multis, ut ea
tantum corrigere instituerit que sensum videbantur mutare, reliqua
manere passus sit, ut fuerunt,’ ne rnultum a Latine lectionis consue-
tudine discreparent. ‘Magnus siquidem error in nostris codicibus
inolevit (inquit Hieronymus), et apud nos mixta sunt omnia.’ Non
alium de hac controversia judicem desideramus quam Hieronymum,
ocularem codicum tam Grecorum quam Latinorum inspectorem.
Quid hic Millius? Hieronymum mendaciiincusat, immo contra con-
stare dicit + ‘ haud alterius generis vitia versionem hanc Italam con-
traxisse, quam que ceteri omnes codices, tractu temporis, incuria,
et licentia librariorum. Codices vero Greecos ad quos revertendum
censebat Hieronymus, in multis abiisse 4 primeevis illis é quibus
Latina hee profluxere. Verbo dicam (inquit), libri qui hac etate
ferebantur, etiamque prestantissimi quique, interpolati erant et
mixti, ne Origeniani quidem, et ceeteri probatiores, ad quorum fidem
ex occasione provocat Hieronymus, ab assumentis aliisque vitiis
vacabant, soli puri et immaculati erant qui ex autographis apostolo-
rum manabant, proximiistis, licet haud ita puri, quos aliquanto post
constitutionem canonis, N. T. describi contigerit, et ex horum
aliqua expressa erat versio Italica, adeo ut, ad ipsam emendandam
ex Greco, consulendi forent codices, si qui extarent, similes istis
ad quorum textum erat composita. Quod autem hos una cum aliis
istorum temporum interpolarint magis, magisque librarii ante secu-
lum Hieronymi, frustra ex temporum posteriorum Grecis institui
ejus in integram restitutionem: cum enim a lectione quam referebat
heec versio, abierint haud raro libri recentiores, certe quo propius in
ea recensenda ad hos acceditur, eo magis Italicam 4 primogenia sua
Scriptura reddes alienam ; nec reformabis ipsam, sed transformabis
in novam nescio quam, genuinaVet. Italica plurimum discrepantem.”
Putares, lector, te audire Morinum aliquem, aut Amelotium pro
Latinis codicibus, tanquam pro aris et focis contendentem, potius
quam protestantem, aut ecclesice Angl. filium. Ut autem hic mittam
ea que hic Millius de versione primeva Italica tam fidenter asserit
esse gratis dicta, cui unquam persuadebit, Origenis temporibus, hoc
est, dum exemplaria in ecclesiis suis archetypa consulenda essent,
ejusque Pamphili et Pierii opera tam egregie Jaboratum est, ut in-
tegre conservarentur, vitiis ita scatuisse, ution ex iis, sed Italica
nescio qua versione, per Millium tandem forent emendanda. Aliud
certe existimavit Augustinus, qui pro versione Hieronymi Deo haud
parvas egit gratias, eamque eo nomine preecipue suscepit, quod viri
in Greecis versati de ea judicare potuissent ? Quis ferat Millium tam
audacter pronunciantem Gracos codices, é quibus Hieronymus La-
tinorum sphalmata emendayit, ante seculum Hieronymi 4 librariis
adeo magis, magisque interpolatos fuisse, ut operam in iis consulen-
dis plane luserit Hieronymus, nec Vulgatam ex eorum collatione
emendatam nobis exhibuerit, sed potius in novam transformatam, et
a genuina veteri Italica, quam sibi per somnium excogitavit Millius,
plurimum discrepantem ? Denique cum dicit { ‘in saniora consilia
+t Prol. p. 81. col, 2.
f2
* Preefat. ad Damasum.
$ Ibid. p. 81. col. 2. ot p. 82, col. 1.
44 EXAMEN
reversum esse Hieronymum, dum ita’ ealamo temperavit, ut iis tan-
tum que sensum mutare videbantur correctis, reliqua manere pate-
retur ut fuerant,’ quid aliud agit quam insaniee Hieronymum ar-
guere, codicum Latinorum sphalmata ex Greeca veritate corrigen+
tem, insaniee Damasum id munus eidem imponentem, insanie Am-
brosium potiorem illis autoritatem concedentem, insanie Augusti-
num de libris Grecis apud ecclesias doctiores et diligentiores lo-
quentem, é quibus Latini codices corrigerentur, iisque Latinos co-
dices cedere oportere pronunciantem? insanivisse demum univer-
sam ecclesiam existimare, quam in hane sententiam concessisse
monet 6 révv Waltonus ? Verbo dicam, aut in his tam audacter, et
quasi de tribunali pronunciatis, ipse Millius, aut totus mundus
insaniit,
Porro in consilium adhibuisse se dicit Millius,* ‘ ‘Vulgatam hhodiers
nam que quantumcunque yitiata, haud exiguam certe partem reti-
net veteris genuine.’ Frustra, se judice. ‘Jam, enim inquit, quando
Latina nostra longo seeculorum tractu{misere corrupta sunt, vix illi
libri sunt minus probati quam qui maximam preeferunt cum Latinis
nostris consonantiam.’ Simonius, cujus criticam in N. T. merito
laudat Millius, id fieri non posse contendit hoc argumento, quod
multa in, veteri Vulgata:menda intacta reliquerit Hieronymus, ne
Latinorum snorum.aures offenderet. Ex libro autem mendis quam-
plurimis adhuc scatente, et in paucis non semper recte, si Millio +
fides, mutato, nihil certo colligi posse quo vetus Italica ad suam in-
tegritatem restituta esset, nemo non videt.
Horum inquit, Millius, + ‘mediorum cum textu Greeco commisso-
rum adminiculo, sive excussis antiquissimis codicibus, et allegationi-
bus vetustissimorum patrum Latinorum, exactisque iis singulis ad
fontem Greecum, assecutum me esse confide; quee in plerisque Nov.
Test. locis fuerint ipsius Italicee genuina.’
Juvat hic Millium Millio committere. | Hieronymum 4 Millio re-
prehensum audiyimus, quod ad hes fontes, librariorum interpola-
tionibus, ejus tate magis magisque vitiatos, provocayerit.. Id. Mil.
lius post mille et ducentos annos, se felici opera preestitisse existi-
mat, quod frustra Hieronymus, cum suis interpolatis Greecis, aggres-
gus est. An id Hieronymo accidit codicum Latinorum vetustissi-
morum, aut patrum Latinorum inopia? Mirum, contingere id po-
tuisse Latino Rome id temporis agenti, cum opus illud concinnasset,
et descriptis Latinorum patrum usque;ad suam etatem in catalogo
suo judicium proferenti. Id unum dicendum superest, Hieronymo
judicium, vel criticum illum nasum in genuinis decérnendis defuisse,
qui Millio tandem in eadem opera versanti contigit, aut juxta Au-
gustinum ‘ operam omni laude majorem in veteri falsitate corrigenda
Hieronymum prestitisse.’ Porro si Greeci codices ita, Hieronymi
tate, interpolati fuissent, ut nullum ex:iis certum judicium de La-
tinis codicibus ferre potuerit Hieronymus,§ unde est quod codicem
Alexandrinum inter exemplaria Vet, Test. non tantum toto orbe
vetustissima, sed et probatissima ponat Millius, ¢ ita ut certe ab ipsis
fere canonis incunabulis (inquit) vix extitisse censeam qui archety-
pam eyangelistarum et apostolorum Scripturam fidelius expresse-
rit?» An codicem hunc Hieronymo, qui ad Pierii et Origenis exem-
plaria in bibliotheca Alexandrina conservata toties provocat,, igno-
tum fuisse existimandum est ? Codicem ex.quo versio Zthiopica ||.
prodit, unum é primeevis, aut ad primevum aliquem expressum esse
censet Millius, quo jure vidimus.. Idem de versione Coptica pro-
nunciat, eam, nempe, ex fonte Greeco profluxisse, exemplari optimo,
unoque é primevis, aut certe ex hujusmodi aliquo descripto. _ Inter
codices Millio jam notos, ex quibus Novum Testamentum mendis
bis mille purgatum se nobis. exhibuisse pre se fert Millius, Hiero-
nymo in, Palestina versanti,, bibliothece: Alexandrine scrinia pers,
yestiganti,, Antiochiam, Constantinopolin, variasque Asis provincias
perlustranti, immo dum in ASgypto. ageret Monasteriorum Nitri-
ensium codices evolventi, ne unum quidem ex tot Grecis codicibus
* Prol. p. 117. col. 2.
§ Ibid. p. 143. col. 2.
t Ibid. p, 82. col. 1.
|| Thid. p. 124.col. 4,
t Ibid. p. 41. col. 2.
¥ P. 152. col. 1.
VARIANTIUM. LECTIONUM
(Lig. iy
primeevis xremen. ex quo Latinos suos emendaret, a gu-
dicaverit ? j
LIBRI SECUNDI CAPITIS PRIMI.
ARGUMENTUM.. :
Continet vindicationem locorum quorundam insigniorum, in qaibes
- lectiones variantes majoris momenti esse’ videantur, viz. rd elf,
Matt. v. 22. dofoXoyia, Matt. vi. 18. vexpode byelpere, Matt. x. 8.
quee omnia adjectitia esse contendit Millius. “Hbtwe rot obpavot
tWwSeioa, vat. lect. ju) Ewe, Matt. xi, 23. ri pe Néyere dyaSdy v. |.
rl pe épwrGe wept rov dyabod, Matt. xix: 17. rd -yervdpevov dor,
~ ve Li &k cod &yiov, Luc. i. $5. caSaptopod abrév, v. 1. atric. Lue.
ii. 22. yernShrw 7d. SéAnpa covn———4@MAA fpioar Hyde dxd rod
movnpov, Luc. xi. 2.4. adjectitia hic censet Millius, obdd?v 6 ye
yovey, Joh. i. 3, 4. év abr@ Cun) jy, V.1. ode tv. V. 8.6 yéyover év
- abrg, &c. V. 4. ef moredecc One rie Kapdiag e€eort, desunt
Act. viii. $7. ob« événoay, addit Millius, Rom. i. 32. ro Kupig
dovdeborrec, V. 1. rH Karog, Rom. xii. 11. rate xpetace ray dyiwy
cowwvorvrec, V. 1, rate pretarc. Ibid. v. 13. of¢ obdé wpde Spay
ei~apev, Vil. of¢ rpoc Spar, Gal. ii. 5. § mpde epnatove éxcorod)
impavoee cor 6 Xprordc, V. 1. Exebatoee cov, et éxupaioac Tov
Xpiorov, Eph. v. 14. 4) rpwrn oxnv), V. 1. deathfen, Heb. ix. 1. |
LIBRI vam ties CAPUT PRIMUM.
4
LECTIONES variantes & MSS. desumptas, quas nec antique
Patres, nec Greci Commentatores, nec versiones vetustissime ag-
noverunt, jure optimo rejiciendas esse nemo inficiabitur. Ex iis
lectionibus, quas agnoverunt, queedam1 magni momenti sunt, ideoque
majorem disquisitionem postulant, et merentur; alice minoris, aut
nullius momenti, quas accurata consideratione indignas quis non pu-
tat? Hac preesertim de causa, quod licet ex Patribus non. pauci, 2
—5. 8. volumini exararint, raro Millius paginam, caput aut librum
indicet, ubi variantes.suas lectiones reperire possimus ; et licet in
plurimis Patrum editionibus scripturarum, que ab iis citantur, oc-
currant Indices, adeo tamen manci et imperfecti-sunt, ut vix dimi-
diam partem earum exhibeant, et in hac dimidia parte ex .mendis li-
brariorum mire sint tenebree. Ne tamen aliquid notatu dignum
precteriisse videar, mihi molestum non erit in a rem — tem-
poris et laboris insumere.
I. Variarum lectionum que notabiles sunt, primant invenies, Matt.
V. 22. wae 5 dpylopevoe TG AdENOH abdrov cixij, ‘VOX eixy (ait ille) vi-
detur omnino scholion esse, ¢ margine codicis alicujus in textum ad-
missum :’ ego quidem hujusmodi conjecture parum faveo, nec in
textum Ecclesiis Christianorum publice recitatum insolens aliquod
irrepsisse facile credam, nisi ex causa graviori, quam hic loci nullo
modo invenio. Vulgate enim versioni, patribusque Latinis, habeo
quod opponam, testimonium Justini M. Nec quis mihi merito obji-
ciat, quod vocem’cix# preterierit Justinus * secunda sua apologia his
verbis, d¢ & av doyioSi, Evoxde gor cic rd wip. Periodus enim ista
omnibus suis numeris non expleta est, atque faxd aliquis, et pwpe.
parijure, ac eix# textu depellat. Idem de Irenwo dicendum est, qui
Christi preecepta summatim enumerans ait, + ‘Dominus pro eo
quod est non occides, neque irasci quidem preecepit ;’ sed ¢ tribus
aliis locis hunc ipsum textum proferens, ‘diserté addit, ‘sine causa.’
Ita Cyprianus lib. iii. p. 64. Apost. Constitutiones, lib. ii. cap. 53. Ita
Chrysostomus, Euthymius, et Theophylactus in locum.. Ita Basi-
lius M. tom. ii. p, 447. Greg. Nyssen. de Beatit. Or. 5, p. 818. et
tom. ii, p. 791.) Theodoretus Orat. 9. adv. Greecos, p. 621. et-in
Psal. p.443. Ita Cyrillus Alex. in Zach. p. 768. Chrysostomus
Hom. 6. in Divum Paulum Ed. Sav. tom. viii. cat 6 Xpuorde wad, 6
6oyfouevog TH adEAGH adrod Eiki, ovK GrwWe dpyigopevoc. Et Edit.
Mor, tom. iii. p, 25. eldec wavraxod pérpa, dpyileoSe, kat pu) duap-
revere, 6 doyiZopevoc Eiki. Eore yap Kat ducaiwe dpyilegSar. et tom. iv.
* P, 63. t Lib. iv. cap. 27. ¢ P. 189.314. 320.
CAP. I.])
p. 84.. Vide ibi Fr, Duceum; et p. 114, et 116. bis; et tom. v.
p- 345. Syrus autem et Copt. yocem hanc ita propriam hoc loco
putdrunt, ut retinere eam maluerint quam interpretari. Cum vero
“ yox eixq, ex Millii sententia, necessario adhibenda videretur, ad
emolliendum sc. quod aliqui durius dictum putarent;” ex ea senten-
tia recte colligimus, quod vocem illam nemo quidem de industria
omiserit; potuit tamen omitti ex oscitantia librariorum, quod aliis
locis accidisse i ipsi seepissime in confesso est, ,
_ 2, Ex insignioribus variantium lectionum secunda est, ea que do-
minicam orationem claudit doxologia, dre cod’ éorw Bacrdeia, kat
4 Sbvapue, Kal % Cdé@elo rove aigvac, Matt. vi. 13, quam Greecis li-
turgiis ortum suum debuisse” Millius, multique critici judicant, quo-
niam sicut non reperitur apud Lucam, xi, 4. ita neque apud patres
Latinos ; preterea deest apud Greecos, Origen. Cyprian, tertio se-
culo; Cyrillum Hierosol, Gr. Nyssen. quarto seculo; etiam ubi do-
minicam orationem ex professo. interpretantur : eegre tamen in ani~
mum, inducam meum precationi ab ipso Domino nostro composites
commentitium aliquod adjecisse _sanctos Patres: quod sic hic loci
factum esset, cur non. etiam pari temeritate apud Divam Lucam ?
Reperies quidem hanc. clausulam in omnibus orientalibus versioni-
bus, @ quibus Syriaca, ‘Waltono judice, Apostolorum fere tempori-
bus confecta est, et apud eruditos haud paucos, ait, Millius,* “ con-
venit ipsam seeculo Apostolico proxime sequente a viris Apostolicis
fuisse concinnatam ;” legas eam apud Chrysostomum, Euthymium,
Theophylactum, i. e. apud omnes Grecos commentatores in locum :
Chrysostomus explicat eam, et. explanat.ad hunc modum, raira
yap gnaw, airé mapa aol, Gre olda cet Pactéa rdytwr,, aidvwr
Kextnuévov Kpdroc, kal xdyra Cuvduevor doarep ay Sédnes kai ddéay
xexrnpévoy dvagaiperor.- Isidorus Pelusiota Ep. lib. iv. Ep. 24. Do-
minicam orationem interpretatus est, atque ibi asserit, si recitaret
aliquis heec verba dre cod gore 4 Bacircia, Kal } cdvapte, Kat f ddéa,
karagpoyety 6é rod racay divapey Kal ddgay mnydsovroc, fontem inte-
rim omnis potestatis et glorie - sperneret ‘illum, quicunque sit, cri-
minis irremissibilis se reum facere, eosque solos eadem verba sincere
proferre, qui ad singula Dei jussa toto corpore contremiscunt, Apos-
tolicee Constitutiones + hanc precationem bis exhibent pariter ac in
textu, minime mutilam et decurtatam, eamque appellant nomine
precationis, jy 6 Kipue ipiv év 7G evayyedly durdtaro., Denique
cum Lucianus Philopatrim suam absolvens ait, rijy edxjjv 4xd.rarpd¢
dpkapevoc xai ry wodvayupoy wdrpy elc rédog ExBelc, illum, Dominice,
orationis initium, ac finem perstrinxisse censet Cotelerius, Orige-
nem { in hac re parvi facio, cujus testimonio si fides adhibenda esset,
tum yevySfrw rd SéAnud cov, we ev, ovpayg, wal ext rij¢yiic, item
picar hudc axd rod rovnpod, de Luce textu, tanquam de loco non
suo, tollenda sunt; temerarium: facinus ac yalde periculosum: ad
summam, Gr. Nyssen et S, Ambrosius hanc clausulam non (prout
innuit Millius) penitus omiserunt, sed more Grecarum quarundam
Liturgiarum hanc una cum Doxologia Filii et Spiritus Sancti simul
protulerunt. Gr. Nyssen enim suam Dominice orationis explica-
tionem peragit his verbis; § “‘ Quin stantes Deum precemur, Ne nos
inducas in tentationem, sed libera nos 4 malo, 4 quo liberet nos gra-
tia Christi, dre abrg aivapuc, kal i ddka, tipo 7? marpt kairo dryly
rvevpart, viv Kat del, Kal cic rode alavac roy aiwywy,’Aphy.” Ad
eundem modum Pseudo Ambr. lib, vi. de Sacram. c. ult. Denique
cum heec dogodoyla, testibus Drusio et Lightfooto, saltem quoad sen-
sum in publicis Judorum Liturgiis obtinuerit, et in versionibus
Syrorum et Arabum, in confiniis gentis Judaice degentium, atque
adeo ex iis hanc formulam recipientium inveniatur, cumque apud
Patres Greecos invaluerit mos mentione Patris facta ei adscribere
peyadootyny kal ‘déEay, ele aidvac.’Apujy. Vide Clem. R. Epist. Ed,
Junii p. 29. et in fine, verisimile est eam locum hic suum obtinere,
potius quam manu aliena et temeraria huic S. Orationi additam
fuisse,
* Proleg. p. 127.
t Lib. iii. cap, 18. lib. vii, cap, 24,
+ Not. in Const, Apost. p. 216.
§ Orat. 5. tom. i. p, 761,
D. MILLII, &c. ( 45
3. Matt. vi. 32. ‘mentio facta est de additamento quodam ab Ori-
gene et Clemente Alex. haud semel citato ; viz. aircire rd peyida,
kat rd puxpd dpiv mpovrebjcerae’ Kai aireire rad Erovpdna, kal ra
éxiyesa ipiy mpoorePjcerat., ‘ Ita tamen (ait ille) ut tricesimi tertii
commatis loco positum haud.putem ; sed appositum. potius inter-
pretamenti gratia:” quod luce clarius fiet ex ipso Clemente, Strom.
iv, p. 488. cum enim Christi verba citasset, Znreire xpa@rov rijv
Baarsiay rév otpavisy kai ri Sixaoobyny, addit, ratra yap peyada,
et deinde sequitur, ra dé upd, xal rept Bloy ratra xpoorebhaerar piv.
4, Cap. x. 8. Nexpove bysipere, “ Probabile est adjectum hoc aliunde
(ait Millius) et quidem ab ipsis pene Christianismi primordiis (cum
id Syrus, Vulg. et Cant. legant) quoniam omittunt MSS. triginta
amplius,* Basilius, M. Chrysostomus, Euthymius, et Theophylactus
in locum,” Sed extant heec verba apud Hilarium canon, 9. apud.
Cant. et Alex. MSS. apud Cyrillum Alex. Is. p. 862. Glaphyr. in
Deut. p. 426. et de Sancta Trinitate, lib. iii, p. 494. Cur autem
omissa fuere ratio probabilis 4 Millio redditur, nempe, quod nemi-
nem ante, Christi resurrectionem ab Apostolis vite redditum legi-
mus ;‘ qui maximam hujusce capitis partem ad secundam missionem.
Christo demum é mortuis suscitato respectum habuisse parum ani-
madverterunt ; hac forsan ex ratione ad illa omittenda facile ad-
duci potuerunt: cur autem adderentur, ne color quidem, aut pre-
textus est, cum novam afferant difficultatem, nulla adhuc mentione
facta de mundatis leprosis pariter ac mortuis suscitatis. Ita cap. xi.
5. xwdol meperarovar, vexpol éyelpovrar desunt (ait ille) in Ori-
gene in Joh. sc. p.103. Sed longe fallitur opinione ; primam pe-
riodi, partem agnoscit Origenes, et alteram absque ulla variante
lectione reperies Luc. vii. 22. ideoque utrum sint Christi verba, in
dubium venire non potest.
5. Cap. xi. 23, Kai od Kazepyaodp, #) twc rot cipavod bpobeioa ; ;
ph Ewe rod obpavod ipwShon; MSS. queedam, Irenzeus, lib. iv. cap.
70. p- 871. Sed ex annotationibus doctissimi Grabii constat, quod
illa lectio non ipsius Irenwi, sed solius Latini interpretis sit: ‘‘ Nam_
in nullo, ait Grabius, Greecorum Patrum hunc locum ita allegatum
reperio; Chrysostomus, Theophylactus, Arabica, Syriaca, Persica
vers. textui assentiuntur.”
6. Cap. xix. 17. Té pe Aéyere &yaldy; In annotationibus Millii
Mattheeus, inquit Origenes, we wept dyabod épyou Epurnfléyroc roo
cwrijpos év rp rh dyatorv romow; dyéypasbey rt pe Epwr dc mept Tov,
&yabov ; ‘O dé Mdpxoc xat-Aovede gact riv cwrijpa tipnxévat, ri pe,
Aéyere dyaSdy 5 Sed Justinus M. in Dial. cum Tryph. p. 328. Ire-
neeus, lib. i, cap, 17. Origenes contra Celsum, lib. v. p. 238. cum
textu congruunt. De altera hac lectione venerande antiquitatis, si-
lentium est apud Millium, viz. Oed¢ 6 Tarijp, vel, Tazip 6 év cbpa-
voig vel Ilarjp pov év roic ovpavoic. Occurrit heec lectio in Justino
M. p. 328. Clemente Alex. Pedag, p. 118, Origene, ubi supra,
Exhort. ad Mart. p.169. Comment. in Joh. p. 38. et libro primo
de principiis cap..tertio. Placuit forte Millio hanc lectionem pre-
termittere, quoniam, Ariana exorta controversia, vocem rari in
evangelio scriptam fuisse precise negarunt. Adjecta erat 4 Mar-
cionitis, inquit Epiphanius. + Et Orthodoxus in primo Dial. de
Trin, (quem nonnulli + Athanasii fuisse putant) ovK elipnrac (ait)
ovdele dyabde ei pu) ic 6 warhp, ddda ei py} eic 6 Oedcr Vox quidem
marnp nec apparet jam in nostris MSS, nec agnita olim fuit a vetustis
interpretibus.. Cum vero Valentiniani, Marcionite, aliique Heretici
hac voce causam suam fulcire putentur, Sanctos Patres hoc usur-
passe verbum, reclamantibus MSS. suis quis credat ? Hine constat
quam parum fidei et autoritatis variantes ex iis desumptee lectiones
mereantur.
7. Matt, xxvi. 28. Td. epi wodd@y éxxvyduevoy. Qui effundetur
Vulg. “ Futurum se (ait ille) quod futuri loco; nec enim illis vinum
hoc ipse sanguis Christi erat jam effusus, sed ejusdem mox effundendi
symbolum.” Sed N. B. 1. quod omnes evangeliste et apostoli cum
de institutione sacramenti corporis Christi loquantur, dicunt 70 Ow0-
* Tom, ii. p, 462. t Her, xlii, p. 359. ¢ Ath. tom. ii, p. 169.
46 EXAMEN VARIANTIUM. LECTIONUM
pevoy, Td KXOpevov, Luc. xxii, 19, 1 Cor. xi. 24, et de sanguine
Christi, rd éxyuvdépevoy, Mar. xiv. 24, Luc. xxii, 20. verbum in pree-
senti tempore usurpantes, quoniam ex hac institutione facta est re-
presentatio corporis Christi quod mox frangendum, et sanguinis
Christi qui mox effundendus erat; per quam illos Domini mortem
annunciare oportet, donec veniat. 2. Quod eadem figura dicendi
de ambobus sacramentis veteris feederis utitur sacra Scriptura; de
circumcisione enim ante dicit quam Abraham circumcideretur, hoc
est pactum meum, adr) 4 dcaSfjxn, quod observabitis inter me et vos,
Gen. xvii. 10. Et de agno paschali ante dicitur, récxa tori. Kupiy.
victima transitus Domini est, Exod. xii, 27. quem transivit Dominus
super domos filiorum Israel, percussit- autem omme progenitum in
terra Xgypti. Vide Annotata mea in hunc locum.
8. Mare. i. 2. "Ev rote rpopfrace, hanc lectionem pro virili parte
jamdudum tuebar; cui defensioni adjunge testimonium Hieronymi
in Matt. iii. F. 8. lit. C. Nos autem nomen Isaiee putamus additum
scriptorum vitio. .
9. Mare, xv. 25. Erat autem zpiry dpa, tertia hora, et crucifixe-
runt eum. Joh. xix. 14. dpa det Exrn, vide hoc évayripavéc, Con~
ciliatum in annotatis nostris ad’hunc locum. Lectio rpirn ad Johan.
librariorum sine dubio est, non evangeliste, inquit Millius. :
10. Lue. i. $5. Awd yevvépevoy &ywv. Hic loci MSS. omnesque
versiones, et plurimi é patribus post yevvopevoy addunt ék cov, quam
lectionem versio Anglicana probat et firmat, dicendo quod nascetur
ex te; nec injuria; ad hunc enim modum legunt Ireneus, libs iii.
cap. 26. Tertullianus contra Prax. cap. 26. Novatianus de Trin.
cap. 19. Origenes Dial. contra Marcion. p. 121. Eutropio enim
postulante ut ex scripto recitentur verba, recitantur 7d yevvpuevor
é« gov, hac simul nota adnexa, quod evangelista non dicit' due cov,
aX’ éx ood; ad eundem modum autor Questionum et Respond. ad
Orthod. qu. 46. p. 480. Epiphanius Anch. p.69. Chrysostomus.
Ed. Mor. tom. v. p.476. Quibus comites adjungit Millius Athana-
sium, Greg. Thaumaturgum, Titum Bost. et Hescychium. Videtur
tamen illi quod hee lectio orta sit ex interpretamento, tva gdcet yer-
viopevoy éx Maplac morevdeln. Pace tua dicam, docte editor, inter:
illas quas germanas esse acriter contendis, non una ex sexcentis pari
atque heec lectio autoritate innititur. Vide Proleg. p. 72. col. 1.
11. Luc, ii. 22. Ai fpépae rod KaSapiopot abrov. Vulg. et Arab.
atric’ veram et antiquam lectionem textui convenisse ex his
Origenis verbis Hom. 14. in D. Lucam, F. 100, D. discimus, “ si
scriptum esset ‘ propter purgationem ejus,’ i. e. Marice, nihil quees-
tionis oriretur, et audacter diceremus Mariam que homo erat pur-
gatione indiguisse post partum ; nuncvero in eo quod ait ‘ dies pur-
gationis eorum,’ non videtur unum significare, sed alterum, sive
plures.” Vide hic Millium textum confirmantem, Prol. p. 64. col: 2¥
p. 72. col. 1. p. 80. col. 2. Corrige igitur annotata nostra in hunc
locum.
12. Lue. xi. 2. yevynSirw 7d OAnpa cov; Vv. 4. —-— ddXa
pica jpac dxd rod rovnpod. Utraque petitio, ait Origenes,* expli-
cans hanc precationem, tapi Aovka ceowsrnrat. Notat et Augustinust
«* quod Evangelista Lucas in Oratione Dominica petitiones non sep-
tem, sed quinque complexus est, Ostendens ergo Lucas ter-
tiam petitionem duarum superiorum esse quodammodo repetitio-
nem, magis eam preetermittendo fecit intelligi, ‘ et libera nos 4 malo’
iste non posuit, ut intelligeremusad illud superius, quod de tentatione
dictum est, pertinere.” Aoxet dé jor (inquit Origenes) 6 Aovkéc did
TOU, pi) eloevéyeye Hpac ele meipacpoy, dvvdper dedidaxévar Kal rd pioae
jpaic dxd rod rovnpov, omittuntur in Vul. et in plerisque exemplarium
Latinorum, ait Maldonatus; quem tamen habemus ingenue confi-
tentem, quod extent in omnibus fere MSS. Greecis. Agnoscunt has
petitiones, et interpretantur Euthymius et Theophylactus, et singu-
lee versiones Orientales. Origeni quos opponam habeo sanctum Cy-
prianum, Cyrillum Hieros. Gr. Nyssenum, Chrysostomum, in quorum
commentariis de insigni hac omissione altum silentium est: Augus-
(LIB. 11
tino Augustinum. oppono, qui in tractatu de’ verbis Domini sécun-
dum Lucam universas septem petitiones diserte enumerat; et S,
Ambrosius hane’precationem 2 Luca textui congruentem depromit;
Vulgatam minoris facio, que in Luca sic exorditur, “Cum oratis; di-
cite, pater, sanctificetur,’ &c. at vel ipse Origenes ait, rov 38 Aoved
obrwc, Tlarhp jar 6 év roic obpavoie. » Unde cogitur Millius dicere
irrepsisse heec ante tempora Origenis, Prol;p. 44. col. 1. Postremo
etiam quod inter omnia-exemplaria’ Gresea, Millio teste, bina sola
his petitionibus careant, quod si olim defitissent lie petitiones tum
in Greecis, tum in Latinis MSS. eas tot Greecos libratios dedita opera
adjecisse, quis sibi unquam persuadere potest?’
13. Lue, xi. 13; Aéoer rvetjia ayy roic airotow atrév. "Ayabdy
dpa, Cant. (et Origenes, ut opinor, qui tamen donum illud interpre-
tatur zvedpa rife viobeciac) spiritum bonum Vulg. cum quatuor MSS,
* magno consensu exemplarium ; quibus ego sane magis assentior,’
inquit Erasmus. Hee Millius. Erasmi autem verba sunt, ¢ Greeci
codices, qui tum aderant, legebant rvevjpa éyiy ; sed’ magno con+
sensu reclamantibus exemplaribus Latinis etiam vetustis.? Cecidit
belle quod dixerat Latinis: omnia enim exemplaria Greeca, Atha-
nasius de humana natura suscepta, p. 607. Theophylactus in locum
textui consentiunt, et explicantes versiculum nonum,—querrite et in-
venietis ;—ex his verbis recte colligunt, quod Pater sit daturus ‘Spi-
ritum Sanctum petentibus. Denique omnes orientales versiones
reddunt xveipa dywor, sicut Chrysostomus Hom. 1. de precatione,
Ed. Mor. tom. i. p.'747. ae
14; Joh. i, 8. Odd tv d yéyover 4, évatrg fai jv. Tot
hic loci variantes lectiones quot nec ipse Millius enumerare potuit:
Apud commentatores plena errorum sunt omnia, adeo inter se invi-
cem, et etiam & sibimetipsis dissident, atque discordant, ut quicun-
que scripta eorum pervolutabit, ne incertior ille fiat multo quam du-
dum. 1. Quidam ex antiquis legunt, 5 yéyovey év adrg fun) jy. Ita
Clemens Alex. Peedag. lib. ii, cap. 9. p. 186. Origenes' Com. in
Joh. p. 63. et 66. gnol ydp cat d yéyover év abrg Lu) jv. Alios
quamplurimos hanc lectionem retinuisse ex eo colligitur, quod apud
illos hujus versiculi clausula est, éyévero ovdé &. Sed Maldonatus
ait, “ Non enim quia hec tantum verba citare solent, continuo putan-
dum est, ibi eos punctum finite sententice posuisse, sed ea tantum
protulisse verba, quee ad probandum id quod agebant satis erat, quod
nos etiam szpe facere solemus.” Certum indicium quod Ambrosius,
qui lib. iii. de fide, cap. 3. fine ipso factum esse nihil quod factum
est, legendum esse contendit, vel potius apud plerosque obtinere,
ait, aliquando non nisi heec legat verba, ‘ omnia per ipsum facta sunt,
et sine ipso factum est nihil,’ ut sermone 20. in Psal. cxviii.* Et
quod magis mirum est, Hilarius, qui legendum esse dicit, ¢ sine ipso
factum est nihil, quod factum est in ipso; seepe tamen in eodem libro
non nisi heec verba citat, ‘ omnia per ipsum facta sunt,’ aliquando hee
sola, ‘ sine ipso factum est nihil? Quod si hic Maldonati sermo ad
Hilarium non exquisite quadraret, certo tamen certius est quadrasse
illum cum omnibus fere Grecis Patribus, qui textum ipsum firmant
et corroborant. Altera autem lectio olim fuit Valentinianorum,
Tren. lib. i. p. 39. Arianorum, Ambrosius, lib. iii. de fide cap. 3,
Epiphanius Anchor. p. 80.. Eunomianorum et Macedonianorum,
unde Chrysostomus in locum, oid ydp rijy redctay ortypiy r@ ode
Ev éxOhoopey Kara rode aiperckode, éxetvor ydp Bovddpevor rd wvedpa
kreoroy Toreiv gaoly 5 yéyovey éy abrp Gun) jy, similiter Euthymius et
Theoph.—Secunda lectio, quam memoratu vix dignam afferunt Epi-
phanius et Hilarius, cum quibusdam aliis, hee est: ‘nihil factum est
quod factum est in ipso.’ Tertia est ipsius textus lectio, quam apud
plerosque obtinuisse merito asserit Ambrosius.. Nam ut silentio
transéam supra memoratos, qui primam lectionem veluti hereticam
abjudic&runt, Cyprianus, lib. ii. contra Jud. §. 2.. Hilarius de Trin.
lib. i. p. 6. Epistola ad Antiochenos Ignatio ascripta p. 298. Epi-
phanius Heer. 51. p. 434. Hieronymus in Isa. xliv. et in Amos vi.
lectionem in textu retinent ; et licet Millius Gr. Nazianzenum prime
* Tiept eixyng, p. 81, et 108, + Ench, ad Laur, cap. p. 116,
* Inv. 4,
CAP. 1]
lectionis patronum adoptérit, in ea tota quidem re erravit: cum enim
heretici, qui Spiritum Sanctum creaturam esse contendebant, opi-
nionem suam ex eo quod dictum est de Christo, * omnia
per ipsum facta,’ et per consequentiam Spiritum simul Sanctum;
hance obj flocci facio, inquit Nazianzenus,* wdvra ydp doa
yéyovev eipyrat, obx am\éc ixravra, Preeterea in hac lectione con-
veniunt omnes versiones, et quod germana sit lectio, colligi potest.
‘1. Quod vox éy postulare videatur, vel 6 yéyover, vel saltem rar ye- |
yerrnpéver xwpie abrod Eyévero obde By b yéyover. Quod ‘ absque illo
factum est ne unum quidem eorum quee facta sunt,’ 2. Si heec lectio
retineatur, sensus verborum erit perspicuus, alias obscurus, et ex-
plicatu perquam difficilis. Cum autem reduplicatio, figura dicendi
apud Hebreos usitatissima, latuerit quondam Patres, factum est
quod alteram lectionem facilius admiserint, V.:g. Isa. xxxix.' 4.
Tlavra ra év rg oixg pov eidocay, kal ovx Lori év rp dinw pov, D odK ét-
Socay. Ita v. 20. hujus capitis, cat dporsyijoer, Kal ovK Hpriearo, Kar
Spodéyncev. Quid multa? hoe potius inter varias ejusdem periodi
puncturas, quam inter variantes lectiones annumerandum est.
15. Act. viii. 87, Ei moreverc 2 ddne rijc Kapdtac, teort. Desunt
hee in Syr. Ethiop. MSS. 20. unde pro commate rapaPePAnpévg
habet hic Millius,t a primis Christianismi seeculis injecto, ut et alia
in libro Actorum A lorum haud pauca; legunt siquidem Vulg.
(Arab.) Irenzeus, lib. iii. cap. 12. lib. iv. cap. 40, (unde, notante Gra-
bio, apparet Irenzeum hee verba in suo codice legisse) Tertullianus
de Bapt. cap. 18. Cyprianus ad Quirin. lib. iii. §. 38. Gicumenius
in locum, Hieronymus, tom. iv. f. 46. lit. 1. Augustinus de fide et
operibus cap. 9. et 12.—Idem tamen Millius Prol. p. 40. col. ii. iis-
dem fere testimoniis adductus contrarium plane dicit, nempe, “ hunc
versiculum pro injectitio olim 4 nobis habitum lectum ab Ireneo con-
stat, lib. iii. cap. 12. p. 229. et ad abSevriay ejus stabiliendam haud
parum conferunt Vulg. Tertullianus, Cyprianus.” Nee difficile est
rationem assignare vero proximam, cur egre & quibusdam sequioris
zvi scriptoribus hee verba retinerentur; objici nempe ea solent in
prejudicium discipline et rpdtewe ecclesiasticee in restringendis
tamdiu a baptismo catechumenis, ac tot iis fidei capita discenda pro-—
ponendi more, priusquam ad salutare lavacrum admitterentur. Con-
stat hoc ex illatis Tertulliani, Hieronymi, Augustini locis, in quibus
huic objectioni responsum quale quale exhibent. Hinc denique
Presul doctissimus hance Cypriano notam apponit, ‘*Leges ecclesias-
tices, quee cavebant ne Jude, vel gentiles, aliique indigni preepropere
admissi, Christiano nomini dedecus inurerent, nec debent, nec pos-
sunt gratice divine: prejudicare.”
16. Rom. i. 32. Oirwee rd dixatwua row Ocov Exvyvévrec (bre ot ra
Toatra tpdccorrec ttt Savdrov eialy) ob pdvoy abrd mova, adda
kal ovyevdokovat roic xpdecover. Integra hee lectio (ait Millius) sic
se habebat, otrivec rd ducatwpa rod Ocod exvyvdvrec, ob événody; ore
ot rd rovavra apaiioorres &étot Savdrov iol, ob povoy oé ot mowwotvrec
abrd aka Kai of cvvevdoxobvrec roic mpdooovar, Hinc ex una parte
sunt Vulg. et Latini patres qui vulgata versione usi sunt, Cyprianus,
Lucifer Calaritanus, Gildus, Hesychius latine ab Hesychio Saloni-
tano (inquit Cavius nostras) ad vulgatam versionem adaptatus, Am-
brosius, Pseudo-Hieronymus, Salvianus, Augustinus; atque his pal~
mam defert Millius: ex altera parte sunt non omnes modo versiones
orientales, sed etiam Chrysostomus, Theodoretus,’ Gicumenius,
Theophylactus in locum, qui conantur rationem reddere cur ovvevdo-
ko¥er postponatur o.wday, et sic textus lectioni robur addunt et fir-
mamentum. Vide Chrysost. Hom, Ed. Mor. tomvi. p: 145. tom. ii,
p. 1023. tom. iii. p.618. Epiphan. Her. Orig. p. 585." Basil. tom,
i. in Isa. p. 160. tom. ii. Mor. p. 450. Reg. brev. p. 632. Greg.
Nyssen. tom. ii. p.734. et Theologium Diaconum ubi ad suas illum
partes trahit Millius, Queestio enim erat, ait Isidorus,t ré éore rd
ob pdvoy ara ROLEO, &XXA Kal cvvevdoxovar roic mpdocover; rege
pondet Isidorus, of pi) vohcayrec 7d cipnpévoy putant weprmerorjoSae
tag hékeuc rde Grocrohikde, et legendum arbitrantur od pévoy ob
* Orat. 37, p. 599. + In locum. ¢ Isidor. lib, iv, ep. 60,
D. MILLII, &e.
47
movwbvreg abrd, adda Kat of evvevdocovyrec, i. e. cum Millio quidam
sentiebant. Mihi autem non videtur, ait ille, jiaprijeSae tv robrw ra
droorodued BrBAta,—et deinde ad recitandam et explicandam textus
lectionem progreditur. N. B. Quod hiec Isidori verba citentur etiam
ab GEcumenio in locum. Quod ad Clementem Rom. attinet; in binis
ad Corinthios Epistolis scito illum perpaucos novi féederis locos juxta
textum allegdsse ; adeo ut in parag. 35. idcirco solum posteriorem
versiculi partem ad hunc modum citasse videatur, quo facilius illam
ad preecedentia verba accommodaret, raira yap mpaccorrec orvynrot
79 Oeg brapxovery, kal ob pdvov ot mpdocorrec, &C.
17. Rom. vii. 26. Eiyaptoré rp OG dia Incod Xproroi, v. 1. yapee
7G eG, sic Origenes, Exhort. ad Mart, p. 164. Cyrillus Alex. con-
tra Anthropomorph. p. 178. Omnia autem Grecorum scholia
textum referunt, (fallitur enim Millius cum Theodoretum excipit,
qui in commentario suo alterius cujuscunque lectionis ne suspicionem
quidem affert) et Sanctus Basilius, tom. i. p. 551. Utraque lectio
idem significat, viz. gratia agenda est Deo, Tertia lectio, gratia
Dei, soli Vulg. autoritati innititur, ejusque etiam depravate ; Hiero-
nymus enim uno loco legit, ‘ gratias ago Deo,’ ait Esthius in locum.
Vide tamen Millium Prol. p. 65. col. 1.
18, Rom. xi, 6. Ei 82 & Epywy obk tre Eorl yapre, émel rd Epyor ovk
ere éorly Zoyoy. Cum desint hec verba quatuor MSS. Vulg. et per
consequentiam Ambrosio et Latino Origenis interpreti, proinde sub-
dititia summo consensu tradunt Erasmus, Zegerus, Esthius, Grotius,
et Millius: genuina autem esse asserunt autoritate graviores viri,
Photius, @cumenius, Theophylactus, Syr. Arab. Theodoretus, qui
his non solum verbis utitur, sed in commentario observat suo, quod
apostolus in eandem sententiam loquatur, Rom. iv.4., ‘ Ei autem
qui operatur, merces non imputatur secundum gratiam, sed secun-
dum debitum.’ His adde Chrysostomum, qui tom. v. Ed. Morel.
p- 718. et citat textus verba et explicat.. ‘O ydp é. Zoywr) vopexdy
owSivar pidovetkiy obder exer Kowdy mpd THY Kapur; rep ody Kat lave
dog aiverrépevog Edeyer, ei xapere, &C, ei O€ eepywy obx Ere €or xapre,
érel rd Epyoy obk Ere €orlépyoy, _ Adeo/longe fallitun opinione Mil-
lius, cum Chrysostomum ae! Theodoretum, hee wanda in-commenta-
riis suis ‘non attigisse indicat.
19. Rom, xii. 11. Tp Kupig dovdevovrec, sic legunt é MSS: plus
viginti; omnes versiones, Clemens Alex. Peedag. lib. jiii.,.cap. 12. Ba-
silius tom, ii. p. 474. omnia Greecorum scholia: Hieronymus Ep.
ad Marcel. tom. ii, fol. 33. lit. D. cujus heec sunt verba, ‘‘illi legant,
spe gaudentes, ‘tempori’ servientes ; nos legamus‘ Domino’ servien-
tes; illis placeat hamanus sermo; nos cum Greecis, i.e. cum apostalo,
qui Greece locutus est, erremus.” ‘‘ Latini omnes, excepto Ambrosio,”
inquit Esthius; qui tamen non potest non confiteri quod in Greco
dicatur sic habere ‘ Domino’ servientes. Atque ad hanc lectionem
stabiliendam non leve momentum affert dictio ipsa dovAciew, nary
dovrevey 7G Oey, Kupiy, Xprorg alibi occurrunt in novo feedere ;
quod. si dovAciew 7H Kkaupp in toto sacro,codice queeras, frustra sus-
cipiatur labor. Millius tamen tum hic tum in, Proleg. suis, p, 61. 84.
117,140. “facile crediderim, ait, cum Erasmo 7@ capo esse germa~-
nam lectionem.”
20, Rom. xii. 13. Tate ypédtic rév dylwv kowwvotyrec. Myveiace
genuinum, ait Millius locis pluribus. Lectioni tamen isti nemo fa-
vet preter Latinos patres quarti et quinti seeculi, postquam cele-
brandi memorias martyrum, sépulchraque eorum prava superstitione
frequentandi mos, et consuetudo increbuit.. Omnia autem Greco-
“rum scholia, omnes versiones, ne ipsa quidem vulgata excepta, et
Sanctus Basilius, tom: ii. p. 474, xpetace retinent.. Esthius Ruffino
astipulatur, eamque censet veriorem que Greecorum erat codicum,
“ quandoquidem eam (unum Ambrosiastrum cum Sedulio si demas)
concorditer in textu habent, et exponunt, quotquot tam Latine
quam Grece in. hane epistolam commentatos noyimus, nec in
ullo, vel Latino vel Greco, exemplari, quod hodie. extat, diversa
lectio reperiatur,” existimatque non male, istud lectionis. dissidium
olim accidisse ex vicinitate Greecarum vocum xpeiac et preface.
Hoc autem mendum simul ac a librariis factum fuit, cupidis ulnis
48 EXAMEN
amplexi sunt é Latinis isti, qui superstitiosa sollicitudine et zelo, se-
pulcra martyrum coluerunt; utpote quod consuetudini sue aliquibus
suspect, et & multis reprehensee, majorem in modum patrocinari
putarent. Hilarius, in sua ad Constantinum epistola, sic eum allo-
quitur, “‘ Apostolus communicare sanctorum memoriis nos docuit, tu
eas negare coegisti.” Pro eo quod proferunt MSS, libri plerique et
excusi omnes (ait Millius, Prol. p. 17. col. 1.) videtur certe ‘legisse
Clemens Rom. in Archetypo suo, raic pvelace roy, &c. et locum
hunc interpretatur Clemens, “ihopum, vel afflictorum Christianorum
procul nobis degentium memoriam habere per’ oixrippdy, seu ita
ut ipsorum necessitates sublevemus.” . In hac Millii sententia oddéy
dyiéc, sed purum ipsius commentum, sine ullo indicio B. Clementem
de his verbis vel per somnium cogitasse. Sic. enim incipit hee sec-
tio, ‘Oremus pro eis qui in aliquod peccatum lapsi sunt, ut deturillis
érceixeca mansuetudo, et humilitas, quo non nobis, sed voluntati Dei
cedant;” et deinde sequuntur verba 4 Millio citata, ofrwe yap éorae
Zykaprog, kal redela ) mpdc rov Oedy, ka rode dylove per’ oixrippay
peveia, i, e. © sic enim memoria ipsorum cum commiseratione utilis ipsis
et perfecta erga Deum, et sanctos erit.” Judicent jam eruditi, utrum
hic sit vola vel vestigium sublevationis inopum, vel afflictorum
Christianorum procul & nobis degentium, sive rij¢ kowwvlac THv ayl-
wy, de quibus Millius tam fidenter agit. Judicent etiam utrum ali-
qua sit ratio existimandi Clementem hunc D. Pauli locum in animo
habuisse : rogo denique, ubi facta est apud scriptores primorum ec-
clesie seeculorum mentio rij¢ kowwrviag rdic preiace tov cylwy 3 Tae
Tov dylwy papripwr prhuac roi, rac pvelag papripwy redeiv, sunt
phrases’ quee apud canonum scriptores sepius occurrunt. Sancto-
rum adhuc viventium, rave preiauc xolvwvety nusquam. Frustra ergo
k pveiace factum esse ypelace a scriba quodam eruditulo ne ery
Millius hie, et Prol. p. 46. et 82.
21. 1 Cor. x. 3,4, Td ard Bpdpa
‘airé Alex. ZEthiop. inquit Millius.
rd aro irdjo0} deest vr
‘sum, p. 197.in Num. Ho. 7. f. 101:
Macarius Egypt. Hom. 4. p. 22. Chrysostomus, Ed. Morstom.iv.
‘p- 196. Cyrillus Alex. Glaph. in Exod. p. $14.'et.de Rufide p.i39.
Grave hoc quidem contra transubstantiationem argumentum ut’
manibus nostris extorqueret, summami contulit’diligentiam Esthius,
non tamen vel unum é Letinis patribus 7 abrd ranma: pages
potuit. IED
22. 2 Cor. x. 12. Ob ovrvwiew. Omittunt Vulg. Clair; Git Lat.
Ger. Lat. retinent igitar omnia (preter Clar.) Greeca exemplaria et
Scholia. Ne tamen vulgate sue aiSevréia diminuta esset, de'Gra-
‘cis, tanquam grammatice constructionis insciis, fidenter pronunciat
Millius * in hune modum. * Greeci quibus ‘apostoli ista paulo pre-
ruptiora visa sunt, sumptis abrot, Eavrove, éavroic, in tertia persona,
suppleverunt orationem istam per marginale scholion, ob cvmotow,
quod irrepsit mox in contextum libri.” En’testes omni exceptione
majores, quibus pudore suffundantur Greci, Ambrosiastrum qui hic
omittit ; nos autem, teste Esthio, contra fidem omniim exemplarium
tam Latinorum quam Grecorum; Pelagium hereticum, seu potius
Pseud. Hieronymi commentarios, nullo judicio (teste Usseriot)
posteriore aliquo compaginatos ; et Luciferum Calaritanum, cui op-
ponimus D. Augustinum cum Greecis seepius consentientem, scil.
comment, in Psal. xxxiv. cxviii: ome 1, 22. contra craton cap. 27.
et alibi.
23. Gal. ii. 5. Of¢ ob82 poe bpay eitayev ry bworayy, “ Expungen-
dum porro est, ait Millius,t rd obé2, et legendum ‘ quibus ad horam
cessimus subjectione :?” quam tamen Hieronymus ait solam esse lec-
tionem quorundam Latinorum codicum, viz. Iren, lib. iii. cap. 13.p.
234. Tertul. contra Mare. lib. v. cap. 3. Ambrosii, reclamantibus
quod fatetur Grecis. Greeca scholia et singule vetustissimee versi-
ones, inter quas vulgata, textui fidem faciunt, atque illius veritatem
VARIANTIUM LECTIONUM
At retinent Grea scholia, |
vulgata, ceetereeque versiones ad unum omnes, Ireneus, lib. iv. cap.
45. p. 347. Origenes in Matt. p. 414. in Joh. p. 134. contra Cel- |
-B. Basilius, tom. iis p. 422, |
(LIB. U1.
satis firmant.. Sed conjectura engurstat Millius in ipso codice, quo
usus est Vulg. interpres, defuisse negationem obé¢ credo, quod. eam
haudquaquam ferre videtur apostolicee dictionis tenor, nedum ipsa
rei veritas. | Pace autem illiusdicam. 1. ‘Tenor apostolics dictio-
nis postulat negationem; sermo enim. ‘erat de iis que acciderunt
postquam ascendisset Hierosolymam. Paulus; ubi neque Titus (ait
ille) qui mecum ‘erat,:cum:esset. gentilis, compulsus est circumcidi;
(Nam Milli forsan solius opinio est cessisse.tandem Paulum permit-
tendo ut circumcideretur. Titus) Nunquam i igitur iis Judzis. cessit,
qui circumcisionem gentilium necessariam ad salutem judicdrunt.
2. Noluit Titum:circumcidi, ea potissimum de. causa, ut opponeret
se falsis fratribus, qui cared Sévrec dd rijc lovdadac subintroiérunt ex-
plorare libertatem/quam habuerunt in Christo Jesu, ut eos in servi-
tutem redigerent; .quibus zelotis acriter resistendum esse duxit, ut
veritas permaneret apud Galatas, sc, ut permanerent in -libertate 2
jugo circumcisionis quam illis dedit evangelium Christi: -hine est
quod capite quinto sic hortatur Galatas, “ State, et nolite iterum
jugo servitutis contineri ; quoniam si cireumcidamini, Christus vobis
nihil proderit; evacuati estis 4 Christo, 4 gratia excidistis,’ 1, 2, 4.
Quicquid igitur Morinus, et Millius é contra litigent, certo certius est
tum ipsamrei veritatem ppedtalions dictionis tenorem, postuliisse ne-
gationem.
24. Gal. ii. 11. “Ore oe Arde. ice et v. 14, elxoy rg Técpy-
Knoae —— Kngai, sic Alex. (ait Millius Prol. p. 70.) aliique codices,
Vulg. Euthalius, sed omnia Greeca scholia, et Arab. textum preefe-
runt, De altera autem lectione in textum,admissa in excusationem
Petri, ut. obviam irent blasphemiis Porphyrii, ad hunc modum judi-
cium ‘suum . tulit Hieronymus. Quibus. primo respondendum, “‘ al-
terius nescio cujus nescire nos‘nomen; nisi, ejus qui in.evangelio, et
in aliis Pauli epistolis, et in,hac ipsa,,modo Cephas, modo. Petrus
| scribitur; non quod aliud Cephas, aliud significet Petrus, sed quod,
quem nos Latine et Greece Petrum vocemus, hunc Hebrei et Syri,
propter linguee inter se vicinam, Cepham nuncupent. Deinde totum
argumentum quod oblique de Petro,. Johanne, et: Jacobo dicitur
huie intelligentie. FOPUB RATES Wide Cotelerii notas in Constit.
Apost. p: 99, 100:
25. H mpdc’Egectove EmcoroNh. ore inscriptionem: hic clancu-
lum, sed in’ Prol,-p..9. col. 1..ex professo, et palam rejicit. In pre-
fatione mea ad hanc epistolam, locisque citatis ab. eo ad paradoxum
suum stabiliendum, argumenta illius dilui,. simulque ostendi, quod
ab initio agnita fuerit tanquam Epistola ad:‘Ephesios, ex testimoniis
Ignatii in principio, Irenei in medio; Clementis Alex. in fine seeculi
secundi, Origenis etiam et Tertulliani dicentis, lib. v. contra Marc.
cap..xi. ‘ Epistolam hanc nos’ ad Ephesios preescriptam habemus,
Heeretici vero\ad Laodicenos.” Vide etiam cap. xvii. quibus adde é
tertio seeculo S. Cyprianum, item Paulum ad Ephesios, Test. ad Qui-
rin, lib. ii, §. 28. p. 48. lib. iii, §.’7. p. 64. §. 11. p. 66. §. 13. p. 67.
§. 41. p..77- §.°70. p. 85. §.. 72,73. ibid. 117. p. 90. Ilud ipsum
ostendo ex testimoniis in saeculo quarto Athanasii; Orat. 3. ady. Ar.
6 6 Tlatdoc. én.rG mpd’ Egeciovg, p. 416, atque iterum p, 446. Epi-
phanii Tie mpos “Egpeaivucs Her, Marcion. p. 147, 872. Greg. Nys-
Seni, not yap mpoc "Egesiove ypadwy, in Cant. Pp (596. Cua rd mpde
"Egeciove Acywv, Orat. prima de Resur. tom. ii. p. 828. - Tametsi
vero Basilium et: Hicronymum. allegat Millius asserentes quod heee
verba éy Egéay. (in quibus cardo controyersie vertitur) omissa fue-
rint quibusdam in exemplaribus, vel decipitur ipse,, vel nos arte qua-
dam fallere conatur.. ‘Testimonjum Basilii occurrit;tom. i. p. 743.
ubi se probaturum esse confidit, quod gentes utpote agperates a
Deo denominentur, ju) dvrec;—illi autem qui uniuntur Deo, oi jovrec:
Apostalus enim (ait ile) rote. "Epeclore émcaréd\dwr, Oc yrnciwe, yyw
peévore rp bvre de is iabehiabi bvrag abrode idtalévrwe dvépacey, elroy
roig dylote rig bat, Kal maToIg év Xprarg “Inaods obrw yap oi mpd
hay wapadedoKagy, Kal jpeic év roic Tahauoic. THY dyreypagwy ebpijxa-
pev.. Heec disserit Basilius* contra Marcionitas, et alios qui depra-
* Pra. p 48; oap. 1, “+t Vide'D. Cave‘ Hist, Lit, p..292. ¢ Inlocum,
* P. 436.
——————————— a ee
|
— ee
cap. t1.]
varunt Scripturas, ra pv, induit, ro» Ozlwy éaipovrec, rd cé mapey-
ypagérrec* et consilium illi fuit firmare veritatem hujusce lectionis,
roic obow év Edéy, quam expunxerunt Marcionitee, cum hanc epis-
tolamad Laodicenos datam contendissent. Atque hanc nimiam de
voce dyrec subtilitatem exagitat Hieronymus; “‘ quidam, inquit, curio-
sius quam necesse est, putant ex eo quod Moysi dictum sit, Qui est
misit me, etiam eos qui Ephesi sunt sanctos et fideles, essentize vo-
cabulo nuncupatos ;” quibus verbis patiter, ac prefatione illius doce-
mur, hanc epistolam ad Ephesios scriptam fuisse.
96. Eph. v. 4, "Exipatoet cor 6 Xprordc. Ita legunt Greca scho-
lia, et versiones omiies.
nasius Or. quarta contra Arianos, p.427. Aittamen Millius, Prol.
p. 48. col. 2. éxupavo cov “lectionem fuisse, que in codicibus Gree-
corum jam tempore Chrysostomi, et Theodoreti extabat.” Verba
‘Chrysostomi sunt heec, of pév éxupaboee onot rod Xpuorod, of 8 éme-
pavoe cor 6 Xprordc, waddov €é rovrd éort. Theodoretus cal roiiro
paora ri drodovSig réy eipnévwy xpdcpopor* En utrosque lectio-
nem hanc plane rejicientes; quibus accedit Hieronymus cujus in
Jocum hee sunt verba, “sciome audisse quendam de hoc loco in ec-
Clesia disputantem, et non ut legimus érupatcer cor 6 Xprorde; i. e.
orietur tibi Christus, sed égawerat, i. e. continget te Christus recitan-
tem, sed cum loci istius interpretatione ac contextu sensus iste non
‘convenit:” ubi fontem lectionis hujus aperit, nempe fabulam de
Adamo, in loco Calvarize ubi Christus crucifixus est, sepulto, et tact
corporis et sanguinis Christi vivificando.
£ 27. Heb. ix. 1, Eiye oby cal 4 xpérn venvy. Xen) omittunt
Chrysostomus, Theodoretus, Vulg. et MSS.quamplurima. Subau-
‘diendum écaS4xn monent Chrysostomus et Photius. “ Irrepsit igitur,
‘ait Millius in locum; editum oxy», ut videtur, ex proxime sequenti-
bus, in quibus tabernaculi descriptio.” Sed extat oxnvi; apud Chry-
sostomum de die Natali Domini, Ed. Mor. tom. v. p. 472. apud
Theodoretum, et @cumenium. In annotationibus meis in locum
probavi quod hee sit germana lectio; quam quidem sequentia verba,
wiz. cenvh yao Karecxevdo In h epwrn, extra omnem omnino dubita-
tionem ponunt.
LIBRI SECUNDI CAPUT SECUNDUM.
Continet Examen variantium Lectionum in Evangelia Matthai,
Marci, Luce, Johannis, et in Acta Apostolorum,
LIBRI SECUNDI CAPUT SECUNDUM.
SECTIO PRIMA IN MATTHAUM.
CAP. i.6. Aafid 2 6 Baosdedc. Deest 6 Baosdevc, Syr. Arab.
Pers. Habent Hieronymus, Vulg. Theophylactus, et verba imme-
diate preecedentia ‘ Jesse autem genuit’ rév Aafiid roy Baowdéa, satis
indicant quod vocabulum illud hic retineri oporteat.
V.18. Tot dé Iyoot Xproroi i) yévynore ovrwe jv* Vulg. Pers. et
Lat. Irenzeus omittunt ‘Incod quod tamen agnoscunt Chrysostomus,
Theophylactus, Syrus et Arabs. - Inconsulte igitur ac temere sus-
picatur Erasmus additum ex consuetudine recitationis ecclesiastice;
male.etiam rejicitur 4 Millio, Prol. p. 40.42. 103.
Cap. ii. 1. "Ev jpépare “Hpwdov roi Baoikéwer Heec verba diserte
habent Hieronymus, Chrysostomus, Theophylactus, et venerande
antiquitatis versiones omnes. Quod si desint forte illa in quatuor
MSS. retinentibus amplius quam quadraginta, hoc non modo non
labefactat lectionem, sed potius multo plus firmamenti et roboris ei _
dat. Sed “suspecta mihi fere sunt wapenA4oewe, inquit Millius,*
quis verba tam insignia absque omni erroris occasione preetermise-
rit?” Quasi scribe: oscitantes nihil hallucinarentur! Sed ut frigido
chuic argumento responsum ex Millio demus, animum adverte, quod
contendat is ipse ‘‘insignem illum locum Johannis de testimonio pa-
tris, verbi, et Spiritus ex Greecis ferme omnibus, ex MSS. permul-
tis excidisse ;” quid istuc igitur tam mirum, si hanc pericopen, parvi
Ita Clemens Alex. Protrept. p. 54. Atha- |
“DD. MILLI, &. | 49
momenti, alteraque multo breviorem, pré incuria ac socordia sua
quatuor forsan librarii preetermiserint? Verba etiam Joh. vi. 56.
Kadie év guol 6 Mario, nya év 7@ Tarpi.. “Apr, ’Apiy, eyo bpiv,
éay ww) APere 76 cHpa rod viod rod AvSpamov we Tov Uproy The Lwijey
obk éxere Cony év abrg. Verba, inquam, tam insignia, ac numerosa,
neutiquam interpolatis lectionibus adnumerari vult Millius; sed “pro
genuina pericope, multis retro seeculis omissa, habenda’’arbitratur>
Prol. p. 74. col. 1... Vide etiam Append. p. 32.
V. 4. laf airéy. Ita Greeca scholia, versionesque. Ita Hiero-
nymus ;' ita etiam demptis quatuor, codices universi, et absque his
verbis sensus non plenus est. ‘‘ Nescio tamen (ait Millius) an irrep-
serint wap’ abréy jam olim ex. v.'7. hujus Cap.’ Prol. p. 154. col. 2.
V. 11. Et magi intrantes domum tipoy rb watdioy. Origenes in
Matt. p. 374. Chrysostomus, Euthymius, Theophylactus, MSS.
plura, /Ethiop. Syr. Arab. Pers. legunt efdov, Hieronymus vero,
Vulg. Epiphanius eipor. Quod si magi Christum. oculis adspexe-
rint suis, invenerint certe illum quem quecrebant, et si invenerint, hoc
non aliter quam videndo illum, et aspiciendo contigit: non in re
igitur, sed in verbo controversia est; cum vero Herodes dixerit,
éxdy O& evpyre, anayyeiare pot. v. 8. si legas evpoy, extrema primis
optime respondebunt.
V.18. D. Spivoc nat Hieronymo, Justino M. Dial. p. 304.. Ver-
sionibusque cunctis. Sed adsunt in Jer. xxxi. 15. unde, teste Hie-
ronymo, citantur hee verba, et cum Justinus M. diserte dicat Sane-
tum Spiritum locutum esse hee verba did ‘Iepeuiov otrwe, citans illa
a propheta, non ab apostolo, satis magno argumento esse debet, quod
citationibus illius parum fidei adhibendum sit. Versionibus autem,
nempe, orientalibus, quee textui Greeco Hebraicum, et Latinis, que
Hieronymum pretulerint ; facile opponam Chrysostomum, Theo-
phylactum, et LXX, qui cum editis congruunt.
Cap. ili. 8. Houjcare otv Kaprode aéiove rije peravolac’ Kaproy
déov, magis probat Millius; nimirum quia codices plurimi, Lat. Ire.
neeus, lib. ii; p. 212. Vulg. Arab. Copt. /Ethiop. sic legunt. Tpoc
Tove paproaiovs Kal gaddovkatove, inquit Origenes* Comm. in Joh. p.
119. woujoare, cipnrac évikiic, Kapmov dkoy Tijg peravolact rode dé rode
bxAoue “rapa Aovkivy myOvvrixi¢ Kaprove aéiovg. Nulla hic in
sensu diversitas; constat enim moneri phariseeos et sadduceos ut
digna verse poenitentiee opera facerent. Lectionem autem in textu
tuentur ac defendunt. Syr. Chrysostomus, et Theophylactus in’ lo-
cum, Basilius tom. ii. p. 425. qui citat heec verba nominatim ex. Mat-
theo in numero plurali; Cyrillus Alex. qui sic legit in Mattheo,
Comm. in Isa. p. $15. in’ Mich, p. 408. et Hom: Pasch. quinta
p- 53. immo et ipse Origenes, qui eodem in commentario, p. 115.
habet hee verba, ‘roiljcars oby Kaprode akiovc peravolac: Taira ydp
ixé rod Barmorot eionra tapad 7g MarSaiy, N. B, iddvrog woddovde
roy papicatwy Kai caddovKalwy épyopévouc poe TO Paxricpa. Nota
etiam quod 7rd rapd Aovsdy, ut ut citatur 4 Millio, non est apud
Origenem, qui loco prius dicto forté mysterium quoddam pro more
suo celavit, quod explicatu difficile est.
Cap. iv. 12. D. ‘O "Inoote, deest in duobus MSS. ZEthiop. sed
Greeca scholia, Hieronymus, et antiques versiones, preeter ZEthiop.
omnes retinent illud vocabulum ; nec injuria, absque enim illo clau-
dicaret periodus : sed judice Millio “ subintellectum 6 ‘Iaote scribe
jam olim in textum introduxere,” Proleg. p. 148. col. 2.
Cap. v. 27. Eppé2n rote apxaiowe,] Tote apyatore, Millio additum
videtur, quanquam Chrysostomus, Theophylactus, Cyrillus Alex. in
Julian, p. 9, et Theodoretus in Psal. ix. p. 433. é Greecis; et Lat.
Ireneeus lib. iv. cap. 27. p. $14, Hieronymus et Vulg. rote apyatoe
agnoscant. Cum igitur nemo dubitet quin hoc dictum fuerit anti-
quis, et allegatum sit 4 tot Patribus, nulla cujuscunque variantis lec-
tionis mentione facta, cur rejiciant, cause nihil est.
V. 32. Kat d¢ édv droNedupévgny yaphon potxarar.] Deest hic pe-
ricope in Cant. cod. aliis, teste Augustino, ait Millius. , Sed extat
apud versiones omnes, Basilium, tom, ii, p. 494. Hieronymum,
* Prol. 162. col. 2.
VOL. VI.
ony
* Lib, ii. cap, 2. sect, 2.
§
50 EXAMEN VARIANTIUM LECTIONUM
Chrysostomum, Theophylactum, et quod caput est infra cap. xix. 7.
et Luc. xvi. 18. ubi eadem loquendi se obtulit occasio.
V. 44, Ebdoysire rove carapwuévoue ipiic, kadic woutre reve pu-
soivrac tpac.) D. Chrysostomo (quantum ex commentariis asse-
quor) Copt. Vulg. Fulgentio, Salviano, Hieronymo; sic Millius.
Sed totam hanc pericopen neque mutilam neque decurtatam repe-
rias apud Chrysostomum, Theophylactum, atque.ommes Orientales
versiones; ettam Hieronymus quam Vulg. legunt, ‘ Benefacite his
qui oderunt vos.’
Cap. vi. 1. Ipovéyere rv éXenpociyny ipay.] Plerique ‘antiquorom
Patrum legunt dicacocdvny, inquit Junius, teste Millio. Ex libris ta-
men impressis.ne unus quidem ab illo coram productus est, neque
ego unum aliquem é@ Patribus adhuc reperire potui qui habeat
duavociyny. Origenes in ‘Matt. p. 255. Greg. Nyssen. tom. ii.
p. 743. Basilius, tom. ii. p. 416. Chrysostomus, Theodoretus, et
Theophylactus retinent édenpoodyny. “Nec dubito (sic pergit Mil-
lius), quin Matthei Tzedakah ducacocbyny reddiderit hoc loco Gree-
cus interpres.” Ego verd imprimis nego Matthei Greeca esse inter-
pretis, et non ipsius Apostoli, Vide dissertationem nostram dehac
questione. Secundo, quero cur idem interpres eodem modo idem
vocabulum non reddiderit v. 2—4. ubi eadem de re agitur ; ‘ atten-
dite ne faciatis éXenpocivny bpey coram hominibus, alioquin merce-
dem non habebitis apud patrem vestrum :’ per modum illationis se-
quitur v. 2. ‘cum ergo facis éXenpootyny, ne facias'sicut hypocrite,
ut honorificentur ab hominibus.’’ Dein per modum consilii, ‘te au-
tem faciente éXenpoobyny, nesciat sinistra tua quid facit dextra,’ v. 3.
Quorum ratio sequitur his verbis, v. 4. ‘ut sit éXenpoobrn tua in ab-
scondito :’ quis jam non videt EXenpootyny pro genuina lectione ha-
bendam esse ?
V. 4. "Ev rg gavepg.] Desunt hee apud Origenem in Joh. p. 238.
Hieronymum, Vulg. Augustinum, qui notat'se in Grecis non inve-
nisse, sed tantum in Latinis aliquot. Agnoscunt nihilominus Chry-
sostomus, Theophylactus, Constit. Apost. lib. iii. cap, 14. Basilius,
tom. li. p. 429. Syr. Arab. Pers. legenda esse constat ex antithesi
in propatulo. Ita Maldonatus.
V.21. “Orov yap éorw 6 Snoaupic ipév, éxet éorar Kal 4 Kapdia
ipéyv.] Hic Chrysostomus legit drov 6 Syoavpde avOpwrov, exet 4
capdia abrov. Basilius, tom..i. p.. 340. cod pro tpéy utrinque, sicut
etiam Hieronymus ; et Vulg. parvo admodum discrimine. Sed
Theophylactus, versionesque orientales ab excusis non dissentiunt ;
et verba illa Sncaupifere byiv, v. 19, 20. et Sanctus Lucas, qui hee
ipsa Christi verba-citat, cap. vi. 34. lectionem texttis firmant. Vide
tamen Millii Proleg. p. 42. col. 1.
V. 25. Kai ré xinre.] “ Desunt hee (inquit Millius) apud Zthiop.
Vulg. Arab. Epiphanium, Basilium, Chrysostomum, Euthymium,
Hilarium, Hieronymum.” Habent autem Theophylactus, Syr. Pers.
et pace doctoris, Arabs. - Quod si cum repetantur hee verba, v. 31.
recté legamus, 1) ody pepysvijonre Néyorrec, Th ddywper, i re wiw-
pev ; mihi quidem argumento est etiam hic recté legendum esse, ri
minre.
- V.34.. Ta éavrije.] Ita Basilius Moral.
Theophylactus.
cidit.
Cap. vii. 2. Kalév ¢ pérpy perpeire, dvriperpnOhoerae iptv.) Al-
legantur -hic codices plurimi, Theodoretus et Theophylactus qui
legunt perpnSijcerac. Quibus opponere possem Polycarpi epistolam
ad Philip. §.2. Clementem Alex. Strom: ii. p. 399. Origenem
Comm, in Matt. p. 335. etin Job. p. 396. qui legunt dvrouerpnOncé-
rac (Origenes autem in Jer. p. 161. habet perpyOfcera) sicut et
Chrysostomus, ut et Vulg.et Hieronymus qui habent ‘ remetietur ;’
sed hoc atque illud idem valet.
Cap. viii. 8. Eire Adyor, v. 1. Néyy.] V. 18. év ri pg éxetvy, v. 1.
dnd ripe doac éxetync. Absque discrepantia quee sensum afficiat.
V. 25. Kar mpoedOdvree of pradyrat adrov.] Desunt of padnrat
avrov apud Hieronymum et codices quosdam Latinos : agnoscunt
autem Theophylactus et versiones antique omnes,
tom. ii. p. 451. et
Chrysostomus vero zrepi éavrije, quod in idem re- »
(EAB. 11.
V. 81. "Améorerdoy fac.) D. Vulg: Arab. Zthiop. sed Syr.Chry-
sostomus, et Theophylactus, et Luc. viii. $2. habent pariter ac in
textu drdrpepor ide.
Cap. ix. 7. Hieronymus Vulg. Syr. &¢0f42ncav, sed Theophy-
lactus et Arab. éSavpacay* v. Mar. ii, 12.
V. 14. “ Non veni vocare justos” ddX’ &paprwove cic perdvoray*
Millius fidenter asserit cic perdvoray traductum huc esse @ Luca,
idque 4 primis pene seculis ; sed cum rationes expectemus, seepe’ in
earum locum confidentia succedit : quod Christus enim heec verba .
protulerit, locuples testis est Lucas, cap. v.32. Et prime illius
-concionis exordium fuit, “ Pcenitentiam agite, appropinquavit enim
regnum ccelorum,” Matt. iv. 17. Quare igitur ele perdvoray non hic
censenda sunt ipsissima Christi. verba? Retinentur apud Barna-
bam, §. 1. apud Justinum M. Apol. Ed. Ox. §. 18. apud Iren. lib. iii.
cap. 5. p. 207. (quanquam illius testimonium in contrariam partem
trahat Millius, Prol. p. 38.) apud Origenem in Joh. p. 366. apud
Chrysostomum in locum, et Ed. Mor. p. 348. tom. i. tom. iv. p. 175.
apud Cyrillum Alex. in Ose. p. 158. in Soph. p. 627. apud Theo-
phylactum et Arabem. Ad pauca ut redeam, cum Christus vocarit
peccatores, illos eum vocisse ad penitentiam luce clarius est,
ideoque rd cic perdvoray, si non retineatur, saltem subaudiendum
est.
V, 35. Tae wédere réoag.] Sic Hieronymus, Greeci, ceterique ine
terpretes omnes. “Ey 7g Xay omittunt quidem Hieronymus, ver-
sionesque antiquee ; sed agnoscunt illa Chrysostomus et Theophy-
lactus, et necessarid subaudienda sunt; cujus enim, preterquam
populi, languores et infirmitates curavit Christus?
V. 36, ’ExAehupévon] Enervati, debilitati, membra soluti, langues=
centes. V. 1. éoxvduévor, vexati, disjecti, divulsi. Sic Hesychius
éoxvdpévor, crackedacpévor eicivy. Ita sub diversis verbis sensus non
multum diversus est.
Cap. x. 8. Kai AcBBatoc 6 éuxdnSeic,] Desunt heec juxta Mil-
lium, apud Vulg. et Hieronymum ; agnoscunt Chrysostomus, Theo-
phylactus, orientales versiones omnes; et fatente Millio, ‘* Hie-
ronymus alibi lectum ait, ipseque lib. de Hebraicis nominibus ex-
plicat. Millius, Prol. p. 42. col. 1. ‘IaxwBoc 6 rov’AXdalov cat
Oadédaitoc, et sic Origenes qui notat Levi, sive Lebbeum non fuisse
numero apostolorum, nisiapud Marcum duntaxat: omnino recte.
Ac(Baioc 6 éruxAnbetc insertum non aliud est quam scholion margi-
nale.” E contra Cotelerius in heec verba, Const. Apost. lib. viii.
cap. 25. p. 319. Mar@aioc 6 cai Aoyxac hee habet, consentiunt
antiqui, et recentiores, id recte ex evangelii comparatione colligen-
tes. Origenes in preefatione explanationis in epistolam ad Rom.
Matthaus in catalogo apostolorum dicit Jacobus Alphei et Leb-
beeus ; Marcus, Jacobus Alphei, et Thaddzus; Lucas vero ita po-
suit, Jacobus, et Judas Jacobi. Igitur eundem quem Mattheus
Lebbeum, Marcus Thaddeeum dixit, Lucas Judam Jacobi scripsit.
‘Certum est autem evangelistas non errasse in nominibus apostolo-
rum, sed quia moris erat binis vel ternis nominibus uti Hebreos,
unius et ejusdem viri, diversa singuli nominum vocabula posuere.
Hieronymus in locum, Thaddeus apostolus ab evangelista Luca
Judas Jacobi dicitur, et alibi appellatur Lebbzeus. Credendumque
‘est eum fuisse trinomium: ad locum Orig. lib. i. contra Cels.
p. 48. Vide responsum Cotelerii, not. in Constit. Apostol. p. $15.
V. 28. Mi) gofsio%e] MSS. Justinus ; sed Chrysostomus, Theo-
phylactus, Luc. xii. 4. habent cum textu Be poBnOijre.
V.29. Ob weocirar émt ry yay; v. 1. cic ry waylda,] Chrysosto-
mus, et interpretamento ; Origenes utroque modo ; sed Theophy-
lactus et versiones omnes textum sequuntur..
V.42. Mévov——ob jut) drohéoy.] Deest pévov MSS. Ethiop.
tiohéoet MSS. utrumque legunt cum textu Chrysostomus, Theo-
phylactus, Vulg. Syr. Origenes in Matt. p. 346. Basilius, tom. ii.
p. 444. Cyrillus Alex. tom. i. p. 566. Nihilominus rd pdvor ir-
repsit ¢ margine, Proleg. p. 121. col. 2. bi etiam Proleg. p. 42.
col. 1.
Cap. xi. 2. Avo ray sss: Syr. Buc ray, sed Origenes in
. CAP. I1.]
Matt. p. 229, Chrysostomus, Theophylactus, Vulg. Arab. textui |
consentiunt. Vide tamen Millium pro du contendentem, Proleg.
p. 42. col..1.
V. 5. Xwroi népemarotior———vexpol éyetpovrat. 1 “ Deest prima
pericope in Origene,” ita Millius. Male ; agnoscit enim eamComm.
in Joh. p..103. secunda ibi deest : legit autem Clemens Al. Peedag.
lib. i. cap. 10. p. 129. utramque legunt versiones. omnes Chrysosto-
' mus, Theophylactus, Cyrillus Alexan. de recta fide, p. 89. D. |
_ Lueas, cap: vii..22. Vide é-contra Millii Proleg. p. 42. col. 1.
V. 21. Obaé cor ByOcaidar.] Legendum vult Millius cat ByOcaida,
Prol. p. 42. ; reniteitibus Origene in Ex. p.25. Chrysostomo, Hie-
renymo, Theophylacto, et versionibus antiquis universis.
. Cap. xii. 8. Kipwe yap éore cat rot cafParov"] Quanquam cat ag+
noscatur a solo Vulg. cum tamen id reperias apud Mar, ii. 28. et
Luc. vi. 5. et per consequens Christi ipsius sit, et vocabulum ad-
modum elegans, quod vim plurimam argumento affert, mihi sana
retinendum videtur.
V. 32. ’Ey rotry rg aién.
est.
V.35. "Ex roti ayabot Syoavpot -rij¢ kapdiac.] D. rijc. xapdiac,
Vulg. Syr. Arab. sed adest apud Athanasium tom. ii. p. 169. Ba-
silium tom, ii. p. 634. Chrysostomum in locum, et apud Luc. vi. 45.
et verba immediaté preecedentia, ‘ ex abundantia rife Kapdiac os lo-
quitur,’ hanc lectionem stabiliunt et firmant.
V.47. Znroivréc. cot hadsjoat.] Ita Chrysostomus, Theophylac-
tus, Syr. Origenes in Matt, p. 238. Vulg. Arab. ZEthiop. Syrodvréc
at, 0c Nadjoat ex v.46. desumptum videtur; ita Millius.* Et
sane cum foris starent mater et fratres querentes Aadjoa airg,
y. 46. nil verius dicere enarrator potuit quam foris stant Jyrodvréc
cot AaAjcat, :
‘Cap. xiii. 14, "AvaAnpoira éx’ abroic.] Theophylactus, et codi-
ces plurimi habent solummodo airoic’ Sed Chrysostomus, ver-
sionesque antiques omnes, vel legunt éx’ vel év atroic, quod in idem
recidit.
V. 27. ’Ev re o@ dypg.] Ab aliquot MSS. et unico Epiphanio,
omissum est og. Bene autem habet, quod non nobis narret Millius
quo Epiphanii in loco hoc factum sit. Pervolventi enim eum contra
Her. p.679. occurrebant mihi plurime lectiones insigniter varian-
tes, una cum additamento in fine, kal érommagere ra CiZavia Karaxav-
Oijvar rg xupi deBeorg.
V.35. Aci 70d xpophrov: Heaiov rob xpopyrov.] Plerique codices
olim, teste Hieronymo; qui et pro’Aedy roi rod. positum dicit
vitio librarii; ita Millius: neutrum autem hodie legitur vel in
Grecis patribus. vel in MSS. aut versionibus. Vide Annot. nostras
in hunc locum,
V. 51. Aéyet 5 Wyootc: cvvixare rabra wéyra.) “ Premissa hec
sunt lucis causa jam ante Chrysostomi tempora,” Millius Prol. p.42.
col. 1, At agnoscunt Chrysostomus, Theophylactus, Syr. Arab.
Pers. esseque verba hzc necessarid intelligenda constat ex sequen-
tibus, Aéyovery abr@, vat Kipu.
Cap. xiv. ‘Qoet wevraxteyiduor.] Sic Chrysostomus,' Theophylac-
tus, ZEthiop. et in Annotationibus variantis alicujus lectionis nulla
est mentio. Dicit tamen Millius, Prol. p. 129. col. 1. ‘ dat quod
in MSS. plerisque omnibus, Luce: est, non Matthei.”
V.33. "Ed0évrec.] Sic Chrysostomus, Theophylactus, Vulg. Syr.
Arab, Pers. D. tantum Aithiop. est tamen intrusum uberioris ex-
plicationis gratia,” Proleg. p- 161. col. 1.»
Cap. xv. 4, Tipa roy wardpa gov.] “ Deest cov in MSS. pluribus,
Ireneeo, Chrysostomo ;” ita Millius: Deest quidem apud Lat. Ire-
neum pariter, ac apud Vulg. sed Chrysostomus diserté ait, riya ydp
ono Tov rarépa cov, similiter Origenes i in Matt. p. 244. et Theophy-
lactus. Hoc certo mandatum ad uniuscujusque proprium paren-
tem pertinet, et seq. kal pi) ryunoy rov rarépa abrov, cov retinendum
esse ‘ostendunt.
] MSS, é 7g viv aiém, quod idem
* Prol. p. 42, col, 1.
_D. MILLIL, &e. | 51
V. 8. "Eyyizer por 6 Aadg obroe rH ordpare abray, Kal rote xelreot
pe rig.) Prol, p. 34. col. 2. et 42. col. I, asserit Millius. genuinam
lectionem esse, 6 Aadc obroe yeiheoi pe ryug. Cetera nempe de- »'
sunt in Cant. Copt. Vulg. Syr. Pers. Athiop.’ ut et. apud Esaiam,
Cod, Alex. et Marc. Quicunque hic apud LXX, defectus fuit,
clam quidem erat Origene, qui Comm, in Matt. p. 247. loquitur ad
hunc modum : “ propheta Isaias dicit, év abraic Aéteow, éyyiler pow
6 Nade obroe év ordpare adbroy.”
V. 26. Ovx tore xaddv.] Sic Chrysostomus, Theophylactus, Vulg,
Syr. Arab. est tamen adjectitium xadov, Proleg. p. 42. col. 2.
V.. 30. Kwoove,] D. et v. 31. D. evddode byte, refragante ipso
textu utrinque. Nam si75 kwpode non esset in v. 30. unde cwpode
Aadodvrac Y. 31. Quod si rd cvddode recté ponatur v. 30. idcirco
etiam rd cv\dove dyceic ponendum est, v. 31. Sed Prol. p. 42. col. 1.
interjecta sunt ad absolvendam sententiam kvddovde byeic. Idem
de voce kwovc, Prol. p. 133. col, 2.
Cap. xvi. 3. "Yroxpiral.] 'D. Chrysostomo, Vulg. Agnoscunt
Theophylactus, Syr.. Arab. Lucas xii. 56. quin igitur hoc voca-
“bulo usus sit Christus nemo dubitet.
Nota etiam quod in .binis postremis versiculis variantes lectiones
satis refutentur testimonio Origenis, qui cum editis congruit Comm:
in Matt. p..290, 291—294.
Cap. xvii. 14. Tres hic variantes lectiones, sed nullius*momenti,
et textum ipsum exhibet Origenes, p. 308, 309. ita etiam v. 21—23;
Origenes ab impfessis ne transversum quidem digitum. discedit, ©
p- 313. 315. -Quod autem é\Oérrwy abréy, v. 14. “ récté mutatum
esse ab Arabe et Vulgato in é\0dv7oc, ait Millius, Prol. p. 42. col. 1.
ex histori circumstantiis manifestum esse ; non enim venisse Chris-
tum simul cum discipulis suis ad_ multitudinem, sed venisse eum so
lum, et aliquanto post discipulos quos turba jam circumfusos, et cum
scribis disputantes offendit;” in eo mirum in modum falli Millium ex
histori: circumstantiis certissimum est ; commate enim decimo in-
terrogant eum discipuli ex monte cum eo descendentes, ‘ quid ergo
scribze dicunt quod Eliam oportet primum venire ”’ et commate de-
cimo tertio ex Christiad hanc questionem responso ‘ intellexerunt
discipuli quod de Johanne Baptista dixisset eis :’ veniebant ergo cum
eo hi tres. discipuli, et cum reliquis disputantes’ scribas invenit.
V. 21. Deest versus totus Coll. et Ethiop. ‘‘ Neque quidem hujus
evangelists est, licet hic sedem occupet in omnibus propemodum
libris nostris, sed Marci solius, quod ostendit canon Eusebianus :”
Sic Millius in appendice p. 7. Sed reperias illum apud Origenem
in Matt. p. 313, apud Syrum et Arabem interpretem, qui omnes
ante vixerunt quam Canon iste conficeretur ; agnoscit etiam Hiero-
nymus, quanquam Canonem istum Mattheo preefixerit, sicut etiam
agnoscunt eundem versiculum Greca scholia et relique versiones.
V. 23. Kal ékuri8ncav oddpa.] Desunt hee verba in binis MSS.
Sed retinent illa Origenes in Matt. p. 315; Greci, ceeterique in-
terpretes omnes: et tamen in Prol. p. 165. col. 2. ** commentarius
est non textus.”
Cap. xviii. 29. Omittunt xd4yra codices plurimi :
v. 26. quod retinendum sit,
Cap. xix. 19. Kal ayarfoee tov mdyolov =) Agnoscunt hanc
periodi partem Greca scholia, versionesque universim, et quod
contra illam ex Origene affert Millius, valde leve est ac nugatorium.
Nam si quis stricté acciperet ac servaret mandata secunde tabulie
tali modo, ac more quali ea Judeei obseryarunt, non ille quidem di-
cendus est prestitisse universam legem, que ad proximum suum per-
tinet, et multo minus que ad Deum. Vide Lue. x. 29,30. Nota
etiam quod é« vedrnrdc pov, v. 20. retinetue apud Greca scholia
versionesque omnes, -
Cap. xx. 15. Odx teort pow moujoa 6 Sédw.] Seq. év rote époic,
quod est in nostris commentarius est, non textus.” Ita Millius
cum suo vulgato, Prol. p. 42. col. 2. Repugnantibus reliquis ver-
sionibus, Chrysost. Theophyl. et Orig. in Matt. p. 407.
V. 22. Potestis bibere calicem quem ego bibiturus sum? kal rd
Bérriopa, b tyes BarriZopar BarriaSjvat ; | “ Posterior pars comma-
g2
sed sequitur ex
52 EXAMEN VARIANTIUM. LECTIONUM
tis, judice Millio, non Matthei, sed Marci est,” sc. ex fide quatuor
MSS. Hieronymi, Valg: Ambrosii, et speciatim Origenis in Matt.
p- 415. qui postquam dixerat, dévacSe muiv rd rorijprov b éyw péddo
rive, addit i) &¢ 6 Madpxoc dvéypave 5 éye wive, Kal 7d Bar-
respa kal ra étjc. Quis ‘autem satis certo -scit utrum Origenes
Marcum allegirit, ratione habit’ ad posteriorem partem commatis,
vel ad levem illam discrepantiam que intercedit intet 6 pé\\w river,
t 6 éy® xzivw; sed demus hec Millio. Constat ex Marco x.
38, 39. periodum hanc Christum protulisse omnibus suis numeris ex-
pletam ; cur.non igitur Mattheeus periodum hance plenam ac per-
fectam citfisse censendus est? cum testes ejus rei fidos habeamus
Chrysostomum, Theophylactum, et Basilium Seleuciensem, Hom.
24. p. 134. vel quonam id, queeso, sacree Scriptures dispendio sit,
si postrema illa verba apud unicum Marcum reperiantur? Atque
hoc, ut opinor, obviam it sexcentis variantibus lectionibus : que
enim a diversis memorantur Eyangelistis, cum ea semel tantum lo-
cutus sit Christus, si ab uno aliquo literis mandentur, memoria
eorum nunquam obliterabitur.
Cap. xxi. 4. Totro cal ddov yéywvev*] Deest ddov, Cant. Arab.
ZEthiop. Copt. Origene in Joh. p. 161. At agnoscunt 70° doy
Chrysostomus, Theophylactus, Vulg. Syr. nec magni, quod Ori-
genes hic habeat, refert; nam ibid. p. 174. omittit v. 5. cod post
Baoreic, et kal post mpaic; sed p. 169. et Comm. in Matt.
p. 432. utramque vocem retinet: post r@dov omittit vidv, p. 169.
quod tamen habet p. 174. omittit heec verba v. 8. aot dé ékorroy
rhadove ard rév dévdpwr, kal éorpdyvvoy év rq 609. Sic v. 12. row
Qcod. deest Orig. sc. Comm, in Joh. p. 175. sed* Commentarius
ejus in locum Matt. p. 439. sic se habet, cat eiosAOev 6 Incoie cic
76 tepdv rod Ocov.
V. 19. KricaoSe, Ed, Ox. Polyg. hic ergo Millius, Prol. 65. col.
1. pro varia lectione, ipsum textum, “ possidebitis” exhibet.
Cap. xxii. 39. Diliges proximum tuum d¢ ceaurdv? MSS. éaurdy.
Ita Rom. xiii. 9. Gal. v. 14, dicisne hoe a4¢’ éavrod & temetipso ?
Joh, xviii. $4. et csavrdy, Jac. ii. 8. Vide in his locis Millium, et nos
in Rom. xiii. 9.
V..40. "Ey ratrac ratc dvoly évrohaic bdo¢ 5 'vdpoc.] Omittunt
doc Syr. Codex unus, Copt. et Arab, Habent autem illud ZEthiop.
Vulg. Chrysostomus, et Theophylactus, Hilarius, et Hieronymus
in locum ; Clemens Alex. Pedag. lib. iii. cap. 12. p. 260. Ire+
‘neeus lib. iv. cap. 25. p.312. Origenes Hom. 23. in Matt. F. 42.
Atque tamen hanc lectionem simplicem (sc. absque éAo¢) ipsius
Evangeliste fuisse haudquaquam dubito, Proleg. p. 129. col. 2.
Cap. xxiii, 4. Kal duedoraxra,] Omiserunt Copt. Syr. Pers.Vulg.
Ireneus. At agnoscunt Chrysostomus, Theophylactus, Hierony-
mus, Vulg.
V. 5. Tév ipariwy abréy,] Desunt Vulg. Zthiop. At legunt
Chrysostomus, Theophylactus, Syr. Arab.
V.8. Eic yap éorw tpi cabnynri¢ 3] MSS. plurima, Origenes
in Joh. p. 5. Hom. 10. in Jer. p, 107. et Chrysostomus ‘legunt 6
Oddoxadoc, Cum vero tum xaOyynrijc, tum diwWéexadog sit interpre-
tatio ejusdem vocis Hebraice, nempe rabbi, ex eo facile intelligi-
tur, verbis illos, non re dissidere.
V. 14, Obai ipiv ypapparcic cat paproaior, bwoxprrat.] “ Ista non
agnoscunt Origenes et Eusebius ; traducta puto é Marco aut Luca,”
inquit Millius, Prol. p. 42. Id autem agnoscunt Chrysostomus,
.Theophylactus, et versiones universim,
V.19, Mwpoi cai rvpdoi*] ‘ Mwpot cat preefixum est ex v. 17.” i
Millius Prol. p,42. Agnoscunt autem Theophylactus, et versiones
orientales omnes.
“Non dubium est quin v. 13.8 Marco et Luca huc transmiserint
librarii,” ait Millius in locum, Quod si fuissent verum nec additur
quidquam, nec subducitur de verbis Christi: versiculum tamen
hunc agnoscunt Chrysostomus, Theophylactus, Hieronymus, ver-
sipnesque Crit. Hist. N. T. p. 171. ipse illum inveniat apud Greeca
exemplaria satis multa, versu quidem isto et subsequente. transpo-
sito, sicut in pluribus Millii MSS, contigit.
(LIB. 1.)
V.26." Deest i in Clemente Alex. Irenwo lib. iv. cap. 34, p. $26.
Habent autem illud Chrysostomus, Theophylactus, versiones an~
tiquee omnes.
Cap. xxv. 1. Licet 4 commate primo usque ad dechtmih tertium
viginti variantes afferantur lectiones, sanctus tamen Basilius, dum’
hanc parabolam explicat, & textu ne latum quidem unguem discedit.
Nam tametsi tom. ii. p. 412. habeat tantum wéyre, p. tamen 425.
habet ai révre.
V.13.’Ev 9 6 vide rot dvOpimou epxerat. J] “ Deest in MSS. aliquot,
nec occurrit.apud probatissimos prime statis interpretes, ex cap.
precedente sumitur,” ita Millius hic, sed inter hee, atque illa verba
plurimum interest: cum verd preecesserit, ‘ vigilate itaque, quia nes-
citis diem neque horam,? aliquid hujusmodi addendum est, ne clau-
dicet sensus ; quidni igitur hec ipsa'verba? que agnoscit Theo-
phylactus, et quee optimé respondent illis que concludunt caput
preecedens, viz. si malus seryus non vigilet, ¢ veniet Dominus illius i
die qua non sperat, et hora qua ignorat ;’ atque istiusmodi homines,
fatuarum ad instar virginum, & nuptiis claus4 janud excludentur.
‘ Vigilate igitur,’ &c. 3
V. 33. Kat orjoecra pey mpdBara.] Deest ev Cant. Syr. Quod
tamen postulant seq. r& dé épigea, satisque firmant Theophyleaag
Vulg. et exemplar Alexandrinum.
V. 41. Toy jrofuacpévoy, v.1. 8 jyroluacer 5 rarip pov.] Ita, nee
neeus, Cyprianus, Augustinus, adde Justinum M. Dial. p- 301. ‘Ori-
genes autem in Joh. p. 426. Greeca scholia, versiones antique
omnes legunt cum textu.
Cap. xxvi. 1, [dvrag rove Abyoug tovrove.} Deest révrag Chry-
sost. Pers, habent Theophylactus, Vulg. Arab. Syr. Zthiop.
V. 3. Kal ot ypappareic,] Desunt hee apud Vulg. Arab. Ethiop.
At retinent Chrysostomus, Theophylactus, Syr.
V. 42. Totro rd rorjpwr,| Deest ro morfipuoy, ‘Chrysostomo ; le-
gunt Theophylactus, Vulg. Syr. Arab, — dz’ éuov, deest Vulge
Agnoscunt Theophylactus, Syr. Arab.
V. 44. "Ex rpirov,] Deest in Alex. At illud habent ‘Theophy-
lactus, et versiones antiquee universim.
V. 59. Kat of xpeoBirepor,| Deest in Vulg. Sed illud retinent
Theophylactus, Syr. Arab.
V. 74, "Hpéaro xaravabeparizew.] Ita Chrysostomus et Theo-
phylactus ; xaraQepariZe, quod habent codices MSS. in N. T.
nusquam occurrit, at genuinum censet Millius, Prol. 109. col.2. .
Cap. xxvii. 14. “Qere Savpagew roy tyyendva Mav] Ita Hierony-
mus, Theophylactus, Vulg. Arab. ait tamen Millius, ‘¢ ex Syri solius
autoritate addebat codicum vulgus ex preecedentibus, rdy ines?
Proleg. p. 129. col. 2.
V. 35. *Axd rod alparog rot dexaiov. ] T3 rob ducatou agnoscunt
Hieronymus, Theophylactus, versiones omnes: “ sed (ait Millius).
insertum in reliquis rod ducaéov, irrepsisse videtur ex Actis, ange
locis,” Prol. p. 133. col. 2.
V. 35, “Iva rAnpwOy 7d pnOév* wal ra ééijc*] Cum omittatur hee
periodus 4 Grecis, interpretibusque cunctis, si 4 Vulg. et Hiero-
nymo discesseris, simile vero videtur desumptam eam fuisse ex
Joh, xix, 24, utrum vero hic, an illic legenda sit, eadem sane, qua
reliquee Scripturee partes, veneratione 4 nobis afficienda est.
V. 34. Incotc 6 Bacredc’ | Incove omittunt MSS. Copt. Batinent
Theophylactus, Vulg. Syr.
V.43. Niv,] Hic agnoscunt Theophylactus, et versiones omnes,
estque emphaticum in ore Judeeorum,
V.55. "Amd paxpdbey Sewpotea.] Deest in Vulg. sed habent
Cheyeeetomny Theophylactus, Syr. Arab.
V. 64, Nukrdc,] Deest in Chrysostomo, Vulg. Arab. at illud le-
gunt Theophylactus, et Syr.
Cap. xxviii. 9. ‘Qe d@ éropetovro dxayyeidat roig MaByraic abrod.]
Desunt hee apud Chrysostomum, Hieronymum, Augustinum, Vulg,
Syr. Agnoscunt tantum Theophylactus et /Ethiop. Spe hoe
contingit cum eadem verba repetuntur ; videntur tamen hic necessa-
rio intelligenda.
CAP, 11.)
SECTIO SECUNDA.
MG IN MARCUM.
Marcte cap. i, 2. Qui preeparabit viam tuam, tyinpoo Shy cov |
Desunt hee in Irenwo lib, iii. cap. 11. p.217. Origene in Joh.
p- 117: Syr. Copt. Pers. Athiop: sed agnoscunt illa Theophylac-
tus, Vulg. Arab. et Origenes in Joli. p. 3. et citat illa nominatim ex
Marco, lib. ii. contra Cel..60:'et siquidem Christus diserté ait Bap-
- tistam eum esse de’ quo scripta est prophetia his ipsis verbis, Matt.
xi. 10. de veritate @orum non est ambigendi locus, licet in auto-
grapho i ipsius Marci non inventa fuissent.
© Tribus versiculis, sc. 5: 11. et 13. tres sunt variantes lectiones,
sed-nulla in sensu diversitas.
V. 16. Teperaray dé wapd rijy SR) Ita Theophylactus,
Cod. Alex. rapdywy, Vulg. Arab. ‘ fuit ambulando pertransiens,’
sine discrimine. ;
V. 42. Eirévroc airov.] Deest in Cant. Syr. agnoscunt Theophy-
lactus, Vulg. Cod. Alex.
Vz 44. Mndert pnéev.| D. pndév; MSS. Sed habet Theophy-
lactus.
V. 45. TlohMa@.] Deest in Vulg. Sed legit Theophylactus.
| Cap. ii. 1. Ae jyepdv.] “ Octo, Latini codices aliqui; citra non
Grecorum'modo fidem sed et Latinorum plerumque omnium ;” ita
hic Millius, Sed Proleg. p. 44. col. 1. ‘¢ Greeca proculdubio erant
ee hyepwy, et sic evangelista.”
W.4. Mi) Suvapevoe rpoceyyicat.] Vulg. xpocevéycae’ Theophy-
lactus, et reliquee versiones cum textu.
V. 7. Ei un) sic 6 Ozdc.] Deest ic, Cant, Sed retinent Theophy-
lactus, et reliquee versiones antique omnes.
V. 15. ‘Apaprwhoi.] Occurrit in Theophylacto, et in versionibus
Polyg. omnibus. “ Mihi'tamen, inquit Millius, vehemens est suspi-
cio, ex v. 16. huc traductum esse.” Append. p. 12, col. 1.
V. 18. Oi rév gapicatwy.] Theophylact. et versiones omnes:
Vulg. pharisei.
V. 20. "Ev éixeivaie raic hpépace.] Ita Theophylactus, Vulg.
Lucas v. 35. év éxeivy rj jyuépa. Syr. Ethiop. MSS. sine discre-
V. 22. Oivoc 6 véoe.] Habent 6 véoc, Theophylactus, Lucas v.
35. Deest in Cant. Vulg. Syr. Verba autem precedentia et se-
quentia lectionem textas genuinam esse indicant.
Cap. iii. 5. Kal droxareord Sy h yelp abrod byuje de H GAXn.] De-
est dyuje MSS. versionibusque: retinet Theophylactus, occurrit
apud Matt, xii. 13. et Luc. vi. 10. interpretes hoc forte quasi minus
necéssarium omiserunt; cum enim manus arida restituatur, et fiat
alteri similis, non potest non esse iyuic.
~ V. 29. Aiwviov Kpicewe.] Codices pauci habent dpapriac, seu
Gpapriparoc. Vulg. et Cyprianus ‘ delictum,’ et exinde Greca que-
dam exemplaria ad Latinos conformata, dpapriacg* sed Syr. Arab.
Theophylactus, Greci patres legunt xpicewe, nec talis occurrit dic-
tio qualis alévio¢g dpapria per totum N. T.
V.32. Addit hic C. Alex. rai déeXdai cov" repugnantibus omni-
bus versionibus, Hieronymo, Theophylacto, verbisque immediate
precedentibus oi ddedgol, cal 4 pyrijp abrod dréoreihay mpoc
‘abrév.
* Cap. iv. 4. Ta rerewvir rod odpavod.] Deest rot obpavos in MSS.
et versionibus quibusdam: agnoscunt Vulg. et Theophylactus; et
cum aves per vetus testamentum seepissimé vocitentur, vel volucres
aeris, vel volucres ceeli, rov obpavov videtur subaudiendum ubi non
exprimitur: rejicit autem Mill. Prol. p. 109. col. 2.
V.11. Tvivat rd pvorhpoy.] Deest yvévac in MSS. sed habent
Theophylactus et versiones omnes, eoque dempto sensus deficit ; et
tamen medium yvévac Mattheei est, aut Luce Proleg. p. 161. col. 1.
Cur non et Marci ?
V. 18. Kat obroi siow oi tic re dxdvSag omepdpevor, obroi cio.)
Deest secundo loco obroi ciowy apud Theophylactum, et MSS, nec
Muy jAXDP) MILLIT, &e. 53
' mirum ; Hebraismum quippe non intelligebant ; habent Vulg. Syr.
nec dbesie videntur apud Arab, « Repetitio heee vocum ovroi ciow non
est aliena ab Hebraismo, quod ejus insolitis mutandi causam 8
idque non uno modo; quod hujus lectionis veritatem ostendit ; ” it
Grotius.
V. 20. et v. 8.°Ev. ev rptdKovra, ev ékjxovra, ty Exardy, v. 1. tv, Ev,
év, MSS, sed preeter MSS. codices plurimos, fatente Millio, y le-
gunt Theophylactus, versiones omnes, Syr. v. 8. et lectionem hance
oonsprobas' locus parilis Matt. xii. 8. 23. ubi occurrit par distributi-
vum 6 péy Exarov, &c.
V. 24. ‘Ypiv roic dxovovowv.| D. rote axovovery, desunt in ven
Arab. sed illa habent Theophylactus et Syr.
V. 31. ‘Qe xéxcy.] MSS. xéxxog aut xdckoy, sine discrimine ét sine
causa; dc hic rapadevyparee)y significationem habet, ‘ nempe;’ ita
Schmidius: ceu potius est signum dativi casts, ut) apud Hebreeos
seepius.
V. 33. Todaie.] Deest in Syr. Pers. Arab. sed illud habent
Theophylactus et Vulg.
Cap, v. 11. Tpd¢ r& pn, v. 1. poe rp Oper, quod in idem recidit.
Ib. Meyddn, Deest in Cant. Eph, Copt. Goth. Pers. sed habent
Theophylactus, Vulg. Syr. Arab.
V. 12. Mdyre¢ of daipovec, Cant. ra darpdoma, Syr. < illi demones,’
quod idem valet; soli enim demones, qui tune adfuerunt, hoc &
Christo petere potuerunt: deniqué cum textu legunt Theophylac-
tus, et Arab.
Cap. yi. 11. ’"Apoy Neyo ipiv —i) ri wédee éxeivy.] “ Ex vul-
gato, et Ammonii Monotessaro apud Zach. Chrysopolitanum recté
notat Zegerus heec Marci non esse, sed ex Mattheo huc transponi
quemadmodum et alias alia ;” ita Millius hic. Agnoscunt vero Theo-
phylactus, Syr. Arab. Pers. Ethiop. “‘ He periodus, inquit Betu-
leius, in omnibus nostris exemplaribus legitur, exceptis tantum duo-
bus, et in vetustissimo meo apud Matt: x. 15. et Luc. x. 12. occur-
rit :” quidniapud Marcum?
V. 15. °"H te ele rév mpopnroy.] Vide annotata nostra in hunc
locum.
V. 16, Oiréc gory, Deest in Vulg. sed habent Theophylactos et
quoad sensum, omnes antique. versiones.
V. 28. ‘O d€ amehOby*] To areOdv omittit Vulg. Habent Theo-
phylactus, et versiones orientales.omnes.
V. 33. Tpof\Oov abrove’] Deest in MSS. binis, Cant. et Laud.
sed retinetur apud Theophylactum: atque heec lectio non est ob-
scura, sed facilem explicatum habet: Christi, et discipuli ejus as-
cendentes in navim abierunt in desertum locum seorsim; sed multi
viderunt eos abeuntes, et cognoverunt qud cursum tendebat navis,
itaque pedestres preevenerunt eos, et accesserunt ad Christum.
Clara hic, et perspicua omnia, neque quicquam mutandi causa levis-
sima est: vult tamen Millius “ rd xatxpof\Oov adrod¢e Scholion esse,
kab ovviAOov mpd¢ abrov, veram lectionem; quam queritur omissam
fuisse, Proleg. p. 43, et ejus loco, cat rpomASov mpd¢ abrove reten-
tam esse,”
- V. 36. "Ayopdowow Eavroic prove’ ri ydo géywou po) exyover.]
Contendit Millius, Proleg. p. 45. ‘ veram lectionem hanc esse, éyo-
paowowy éavroig ri p&ywour* reliqua irrepsisse ex cap. viii. 2. hujus,
evangelii :” quod prima fronte est parum verosimile, preesertim cum
textui consentiant Theophylactus, versiones orientales omnes, et
Codex Alex.
V. 44, Kat jicav of piyorrec rove diprove dae revraxiayt\uot. | De-
est drove, sed habent Theophylactus, Syr. et Ethiop. Deest etiam
éoet in MSS. aliquot, Theophylacto et versionibus : sed occurrit
Luc, ix. 14. et Joh. vi. 10. ex quorum autoritate vocem illam, ut ut
parvi momenti, retinendam tamen quis non censet? Nota etiam quod
licet Matt. xiv. 21. de variantibus lectionibus altum sit. silentium
illic, tamen perinde atque hic det omittunt versiones omnes.
V. 51. Kat é0avpafor.] Irrepsit ex margine, ita Millius, Proleg.
p- 43. ex fide Copt. Agnoscunt autem Codex Alex. Theophylac-
tus, et versiones orientales universim.
54 EXAMEN
Cap. vii. 2. "Euéwfarro.] Deest apud solum ZEthiop. Agnoscunt
Theophylactus, Vulg. Syr. Arab. id Millio frustra inficiante. “ Im-
portune tamen injecit quispiam in textum,” Prol. p. 122. col. 1.
V. 5. "Avimroe.] Theophylactus, Syr. /Ethiop. cowaic, Vulg.
Arab. eodem sensu juxta Judeos,
V.16, Ei ree Eyer dra axovew, dxovérw,] “ Suspectum hunc versam
habet Millius rapepPdrhjoewe,” Proleg. p- 162. col. 1. Repugnante
Theephaiee et versionibus universim.
V. 14. Kai mpooxadreodpevoc mévra roy bxXov.] Ita Theophylac-
tus, Syr. Arab. Pers. Vulg. et Ethiop. addunt wé\w, quod probat
Millius, Proleg: p. 43.
V. 31. "Ex rv dplwy Tipov cai Xedivog} Ita Theophylactus,
Codex Alex. Syr. Pers. ‘sed dua Ledavoe HAL, lectio germana est,”
Millius, Ib. Mes Cant. Copt. Arab. Athiop.
Cap. viii. 2. ‘“Hpéoac rpci¢ mpoopévover pow. ] i.e, A ipépacy ita
Theophylactus et versiones: #épac MSS. ad eundem sensum.
V. 22. Kai épyerat’] ‘Jesus nempe, Theophylactus, Syr. épxerar,
Vulg. Arab. ‘ Jesus cum discipulis.’
V. 34. ‘Oxiew new éNOeiv, V. bia axodovSeiv"] Nullo sensus discri-
mine,
Cap. ix. 10. Té éori rd éx vexpiv &yacrijvar’] Ita Theophylactus,
Arab. Vulg. et Syr. ‘quid esset cumé mortuis resurrexerit ?’ perpe-
ram haud dubito, nec enim querunt ré ein, sed ri Eos, nec quid post
mortem Christi esset futurum, non existimabant Christum moritu-
rum: vide annotata nostra ad hunc locum.
V..13. Kal ré¢ yéyparrat] Ita Theophriecine et Vulg. MSS.
caSwe, vide iterum annotata nostra.
V.16. Kal érnpérnce rode ypappartic ‘J Tea Theophylactus, Syr,
Arab. Vulg. abrovc malé iterum, nec enim turbe, sed scribe: tan-
tum cum iis disputabant : : vide v.17. J
V. 33. IIpoc éavrode duadoyifesSe"] D. mpdc Eavrove, desunt i in
Vulg.'Arab. retinent Theophylactus, Syr. Pers. thiop, estque ne-
cessarid intelligendum.
V. 34: "Ev 79 609°] Ita Theophylactus, et versiones omnes: et
tamen Millius Proleg. p. 143. col. 2. ‘nemo non videt repetita ex
proximé preecedenti versiculo;” immo nemo non videt repeti de.
buisse. ;
Ve 38. "Ort obk &xodovbei jpyiv'] D. Vulg. Copt.
phylactus, Syr. Arab. Pers. ZEthiop.
Cap. x.2; Kal mpooehdérrec oi daproator] Ita Theophylactus, et
versiones omnes ; sic vero Millius Proleg. p. 133.col. 2. ‘* mpocehOdv-
rec ante oi Pap, quod in nostris jam omnibus Matthei est.” Queero
cur non et Marci? :
V. 21. "“Awac rv cravpéy*] Deest Clem. Alex, Vulg. Augustino :
retinent Theophylactus, et versiones orientales,
V.47. ‘Ye AaBid Inood.] D. Incod, Syr. Pers, Agnoscunt Theo-
phylactus, Vulg. Arab. Ethiop. Luc, xviii. 38.
Cap. xi. 1. Eig BnOpay?.] Deest in Cant. Origene in Matt. p. 431.
Habent.autem Origenes in Joh. p, 169. Theophylactus, orientales
versiones omnes: irrepsit tamen é margine, Proleg. p. 43.col.2.
V..10. "H épyouévn Bacthela.|] Deest épyouévn, in MSS. 4. sed
habent Origenes in Joh. p. 169. Theophylactus, versiones omnes.
Ib, éy dvépare Kupiov, deest in Origene, ib. et versionibus antiquis.
Sed habent Theophylactus, Matt. xxi. 9, xxiii. 39,. Psal. Ixx. 118,
xxvi. Ib. ‘Qeavvi, v. 1. eipiivn, Otigenes, inquit Millius, ubi nescio,
habet écavva, Com. in Joh. p. 169. cum Theophylacto, et versioni-
bus omnibus.
V.29. "ArroxpiSnré pot.] Deest in MSS, quibusdam: sed agnos-
cunt Theophylactus, et versiones omnes,
V.31. Acari oiv.] Deest ody in MSS. Pers, Ethiop. sed habent
Theophylactus. Vulg. Syr.
V. 32, ’A\N éay.] Deest gay in MSS, multis; agnoscunt Theo-
phylactus, et versiones orientales.
Cap. xii, 4. AWofodjeayrec.] Deest in Vulg. Arab. retinent
Theophylactus et Syr.
V.27. Oix Eoriy 6 Oede vexpiv, dda Oxde Lovrwy.] Deest Oede 2
Habent Theo-
VARIANTIUM LECTIONUM
(Lis. 11.
in Vulg. Arab. Habent hesbbsiacter, Pers. Ethiop. optimé meo
judicio. Origenes oi« Zari 6 Oedc, ede vexpdr, Ada Lovrwy, Com.
ee p- 499. ita Matt. xxii, $2. est tamen hic repetendus
6 Vedc
Cap. xii. 29. ‘O cde jv] Ita Theophylactus, C. Alex. Syr.
Pers. Deut. vi. 4. Ocde¢ ov, et Vulg. Arab, Zthiop. jpov chante
est, ex Deut. vi. 4. Prol. p. 122, col. 1.
V. 32. “Ore cig 6 Oede"] Deest Osdc in MSS-retinent Vulg. Arab.
et Theophylactus; addit eum etiam Syriaca versio tanquam neces-
sarid intelligendum. Rejicit tamen Millius, Prol. p. 109. col. 2.
Cap. xiii. 11. Mnéé pederare.] Deest in Vulg. Copt. Zthiop. Sed
habent Theophylactus, Syr. Arab.
V.14. To pnber bx6 Aavujd rot xpoghrou"] Desunt hee in MSS,
Vulg. Augustino, Habent Theophylactus, Cod. Alex. versiones
orientales omnes: est tamen Matthiei, Proleg. p. 43. col. 2. -
V. 18. ‘H guy tpav'] Deest in Vulg. et MSS. ratra,sed Thea
phylactus, et versiones orient. textui consentiunt.
V.33. Kai xpocedyeobe’ | Habent omnes ; ‘* mihi tamen velemen-
ter suspectum est mapeuBdijcewc,” Millius Proleg. p. 133. deest
Cant.
Cap. xiv. 15. ’"Avwyeor Erotpoy. } Deest érowpoy in MSS.Valg.
retinent Theophylactus, et versiones orientales omnes.
V.19.. Kai dddoe pire éy"] Desunt hee in versionibus ; sed illa
agnoscunt Theophylact. et Origenes Com. in Joh. pi 404.0 >
V.22. AaBere, pdyere.] Deest payere in versinaions sed habet
Theophylactus, et sumebant ut comederent.
V.27. "Ev rq'vuri rabriy:) Ita. Theophylactus, Vulg. Syr. Arab.
Millius autem Proleg. p. 162. “ey 7 vuKrt rabrp, Mattheei esse vix
dubito.”
V.67. Merd rot Nafapnvod I
siones. ‘
V..70, Kat Aaded cov spo} Desunt hee in Vulg. Copt. sed
habent Theophylactus, Syr. Arab. Pers. Zthiop. frustra ergo. aed
qui hoc adjectitium censent:
Cap. xv. 12. “Ov. déyere Baordéa"] Vulg- Cant. Pace, sgh
Judexorum; sed Theophylactus et versiones textui consentiunt.
V..16, Addjic rot xpairwpiov.] Ita legendum inquit Millius, Pro-
leg. p. 43. fide Vulg. Goth. Pers. At textus & éort rpairdproy, sic
et Theophylactus, Syr. Arab. Pye 5 on
noov" | Ita omnes scholiastes et ver-
SECTIO TERTIA
IN LUCAM.
Cap. i. 12. Kai rapéy Sy, cat g6Boc éxérecey Ex’ abréy.] Vana est
hic Milli suspicio(App.p. 20.) “ versum hunc fictum esse 4 quopiam,”
ob similia quee ad Mariam dicuntur v.29. Constat hoc ex Chrysos-
tomo, Ed. Mor. tom. y. p.475. -Theophylacto in locum, et versio-
nibus omnibus, excepta Ethiop. & quibus omnibus hic versus pro
genuino habetur; constat insuper ex verbis sequentibus jai} gofov,
Zaxapia.
Cap. ii. 14. "Ev Pt Sa evdoxia.] ** Evdoxiac, inquit Millius, Alex,
Cant. Vulg. Goth. Sax. Ireneeus Lat, lib. iii. cap, 11. p. 216. (ubi
Grabius, ‘ multum vereor ne Greecus Irenei textus habuerit eidoda
in nominativo’) Hieronymus, Ambrosius, Augustinus (quibus adde
Cyrillum Hieros. Catech. 12. p. 120.) sed codicibus MSS. fermé
omnibus consentiunt Syr. Copt. Arab. Pers. Zthiop. Origenes (in
Joh. p; 14. contra Cels, lib. i. p. 46.) evdoxiag enim quod legunt Ho-
miliis in Lucam interpretis est non. Origenis ; Eusebius, Chrysosto-
mus, (Ed, Mor. tom. i. p. 261. 385. et tom. iii. p. 1044.) Theophy-
lactus, alii (aempe Epiphanius, Her. Ebion. p. 154, Constit: Apost.
lib. vii. cap. 47. p: $27. lib. viii. cap. 13. p. 352. Theodoretus in Deut.
Qu. 42. et in Psalmos p. 786.) qui rectam lectionem amplectuntur;”
ita Millius inlocum. Nihilominus Proleg. p. 64. col. 2. “ év 4vOpamoue
ebdokiac, ita legisse Origenem constat ex Latinis Hieronymianis,
Hom. 13. in Lucam, omnino recté dvOpwroe ebdoxiac Hebraismus
, est,,significat homines erga quos Deus se insigniter benevolum os-
CAP. I1,]
tendit, seu quos peculiari quadam gratia complectitur, hic autem
sensus cum latuerit veteres Greecos, factum est jam olim ut in codi-
cibus evdoxcéac mutaretur in evdoxia*” Quis teneat semper mutantem
Protea vultum ?
V. 33. Kat jv Iwoyg.] Vulg. pater mabe : sed. Theophylactus,
ait Arab. textui patrocinantur,
V. 40. *Exparaoiro mvevpari) Misiaun adjectum est ex hujus
evangeliicap. i. 80.” sic Millius Proleg. p. 44. col. 1. Habent autem
ylactus, et versiones orientales omnes. '
‘Cap. iii. 19. Tegi ‘Hpwetddoc tic yuvarcoc @idimrov"] Deest O-
Xixrov apud Theophylactum, et Vulg. retinent versiones orientales
omnes, et firmant hanc lectionem loca parallela; Matt. xiv. 3. et
Marc. vi. 17.
V. 21. Eyévero év 7G ParriaSijvar |) Deestév 7p in MSS. Habet
‘Theophylactus, et versiones omnes ‘legunt cum baptizaretur.’
Cap. iv.-7."Eorat cov xavra.] Ita Matt. iv. 9. Vulg. Syr. Theo-
phylactus raéca, nimirum gloria et potestas de quibus locutus est, v.
6.in idem recidit.
V.8.°Yraye éricw pov, Larava. 1 Desunt hee apud MSS. Ori-
genem, Ambrosium. Beda notat, et Grotius “‘neminem Greecorum
Theophylacto antiquiorem ista verba hoc loco agnoscere, et quidem
post additum ibi éricw pov, quod in primis et vetustissimis codicibus,
teste Origene, locum non habebat;” sic ille. Sed pace uteiueque
legimus apud Justinum Dialect. p. 331. hee verba év roic arouvn-
povedpace tév axoordhwy yéyparrat, mpoceOwy abrp Kal meipiilay
péxpe rod cixcivy abre mpookiynody pot, kal dmoxpiverSa eet roy
Xpisréy, "Yraye éricw pov, Larava* apud Athanasium Orat. 1
Arian. ireyte airdy 6 Kipwe év 7H Néyew,"Yraye dricw pov, Rasveh’
p. 283. C. et Or. 3. p. 440. ’Axotoac traye dxicw pov, Larava, et
Or..4.:p. 492. Aibroe pevy ydp éreripa de éavrov, Larava, éEywr,
*Yraye éricw pov, arava’ apud Chrysostomum Matt. iv. 10. et Theo-
phylactum’ in locum: utrum hec Matthei solius fuerint an etiam
Luce, opere pretium non est investigare.
V.18. ‘IdcacSat rove cvvrerpippévove tiv Kapdiay*] Desunt hec
verba in duobus MSS. Origene in Joh. p. 12. Copt. Zthiop. Augus-
tino, Ambrosio. Fidem iis faciunt Ireneus lib. iv. cap. 40. p. 340-
Theodoretus in Isa. Ixi, v. 1. lxx. ib. Vulg. Syr. Arab. Pers. Porro
evangelista dicente Christum aperuisse librum, et locum invenisse
ubi hee verba tam in Hebreo textu quam in LXX. interpretibus
scripta erant, multo magis verisimile est Christum hec ipsissima
verba legisse, quam alium nescio quem verbis evangeliste ea adje-
cisse: quod ab Origeng omittuntur tanti non est ; omittit enim, pa-
riter cum Irenzo, verba sequentia, dzooreihat rove reSpavopevoue ey
écet.
ess 83."Exwv xveipa Sapoviov axabdprov, cal avéxpate puovi” |
Vulg. ‘ demonium immundum,’ MSS. gw peyady omittunt: utrum.
que agnoscunt autem Theophylactus, Syr. Origenes in Joh. p. 158.
Irrepserunt tamen, judice Millio Proleg. p. 44.
Cap. v.36. Ob cupguwvei éwiBdnpa’} Ita Theophylactus et versi-
ones omnes : et tamen Prol. p. 184. col. 1. “irrepsit ex priore parte
hujus versiculi.”
Cap. vi. 26. Oval ipiv bray nadie tpac eimwow mdvrec*] Deest
hic ipiy in Theophylacto ; habent versiones omnes, sicut et versus
entes: rayrec deest in MSS. versionibusque multis; occurrit
apud Theophylactum, Chrysostomum Hom. 23, in Gen. Ed. Mor,
tom. ii. p. 265, 266. tom. iii. p. 305. tom. iv. p. 575. atque hic ait
Millius, “ omnino legendum arbitror, addendi causa nulla est, tol-
lendi aliqua :” et tamen Proleg. p. 126. col..2. “ipiv et mavrec
irreptitia sunt.”
V. 34."Iva drodk4Bwot ra Toa*] Desunt ra tea Cant. Agnoscunt
Theophylactus et versiones antique universim: nihilominus Prol.
p- 133. col. 2. “ rd ioa interpretamentum marginale videtur.”
Cap. vii. 11. Oi MaOnrat abrod ixavot'] Deest ixavol, Vulg. Syr.
Habent Theophylactus, et Arab. “ omissum hic primum ni fallor ex
industria ab iis, qui per Ma6yrai hic apostolos intellexére, non autem
assiduos quosvis Christi sectatores;” at Proleg. p. 44. col. 1. $*"Ixavoi
D, MILLI, &. 3 es
‘irrepsisse videtur ex v. 12. certe discipulos duodecim neutiquam
pabyrds i ixayode vocasset hic evangelista, scriptor imprimis accura-
tus, qui nusquam voce ista utitur nisi de magna multitudine ;” (quasi
non legisset in eodem de 120 discipulis Act.i. 15.)hos,*inquit, duo-
decim discipulos intelligit D, Lucas, ut colligere est ex Matt. xi. ¥e
non autem, quod nos ‘olim putavimus, Christi sectatores in genere.”
Est certe locus Matthei drpocdtévucoc, loquitur enim D. Lucas de in-
gressu Christi in urbem Naim, de quo apud solum Lucam fit mentio,
nec impedit aliquid quo minus Christus civitates Galilee et Jude-
orum pertransiens, iisque evangelii doctrinam enuntians, sectatores
multos, quales in Galileea haud pauci, post se traheret: sed non est
Millio insolitum levi de causa 4 se divorsum ire.
V. 24. Tav’Ayyédwy "lwdvrov'] MSS. paSnraéy, discipuli, nimi-
rum quos misit, erant ipsius nuncii.
V.28. MeiZwv mpophrnc. |] Deest in MSS, male: vide v. 26.
V. 46. "HAewé prov rode wédac*] Desunt prov rove médag in Cant.
Ush.2. Agnoscunt Theophylactus et versiones; ait tamen Millius,
Prol. p. 156. col. 1. ‘ Modo extitissent in Luce authentico, nemo
sanus preetermiserit.”
Cap. viii.8. Tatra Néywy épdver 6 tywy dra dxovey, dkovérw*]
Agnoscunt hec verba Theophylactus, et versiones antique univer-
sim : et tamen dicente Millio, “in excusis; ac MSS. fere adjecta sunt
ista ¢ Mattheo, aut Marco, é lectionariis, et posita sunt loco non suo,
neque enim hic finitur lectio.” Proleg. p. 155. col. 2. finitur tamen
hic parabola,
V. 34. "AmehOdvrec*] Deest apud MSS. Theophylactum, versio-
nes:-—sed subaudiendum est hoc vocabulum ; qui enim pastores fac-
tum hoc nuncidsse poterant in.civitatem et in villas, nisi paullo ante
discessissent 4 monte, ubi grex porcorum pascebat?
V. 54: "ExBadiy tw wévrac'] “ Marci sunt ;? agnoscunt autem
Theophylactus, Cod. Alex. Syr. Arab. Pers.
Cap. ix. 1. MaSnrd¢ abrod-] Desunt apud MSS. Theophylactum,
et Dial. contra Marcion. p. 58.—Theophylactus vero paullo: post
agnoscit hac verba, sicut etiam dialogusiste in margine: Vulg. Arab.
Syr. Duodecadem suam ; et cum of dddexa essent Christi: discipuli,
deficientibus illis verbis non deficit sensus.
V.3. Mare p4Pdove.] V. 1. 64850, ut Mattheeus ;—male; Marc. vi.
8. precepit eis ne quid tolerent in viam e ui} 64Bdor povoy: vide de
his évayrcopaveot annotata nostra ad Matt. x. 10.
V.10. IIéAswe cadoupéyne ByScaidd.] Ita Theophylactus et Joh.
i. 45. & versionibus non pauce omittunt méAewe Kaoupéyne, de veri-
tate rei forsan sollicitee; nam Chrysostomus in Orat. contra Gen-
tiles, Ed. Mor. tom. i. p. 653. Petrum hujus urbis incolam vocat
rov méeweg dohpou worirny, paddov & ovde wédEwe, ddAA Tipe KOpNC
Tijc éoxarne* Et teste Josepho, Philippus Tetrarcha condidit muro-
que cinxit riy kopny BySeaiédy, tribuens illi rj¢ réAewe d&iwpa, ap-
pellans simul nomen illius Julias, in honorem sc. Julie Augusti
filiee, Ant. lib. xviii. cap. 3.
V. 23. KaY jpépay.] Desunt hec in MSS. 25 Origenis Exhort.
ad Martyr. p. 173.—Retinent Cyrillus Alex. tom. i. p. 597. Theo-
phylactus Ed. Rom. 1542. versiones antique omnes.
V. 54. ‘Ne xat’"Hdéiac éxoinoe.}] Heec omittit Vulg.—Habent vero
(fatente hic Millio) Greeca exemplaria fere omnia, Syr. Arab. Pers.
ZEthiop. Theophylactus, Chrysostomus de Peenit. Hom. 1. Ed. Mor.
p- 747. Nihilominus “‘irrepsisse ex margine” dicit Millius, Prol.
4A.
P Cap. xi. 13. TIvetpa &yeov.] Vulg. ayaddy, repugnante Theophy-
lacto, et versionibus omnibus,
V.-29. "Iwva rod rpophrov.] Ita Theophylactus et versiones om-
nes :—sed Proleg. p. 152. rov xpophrov Mattheei esse non est quod
dubitemus.”
V. 38. ‘O'd& papicatoc Woy 20abpacey.] Ita Theophylactus, et
versiones omnes orientales: Vulg. jjparo duaxpwdpevoc év éaure
yépew* Ore ob«, et hanc lectionem esse germanam pronunciat Millius,
Proleg. p. 133. col, 2.
V. 44. Tpaupareic cal paproaice troxpiral.] Desunt hee in Vulg.
56 EXAMEN
et duobus MSS. addititia videntur, inquit Lucas Brugensis, id quod
ex sequenti commate satis clare colligi posse putat Grotius: non
esse adjectitia patet ex Theophylacto, Arab. Zthiop. Pers. ex com-
mate 43, obal ipiv gapwaio, et ex commate 45. droxprSelc ris réy
vouuxdy, est enim vopuxde ypappareve (vide annotata nostra in Mar.
xii. 28.) et professione phariscous.
Cap. xii. 14. “H pepar)y.] Ita Theophylactus et versiones ; hoc
autem cum Marcione insititium esse vult Millius, Proleg. p. 33. col, »
2. p. 44. col. 1.
V.18.. Ta dyaSd pout} Sequentia cai ra dyaSd pov adscripta
primum ad marginem é versu proxime séquente, irrepsére mox in
contextum, et codices jam universim occupant ;” hee Millius Proleg.
p- 106. col.2. Ex mero de vulgato suo somnio, ut liquet ex his
verbis, ita simpliciter Lin. Cant. et Vulg. initio ut videtur. Agnos-
cunt enim heec verba versiones omnes, C. Alex. Basil. tom. ii. p. 452.
Euthym. Theophylact. Hieronymus, postulantque verba sequentia
v.19. Dicam anime mee, gyre roh\Ad dyad’ denique tripliciter
peccasse hune divitem nolunt Basilius, Chrysostomus, alii; 1. Quod
vera bona divitias suas existimavit. 2 Quod bona sua.
bona anime. v. 19.
V. 31. Kal raira ravra mpooreOncerar iptv] Deest mdvra Ter-
tulliano, Marcioni. Habent Theophylactus et versiones omnes ;
non videtur omittendum, inquit Lucas Brugensis ; et tamen Proleg.
p. 33. ** medium hoc zdyra Mattheei est.”
V. 38. "Ev rij rpirn pvdaxy’] ‘Eorepa ¢vdaxq posuit Marcion pro
rpirn, Epiphanius ; et tamen ait Millius “ hee genuina esse Luce |
non dubito, Epiphanium in errorem, ut alias non semel, seduxit vi-
tiosum exemplar,” Proleg. p. 33. col. 2. Seduxit cum eo Basilium,
lib. ii. p. 44, Theophylactum et versiones universim; unde quod
Marcioni hic dicit Epiphanius, p.335. Millio dictum putes é\jAcy-
Tat peraorpéac rove clove Néyoue cevonrwg mpd Thy Eavrod brovolay.
‘Eorepu) ovdaxi in Evangeliis nusquam occurrit, sed deurépa, rpirn,
rsrapry tantum.
V. 29. Ei én &vnpOn'] Origenes ire ae xd, Philoc, p. 106. et
Hom. in Ex. Ed. Huetii. tom. i. p. 22.. Cyrillus autem Hieros.
Catech. 17. p. 195. Chrysostomus Ed. Mor. tom. iii. p. 216. et
Theophylactus textum sequuntur.
Cap. xiii. 21. Ei¢ d\eipou cara rpia*] Ita Theophylactus, et ver-
siones omnes ; Ambrosius non Jegit sata tria, in Mattheo (inquit) le-
gitur tribus mensuris.
V. 35. ‘O olkoc ipay eonpoc'] Deest gonuoc apud MSS. codices,
Euthymium, nee agnoscunt Latini quidam, teste Grotio, adjici vi-
detur huc ex Matt. xxiii. 38.
stabilitur ; habent enim hic Theophylactus, et versiones omnes, et
ad sensum complendum est vox piene necessaria,
Cap. xiv. 5. Tivoc tpév 6 dvoc ij Bote.) Millius, Prol. p.44. col. 2.
*Oic 7) Cant. ut liquet ex ejus Latinis, ‘cujus ex vobis ovis aut bo-
vis,’ verum diu est cum originaria ista Greeca perierunt, ex dic fac-
tum a posterioribus Greecis vide ita quidem legunt C. Alex. Theo-
phylact. Syr, tandem vero 4 quopiam mutatum vide in dvoc, maxime
quod alias in evangelio conjunctim legantur, cap. xiii. 15. Quod
quidem cum factum fuerit 4 Christo in priore capite, eademque in-
stantia, satis ex eo liquet quod iisdem asini et bovis exemplis et
hic usus sit. Porro asinum hic legunt Hieronymus, Vulg. Arab.
ZEthiop. Beda dic Cant. solus, patre nullo, versione nulla suffra-
gantibus, immo utrum ipse dic legerit necne, vel Millio teste, incer-
tum est, is enim notis in hunc locum sic, Cant. péParov 4, prout
Christus i ipse Matt. xii. 11.
- Cap. xvi. 8. "Ore ppovipurc éroingev.] ‘*D. Theophylact.” ita Mil-
lius festinanter ; legit enim Theophylactus.
V.12. To ipérepor,) V. 1. 7d hpérepor Ita Theophylactus, et
Origenes, Hom, 7. in Jer. Ed. Huetii, tom. i. p. 94. sed versiones
omnes editis congruunt: plurimas variantes lectiones affert ex dial. ©
contra Marcion. p. 55, 56. quod si in editione Aldina oram libri in-
spexisset, plerasque earum cum textu convenientes reperisse po-
tuit, speciatim, v. 22, et 28, Variationes etiam quasdam minutulas
VARIANTIUM: LECTIONUM
3. Quod -
Lucas Brug. Ex quo loco potius -
"[LIB. If
profert ex Clemente Alex. Padag. lib. ii. cap. 10. p. 199. sed omit=
tit Millius posteriorem clausulam, aX’ 6 ev. ixoddfero tv Gdn 6
movatog peTéexwy TOU wupde, 6 Oe avéSadrcv év KéATOLE' TO maTpde que
clausula satis est argumenti quod Clemens Al. se illic textus verbis
astringi noluerit. De Tertulliano quisolus legit ‘ quod-meum est,’
nihil dico.
Cap. xvii. 10, Aoidoe axpetat taper.) Ita Theophylactus, Valg.
Syr. Arab. et Lat. Origenes Hom. in Jos. F, 163. D. ‘ servi super-
vacui,’ Cyprianus ad Quirin. lib. iii. §. 51. et Ep. 38. Hieronymus
Epist. ad Ctesip. contra Pelagium, tom. ii. fo. 91. A. Chrysosto-
} mus de Peenit. Hom. 10. Ed. Mor. tom. i. p.636. Hom. 4, in Gen.
tom. ii, p. 39. tom. iii. p. 858, 872. tom. v. p. $78. Desunt tantum
in vers. Ethiop. unde Millius &ypetoe quod jam est in omnibus codi-
cibus, ‘‘ vereor ne irrepsit € margine,” Proleg. p. 124. col. 1.
Cap. xviii. 14. ‘ Descendit hic justificatus in domum suam #) éxeivoc?
Origenes in Cels, lib. iii. p. 150, legit 4 yup éxeivog de qua lectione
Erasmus ait ‘in plerisque non invenio :? alii zap’ éxetvoy quod Grotio
placet : Basilius, tom. ii. p. 461. et Chrysostomus Ed. Mor. tom. i.
p- 349. ire éxeivoe quod in omnibus ad idem recidit; mihi pre ce-
teris placet lectio textus ut Hellenistico idiomati magis consona, ubi —
4) pro pa@AAov # multoties octurrit: vide annotata nostra in locum,
vide etiam Phavorinum et alios exempla ex Homero adducentes.: :
Cap. xix. 25. Hune versum agnoscunt Theophylactus, et ver-
.siones universim: ‘‘ Lubens nisi repugnarent omnes fere codices ©
pro irreptitio habuerim,” ait Millius, Proleg. p- 155. ie ona,
Cap, xx.1. Arddoxovrog abrod.rév Nady év 7? iepg.] Deest év rg
ieog, Iren.—Habent omnes Scholiastes, et;versiones, nec invenio ubi
desit apud Irenzeum ; codices tantum MSS. appellat Millius, =
leg. p. 162. col. 2. quorum fide irreptitium esse putat. ;
V.19, EgofiOncay ray Aadv.] Ita-Theophylactus et versiones
omnes: deest roy Aady tantum apud codices MSS. et tamen rdv/
Aady haud dubie adjectum est ex aliis locis evangelii Prol. p. 33,
col. 2.frustra Matt. xxi. 46,-Mar. xii. 12. legunt réy dy)or. A
Cap, xxi; 24. “Axpe-adnpwOdor xarpol evar.) Ita Theophylactus
et versiones omnes: legendum simpliciter vult Millius déyprc ob
TAnpwOHor, atque ita se habuisse arbitror airéypagoy hujus evange-
listee ; qui paullo clarius explicata hé&c volebant, addebant in mar:
gine xaipot é0viv, Proleg: p. 133. col. 2.—Vide locum, lector, ut
scias quam precaria, quam édpéprvpa sint omnia, et pene dixerim
absurda, frigida et jejuna.
Cap. xxil, 36. Kat 6 pi) éywy rornodrw ro ipareoy airod, cat ne
pacdrw paxapays] MSS. quidam codices habent rwdjoe et d&yo-
pacer: atque ita lectum in multis eetatis sue exemplaribus testatur Ba-
silius : fidem textuifaciunt Origenes in Matt. p. 368. Theophylac-
‘tus, versiones omnes ; immo quod mireris, ipse Basilius in Asceti-
cis de priori commate hec habet, 6 ?ywv Baddyrioy apdrw 7) dpet,
otrw yao ra roa TH ’Ayrvypagwy exer, p. 510. rwryodrw Kat &yo~
pacdrw cum textu legit : hoc tantum adjiciens quod ex multis locis
constat Kexpijobae 7d mpoorarrudy eldog rot Adyav. dyrt mpodnrixod"
Nihil hic verius quam quod 4 Grotio annotatum est ; viz. imperati-
vum*hoc loco in futurum vertisse quosdam, qui offensi erant pree=
cepti sibi non intellecti novitate : dro\sirae pév inquit Origenes, qui
horum verborum sensum non capiens emit sibi gladium; et Basi-
lius in modo allatis respondet iis qui heec pugnare existimabant cum
hoc dicto Christi, ‘omnes qui acceperint gladium, gladio peribunt.’
V. 42. Ei Botder rapeveyxeiv rd morhpuoy rotre ax’ Eno] MSS.
codices legunt wapedOciv, rapavéyep, mapavéyKaty: mapavéyKn; Ori-
genes et Epiphanius rapeA9érw, hoc autem ab iis factum esse censet
Grotius ob hoc loquendi genus, non intellectum est enim «i BovrgEx,
&c. '‘ utinam velles auferre.’
Cap. xxiii. 43. Aéyw cou ohpepoy per épod Eon Ev TO wapacioy.]
Millius hic Origenem citat, qui Com. in Joh. p. 421. quosdam eeta-
tis sua memorat adeo perturbatos dicto hoc (partim quia. opinioni
eorum de Christi in inferos descensu adversari, partim quia peni-
tentiam quam quis ferme moriens ageret, nimium probare wisn
est) ut suspicarentur mpooreSeiobar rp ebayryedige’
CAP. 11.]
V. 46. Ele yeipdc cov rapadjoopat ro mvedpa pov.) Hic Justinus
Dial. cum Tryph. p. $33. et Origenes in Mattheeum, p. 422. legunt
rapariSepar voce media, alii rapariOnye commendo : textus tamen
convenit cum versione LXX. et voce Hebraica TPDN. Sed parvi
res, siquidem, ut notat Grotius, ‘ futurum hic more Hebreo pro pre-
senti est.” Sequitur kal ratra cimmy ékérvevcey, Heec agnoscunt
C. Al. Theophylact. versiones universim. Et tamen Millio suspecta
sunt TapeuPArcewc. Prol. p. 160. col. 2.
Cap. xxiv. 1. Kaé revec civ abraic.] ‘* Commentarius.est,” Millius
Proleg. p. 44. Retinent autem Codex Alex. Theophylactus, Syr.
Arab. Pers.
V.46. Kal ofrwe t8eu.] “ Sumpta sunt (inquit Millius ib.) ex. v.26.”
Agnoscunt tamen Codex Alex. Theophylactus, Vulg. Syr. Pers.
V. 47. ’Apidpuevoy"] Vulg. dpfapévwr, “ recte” Millius, ibid. viz.
aptdperdy éorat rd khovypa, i) dptapévwy Thy Kyputwy roy droordhwy.
V.52. Wpocxvyncarrec abrdv.] Ita Theophylactus. et versiones
omnes: nihilominus Prol. p. 44. col. 2, Lector quispiam huc tra-
duxit ex Matt. xxviii. 17.
SECTIO QUARTA.
IN JOHANNEM.
Cap. i.16. Kai ée rot Anpéparoe airod.] MSS. dr et Origenes
in Joh. p. 82. Greca scholia, et versiones omnes textui consentiunt,
contextu id exigente, nec enim rationem hec verba exhibent prioris
commatis, sed pergunt in beneficiis explicandis 4 Christo proveni-
entibus: et tamen, Prol. p. 87. col. 1. ‘¢ Pro érenotatum ab aliquo
«al, quod mox transiit in contextum.”
V.18. ‘O povoyerie vidc'] Irenzus, lib. iv. cap. 37. p. 355. legit
unigenitus Deus, et in eodem cap. p. 333. unigenitus filius, et lib. iii.
cap. 11. p. 219. unigenitus filius Dei ;-Origenes semper 6 povoyer}¢
Occ, sc. Com. in Joh. p. 82. 6 povoyerie vide Ode, p. 94. povoyerig
ye bv Ocde, lib. ii. contra Cels. p. 104. Syr. unigenitus ille Deus :
antiqua ergo fuit hee lectio facili errore legentium t¢ pro O€ : pa-
tres enim sequentium eetatum, contra Arium militantes, textum con-
tinuo sequuntur. Puta Athanasius, tom.i. p. 270. Epiphanius
Anchorat. p. 7. Eusebius de Eccles. Theol. lib. i. cap. 20. §. 7.
lib. ii. cap. 23. p. 142. Basilius de Spiritu S. cap. 6. p. 302.
V. 27. "Oc tumpooév pov yéyovev"] Ita Greeca scholia, et ver-
siones omnes ; firmante hanc lectionem v. trigesimo et v. 15. Et
tamen ex fide Nonni et Aithiop. “ irrepsisse videntur ex v. 15. et
v. trigesimo,” Proleg. p. 87. col. 1.
V. 28. Taira év BnOaBapg éyévero*] Hanc lectionem firmant
Epiphanius, Her. li. p.434. Origenes in Joh. p. 130, 131. Theo-
phylactus, Chrysostomus et Suidas, de quibus vide luculentam
Millii annotationem, atque Prol. p. 101. col. 2.
V. 52. ’Az’ dprt,] Desunt hee in Vulg. Copt. Agnoscunt Theo-
phylactus, Chrysostomus, Syr. Arab. Pers.
Cap. ii. 16. Toic rae meptarepdc xwdovor] Ita Theophylactus, et
versiones universim; Cod. Cyprius rwAotyre’ “ Factum jam olim vi-
detur plurale ob sequentia dipare, woceire,” Millius, Prol. p. 87. col. 1.
V.17. Karépayé pe] Theophylactus, Chrysostomus, versiones om-
nes, p. 70. Inter Psal. Ixix. 9. Karagdyerac inquit Millius MSS. Cod.
Origenes in Joh, p, 183. Perfida fide, legendum ibi carépayé ob se-
quentia, ofrw yap keiracéy rp mpodnry, kal obyi Karagdyerat, quo non
obstante “ genuinum Johannis est carapdyerat,” Prol. p. 127. col.1.
V.19. Atcare riv vady rovrov.] Origenes addit Qcod in Joh.
p- 149. rotrov autem legit, p. 183. 4.6.
Cap. iii. 25. Facta est autem questio ex discipulis Johannis pera
‘lovéaiwy,| Ita Origenes in Joh. p. 151. MSS. Cod. et Chrysosto-
mus pera ‘lovéaiov, Theophylactus textu pera "lovdatwy Com. mpog
‘Iovéaidy ra, plures nempe aderant, unus questionem movebat
ventilabatque.
Cap. iv. 3. "Amr radu] Deest réduv in MSS, aliquot. Habent
Theophylactus, Vulg. Syr. Arab. ZEthiop. Cum vero Christus in
Galileea ante id tempus versatus fuerit, et ex ea Hiecrosolymam as-
Vol. VI.
D. MILLII, &c. ; 57
cenderit ad celebrandum pascha, recte dicitur abiisse iterum in
Galileeam.
V. 35. Terpépnvor-] Origenes in dob: p- 230. 232. legit rerpa-
pnvog. sub. xpdvoc. Chrysostomus et Theophylactus ‘rerpdpnyoy
substantive. Vide Budeeum.
Cap. v. 2. "Ext r@ mpoBaruy coup Bi pg"] WooBari) «od. Ita
Vulg. Arab. /Ethiop. .Chrysostomus, Theophylactus, Theodorus
Mopsuest. ac Ammonius in Catena, Hieronymus, Beda perperam
trahentes ad piscinam quod de urbis porta dicitur, cujus in S,‘literis
mentio non semel.: corrige ergo annotata nostra in hunc locum,
nos enim cum iis erravimus,.
V. 4. Agnoscunt hunc versum Greeca scholia et versiones omnes :
C. Alex. Hieronymus, August. tom. viii. in. Psal. lxxxiii. p. 922.
‘* Veruntamen mihi, inquit Millius, vehemens suspicio est irrepsisse
jam olim evangelio ad Hebreos,” Prol. p. 45.
V.9. Kai evSéwe éyévero tyule 6 &xOpwroc.| Agnoscunt etiam
heee Greeca scholia, et versiones omnes. Nihilominus utcunque in
plerisque al. Cod. locum habent, quoniam in codice Trit. desunt,”
* desumpta videntur ex v. 4. hujus cap. quem voSeicewe suspectum
habeo,” Prol. p. 154. col. 2.
V.16. Kat éffjrovy abrov dzoxreivar'} Desunt hec Vulg. Habent
Greéca scholia, et versiones orientales, et v. 18. firmat hanc lecti-
onem: “sunt tamen huc traducta ex v. 18.” Prol. p. 45. col. 1. ita
Millius.
V. 27. Koiow moreiy dre vide dvOpmrov éori" | V. 28. Mi Oavpagers
rovro, Theodoretus Orat. 11. adv. Gent. p. 657. Hee verba ita
conjungit versu 27.:dre vide dvSpwmov éort, ph) Savudzers rovro; Chry-_
sostomus et Theophylactus vulgatam lectionis distinctionem ceu
Pauli Samosatensis commentum improbant, et locumhoc glossemate
explicant po) Savpazere bre vide dvSpmmov éart, Kai yao Kal vide Oecd
éort; ita pariter Syr. Origenes autem in Joh. p. 334. Cyrillus, Au-
gustinus hic, Vigilius contra Eutych. lib. v. et versiones reliquee om-
nes legunt cum textu: et hanc lectionem Maldonatus genuinam esse
probat his verbis: ‘si filius hominis est’ et cum sequentibus jungenda
essent, non dixisset Christus ‘ quia filius hominis est nolite mirari,’
perversa et inusitata verborum collocatione, sed ‘ nolite mirari quia
filius hominis est,’ hic enim naturalis est verborum fluxus: preeterea
quid faceret pronomen illud rotro additum ad finem? si enim supe-
riora verba ad verbum ‘ mirari’ referantur, jam verbum suum habebit
accusativum, nec alterum poterat admittere.
Cap. vie J1. Arédwxe roic MaSnratc, of 6& padyrat roic dvaxerpe-
vorc’} Ex aliis evangelistis adjecta esse ista, roic paSyraie, of 8 pa-
Snrai, notarunt jam olim, teste Millio, Erasmus, Zegerus, Grotius,:
viz. quia omittuntur 4 MSS. aliquot versionibus, Nonno et Augusti-
no: sed occurrunt non modo apud Theophylactum, sed et apud
Matt. xiv. 18. Mar. vi. 41. Luc. ix. 16. Verissimum igitur est
Christum distribuisse panes discipulis, ut illi ponerent ante discum-
bentes; similiter se gessit Christus, cum pavisset quatuor millia ho-
minum, Matt. xv. 36. Mar. viii. 1. Et receptam lectionem genui-
nam esse res ipsa indicat; Christum enim sua ipsius manu absque
ulla discipulorum ope, panes et deinceps pisces distribuisse inter
quinque millia hominum, totidemque forsan mulieres, et parvulos
incredibile quidem videtur, et quod fere fieri non potuit.
V. 14. Otrée éariv ddn8Ge 6 pophrng*] TS dAnSHe habent Greeca
scholia, et versiones omnes, veruntamen, dicente Millio, “ interjec-
tum est.dAn0e¢ ex cap. vii. v.40.” Proleg. p. 133. col. 2.
_ V. 32. Evyaptoricavrog rot Kupiov' | Desunt hee in Chrysostomo
et Syr. Retinent Theophylactus et versiones reliquee: “ irrepserunt
tamen é margine.” Ibid.
V. 39. Deest rarpic in MSS. et versionibus aliquot, Chrysostomo
et Cyrillo, At cum pater miserit Christum, vox illa necessario sub-
audienda est.
V. 51. Lape iy éyw Séow"] “ Hee verbairrepsére 6 margine ad
supplendam sententiam;” Millius, Proleg. p.45. col.1. Agnoscunt
autem Chrysostomus, Theophylactus, et versiones universim.
V. 55. ‘H odpk pov ddyS@¢ tore Ppwore, Kal 7rd alud pov dryOic
h
58 EXAMEN VARIANTIUM LECTIONUM
éore xéote’] MSS. aliquot, Arab. Chrysostomus, Cyrillus, et Orige-
nes in Joh. p. 164. legunt dAnSjc. Sed Origenes in Matt. p. 417.
et Gregorius Nyss. Hom. 8. in Eccl. p. 457. legunt 4AnSé¢, et sic
Theophylactus, Vulg. Syr. Zthiop.
Ad finem v. 56. Stephanus, et Cant. addunt caSue év gol d ours
k¢yw év rg warplt’Apiy,’Apiy éeyw ipir, Edy ui) AdByre 7rd oGpa
Tov viov rou dvSphrov, d¢ roy dprov Tic Zwijc, obK txere Gwipy tv abre.
“ Hee ipsius Johannis verba esse” asserit Millius in appendice, ex
fide sc. Cant. (de quo tamen codice “‘ mirum in modum interpolato”
vide judicium Millii, Proleg. p. 132. col. 2.) Agnoscit illa nullus
pater, nulla versio, nullus commentator; atque iis omissis citat hoc
caput a y. 53. ad v. 58. Origenes, wept ebyijc, p. 88, 89. Nec
Christus per totum hoc caput vocabulum cépa usurpat, nec loquitur
de corpore suo sacramentaliter capiendo, ut alibi fusius ostensum
est: nihilominus ‘ restituta’ vult Millius, Proleg. p. 74.
V. 58. Td uévva et v. 64. of ua) meorevovrec agnoscunt Greci, re-
liquique interpretes omnes: omittit rod {évroc, v. 69. unicus Vulg.
Sed Proleg. p. 164. col. 2. * expressum in margine 76 pdyva in om-
nes mox codices manavit:” et Prol. p. 88. col. 1. “ Insertum in
posterioribus 2) ex priore parte versiculi:” et Prol. p: 45. col. 1.
* rod Zavroc adjectum ex Mattheo.”
Cap. vii. 1. Ob yap HSedev ev rH “Tovdatg repexareiv’] Ita Theo-
phylactus, et versiones, codicesque MSS. omnes, nec enim unum
producere potuit Millius qui aliter legerit, ita Chrysostomus in textu,
Comm, autem ot yap elyev eEovoiay. Nihilo secius dicit Millius ‘ ob«
#2eXev insertum est in genuine (eyev) locum ut congruentius,” Pro-
leg. p. 84. col. 1. Millio nimirum ad novam lectionem in textum in-
troducéndam autor satis est unus, immo satis est nullus.
V.8. "Eye otrw dvafaivw"] Hance lectionem satis stabilivi in an-
notatis meis, quibussubjunge 1. Millius ait ov« dvaBaiyw ex Chry-
sostomo, Cyrillo (Cyrillus ille est Clicthoveous quidam, homo nupe-
rus,) esse legendum ; Chrysostomus tamen habet (quod Millium pa-
rum ingenue id celantem, non fugit) ob« dvaBaivw dpri, et deinde ad-
dit, Christus non locutus est xaSarat ob« dvaBalvw, ddd viv, rod-
reort, peS’ day, ego jam non ascendo, i.e. non vobiscum. 2. Por-
phyrius non calumniatus est Christum de mendacio, sicut Grotius
et Millius opinantur, sed solummodo condemnavit eum inconstantic
et mutationis. Hieronymus adv. Pelag. tom. ii. fol: 103. G.
V.21. Kat ravrec Saupagere dud rotro 22. Mwoijc——, ita Theo-
phylactus. Sed versiones omnes, et Cyrillus Al. tom. iii. p,521:
ponunt stigma post Savpddere* Corrige ergo annotata mea in hunc
locum. Non enim interpunctionem hanc cum Millio genuinam ex-
istimo, Prol. p. 105. col. 2.
V.26. Mfrore ddnOic Eyvwoay ot dpyovrec bre obré¢ ort dXnDwe
6 Xpardc*] MSS. plura, Syr. Copt. Pers. thiop. omittunt posterius
ddnSée, et sic Origenes in Joh. p. 161, 162. Retinent autem Chry-
sostomus, Theophylactus, Cod. Alex. sensu quidem commodo: ‘nun-
quid certis indiciis soguever dnt principes quia hic vere est Christus ?”
V. 35. “Ort hpeic ob« eiphooper abrdéy.] Desunt hee apud Chry-
sostomum et Nonnum. Agnoscunt Theophylactus, et versiones
omnes; suntque plane necessaria ad complendum sensum.
V.45. Kat gapioatove’] Ita Greeca scholia, et versiones omnes.
Nihilominus, Proleg. p. 87. col. 1. * Kat papteaiove, quod amplius
in nostris, vix obstat codicum consensus quo minus translatum huc
putem ex v. 47. hujus capitis.”
Cap. viii. 1—8. Quod ad historiam de muliere in adulterio depre-
hensa attinet, vide annotationem Millii, ubi illam tuetur ac defendit.
Vide etiam P. Simonii Crit. Hist. N. T. lib. i. cap. 18:
V. 14. 'Yyeic € obk oldare wéSev Epyopat, kat xov ixdyw*] Ita
Greeca scholia et versiones omnes.
V. 34. Aotréc éorw rife dipapriac*) ‘Apapriacg agnoscunt Greca
scholia, versiones omnes, et Origenes in Matt. p. 317. Adjectum
esse” censet Millius, Proleg. p. 133.
V. 52. Eic rév aiéva*] Ita Origenes in Joh. p. $36. Theophylace
tus, et versiones universim,
V. 53. Mi) od peiGov ef rot marpog jpov "APpadu Kat oi
[uaB, 11
mpopiirae dréSavoy.) Ita Origenes ix in . Joh, p- 336. Theophylactus,
versiones omnes. Nihilominus dicente Millio “ rod rarpig ipa,
Prol. p, 133. «at oi xpopijrac dréSavoy, Prol. p. 162. irrepserunt ex
preecedentibus.”
V. 57, [levrijxovra érn obrw exec.) Recepta est hac lectio Nonni,
Theophylacti, Irenei, omnium denique exemplarium: Chrysostomus
tamen legit recoapdxoyra, tom. i, Ed. Mor. p, 364, et in locum éy-
yre resoapakovra.
Cap. ix. 8. "Orerupdde fy" ] Ita Theophylactus ; xpocairne Chry-
sostomus, et versiones omnes, parvo discrimine, ‘ mendicus’ nimirum,
quia cecus.
V.31. Totrov dover] “* Addita heec omnino videntur ad supplen-
dam sententiam,” inquit Millius, Proleg. p. 154. col. 2. Sed agnos-
cunt hee verba C, Alex. Theophylactus, et versiones omnes, |
Cap. x. 8. [ldavrec dc0c pd épot HALov.] D. xpd gpod Basilio, et
Chrysostomo. Verum cum codices plurimi etiam Cant. Alex. Cypr.
ac Clemens Alex. (adde Origenem in Matt. p. 220. in Joh. p. 41.
Hieronymum, lib. ii. adv. Pelag. fol. 103, I.) lectionem receptam
preeferant, “ crediderim a librariis olim expuncta ista, seu autoritati
prophetarum adversantia, scilicet, certe Manicheos ex his verbis
collegisse prophetas non esse missos 4 Deo, auctor est Theophylac-
tus:” ita Millius ; immo Chrysostomus iisdem respondens ait hee
non de prophetis, sed de Juda et Theuda intelligenda esse.
Cap. xii: 32. Tévrac txiow mpdg Epavrdy.| Codices MSS, qui-
dam, Vulg. Irenzeus, Hieronymus, Augustinus, Justus Urgelit.
Gaudentius legunt rayra* Origenes autem Comm. in Matt. p. 283.
in Joh. p. 412. Chrysostomus et Theophylactus legunt cum textu :
Vid. plures apud Millium, Prol. p. 66. col. 1. suntque hec verba de
hominibus tantum intelligenda.
V. 42. “Iva pu} droovvaywyot yévevrat’] Ita Greeca scholia et ver
siones omnes : omittit Nonnus, carminis forte gratia,
Cap. xiii. 19. Mp0 rot yeréoSac] Legunt hee verba Origenes in
Joh. p. 394, 395. 398. Theophylactus, antique versiones univer-
sim: non obstante tamen codicum hodiernorum suffragio “ inter
scholia marginalia omnino posuerim,” inquit Millius, Proleg. p. 160.
col, 1.
Vz. 31. “Ore ody 2épX0e.] Si subjungantur ista verba commati tri-
cesimo, omittendum est ody, quod agnoscunt MSS. et textus. Quod
si, pariter ac editio Oxoniensis ac versio Anglicana, claudas comma
illud cum his verbis jv éé vvé, recte legas in commate sequenti ére
oby etme, déyer, &c. et sic Origenes in Joh. p. 410. Vulg.
aliique.
Cap. xiv. 30. Kat év éyot ode &xec obdév.] Epiphanius Heer. Ma-
nich, p. 180. §. 64. Legit obdév rod abrod ebpioxe, Gregorius Nyss.
Hom. 7. in Eccles. p. 444. eipioxe: rv idéwy oddéy ; heec autem ra-
pagpacrixec tantum ab iis dicta esse videantur; alibi enim Gregor.
Nyss. legit cum textu: atque ita Chrysostomus et Theophylactus,
Origenes in Joh. p. 330. et p. 323. et Hom. 21. in Lucam et versi-
ones omnes: Athanasius, tom. i. p. 440. et Basilius, tom. ii. p. 106.
legunt obdéy edploxer év éuol: inter autem rod Eyew et rod edploxew od-
ééy scilicet, quod culpari possit, parum est discriminis.
Cap. xv. 11. "Ev dpi peivy.] Utrum hic legas } cum versionibus,
an Hey cum scholiastis, nihil interest.-
V. 21. Tatra révra.] Greci, reliquique interpretes legebant vel
méyra, vel érayra: judice tamen Millio, “ révra ae émargine,”
Proleg. p. 162. col. 2.
Cap. xvii. 1. "EA#dvSer f Spa*] Ita Origenes in Joh. p. 21. Gree-
ca scholia, et versiones universim, et tamen, Proleg. p. 155. col, 2.
Medium “ é\x\vOev #) dpa videtur aliunde irrepsisse ex cap. xii. 23.”
V. 11. Kat ripncor abrovc ev dvduare of ove EwKde por.) Ode hic
legunt Chrysostomus, Theophylactus, Athanas. Orat. 4. contra
Arian. p. 470. Her, $8. p. 279. Vulg. Ethiop. Ethanclectionem
certam reddunt verba sequentia, v. 12. quee apud omnes versiones
et scholiastas eadem sunt, viz. ’Ey& érijpouy abrove év dvépart cou"
ode Edwkdc pot EGdda~a. Millins tamen, Proleg. p. 120. col. 1..** "Ey
dvopart cov Y dédwKadc pot omnino recte; serva eos per nomen tuum,
CAP, 11.]
sive potestatem qua dedisti ut eandem. inter se, quam nos, habeant
unionem.”
(V.12. "Ev rg esi Desunt hee in Vulg. Agnoscunt Greca
scholia, et versiones omnes : et tamen Proleg. p.45.col. 1. "Ev rg
xéopy “accessit” v. 11.
Cap. xviii. 29. MévroSev"] V. 1. ravrec sine discrimine} ubi enim
Judzi ab omni loco conveniunt, conveniunt omnes.
V. 23. Ti pe dépec ; Saipecc, quomodo hic, et in similibus locis le-
gendum contendit Nansius in Nonnum; dépw enim, inquit, est exco-
Tio, da‘pw cedo, verbero; ita etiam Suidas. Est tamencertum 76
éépexv tam apud sacros Scriptores, quam apud profanos, verberandi
sensu aliquoties occurrere} ita Luc. xxii. 63. _Viri qui tenebant ve-
laverunt eum, dépovrec, in faciem percutientes; depa déowy aerem
verberans, 1 Cor. ix. 26. Eic xpéowzoy dépev, in faciem cedere ;
ita dépecOar Kal dépev de jépac est indies verbera dare, et pati,
Aristoph. Vesp. p. 463.
Cap. xix. 31. "Hy ydp peyadn % hpépa kcelvov rod oafParov' |
MSS. plurima, Cyrillus, Theophylactus, éxeivn, sic Editio Oxon.
i.e. ‘ Dies ille sabbati erat magnus dies,’ vel dies istius sabbati, utpote
triplici ex ratione festus, maximo in honore habendus fait. Vide
Lightfoot. in locum.
Cap. xx. 29. Dixit ei Jesus quia vidisti me Owpa : Théophylactus,
Cyrillus, Augustinus omittunt Qwua; Origenes autem legit Com.
in Joh. p. 195. et verba precedentia Aéyer arg ‘Incode lectionem
hance certam reddunt.
Cap. xxi. 12. Oidely d¢ érddpa tov MaSnray éterdoa abrdy.]
Deest rév MaSyrév apud Chrysostomum in textu, in Commentario
tamen addit oixére yap riy airy rappynotay elyov’ Agnoscunt The-
ophylactus, et versiones orientales omnes: Vulg. ‘ discumbentium’
quod in idem recidit. . Et tamen Millius “« Commentarii loco fuisse
probabile est rd rév MaSnrév,” Prol. p. 45. col. 1.
SECTIO QUINTA
IN ACTA APOSTOLORUM.
Cab. i. 16. Aud ordparoc Aafia] Desunt hee Vulg. Ethiop. Ori-
geni, Athanasio, Didymo de Spiritu Sancto. Sed contra habent
Vulg. Origenes bis in Acta Apost. Ed. Huetii. to. ii, p. 422, 423.
(Ecumenius, Chrysostomus i in Commentario, Syr. Arab. in genuinis
Athanasii scriptis non invenio, ubi desint, Didymum habemus tan-
tum Latine ad vulgati exemplar compositam,
V. 23."Eorncay duo" ] “Augustinus et Arab, ‘statuit’ numero sin-
gulari contra omnium codicum fidem,” inquit Millius, forte ob Petri
prerogativam stabiliendam.
Cap. ii. 3. "ExaSic€ re,] V1. ixdSvody rer Cant. Syr. Arab, Atha-
nasius, Cyrillus. Hic autem lectori fraudem facit in utrisque; Atha-
nasius enim de Hom. de Hum. Nat. suscepta, p. 606, legit éxaSivé
ze, in Ep. dubie fideiad Serap. p. 179. «ai éaSicay ; in Cyrillis
sine discrimine et solo nomine citandis latere potuit, sed ita res eve-
nit ut in utrisque fallat : Cyrillus enim Hieros. Catech. 17, p. 199.
legit kai 2xa%oev, Cyrillus Alex. Glaph. in Gen. p. 45, éxaSué re,
quomodo legunt Chrysostomus, et CZcumenius, Vulg. * sedit,’ se.
pacoa, aut wip.
V. 24. Advoag ra¢ wdivac rot Oavdrov,| V.1. atrov: Vulg. Syr.
Arab. Polycarpus, Irenzus, utroque modo Epiphanius ; Chrysosto-
mus et (cumenius, Savdrov, que lectio est prorsus necessaria;
Esto enim Christum in infernum descendisse; est tamen certissimum
nullos illum cruciatus aut dolores ibi tulisse 4 quibus solvendus esset.
V. 30. Td ward odpxa dvacricew Xpuordv*] Desunt hec Vulg.
Syr. Zthiop. Irenzo, lib.iii.cap.12. Agnoscunt Chrysostomus, Gicu-
menius, Arab, et notante Lorino, nostri codices omnes ea habent.
V. 31. Ob kareheip3y t Wyn adroit eig”Adov'] Deest Wy) airoi,
Iren. lib. iii. cap. 12. p. 229. Vulg, Syr. C, Alex. “ insertum, inquit
Millius, haud dubito, ex v. 26.” Prol.p. 122: col. 2. Sed agnoscunt
heec verba Arab. Chrysost. et Gicumen. in locum Origen. in Reg. p.
D. MILLII, &e. 59
32. ubi notat in Psalmis hee legi Ps, xv, (al. xvi.) 10. et ab Apos-
tolis in Actibus interpretata.
V.47. Ti éxehyoig'] ‘Irrepsisse & Margine,’” Millius, Proleg.
p-122. fide Vulg. ASthiop. C. Alex. Agnoscunt autem Chrysostomus,
CEcumenius, Syr. Arab.
Cap. iii. 4. Xdv 7G “Iwdyyn’] Ita Chrysostomus, CEcumenius, ver-
siones omnes. Nihilominus Proleg. p. 163. col. 2. ‘* Vix impedit.
summus codicum nostrorum consensus, quo minus sequens ody ro
‘Iwdyvy, licet in solo hoc. codice, quod sciam, haud jam extet, é@
margine irrepsisse censeam.”
V. 12. "dig dvvdpe, } evoeBetg:] Ita Gecumenius,. et Chrysosto-
mus tam textu quam commentario; et tamen Millius, Proleg. p.
45..col. 2. ‘ "Idig duvduer, 7 ekovoig habet Chrysostomus non semel.”
V..20. Tov rpoxexnpvypévoy Xptordv*] MSS. plurima, Syr. Arab.
Chrysostomus, Theophylactus, Tertullianus, Chron. Alex. legunt
mpoxeptopévov; Vulg. et Gicumenius textui assentiuntur: inter
utramque lectionem parvi interest, quicunque enim a propheta pre-
dictus, et preedicatus fuit hominibus, idem certe preedestinatus fuit
a Deo: verba autem zpoxarfyyetre, Vv. 18. et mpoxaripyyethay, v.
24. recepte lectioni favere videntur.
V. 22. Ipc rove rarépac’ ] ‘“¢ Translata hue videntur ex v, 25.”
Millius, p. 144. 1. Agnoscunt Chrysostomus, (cumenius, C. Alex.
Arabs.
Cap. iv. 12. Kat ote gorw év addy otder) } cwrnpia’ | Ita legunt,
Chrysostomus et CEcumenius in locum, Cypr. Test. lib. ii. n, 16,
versiones antique, Vulg. Syr. Arab.
V. 25. 'O dia ordparog AaPtd 70% raddg cov eiriv'] MSS. aliquot,
et Latini Patres addunit éy rvevpari dyig; Vulg. Syr. Arab, ‘ Spiritu
Sancto,’ forte ex Mar. xii. 26. Nam neque Chrysostomus, aut GEcu-
menius, neque Arab. Grabioque teste in Ireneum, p. 226. hee
verba textus Actorum Apostolicorum agnoscit.
V..27. LwrhxSnoav yap éx’ ddnPeiac:] MSS. plurima, Chrysosto-
mus, Cyrillus, Ireneus, et quidam é Latinis Patribus, Vulg. et Syr.
addunt év rj wédec radry, quee omittunt Gicumenius et Arabs; ne-
que placent Millio, qui hic “ Chrysostomum, et Vulg. interpolatos
esse dicit,” Prol. p. 85. col. 2. Grabius in Ireneum, p. 226.
inquit ; ‘ Glossema est, non ipsius Luce dictum.’
V. 32, 7Hy % xapdia Kai 4 vx) piat] Cyprianus, et bini codices
MSS, addunt rat ovx iy év abroic duaxprore ovdepia’ Sed Origenes in
Matt. p. 382, 383. editis congruit, et ex antiquis scholiastis atque
interpretibus, qui hec verba agnoscunt, hominem arbitror fuisse
neminem,
Cap. v. 15. Kard rade mdarelac’] Deest in Hthiop. Agnoscunt
Chrysostomus, Vulg. Syr. Arab, Veruntamen Proleg. p. 124, col.
1. Medium “ card rag wAarefag adnotatoris. cujusdam est, non Evan-
gelistee.”’
V. 34, Tove droorddove tw moujoar'} MSS, duo, Vulg. Chrysos-
tomus, legunt dySpémrove, ** quam lectionem germanam arbitror,”
inquit Millius; at immerito. Nam tametsi Gamaliel jusserit foras
homines secedere, Divus tamen Lucas, qui eos Christi Apostolos
esse probe novit, vocabulum illud recte usurpare potuit ;' perinde ac
CEcumenius, Syr. Arab. et Athiop.
. Cap. vi. 8, Lrépavoc dé rAfhpne riarewe*] Millius hic Proleg. p. 78.
col. 1, heee habet ; ‘‘ yapiroc omnino recte, ita enim Vulg. /Ethiop,
Syr, Asterius, Proclus, Euthalius, Chrysostomus:” Gicumenius autem
et Arab. immo Chrysostomus legunt xiorewe : doctorem fefellit in
Chrysostomo, forte in aliis, mos apud Scripturas et Patres, loquendi
de fide miraculosa rg rij¢ xapiroc dvéuare’ Lectionem textus mihi
firmam reddunt verba, Com, 5. ‘ elegerunt Stephanum virum m\jjpny
rlorews.’
Cap. vii. 37. Kipiog 6 Oede tpav—atbrod dxotcecSe.] Desunt
verba notata Arab. et Chrysostomo, Agnoscunt Cicumenius, Vulg.
Syr. Athiop. Evangelista, cap. iii. 22, 23. Millio tamen judice,
“ abrov dkobceaSe, addita ex Deut. xviii. 15. sunt verba Mosis, non
Evangelist,” Prol, p. 110. Quasi religio esset Judwo verba Mosis
citare prout in textu Hebrwo et LXX. interpret, inyeniebantur.
h2
60 EXAMEN VARIANTIUM LECTIONUM
Cap. viii. 10. Obréc torw } dbvapic Ocod } peyady. Vulg. et Ire-
neous, lib. i. cap. 20, ‘ quee vocatur magna :’ Chrysostomus, CEcum-
enius, Syr. Arab. legunt cum textu: nec dicerent Samaritani eo
fidem adhibebant % cadoupévn, sed dvrwe peyadn.
V. 89. TIvetpa Kuplov fiprace rv Diturrov 2] Hieronymus)’ Dial.
adver. Lucifer. dicit codices quosdam legisse mvetpa dywy Erecev
Ext rov Ebvotyov, cat “Ayyedoc fprace rov M/A» Sed hance lectio-
nem Chrysostomus, GEcumenius, et versiones antique non ag-
noscunt.
Cap. ix. 5. TkAnpdv cor wpdc xévrpa Nalertaeeve v. 6.—Kai 4 Kipwe
apo abrdy,] ** Heec in contextum transtulisse librarios ex Act. xxii.
10. et xxvi. 14. vult Millius, atque hance esse germanam lectionem,
"Ey ele Tnootc by od dudxetc GAN dvdornSe cal, &c.” Sed in locis
citatis non heec verba airodekel reperies ; non enim occurrunt rpé-
poy kat Sap Por, neque r/ pe OéAete Torjoat, sed solummodo ri woujow;
preeterea oxAnpdy cor mpdc Kévrpa Aakrifey hic agndscunt CEcume-
nius, Vulg. Arab. Ethiop. quorum autoritas ad hanc lectionem pro-
bandam valet plutimum.
V. 20. ’Exipvoce rov Xproroy, bre obrée gar db vide Tod Ocod |] Tor
Xprordy, Chrysost. GEcumen. Arab. roy “Iycotv, C. Alex. Vulg. Syr.
ZEthiop. eodem sensu, idem nempe est in ore Apostolorum «npir-
re roy Xpeordv, et dicere Jesum quem predicabant, esse Christum.
Hoc sensu Philippus éxjpvocey tov Xprordy Samaritanis Act. viii.
5. Et falsi fratres ex invidia erga Paulum roy Xptorov knptvocovaerw,
Phil. i. 15. Quod autem addit Millius, Proleg. p. 93. col. 2.
“ Pauli scopo accommodatam magis esse vocem "Iycoty, cujus non
erat demonstrare Christum seu Messiam esse Dei filium, (id enim
Judeis maxime in confesso erat) sed probare Jesum Nazar. fuisse
Dei filium, sive Messiam,” in eo longe fallitur. ‘ Ego enim, inquit
Origenes, cum multis Judeeis, iisque sapientibus habitis conflictatus
ovdevig dxhxoa éravovyroc Tov Néyov Elva Tov vidvy Tod Ocod,’ lib, iis
contra Cels. p. 79. Et clarius adhuc, lib. iv. p. 162. ‘ Illud quoque
ignorat Celsus Judeeos non admodum hoc asserere Christum illum
quem etiamnum expectant adventurum, Ozdv dvra, 7) Osod vidy,
Deum esse, aut Dei filium. Hinc Hieronymus in hec verba, Jer.
xvii. 4, maledictus qui spem ponit in homine, maledictos pronunciat
Judeos qui spem habent in homine Christo, viz. sua, quem non
filium Dei, sed purum hominem putant esse venturum, unde Chris-
tum blasphemie reum pronunciant Judei, quia dixit se filium Dei
esse, Joh. v. 18. x. 34, 35.’
V. 31. Ai pév oby éxxXnolar caY édn¢ Tij¢ Tovdalac, cat Paxacatas
xal Lapapiac, elyor eiphyny, oixodopotpevar’] V.1. % éxxAnota, Vulg.
Syr. Zthiop. Sed Chrysostomus, (Ecumenius, et Arab. textum
sequuntur, et mentio trium ecclesiarum sub diversis provinciis agen-
tium firmat hance lectionem.
Cap. x. 6. Odroc Nadjjoet cor ri oe det roreiv’ | Quod cum desit in
MSS. pluribus “ glossema videtur additum ex Act. x.32. et xxii. 10.”
Millius hic et Prol. p. 93. col. 1. Posterior locus nihil ad rem facit,
et v. 32. repetit tantum quod hic dictum est, sic etiam cap. xi. 14.
quod hanc lectionem satis firmat; preesertim cum heec verba ag-
noscunt Chrysostomus, GEcumenius, et Vulg. qui plerumque plus
ponderis apud Millium habet quam codices MSS. universi.
V. 21. Tode dreorahpévoue drd rot KopynXiov mpde¢ abrév*] Ad-
ditum nullus dubito’ex xi, 11. claritatis gratia,” inquit Millius hic,
nempe quia deest circiter in viginti MSS. et versionibus, sed 1. si
desumatur hoc ex cap. xi. 11. cur non hic etiam addatur dro Katoa-
petac, quod occurrit illuc ? 2. Extat apud exemplar CEcumenii, apud
marginem Chrysostomi, atque apud comma 17. hujus capitis ; itaque
vero mihi similius videtur omisisse quosdam hee verba ex eo quod
post rove dvdpac supervacanea ea esse existimarint.
V. 32. “Oc rapayevdpevoc Nadfjoet gor.] ** Accessere commentarii
loco ex v. 22.” Sed agnoscunt Chrysost. GEcumen. C. Alex. Syr.
Arab?
Cap. xi. 12. -Myaiy Staxpwopevor’] Ita Greeca scholia et ver-
siones omnes ; nihilo secius heec Millius, Prol. p. 45. col. 2. ** Se-
quens pntéy deaxpduevoy nemo sustulerit, huc traductum est ex
(Li. 1.
cap. x. 20.” Hoc res omnino ithe ut veré Petrus repeteret que
ei a Spiritu Sancto dicta esse refert ibi Evangelista, suntque tanti
ponderis ad Petrum a crimine ipsi imputato vindicandum, ‘ut. sine
summa dBdefig, in hac rerum gestarum enarratione omitti non pos
tuerint.
V.6. Eidor ra rerparoda rife yije, Kad ra Sypia. -] Omittunt Syrus
et Epiphanius Heer.Cerinth. p. 112. cat ru Snpia*” Observasse autem
debuit Millius omissa pariter ibi esse ra rereeva rod obpavov ; idem
tamen Epiphanius disputando contra Ebionitas, p. 146. mentionem
facit rij¢ d2éune rijc éxovenc wavra év air® Snpia re; kab eriyn, Epmerad
kai werewwa, unde certum est eum legisse id quod antea omisit.
Cap. xiii. 18.’Exporogpdpycer abrovc év rij Eojuy.) *’Erporopépnoe
errore scribarum manifestissimo, pro érpopodopyzer,” inquit Millius:
sed Chrysostomus, (Ecumenius, et Vulg. ab impressis non dissenti-
unt : érporoddpysey vero ‘a librariis ex margine translatum fuisse in
contextum” probare conatur Millius his argumentis. 1. Quia de-
sumpta sunt ista exiDeut. i. $1. ubiversio LXX. legit é7, ev"
Sed quater'citat hee verba Origenes, sc. lib. iv. contra Cel..p. 210.
Hom. 18. in Jer. Ed. Huetii, p. 169. Comm. in Matt. p.459. et 475.
et ubique habet érporogopycey. Sic etiam Athanasius, ut in contra-
riam partem trahatur 4 Millio; sic enim testimonium illius recté al-
legatur in Heschelii notis.in Origenem, tom. i. p. 977. ’Ext:rocod-
Tov abrove ovroc Epepey de Et Tee TpOhdE TPOTOpophaEte TOY EauTie vidy
‘cum fecerint sibi Israelitee vitulum ex auro conflatilem, ait Athana-
sius, clm pane et aqua deficientibus murmuraverint, mores. eorum
sustinuit Deus, pariter ac nutrix filiolo suo flenti aut leviter irascenti
adblanditur; sed cum versa et mutata in pejorem partem essent om-
nia, supplicio eos affecit maximo.’ Legit etiam érporopdpnce codex
Vaticanus, teste Huetio. 2. ‘¢ Moses, inquit Millius, ad fortia quee-
que hortatur ; quod facere non potuit ex eo quod Deus eorum mores
in Eremo per 40 annos sustinuerit.’? Respondeo, potuisse tamen
populum hunc ad fortiter agendum incitare ex eo quod idem Deus
pro iis pugnaturus esset, de cujus potentia et-voluntate singulari du-
bitare, tot conspicuis prodigiis ab eo in sui gratiam editis tum in
/Egypto, tum etiam in Arabiee desertis, ubi paterna benevolentia eos
prosecutus erat, summum nefas esset ; hoc autem plane est comma-
tis tricesimi et 31. argumentum. —Pergit Millius dicere, * Deum
eorum mores per 40 annos in eremo sustinuisse incongruum est, im.
primis, ac fortasse ne verum quidem; quomodo enim eorum mores
per annos 40 in deserto pertulit Deus, quos omnes preter unum, et
alterum prostravit in deserto?” Respondeo, 1. Si Mosisit fides adhi-
benda, hee verba dicta fuerunt ante hane stragem; tum enim, in-
quit Moses, vobis dixi ne terreamimi neve timeatis eos, v.29. Je-
hova Deus noster, qui nobis prait, is pugnabit pro vobis, pro omnibus
que fecit erga vos in oculis vestrisin A2gypto, v. 30. Et que vidistis
in hoc deserto, ubi vos tulit Deus vester quemadmodum quisque
filium suum bajulare solet, per omnem viam quam confecistis, donec
ad hunc locum perveneritis. Resp. 2. Argumentum hoc supponere
70 rporo@opety idem hic tantum valere ‘quod mores eorum ferre,’ hoe
autem negant insignes critici, Gatakerus, Douszus, Boisius. Audi
Boisium, érporogdpncer abrove év rH Ephypiy, is e. Hoe Kad EBdoracey ad-
rove doetrpoddc roy vidy* tulit labores, molestias populi hujus. Moses
nimirum dixerat, v. 9. non possum solus NNW ferre hune populum;
et v. 12. quomodo solus NWN ferrem molestiam quany creatis mihi;
et hic Jehovah "JNW3 tulit te : in quibus locis Chaldeeus utitur voce
sebar ‘ bajulavit;’ seu ergo legas érporogdpncer sive Erpopoddpncer,
utraque sensu BacrdZew accipienda sunt, ut textui Originali respon-
deant. Claudo hee verbis Boisii; ‘ porro rporodopéw multo magis
mihi placeat quam rpodopopéw, non modo euphonie gratia, sed
etiam quia libri plerique omnes in e4 consentiunt lectione.’
V.19. KarakXnpoddérncev abrote rv yijv'] MSS. plura, Chrysosto-
mus et CEcumenius habent caraxAypovdpuncer, et “ sic legendum con-
stat ex. Deut. i. 38. ubi LX X. quos sequitur Lucas, voce hac. utun-
tur,” ita Millius: sed utram vocem legas, Grotio judice, nihil refert,
nam 51) in Piel et 5137 in Hiphel modo vertitur KuraxAnpovopely,
ut Deut. iii, 28. Josh. xiv. 2. et alibi «Xngodoreiv, ut Deut. i, 38.
CAP. II.]
apud Kircherum, sic Josh. xix. 51. Edit. Complut. et 1 Macc. iii.
36. Anpodoreiv est * terram sorte dividere.’ t
V. 23. "Hyewpe rg “Topaid cwrijpa’Incoiy.] Codices plurimi, Gicu-
menius, Chrysostomus in Comm. Athanasius, tom. i. p. 553. legunt
ityaye, et quidem cwrnpiay vitio librarii. Quod vero ijyepe sit ger-
mana lectio, probabilis ratio reddi potest, viz. quod rd suscitare semen
nunquam vertitur 4 LXX. ayew oméppa, sed semper dvacriaay
oréppa; et in loco parallelo Act. ii. 30. legitur dvacrjcey roy
Xpcordy. Vide cap. iii. 26..et Luc. i. 69. Kai ijyepe xépac owrnplac
hiv év rp vixy rod\raiddc airod; et sic se habet Dei promissum
dyacriow rp Aafid Jer. xxiii. 5. xxx. 9. ;
V. 33. ‘Ne xa év rp Warps rg devréow yéyparrat.] "Ev parug ry
“ xpore genuinam esse lectionem” acriter contendit Millius, ex auto-
ritate GEcumenii, Hilarii et Origenis Cat. in Ps. ii. 7. teste Cl. Hue-
tio. E contrario notatu dignum est, quod Tertullianus, contra Mar-
cion- lib. iv. cap. 22. et Cyprianus, libro i. et Quir. §. 13. habent-di-
serté Psalmo secundo, et Chrysostomus, versionesque omnes editis
‘congruunt: in Hebrea, Chaldea, et Greca lingua atque apud in-
terpretes Orientales hi Psalmi inunum neutiquam confunduntur. S.
Hilarius in Ps. ii. verbis luculentis declarat, quod regnante Ptole-
meo 70. senes Psalmos in hunc ordinem redegerint, numerosque
affixerunt spirituali et cclesti scientia Psalmorum virtutem intelli-
gentes: ex Spiritu igitur, et mandato Dei secundum Hilarium,
Psalmus hic secundum locum longé ante obtinuit, dictusque fuit se-
cundus, prius quam Acta Apostolorum literis 4 Luca consignata es-
sent: Hieronymi'testimonium hic allatum, ut subdititium, respuunt
critici : idem autem Hieronymus, cum Hebraicé Psalmos in lucem
ediderit, hec verba 4 Luca allegata, sub secundo Psalmo collocavit:
major Origeni ex Catena adhibenda esset fides, nisi dixisset idem
Huetius, sublata est Catenarum-fides. Ad summam. Si Psalmi
dveriypagor fuerint, cur diceret Athanasius hec verba desumpta esse
éx rod Cevrépov Yahpov; ad argumentum * Millii (mutandi devrépy in
xpory nulla omnino causa fuerit, legendi devrépp pro mpdry longe
maxima, ne discederet sc. Lucas a codicibus Hebraicis, ac Greecis
Veteris Testamenti). Respondeo, mutandi forte causam fuisse ut
textus conformaretur exemplaribus illis Latinis que 4 Beda et Erasmo
memorantur : quid multa? cum hec locutus sit Paulus, apud Psal-
terium vel numerorum erat distinctio aliqua, vel nulla; si nulla fu-
erit, cur Psalmum Paulus aut primum aut secundum nominat? Sin
autem reliqua, cur non ille Hebreus ex Hebreis receptum numerum
et ordinem ampiecteretur ?
V. 45. “Avriéyorrec xai*] Deest in MSS. quibusdam, versioni-
busque: quod tamen agnoscunt Chrysostomus, et Gicumenius, atque
idcirco solum omitti videtur, quia preecesserat dyré\eyor.
V. 48. "Eedéacay rév Mbyor row xvplov"] Sic Chrysostomus, CEcu-
menius, Vulg. Arab, Sed‘ Syr, et Ethiop. roy Ocdv, recté” inquit
Millius, Proleg. p. 129. col, 2.
Cap. xv. 20. et 29. Kal rot rvccrod.] IIvxrod omittunt, teste Millio,
Ireneus, Cyprianus, Tertullianus, Hieronymus, Augustinus, Ambro-
sius, Eucherius, Latini omnes: ceterum retinent Greeca que vidi-
mus omnia (excepto uno Cant.) versiones omnes, etiam Vulgata,
Origenes lib, viii. contra Cels. p, 396. ‘ Patres ac tractatores Greeci
universim, ut proinde minime sollicitandum arbitrer:’ idem vero
Millius, Proleg. p. 45. col. 2. ‘Iisdem Latinis patribus cum Paciano
et Fulgentio in medium prolatis, hee habet, certé medium xal rod
avixrov ipsius Luce non est, sed Christianorum veterum,’ &c. Ag-
noscunt 7d xvixrdy ante Origenem, Clemens Alex. Peedag. lib. ii. p.
172. post Origenem, Cyrillus Hieros. Catech. 4. p. 34, Cyrillus
Alex. tom. i. p. 153. et 575. Constit. Apost, lib. vi. cap. 12. Epipha-
nius Her. Naz. §. 8. ps 124. Concilium Gangrense, Can.2. Quid
ad heee Millius? ‘* Nempe ista cal rot rvxrod que ipsius Luce non
fuisse supra notavimus, introduxerunt ante Clementis tempora librarii
in textum,” Proleg. p. 61. col. 2. Vulgatum cur hic respuit si queras,
« addidit ex Grecis suis quartum suffocati” sc. Hieronymus, Prol.
* Proleg,
D. MILLII, ‘ke. | 61
p+ 82..col.1. Et tamen, p.61. col. 2. « Legebant exemplaria aliqua
Italicee versionis ante castigationem Hieronymi;” fefellit hominem
mos Latinorum, immo Greecorum, suffocatum sub interdicto sangui-
nis contineri existimantium, adeoque tria tantum hic prohiberi pu-
tantium; ita Tertullianus, Apol. cap. 9. ‘ propterea quoque suffocatis,
et morticinis abstinemus, ne quo sanguine contaminemur vel intra
viscera sepulto;’ Chrysostomus, Hom. 27. in Gen. Té éort xetac év
aiwart Wxiic, rovr’ éore mvuxroy, row ydp a&ddyou f Wuyi) rd aiparuy-
xdvev Adjiciunt his Ireneeus, lib. ii. cap. 12. Cyprianus ad Quir,
lib. ii. cap. 119. MSS. codices quidam hee cat dca ay pi) Sédwow
Eavroic yiveoSat éErépoe py) woiv Que quoniam non agnoscunt
Chrysostomus, (Ecumenius, Vulg. Syr. Arab. nec Clemens Alex.
Origenes, nec Constitutiones Apostolice, nec Patres reliqui ante
citati, ea cum Spencero rejicienda esse, Millio non invito, existimo.
Ver. 23. Oi mpeoPbrepor cad oi ddedgoé.] Ita Chrysost. GEcum.
Syr. Arab. mpeoBbrepor ddcdpoi, C, Alex. Vulg. Cant. Barb. 1.
Cap. xvi.7. Kaloix ciager abrode rd rvevpa] MSS. aliquot, Vulg.
Syr. £thiop. Cyrillus Alex, addunt,"Inoo%, sicut etiam Hieronymus,
lib. iii. contra Pelag, cap..6, qui et-hec. addit ; ‘ nota, inquit, quod
Spiritus Jesus Spiritus Sanctus sit ;’ et Cyrillus Thess. p. 298. simi-
Jem affert notam. “Iyood vero additamentum esse primo. aspectu
dignoscitur ; nam licet dictiones he zveijua Kupiov Xprorod, rod viow
avrod interdum usurpentur in N. T., dictio tamen rvetpa’Inood nun-
quam solitaria incedit; Epiphanius Anchor, p. 72, Chrysostomus,
et Gicumenius cum textu legunt; alteram lectionem natam suspicor
ex controversia, que post exorta est de processione Sancti Spirits
4 Filio. Millio tamen est “ genuina lectio,” Prol. p. 71. col..1.
V. 14. Tpoctxew roic¢ Aadovpévoeg ixd rod Taidov'}] Heec verba
agnoscunt Chrysost. Gicum. C. Alex. versiones omnes, excepto unico
Aithiope: et tamen, Prol. p. 124. col. 2. ‘* Scholion hoc adjecit li-
brarius quispiam in corpus historic.”
Cap. xvii. 23. “Ov oby dyvoivrec eboePeire, rovrov"] Vulg. et Ori-
genes in Joh. p. 155. legunt é et rovro’ Chrysostomus, (2cumenius,
et Clem, Alex. Strom. i. p, 314. et Strom. v. p. 588. Syr. Arab. lec-
tionem textis retinent: sensus in utrisque idemest.
V. 28. Tivec rév xa¥ ipae rouroy.| Deest momroy Irenxo, Lat.
Augustino, Ambrosio, agnoscunt Clemens Alex. Strom. i. p. 415.
Origenes Com. in Joh. p. 155. Chrysost. Gicumenius:. hinc obser-
vatio illa frequens Clementis, Origenis, Chrysostomi, Paulum pru-
denter et opportuné, profanis verba facientem, poetarum testimonia
_laudasse.
Cap. xviii. 5. Luvelyero rg wvedpare 6 Waddoc] V. 1. rg Aoyy. Ba-
silius, Theodoretus, Vulg. Syr. Athiop. instabat sermoni: sed Chry-
.sost. CEcumenius et Arab, cum excusis consentiunt; neque, enim
Tecte vertitur cvys‘xero active ‘ instabat,’ sed passivé ‘tenebatur,’
constrictus, coarctatus erat, Matt, iv. 24. Luc. iy. 38. viii. $7. xii.
50. Philip. i. 23. :
V. 9. ’Ev vueri.] Ita Chrysostomus, Gicumenius, Vulg. Arab.
‘apud Syrum tantum deest; Millio tamen videtur ‘‘ 4 librario aliquo
additum de margine,” Proleg. p..130. col. 1. .
V.10, ‘Eye eipe perd ov, xat.] Desunt hee tantum apud Zthiop.
versionem nullius fidei: ‘‘ Media tamen hec suspecta habeo zapep-
Prfeews,” inquit Millius, Proleg. p. 124.
V.17. Ilavreg oi “EXAnvec.] Desunt of E\Anvec, Vulg. unde Mil-
lius, Proleg. p. 144. ‘‘insertum est in nostris perperam :” agnoscunt
autem Chrysostomus, CEcumenius, versiones orientales omnes.
V.21. Aci pe ravrwe rv éopriy Thy Epxopévny morjoae cic ‘leoovea-
jp.) ‘‘ Hee, inquit Millius, aliunde sunt, ex Act. xx. 6. Act, xix.
21.” habent autem Chrysostomus, (icumen, Syr. Arab.
V.27. Avi ric xdprroc.] Ita Chrysostomus, Gicum, versiones ori-
entales omnes: desunt hec apud Vulg. Bedam, Basilium Seleuc.
forte quia non existim4runt dona eximia et divina in hunc hominem
collata fuisse, qui sciebat tantum baptisma Johannis.
Cap. xix. 16. Karaxvpieioac airay.] Vulg, et codices MSS. qui-
dam duorépwy ; cum textu legunt Chrysostomus, icumenius, Syr.
Arab, sine discrepantia.
62 EXAMEN
Cap. xx. 24. Merd yapéc.} Desunt hee in MSS. quibusdam,
Vulg. Syr. Retinent Chrysostomus, @cumenius; Arab. '
V. 28. Ti éxednoiay rod Qcov.) Lectionem: hance probat et
egregie firmat Millius. -
Cap. xxi. 7. 'Axd Tépov.].Ita omnes, excepto Cov. 3, sic tamen
Millius, ‘¢ dd T¥pov licet jam in nostris omnibus locum habent, ex
versiculo tertio hujus capitis initio huc traducta arbitror.” Prol.
p- 163. col, 2.
V. 8. Oi wepi rdv Tlatdov.] Desunt hee Chrysostomo, Vulg. Syr.
Agnoscunt (Ecumenius.et Arab.: et res ipsa postulat ut qui cum
Paulo Ptolemaiada conveniebant, inde cum eo egrederentur.
V. 13. Bie ‘Iepoveadyju..]. Omittunt hee Basilius, tom. ii. p. 429.
et Cyrillus tanquam non ‘ad eorum. propositum: agnoscunt Chry-
sostomus, Ecumenius et versiones omnes: et tamen Prol. p. 164.
** medium sic ‘Iepovcadhu est insertum v. 12.’? cur non et 13?
V. 22. Aci rdHO0c ove Ociv.} Desunt hee apud Syrum solum:
agnoscunt Chrysostomus, Ccumenius, Vulg. Arab. “ introducta
sunt, inquit Millius, ubi ipsa adscripserat scholiastes — ex
infra dietis y. 27. 30.” Proleg. p. 150. col. 1.
Cap. xxii, 12. 'Avip eboeSijc vel ‘eddiafi)e;] Chigaostuntasy Ccu-
menius, Syr. Arab, ‘* Hac tamen Millius, qui hic nescio quid deesse ~
putarunt, interserebant alii nee ex cap. x. 2. alii rr Pro-
leg. po 144. col.2.:+
V.20. Td aipa Srepelves rou Mieervpdi cov: | Ita: Griiow scholia et |
versiones omnes: deest Lrepdvov in codice Alex:: unde “vix‘est, ut
unius codicis. hujus testimonio lectionem hance germanam ‘existi-
mem, quis Zregdvov vocabulum tam insigne arene cent ie ” Prol.
p- 124.
Ve@l. Kai ovievdosv TH dvaipécer abrov.] Ita Chrysostomus,
Ccumenius, Syr. Arab., Vulg. solo renitente ; et tamen Millius,
“é pera Th dvaupéaes avrod alterius loci a r= mgs! cap. viii.
1.” -Ibid.
V.29. Kat bri jv-abrov detec] Ita omnies'‘excepto Ethiop. Et
tamen Proleg. -p. 124. col. 2. ‘“vereor ut heee ee scholiastes
aliquis ad plenitudintem historia?” ‘
Capi xxiii. 9. “Si spiritus Toit est ei aut i aigehe pa) Seopaya-
pey ; illud po) Seonaydpery adscriptum putat Erasmus ex cap. v. 39+:
et “quidni (inquit Millis hic) et hoc scholion adnotatum putemus
ad marginem libri a studioso quopiam, ac cum sensum commodum
efficeret, arreptum mox in contextum a librariis :” habent'tamen heec
verba Chrysostomus et GEcumenius qui phariseeos introducit htec
loquentes abrot dmooripter, pay abrov: roepovvreg Se6paexor eipeOa-
pev, et Atab. et sensus iis sublatis deficit.
V. 80. "Yad réy Tovdaiwv ———-ra rpd¢ abrdv.] Desunt hee om-
nia apud Vulg.:
Nihilominus:Proleg. p. 145. col. 1. medium WO TEy Towdaler; quod
est in editis irrepsit ex v. 27.”
V. 35. "ExéXevod re abrov év re mparrwplp rov “Hpwdov guddo-
cec8ac.] Ita Greeca scholia et versiones omnes; et tamen Millius
Prol. p. 91. col. 2. ‘ego quidem totum hoc pro ‘scholio marginali
habeo, quo lector quispiam adauctam voluit hanc historiam.”
Cap. xxiv. 15..’Avdoraow péddew tacodar vexpov.] Deest vexpav
in Vulg. Agnoscunt Chrysostomus, (Ecumenius, versiones relique ;
at judice Millio “* insertum est in editis claritatis gratia,” Prol. P-
942 cole t. -
V.16. ’"Arpéckoroyv cvveldnaw txew — diamayroc.] Habent
7d duaravrd¢ Greca scholia et versiones omnes: et tamen Millius
Proleg. p: 110. col: 1. * mihi fateor dkaxavrd¢ istud vehementer sus-
pectum est weipeuPryotbe, irrepsisse videtur & wee aed in locum
non idoneum:”
V.18; Tiveo dxd rij¢*Aciag Tovdaio.] Ita Greca scholia et ver-
siones universim vel hoc versu vel initio sequentis ; et tamen “ ad-
scripta fuerint ab aliquo ad marginem ex Act. xxi. 26. 37. explica-
tionis causa, irrepsére demum in textum,” Prol. p. 94. col. 2.
Cap. xxv. 16. XapigeeOai riva avOpwrov'eic dri\ecay.) Desunt
hee apud quosdam MSS. Cod, Athanasium, Basilium, Theodore-
VARIANTIUM LECTIONUM
agnoscunt Chrysostomus, CEcumenius, Syr. Arab. |
[LIB. TI.
tum: “ adjectum jam olim arbitror interpretamenti gratia :” agno-
scunt autem Chrysostomus, (Ecumenius, Syr. Arab. respondentque
egregié clamoribus: Sudesorum non.oportere eum vivere amplius,
cap. xxiv. 24.
Cap. xxvi. 7. "Ey heverlagyn Devinn hee tantum in Vulg. et
ZEthiop. Nihilominus Prol. p. 45. col. 2. ** commentarius est, non
textus, sed qui semel rapa: non: mirum si in infinitos postea co-
dices »manarit.” »
Caps xxviis 28. Kat rad Aodtoasres.] Dei heec Vulg. Syr.
Habent Chrysostomus, CEcumenius, a gee > necessario in-
telligenda.
Cap. xxviii. 1. Kal duacwSévrec.] Desoai Syr. agnoscunt reliqui
omnes: et tamen “lectionarium est ex versu ultimo capitis ntl
dentis, non Divi Luce,” Proleg. p. 130. col. 1.
V. 16. ‘O ixarévrapxoc waptiwke rode deopioue rg orparomeddpyy.]
« Desunt hec verba, ait Millitis, Vulg. Syr. Chrysostomo et tribus
MSS.” Ergo occurrunt apud reliqua exemplaria omnia, ut et apud
GEcumenium et Arabem; recté viri docti interpretantur, inquit
Grotius, ‘ preefectum pretorio,’nama Tiberii temporibus pretorianus
milesin castris habitus, teste Tacito Annal. 4.: etsub ejus cura fuisse
reorum custodias multis ejusdem Taciti locis evincitur ; quid ergo
impedit, quo minus hec Lucas referret, saltem ad indicandam sin-
gularem gratiam D. Paulo hic concessam?
V. 29. Agnoscunt hunc versiculum Greci scholiaste, interpre.
tesque omnes, a Syro si discesseris. Prol. tamen p: 130. col. 1.
“ versiculum hunc injectitium videri supra notavimus, p..94.”
LIBRI SECUNDI CAPUT TERTIUM.
Examen continet variaritium Lectionum in Epistolas D. Pauli, et in
: Epistolas Catholicas.
CAPITIS TERTII LIBRI SECUNDI
SECTIO PRIMA.
UT ratione, et methodo proposita procedat susceptum opus, de
variantibus in epistolis lectionibus jam dicendum est;’ et hic jucun-
dum mihi et gratum est, quod exemplaria nostra ab illis Theodoreti,
(cumenii, Theophylacti raro, idque in rebiis nullius feré momenti
dissideant, neque etiam ‘ab illis Chrysostomi que Kar’ dkpéBecay
scripta sunt, et non xara rd abrocyédoy rij¢ Nékewc. Interea tamen
mihi perquam molesta fuit frequens illa introductio patrum Latino-
rum, ét versionum quorundam Grecorum patrum in Latinam lin.
guam ; que quidem parum ponderis, et autoritatis habent. Gre-
corum quidem testimonia apud Millium parum valent, nam si illi
fides adhibenda sit, exemplaria eorum miseré depravata erant, atque
ipsius, tanquam CEdipodis, judicio opus est, ut 4 textu glossema, &
vera lectione interpolatio, seu scholion marginale, 4 genuino irrep-
titium dignoscatur. Errare autem malumus cum Origene, Athana-
sio, Basilio, Theodoreto, et CEcumenio, quam cum Italis, et —
apostolica, pené dixeram, vera sentire.
In Grecis patribus pervolvandis quarundam’ ex epistolis teh
pené capita totidem verbis quot i in textu, citata interdum reperimus.
Ex Gr. & versu 1. capitis i. ad Rom. ad quam ita legit Origenis
com. in Joh. p. 55. et p. 266. ita etiam ‘ab 18, ad 24. similiter
Greg. Nyssen tom. ii. p. 734. Basil. tom. ii. p. 682. 4 28. ad finem
capitis, Non leve hoc indicium est, quod in his locis varians una-
queeque lectio nihil aliud sit, quam textus genuini depravatio.
Cap. i. 16. To evayyédov Xpiorod.] Deest Xpiorod Vulg. Tertul.
Ruffino, Hilario Diac. Syr. Zthiop.” Retinent Theodoretus, CEcu-
menius, Theophylactus, et licet 4 textu Chrysostomi exciderit, eum
tamen ita legisse constat ex eo quod mirum illi sit visum Aposto-
lum qui alibi dixit, Giorior in cruce Christi, hic solum dixisse non
erubesco evayyé\toy Xpicrod. Cumque evangelium, de quo loquitur
apostolus, Christi pro certo evangelium fuerit, quidni hance vocem
hic adhibuisset pariter ac cap. xv. 19. 29. et ad eundem sensum
CAP, I11.]
hic v. 9s ibid. "Iovdaiy xparov. Td xpéroy agnoscunt Gr. scholia,
C. Alex. Hilarius D. et versiones omnes.. Et tamen dicente Millio
ex fide unius Tertulliani ‘‘irrepsit ex aliis locis hujus epistole,”
Proleg. p. 46. col. 2. — : sey TS
_ Vu17. Ex ricrewe Shoerar.] Vulg. Hilarius Diac. aliique Latini
legunt ‘vivit.’ Sed liquet Ireneeum, lib. iv. cap. 37.p. 365. legisse
‘ vivit,’ postquamenim hec allegasset verba, addit, ‘hoc autem quod
justus ex fide vivet, per prophetas preedictum fuerat.’ Ipse Hiero-
nymus, C. Alex. et omnia Gr. scholia legunt fjcerac, Esthius etiam,
spreto hic vulgato interprete, ait ‘rectius in futuro vivet,’ sic eniny
multi jique meliores habent codices, Grecis etiam Syrisque adsti-
pulantibus; nam et apud prophetam Hab. ii. 4. ipsum futuri tempo-
ris verbum habetur. Et 70 quoque interpretes futurum reddide-
runt, eademque lectio est in Grecis, Gal. iii. 11. et ad Heb. x. 38.
quibus-locis eadem scriptura citatur. :
V.18. Ti ddjeav év décxig careyévrwv.] Vulg. Hilarius Diac.
Orig. Lat. Pseud-Hieronymus, Latini alii legunt ‘veritatem Dei’ re-
clamantibus Greecis omnibus, versionibus orientalibus, et C. Alex.
et verd Origene contr. Cels. lib. vi. p.276. Hic autem nobis
odiose obtrudit “* Pseud. Hieronymum, sive Pelagium, opus, Usserio
judice, posterioris evi, quod a viro nullius judicii compaginatum
fuit,” ettamen gratum Millio, quia cum Vulgata, quee ipsi est in de-
liciis, multoties consentit.
Cap. ii. 1. Tae 6 xpivw»*] Ita omnia Gr. scholia, C. Alex. Vulg.
Hilarius Diac. Ruffin. Arab. “‘ rac tamen, inquit Millius, explicatoris
alicujus esse puto, non Apostoli, ita Syr.” Proleg. p. 230. col. 1.
Syr-autem ibi legit ‘ omni excusatione cares, 6 homo.’
. V.5. In die ire cai droxadivene txaoxprotac rob Seov.] Vulg.
Hilarius Diac. Iren. lib. iv. cap..71. p. 376: et Syr. legunt cum
textu. Omnia autem Gr. scholia cum aliis addunt cai ante dicaco-
kptotac ; hoc tamen, juxta Grotium, est tantum fy did dvoiv, quod
sensum non mutat.
| V7. Kal troporiy épyou dyabot.] V.1. di Epywr dyabov, Theo-
phylactus Antioc. ed. Paris. lib. i. p.’79. Millii hie me miseret ; nam
ex septem variantibus lectionibus unicam hanc in lucem profert, re-
liquas silentio premit, nempe pro card r@ tpya abrov legit Theoph.
cat diay tov peoSav; post dyaod omittit défay Kal reyjy 5 ante
Lwiy aidviv addit dwpncerat. Et denique yapdy eipyyny dvaravowy,
cal rhijOn dyaav, pro tote dé €E epBeiac legit roic & diaroe, Kai Ka~
rappovnraic, ut reliqua missa faciam. Nec sane constat consilium
ei fuisse ut certum aliquem locum allegaret, sed potius ut ex: uni-
versa scriptura Autolyco statueret ante oculos premia, que bonis
tribuet Deus, et peenas quibus improbos afficiet. Mults ejusmodi
variantes lectiones occurrunt, que nomen istud neutiquam meren-
tur: Gr. scholiis omnibus, C, Alex. Vulgato, et Hilario Diac. hic
tibus.
V.17.71dé.] ‘Ecce tu Judeeus cognominaris,’ v. I, ei dé ‘si autem,’
Vulg. Hilarius. Diac. Clem. Alex. Stro. i. p. 353. Theophyl. Syr.
Sed Chrysost. Theodoret. Ecumen. C. Alex. textui adstipulantur ;
atque heec, secundum Erasmum, est verior, et antiquior lectio ; alio-
quin non satis coheret ordo: ex v.21. confirmatur 6 oty diddoxwy,
nec enim, r¢ ody, ei de, sed idé apte respondet.
V. 26. Eic reptropy NoyteSycerat.| Hic in textu, Chrysostomus
legit reprrparjoerar, et deinde addit obx eime NoyeoSioerar, adda
rpamicera: dep éuparckwrepoy jy: aiunt autem CEcumenius, et The-
ophylactus, ov« ele riyv meptropiy ving, ddde ele reperopiyy oytaSh-
gerat, ita enim legunt Theopbylactus, Cyril. Alex. to. iii. p. 781.
C. Alex. Hilarius Diac. et omnes versiones que textum ab unico
Chrysostomo, sibimet ipsi parum constanti, abunde vindicant.
Cap. iii. 2. Mparov pév ydp ore éxcoredSnoay ra bya rob Seod.]
Ita Theodoret. GEcumen. Theophyl. C. Alex. Hilarius Diac. ver-
siones omnes. ‘ Origenis tamen in Catena MSS. ait Millius, istud
perinde interpretatur ac si scriptum esset dri rpéroy.” Idem innuit
Com. in Matth. p. 209. dicendo hac erant Adyta & wpwrov “Tovdaioe
imoredSnoay, et p. 462. vinea illis credita erat, lex et prophets mpo-
répowg pev rH dag éxeivy, primum quidem populo isti, kai yap mparoe
D. MILLIL, &. 68
éxcorebSnoay rd Mya rod Seo, iis enim primum commissa-sunt elo-
quia Dei, devrépoe 08 rij dxd rev éSvav éxkAnolg, sed hine non se-
quitur aliquid illum a textu diversum legisse, ut constat ex his verbis
in locum, ¢ quid autem multo sit amplius subjungit :’ ¢ primo, inquit,
quia credita sunt illis eloquia Dei, quamvis enim et gentibus nunc
creduntur eloquia Dei, sed illis, ait, primo sunt credita.” Quod si
Hey ydp omittat Chrysost. id nullius momenti est, exhibent enim ea
reliqui omnes citati.
'V. 9. MoonrtacdpeSa"} Ita Gr. scholia omnia, C. Alex. et ver~
siones orientales : quibus posthabitis, “ mponrtagdpeSa, inquit Mil-
lius, alicujus scholiaste est,” Proleg. p.46. col. 2. alriacdpeSa le-
gendum vult cum Vulg. Hilario Diac. Ger. Clar.
V. 25. Ace rije ri orewe.] Deest Alex. Chry. in Com.” ita Millius ;
sed fallitur, Chrysost. ibiid solum dicit, ‘ addidisse Apostolum éy rg
aivart abrod, ut sanguis Christi hostiis judaicis opponeretur.’ Cum
textu legunt omnia Gr. scholia, et versiones antique, inter quas
Vulg. Orig. Com. in Matt. p. 285. in Joh. p. 22. et in locum. Hanc
ergo levem dissimilitudinem, ut et 90d pro Imood commate sequenti,
Milliique judicium hic parvi facio, qui Proleg. p. 66. col. 1. ait,
“ illud dia réerewe irrepsisse non dubito.”
Cap. iv. 12.°Toic obx te reptropic pévov.] Theodoret. hic legit ov
roic sensu eodem. Chrysost. autem, CEcumenius, Cyril. Al. Glaph.
in Gen. p. 66. et Theophyl. legunt cum textu : ex eo autem quod
in commentario dicit-Theophylact. obrwe det dvayvavat, xa rarépa
Tijc WEptropijc, ob otc Ex weprropinc pone, duowpévore adrgs non magis
sequitur eum in textu legisse od rote quam pdyn¢ dpowpévore.
V. 19. Ob carevénoe.| Non consideravit corpus suum emortuum,
v. 1. d. od, C. Alex. Chrysost.ed. Mor. tom. i. p. 311. Theodoret.
&¢ karevdnoe, sed Chrysost. GEcum. Theophyl. in locum, Basil. to.
ii. p. 418, Vulg. Hilarius Diac. retinent od. Altera etiam Jectio
sensum non mutat, cum unicum hoc significet, quod licet Abraham
consideravit corpus suum mortuum, et emortuam vulvam Saree, non
tamen infirmatus sit fide.
V. 20. Od deexpiSn rq dmorig.] Ita legunt omnia Gr, scholia,
Vulg. Hilarius Diac. Syr. Arab, et C. Alex. est, tamen, dicente
Millio, ex fide AEthiop. rj dmerig arreptum de margine, Proleg. p.
124, col. 2. ,
Cap. v. 1. Eiphyny Eywperv.] Agnosco hic omnia Gr. scholia le-
gisse xwpev, Vulg. Hilarium Diac, et quosdam Latinos habeamus ;
sed monente Erasmo, in plerisque Greecorum codicibus scriptum ha-
betur Zxouer, et sensus hic non patitur imperandi modum (nisi 2x
pey reddas, ‘retineamus,’ quam significationem obtinet, Hebr. xii. 28.
aliisque in locis) Apostolus siquidem loquitur de justificatis per fidem
qui pacem jam habent cum Deo, et subsequentia per Dominum
nostrum Jesum Christum eundem sensum plané indicant; justificatis
enim ex fide in Christum, recté dicit Aipostolus * pacem habemus per
fidem in Christo,” parum recté autem dixisset, ‘ habeamus’ per eum
pacem illam, quee iis 4 longo jam tempore acquisita fuit.
V. 2..Ti wiore.] Deest Eth. MSS. quibusdam Hilario D. Sed
extant verba hee in omnibus Gr. scholiis, Vulg: Arab. Syr.: “est ta-
men, judice Millio, commentarius importuné satis intrusus in tex-
tum,” Prol. p. 46. col. 1.
V. 5. Tod doSévro¢ hyiv.] Ita Gr. scholia, versiones omnes, C.
Alex. Hilarius Diac.: “ et tamen, dicente Millio, rot dobévrog piv
assumentum ex fide Vulg. nescio cujus,” Proleg. p. 46. col. 2.
V.12. ‘O Oavarog dijLev.] ’'O Sdavarog hic occurrit vel ante, vel
post é:jASev apud Gr. scholia, et versiones universim, et C. Alex. ;
ex fide tamen Ruffini, et Hilarii Diac. “ irrepsit ex prioré parte ver-
siculi,” Proleg. p. 46. ‘col. 1.
V. 17. Kal rijc dwpede rig ckawoadyne.] D. rjc dwpedc, Tren. lib. iii.
cap. 18. p. 242. Orig. Com. in Joh. p. 334. August. lib. i: de Bapt.
cap. 13.: sed omnes versiones, et Gr. scholia, C. Alex. et Hilarius
Diac. hance vocem retinent, quam tametsi Origenes loco dicto omittat,
ait tamen p. 338. clam Judeos fuit, drt oi rv repiooelay rie xapiroe,
kal rijc Oopedc NapBdvorrec Bacredoovar, die rod évde "Incod Xprorov,
Ireneuni et Origenem non legisse, ait Grabius, forte quod he duce
G4 EXAMEN VARIANTIUM LECTIONUM
voces ob recurrentem particulam rij¢ per negligentiam scribee omisse
essent. Asserit quidem Millius «‘ Origenem legisse BaciAebover,” sed
emendatur hee lectio p. $38, ; et Marg. 334. adscribitur yap Bao
Aedeover, quod in Chrysostomo etiam potuit reperire Millius, si com-
mentarium illius diligentius excussisset, ubi in clausula év Swi Bact-
Aevooug, usque adeo in citationibus suis dormitat Millius, sicut etiam.
Prol. p. 46. ubi ‘ rij¢ dwpede irrepsisse” ait.
Cap. vi. 4. Aca rij¢ 8dfn¢ rod rarpde.] Desunt hee Iren. lib. iii. cap..
18.Tertul. de resur. cap. 47. In textu autem retinent omnes C, MSS.
Gri scholia; versiones, C. Alex. Hilarius Diac.: Proleg. tamen p.
74. cap, 2. “dud ddtne rov warpoc scholiaste est, non Apostoli.”
V. 10. ‘O ydp dréSave, rij dpaprig dréSave, et rH dpuaprig jor.)
Orig. in Matt, p. 417. ita Millius ; textum tamen ipsum exhibet Ori-
genes Com. in Joh. p. 11. Hipostigme postea ad vocem cpapria,
et p. 204, et lib. ii. contra Cels. p. 102. immo eodem in loco et linea
immediate sequenti rationem affert, quare dum loqueretur de remis-
sione peccatorum facta per Christi baptisma, addidisset jar, viz.
dtérep 6 dréOave rH Gpaprig hay, érel abrog dréfave rH dpaprig ob
rov éavrov, dda rd iyerépg. Crebras ejusmodi a Millio citationes,
ut res postulat, invitus refero.. Porro. Proleg. p. 124. col. 2. hee
habet, “‘rj duaprég quod in ceteris fere omnibus (excepta Ethiop.)
irrepsisse ex hujus cap. v. 2. omnino suspicor ;” ex suspicionibus tam
iniquis tota scripture fides periclitatur.
Ver. 12. Non ergo regnet peccatum in vestro mortali corpore
elg 70 braxovew arf tv raic émBuplace abrov-] Verba subnotata de-
sunt Iren. lib. v. cap. 14. p. 421. Tertul. de resur. cap. 47. Reti-
nent autem ea Orig. wept edyijc. p. 79. . C. Alex. Hilarius Diac. Gr.
scholia, versionesque ad unum omnes; perperam igitur Millius heec
veluti commentarium rejicit, non textum. Proleg. p. 46. col. 2. p.
66. col, 1. ;
V. 16, "Hrot dpapriuc cic Savarov*] Eig O4varoy agnoscunt Gr.
scholia, C. Alex. Hilarius Diac. Vulg. Arab. Ethiop. D.:Syr. Clar. :
* unde adjectum videtur, inquit Millius, antitheseos causa,” Proleg.
p: 46. col. 1.
V. 23.’Ev Xprorg Inood rg Kupiy hpoy.]Ita Gr. scholia, C. Alex.
Hilarius D. Vulg. Syr. Arab.: sed quoniam apud thiop. desunt hee,
Millio videntur esse veteris cujusdam adnotatoris: Proleg, p. 124.
col. 2. f
Cap. vii. 2. "Avdpt déderae vdug.] Fatemur’ Origenes in Matt. p.
268. legisse dvre vou, sed Gr. scholia, et vetustee versiones, C.
Alex. Hilarius D, lectionem textis sequuntur,
Cap. viii. 1. Tote yu) kara odpxa meperarover ddA Kkard rvedpa.]
Desunt hee Dial. contra Marcion. p. 146. Athanas. Ep. ad Serap. p..
18, Existimo autem verba‘ista eos missa fecisse ex more perusitato
patrum, qui quicquid instituto suo alienum est, silentio transeunt;
prima enim pars eorum occurrit apud omnia Gr. scholia, Hilarium
D. et vetustissimas versiones, atque apud Cod. Alex. quocum Atha-
nasius Arch, Al, plerumque conspirat. Postrema pars etiam repe-
ritur apud Theodoretum, (cum. Theophylactum, et Arab. Reti-
nendum esse autem constat ex mutua inter se verborum connexione
ad hunc modum: ‘ Nihil damnationis est iis qui ambulant care 7d
mvevpa’ 6 ydp vépog rou xvevuaroc liberavit me, et omnes qui sunt in
Christo Jesu, a lege peccati, qua ad mortem fuimus damnati.’
Cap. ix. 10. ‘PéBexna && évde kotrny éxovea Ioadx.] ‘Ex uno con-
cubitu’ Patres Latinialiqui, hee, et plura hujusmodi non tam di-
cenda sunt variantes lectiones, quam Greeci sermonis interpreta-
tiones. Rectius reddas ‘ex uno Isaac concubitum habens,’ i. e. co-
pulationem: Koérn enim hoc seepius significat, Lev, xviii. 20. xxx. 13.
Numb. xxxi. 17, 18. ‘Vel semen habens,’ adstipulantibus CEcumenio
et Ley. xviii. 23. Numb. v. 2. 20.: seepissime autem occurrit xoirn
oTmépparoc,
V. 18. “Ov Sédce oxAnpbver.] Agnoscunt ro Séde Gr. scholia om-
nia, Origenes in Ex. Ed. Huet. p. 22. C. Alex. Hilarius Di. versio-
nes omnes: censet tamen Millius irrepsisse ex margine explicationis
gratia, Prol. p. 156. col. 2.
V. 24, Ode cat éxddecer hae.) To ijpae habent C, Alex, Hilarius
(LIB, 11.
D. Gr. scholia, et versiones omnes. Male ergo Erasmus additum
censet explicationis gratia.
V. 28. Adyou yap cuvreday, xa avvrépvwv év dexavooivy, Gre Nb=
yor ouvrerpévoy trochaee 6 Kipwe éxi yc] Legendum vult Millius
Nbyor ourrehoy kal ovvrépywy roujote b Kipwoc, mediis intermissis ;
quum verojtextus exhibeat ipsissima verba rév LXX. interpr., appro-
bantibus Chrysostom. (Ecum. Theophylacto, Vulg. Arab. Hieron.
Hilario. Di., ne uno commentatore, in quantum scio, partem adver-
sam defendente, Milli sententia et lectio respuende jure optimo
videntur.
- Cap. x. 1."Yxép rot "Iepayd] Chrysost. Vulg. Ruffin. Hilarius D.
legunt abréy, quod idem significat, ac row "Iepay\: Ratione sc, ha-
bita ad Israel, de quo mentio cap. ix. $1.: unde Chrysostomus in
Psal, xlviii. Ed. Mor, tom. iii. p. 270. 6 Matoe rep Tovdalwy eSpnvee
Aywy } dénore t mpde Tov Sedy wel abray éarw cig owrnpiay. Sed
Theodoretus et CEcumenius tum in textu, tum in commentario le-
gunt irép "Iopafh.
V. 5. Tiy ducacoobyny ry é tov yvépov"}] Totum illud omittit
Ethiop.: habent autem Gr. scholia, Hilarius D. versiones, “sed in-
seruit quispiam,” Proleg. p. 141. col. 1. Mirum certe est, si in libros
omnes istos inseruisset.
‘O roujcac aira &vPpwroe Shoerar év abroic’] ‘* Deest aira Chry-
sost.:” ita Millius ; sed reperies tam in Chrysostomo quam in ceeteris
Gr. scholiis, etin Hilario Di., sicut etiam év atroic quee desunt in solo
Vulgato, iisque Latinis qui Vulgati vestigia premunt. Erratur etiam
in testimonio Clem, Al. ; non enim verba hujus epistole citat Stro. ii.
p. 281. sed ille Lev. xviii. 5. ad hunc modum, 6 woujeac abra ay-
Spwroc Choerat éy abroic* non esse mutandum éy éavroie, in éy éaur7,
suadent Clem. Al. versio réy,70. omniaque Grecorum scholia
contra Millium, Proleg. p..129.col.1. ; F
Cap. xi. 13. Ty dtaxoviay pov dofafw"] Vulg. Ruffin. Hilarius
Diaconus, videntur legisse dof4ew ; sed omnia Gr. scholia, C. Al. le-
gunt cum textu in presenti tempore, quod est ad scopum apostoli
accommodatius, Millio incassum renitente.
V. 21. Mirwe odd cov geionrat.] Non diffitemur Chrysostomum,
et Theodoretum legisse getcerar. Vulg. Parcat. Sed Gicumenius,
Theophylact. C. Alex. habent geienrac pro owOhaerat, v. 26. Vulg.
Hilarius, et Arab. legunt ‘ salvus fieret? cwSfonrac: sed Iren. lib. iv.
cap. 5. p. 278. ‘ Salvabitur,’. Orig. in Matt. p. 360. in Jer. p. 74. et
omnia Gr. scholia legunt cwShonrat. '
V. 30. "Qazep cat deter] Deest cat apud Chrys. et Theophylact. :
habent Theodoret. GEcum. C, Alex. Vulg. Syr. Arab. atque hic _
kat ipetc proprie significat vox etiam Anglice even you, or you also. .
V. 32. Conclusit Deus rove ravrac] Vulg. Ruffinus, Hilarius D.
Hieron. legunt r& rdéyvra, forte quoniam ita se habet Gal. iii, 22. Sed
Gr. scholia legunt rode rdvrag; utraque lectio eundem sensum ex-
primit, hominibus enim tantum hee gratia‘concessa est.
Cap. xii, 3. Dico enim dia rife xapiroe rij¢ doSeionc por] Ita legunt
Gr. scholia omnia; C. Alex. Hilarius D. Vulg. Syr. Arab. “* Sed
tamen quia in vers, /Ethiopica desunt verba subnotata, rij¢ dofeionc
poe adjecta censuerim ex 1Cor. iii. 10.” Proleg. p. 124. col. 2; Porro
Millius hic verba Chrysostomi sic exhibet abe eime, dua rijc codlac,
Sek rij¢ vopobeciac, dA\XA dud Tij¢g yd prrog Seov, Chrysost. ut nempe
faveret lectioni Ethiop. et Theophylacti dud rije xdprrog Seod, verba
tamen Chrysostomi hac sunt, ob« elre Myw yap ipiy dea rije copiac
rod Ocod, dua rij¢ vopoSeciac rov Oeov, d\dr\@ dia rije xaperoc, ubi
Qcov cum Apostolo relinquit intelligendum; non, prout Millius,
apposuit, .
Cap. xiii, 12. Omnes variantes lectiones ab A. ad I, refutantur
a pleno consensu omnium Gr. scholiorum, et Origenis ipsissima
textus verba exhibentium ; quamvis enim Hilarius Diac. et Iren.
Lat. legerint, ‘ omnibus potestatibus superioribus subditi estote,’
Grabius not. in Iren. lib. v. cap. 24, heec habet, ‘non ab ipsius Ireneei
manu, sed interpretis hec lectio profluxisse videtur.’ Orig. C. Alex.
August. tom. x. de yerbis Dom. Serm. 6., Syr. Arab. Gr. scholia
omnia legunt raica Wuxi) txoraccéoSw, 2, Chrysost. inquit, et
‘tem Millio, Proleg. p.135. col. 1.
CAP, III.]
CEcum. legunt id, non dro rod Oeov.”" CEcum. tamen Origenes,
Theodoret. Theophylact. omnes versiones, et Latini omnes legunt
‘4 Deo.’ . Chrysost. cum apostolo, aliquando dro, aliquando % ind.
3. ** Dicit Origenem Com. in Rom. omisisse hee verba ai 38 odca
€ovelar id rod Ocod reraypevar cio.” Stat contra Orig. contra
Cels, lib. viii. p. 421. ubi postquam citasset heec. ipsa verba, conti-
nuo addit év pév rolye roic mpd¢ ri sic “Pwpatove éinynrekoic, we
Suvaréy fy wiv ént wreiov Kal ratra ra pyyara rouxihwc eherdoapey.
Extant etiam apud Iren. C. Alex. apud Gr. scholia, et versiones
omnes : nihil igitur est cause, cur adjectum ab interprete quodam
censeret Erasmus. ‘Denique cum dicit “rd éoveia: deesse apud
Valg. Hilarium D. August. EEthiop. Orig. in Origene,” fallitur. Re-
tinent etiam Gr. scholia omnia, Syr. Arab. quee preponderant Lati-
nis legentibus ‘ quee autem sunt, 4 Deo. subordinate: sunt,’ ubi vox
« potestates,’ quee in priori parte commatis agnoscitur, necessarid
subintelligenda est: tamen Proleg. P. 134. col, 2. “ medium éov-
ciag irrepsit ex priori parte versiculi.”
- V. 9. Ob Yevdouaprvphcec.] Deest MSS. plurimis, Hilario Diac.
& Alex. Theodoreto Basil. tom. ii. p.471. Sed retinent Iren. lib.
iv. cap. 26.:p. 313. Chrysost. cum. Vulg. Arab. ZEthiop. Porro
aobtctisven apud patres est in notissimis rebus, iis preesertim, quas
verba sequentia (et si quod aliud mandatum est) satis indicant,
mutila quedam exhibere, et quasi decurtata. V.G. Orig. in Matt.
p- 380. Clem. Alex. Strom. p. 478., ita hunc textum citant, od
govetcerc, ob poryeioeic, ov KAdVerc, ceetera desunt. Et p. 381. Ori-
genes allegat unicum hoc ob govetcetc, cal et rie Erépa Evrod}, et
‘Theodoretus in commentario preetermittit ob« émBvpneecc.
V.13. M)) xépores] Syr. Arab. non Cantu, quod non est varians
lectio, sed explicatio vocis, ita enim Phavorinus et Scholiastes
Aristoph. Koyo, dochyij dopara roped, cvprocaxol goal, dpxn~
eee xara péSne* Vide apud Aristoph. p. 162. 708.772. ubi scho-
liastes observat hos cantus compositos fuisse cic darpdvwr ryeny.
Cap. xiv. 6. Kal 6 un dpovay rijy hpépav; Kupig ob gpovei. ]Parum
refert Latinos omnes hee omisisse, cum retineant Basil. tom. ii.
p. 456. et Gr. scholia, vide Prol. p. 125. col. 1.
my. 9. Eic¢ rotro yap Xpiorde adréSave, kal dvéorn, xa dvélnoer’]
*Avéorn suspectum habet Esthius occupati loci alieni, sed immerito ;
jas enim yocem illam apud Iren, lib. ii: cap. 20. p. 245. Orig.
in Joh. p. 126. $17. Et contra Cels. lib. ii. p. 110. apud Hilarium
Di. Gr. Arab. Gr. scholia omnia, ne Chrys. quidem excepto, apos-
tolus addit vocem dvé{ncey vel encev, ut respondeat voci Zirrwy, et
vocem dzéSaye ut respondeat voci vexpév, atque hinc fortasse fuit
quod has solas explicavit Chrysost. Rejicit tamen hanc lectionem
Mill. Proleg. p. 72. col. 1.:
V,21."H oxavdadiferat, #) doSevei*] Habent hec Gr. scholia om-
nia, Hilarius D. Vulg. Arab. Est tamen, juxta Millium, hoc scholion
marginale, quod scriba aliquis in corpus epistole transmisit: Proleg.
p- 123. col. 1.
V, 22. “Evaxwy rot Ocoi"] Desunt heec Madg. Chrysost. Habent
Theodoret. GEcum. Vulg. Syr. Arab. Hilarius Diac. C. Alex.
Cap. xv. 4. “Oca yap xpoeypdn*| Hanc lectionem retinent omnia
Gr. scholia, C. Alex. Syr. Arab. et postulat ipsa mens, sensusque
apostoli; loquitur enim de §. scriptura V. Testamenti: dicente au-
“‘ mutavit quispiam simplex
éypdgn, in xpoeypdgn.”
V.12. Mddiv.] Deest Ath. Chrysost. Habent relique: versiones,
et scholia, et C, Alex.: et.tamen Proleg. p. 124. col. 1. Medium
“* xdhy insertum videtur ex superioribus.”
V.13. Ev rg morevew* | Deest hee Clar. Ger. :
scholia omnia. C. Alex. Hilarius D. Vulg. Arab. ‘« Vereor tamen,
ait Millius, Proleg. p. 135. ne sit scholion.”
V.14."Ore cai abrod pearol éore rijc dyatwaivnc" | Ita Gr. scholia
omnia, Cod. Alex. Hilarius D. Vulg, Syr.: sed quia xa? adrot deesse-
videntur Arab. /Ethiop. “ media cat abrol, . ‘inquit Millius, Proleg.
p- 135. adscripta puto ad atti indeque i ipeveaiee in corpus-
li 1?
VOL. VI.
agnoscunt Gr.»
D. MILLIE & : 65
V.19. ’Ey duvdper tvebpaToc cov.) Millius p- 46.“ Ocot studiosi.
~— est,” sed agnoscunt Gr. scholia omnia, et versiones orien-
tales. .
V. 24. "EXevoouae xpdc tuac.} Desunt hee Chrysost. Vulg.
et Latinos qui vulgatum sequuntur. Explicantir 4 Theodoreto,
(cum. Theophylacto, atque ideo solum omitti videntur, quia pro-
videntia Dei iter illud intervertit. Vide annotata nostra in locum.
V. 27. Evdécnoay yap.] Desunt hec apud Hilarium, et 2: MSS?
Agnoscunt Gr. scholia, Vulg. Syr. Arab.: ait tamen Millius, “ re-
petitum’ omnino fuisse stispicor ex versu precedente,” Proleg.
p- 135. col. 1.
V. 29. D. Tot edayyediov.] D. Clem. Alex. Hilar. Diac. Cod.
Alex. : interpretantur tamen hanc vocem, Gr. scholia, Syr. Arab..
Proleg. p. 60. “* Commentarius est, non textus.”
Cap. xvi. 5. ’Azapyi) rij¢ “Aciac,] V. 1. rig "Ayaiac, recte.. Vide
Com. nostra in locum,
V.6. Quee multum laboravit cic jac] V.1. dude, quam lectionem
ut firmaret, adducit testimonium Chrysost. hic, et Proleg., p. 104.
Theophylacti, sed utriusque perperam : etsi enim Chrysost. in textu,
legit ipac, in commentario habet fac, quam’ vocem exponit de la--
bore 4 Maria suscepto rpdc rove doard\ouc’ Theophylact. Ed: Ox."
non modo legit jae in textu (sicut etiam Theodoretus et Gicum.
sed etiam addit, labordsse illam cic fude drocrédwy mAnpovoa rdéw.
V.16. ’"Aorafovrar ipde ai éxgAnoia.] V.1, add. rdca, ita Theo-—
doretus Vulg. et ¢ Latinis plurimi, sc. omnium illorum locorum ec-
clesize, i. e. pauce ecclesice, vel fortasse unica; rectius ergo omittunt
rt bas (Ecum. Theophylactus.
. 18. Kai cidoyiac.] Desunt hee 4 MSS. Agnoscunt Gr.
amie C. Alex. Hilarius Diac. et versiones omnes: habet tamen
Millius, 76 eddoyiac pro interpretamento marginali rijc xenorodoyiac,
Proleg. p. 135. ‘col. 1.
SECTIO SECUNDA.
1 Cor. i, 1. Tlatdoc cAnréc.] Deest KAnroc in tribus MSS. Ag-~
noscunt ergo reliqui, pariter ac Gr. scholia, Hilarius Diac. et ver-
siones antique: et licet non nominatim preefigitur ceteris epistolis,
hunc tamen quasi proprium locum ‘sibi vindicat, propterea quod
scribit jam ad eos qui de ipsius Apostolatu paululum dubitasse vi-
debantur.. Hinc est quod ipse ad hunc modum loquitur de seipso,
‘ Ego plantavi vos, iii. 6. In Christo Jesu per evangelium ego vos ge- ’
nui, iv. 15. Nonne opus meum vos estis in Domino, ix. 1.’ Preeterea —
voce KAnroc utitur Paulus ad Rom. i. 6,7. Unde Millius Proleg.
p- 135.“ medium «Ayrd¢ insertum videtur jam olim ex primis verbis
preecedentis epistole. ny
V. 18. Tote per dc oxiensbvile owlomévorc & hyiy.] Ita Hi-
larius Diac. scholia Gr. et versiones omnes, et C, Alex.: Millio
tamen’ péy et hiv videntur injectitia, fide nescio cujus vulgati,
Proleg. p. 46. col. 2.
-V.28. Kai ra po) Gvra.] V. 1. deest kai. Agnoscunt autem Gr.
scholia, et versiones omnes, Orig. Com. in Matt. p. 258. 374. Con-
tra Cels. lib. iii. p. 140. Quiatamen in Hilario Diac. deest, “lectoris
alicujus esse-videtur, non apostoli,” Prol. p. 164. col. 2.
Cap. ii. 4. Kat dvvdpewc*] Omittit Ethiop. Agnoscunt Greeca
scholia, et versiones omnes, C. Alex. Hilarius Diac. Orig. lib. i.
contra Cels. p. 5. in Joh. p. 10. et 88. in Matt. p. 354. Millio ergo
dicenti Proleg. p. 124. col.— “ adjectum credibile est,” deestparum. *
“Vi13. "Ev didakrotc rvebparog dylov'] Deest dyiov apud Clem.
Al. p. 557. Origenem in Matt. p. 353. 381.’ Et Philoc. p. 27. Mil-”
lio ergo adjectum videtur Prol. p. 60.’ Occurrit verd apud ‘omnia ~
Gr. scholia, et constat quod spiritus quater in hoc capite vocatur
Spiritus Dei, nempe Com. 10—12. 14. Et tametsi dicat Millius °
defuisse rod Seo apud Iren. p. 38. et Clem. ‘Al. 557. et Chrysosto-
mum adeoque addititium esse, Proleg. p. 70. lectoris alicujus esse,
non apostoli, p. 46, legas tamen mvevpa Seov hic in Clem. Al, Stro, ©
i
66 EXAMEN VARIANTIUM LECTIONUM
i. p- 297. Orig. in Jer. Hom. 12. p. 117. in Joh, p. 68. C. Alex.
Hilario Diac. Theodoreto, CEcum. et Theophylacto, Vulg. Arab.
atque adeo frustra rejicitur.
Cap. iii. $. Kat deyooraciau} Deest in 3. MSS. Vulg. ZEthiop.
Clem. Al, Stro. v. p. 558. add. Cod, Alex. Orig. in Cels. lib. iii,
p.140. Unde Millius dicit irrepsisse ¢ margine Prol. p. 94. col. 2.
Agnoscunt tamen hane vocem omnia Gr. scholia, Iren. Gr. lib. iv.
cap. 75. p.879. Basilius tom. ii. p. 95. Syr. et Arab.
Cap. iv. 14. ‘Qe réxvd pou &yarnra vovSerd.] MSS. Cod. quidam
C. Alex. vov0erav. * Recté (inquit Grotius) ut cohereat cum illo
de,’ at male, si Hilario D. Gr. scholiis, et versionibus cunctis major
sit adhibenda fides.
Cap. v. 1. Odx éy roic 20veor dvopaerat.] Deest évopacera: in sex
MSS. Epiphanio, p. 706. Tertul. de Pud. cap, 14. Hilario D, cx-
terisque Latinis, qui vulgatum preferunt. Agnoscunt autem C.
Alex. Syr. Arab. omnia Gr. scholia, explicantque fusius tanquam
verbum insigne et éudarccdraroy map’ éxelvore ov pdvoy ob ToAparal
rt rowovro, GAN’ ovd’ dvopacerat.
V.3. Tivo trw rotro xarepyacdpevov év dvdpare ro Kupiov, &c. |
Sic codices nonnulli testibus Chrysostomo et CEcumenio, iroort-
tavrec ad vocem Xprorod, ut intelligatur 6 cic rd dvopa Tov Xprorod
évuBpicag : sed sicut hanc expositionem improbat Chrysostomus, ita
insulsum, et pené ridiculum est dicere aliquem aliquid operatum
fuisse mali in nomine Domini nostri Jesu Christi.
V.4. d. Xpeorod.] Deest in Vulg. Athiop. sed retinetur apud
Greeca scholia, Orig. in Jer. p. 119. Syr. Arab.—Proleg. tamen p.
69. col. 2. ‘ addititium est.”
V.6. Ob caddy 7d kavynpa tpey.] Ita uno ore omnia Gr. scholia,
et versiones, C. Alex. et Hilarius Diac.: “ sicut autem omittunt ne-
gationem, et Latini quidam, sic nullus dubito apostoli ipsius exem-
plar.” Ita Millius Proleg. p. 46. col. 2. Qui argumento, vix rationis
speciem habente, motus, hoc “ frigidum” vocat.
Mexpe Zipn bdrov ro pipapa fupoi.] V. 1. pSetpe. Sed dodrot Ger-
manan esse lectionem acritér contendit Millius. Rectius autem
Cotelerius de hoc textu sic. Certum est antiquissima exemplaria
cum ab interpretibus et patribus tractata, tum quee ad nos usque
pervenerunt, habuisse aut habere, aut $%eipe, aut gupot, aut dodot.
Ireneeus videtur legisse @Seipec, ait enim corrumpit, lib. iv. cap. 46.
sic Vulg. illiusque fautores Apostolicze Constitutiones doAct, Sed ad-
notatur in margine Anastasium legisse ¢yyot in locum. Lectiones
posthac in usu quotidiano erant vel ¢Yefpe, vel Zyuot, ut apparet ex
epistola Michaelis Cerul..ad Petrum Antioch. scripta postquam
orta fuit controversia inter occidentalem et orientalem ecclesiam de
pane fermentato, viz. kadac de, kal rd dmocrohucdy éxéivo pnrdy Nap-
Bavovreg rd gackdy pupa Lipn boy 1d pdpaua Gupot, Srwe éxeivo
yeypappévoy Exover @Setpec, illum vero Zupot jure optimo al-
teri eum anteposuisse exinde liquet, quod hee sit lectio ipsius apo-
stoli Gal. y. 9. atque hic et illic orientales versiones, C. Alex. et
Gr. scholia omnia retinent 7d fvpoz, ne ulla quidem alterius cujus-
cunque lectionis mentione facta ; preterea hee lectio innititur tes-
timonio Hieronymi, quod plus valet quam Latinorum, qui ¢Se‘pec
potius quam éodo7 interpretantur. Is enim non solum in versione sua
utitur voce ‘ fermentat,’ Gal. v. 9. sed etiam addit ‘ male in nostris
codicibus habetur corrumpit, et sensum potius interpres suum quam
apostoli verba transtulit.’ Non leve firmamentum lectioni huic ad-
dit Buxtorfius, qui apud Hebreos de originali corruptione loquens,
vetus esse adagium ait ‘fermentum in massa,’ sicut enim parum fer-
menti fermentat ingentem massam, eamque corrumpit, ita concupis-
centia mala totum corrumpit hominem, Floril. Hebr. p.43. No-
tandum denique quod Proleg. p. 46, 47. Iren. Tertul. Basil. M.
nempe Lat, tom. ii, p. 631. Hilarius Diac. Lucifer Calarit. Pela-
gius omnes Latini qui legunt ‘ corrumpit,’ (i.e. ¢0¢ipex) producti sunt
tamen ac si certd legissent dodoi.
V. 7. "ExcaSdpare oby.] V. 1, deest oby in MSS, multis, Vulg. et
Hilario Di. Chrysost. Gicum. Agnoscunt autem Theodoretus et
Theophylactus; ita etiam, ait Esthius, quedam vetustissima Latina
[LiB. IL
exemplaria plerisque Greecis suffragantibus, illationis omittende fuit
causa quod sine eA legeretur hec scriptura in S. Paschali officio:
ceeterum optime quadrat heec illativa particula. :
‘Yxép jar. “ Explicatio est” Mill. Prol.p. 72. Agnoscunt autem
Gr. scholia omnia, Syr, Arab. Deest in Vulg. teste Erasmo, recla-
mantibus libris omnibus nostris, quibus in hac parte, ut dicam inge-
nue, magis accedo. ?
V. 8. "AN ev aZipore elduxpivelag, war GAnSeiac.] Desunt hee
apud /Ethiop. Habent Hilarius Diac. Hieron, lib. i. contra Pelag:
f, 97. Orig. in Jer. p. 143. in Matt, p. 270. in Joh, p. 163. 372. in
Hom. in Num. decies, Greeca scholia, et relique versiones. Hac
tamen sola autoritate fretus, adjecta, ait Millius, jam olim opinor
_ quee in nostris omnibus, Proleg. p. 124. col. 2.
Cap. vi. 5. Ovx toreyv——opdc, obde cies] Proleg. p. 135. col. 1.
** interjectum est obdé cic jam olim emphaseos causa,” ex Aathiop.
solius autoritate, repugnantibus Gr. scholiis omnibus, et Cod. Alex,
immo Vulgato, Hilario D. et Latinis omnibus legentibus ‘none est
inter vos sapiens quispiam ?’ Hac confidentia videtur mihi Millius la-
befactare loca pene omnia, in quibus divinitas Christi contra Photini-
anos adstruitur; ii enim, pari de causa, nempe codice uno, vel altero
aliud legente, dicere possunt ‘ hee, vel illa addita esse jam olim em-
phaseos causa.”
V.8. Kai ratra a&dehpove.] C. Alex. cum aliis legit rotro, ratra
omittit Clem. Al. (si Millio fides.) scholia autem Greca universim,
Vulg. Hilarius D. legunt cum textu; Proleg. tamen p. 60. col. 2.
heec habet, “ vix aut ne vix est quin lectionem hance genuinam esse
censeam esse unius nostri, quod video Clementis.” O quam pulchrum
est habere nasum criticum! defuit is, Millio hic fatente, Grecis
omnibus, et Latinis; nec minus absona sunt que sequuntur, “ eis
verbis inserta est emphatica particula, varia tamen, quod indicium 7a-
peuBAhoewe in al. rodro, in aliis ratra;” quorsum enim tot variantes
lectiones congessit, si varia lectio sit certum rapepSdsjaewe indicium?
V.19. Oix oidare drt 7d cHpa ipor.] V. 1. ra cépara, C. Alex.
Vulg. Hilarius D. Theophylactus.. Sed Origen. contra Cels. lib. iv.
p- 177. Chrysostomus, Theodoretus, Cicumenius, Syr. Arab. le-
gunt cua, Et quanquam idem sit utriusque sensus, lectionem in
textu, lectioni Vulg. anteponit Esthius, ‘‘ quod, inquit, in pluribus
est Greecis rd o#a corpus, congruit cum eo quod proxime preeces-
sit, ‘ eum qui fornicatur, peccare in corpus suum,’ ”
V. 20. Avidcare dé roy Oedy.] Vulg. Hilarius D. Tertullianus, Cy-
prianus, Chrysostom. August. legunt cai dpare, ‘ glorificate, et por-
tate Deum’ Ita Millius.—Sed observandumhic primo Vulg. Hilarium
D. Tertullianum, Cyprianum hic legere, ‘ Empti estis pretio magno,’
tefragantibus Greecis scholiis, C. Alex. et versionibus orientalibus
universis : Chrysostomus hic habet dpare: lege, ait Danzeus, 6) dpa.
Idem Ed, Mor, tom. iii. p. 370. in Psal. cxii. et Psal. cxlv. legit doza-
care O) roy Sedy. Irenzeus lib. v. cap. 13. p. 419. legit solummodo
‘ glorificate Deum in corpore vestro:’ et similiter August. de Trin.
lib. ii, cap. 13. tom, iii. p. 273. Quibuscum consentiunt Greeca scholia,
versiones orientales, C, Alex. Cyril. Al. de recta fide, p. 63. Pergit
sic Millius, Proleg. p. 135. col. 1, “‘ sequentia cal év rg mvedpare bpov
& rwé éore rod Oeod, non occurrunt in Alex. aliisque probatioribus
| Cod. uti neque apud Epiphan. Euthal. Vulg. Athiop.” Ea tamen
agnoscunt Greca scholia omnia, Syr. et Arab. et “¢ sensum, inquit
Esthius, clarum exhibent, iisque admonemur glorificare Deum in
utroque et corpore, et inspiritu, quia utrumque Dei est, atque proinde
utrumque suo famulari debet autori et Domino. Respicit enim ad
illud, ¢ pretio empti estis, et non estis vestri,’ estque tacita probatio
a partibus, ‘ corpus vestrum, et spiritus vester Dei est, ergo non estis
vestri; immo utrunque pretio emptum est, utroque igitur glorifi-
candus est Deus,’”
Cap. vii. 8. Oge\opérny ebvolay.] V. 1. dgedopévny ryny hic
Chrysost.; sed tom. v. Ed. Mor. p. 279. legit cum textu dpedjy.
Orig. in Matt. p. 363. Vulg. Hilarius D, & Latinis alii, sed Theodo-
ret, CEcum. Theophylact. Syr. Arab, textui assentiunt. Utriusque
lectionis eadem est interpretatio.
eS
CAP. II1.]
V. 5. Ti moreia, cai mpodeuxi-] Desunt rj vnoreig cai, in Orig,
Clem. Al. Cyprian. Hieron.: sed agnoscunt Syr. Arab. Gr. scholia,
Cod. Alex.: et cum Chrysost. et Theophylact. de extraordinaria pre-
catione in commentariis suis loquantur, aperte satis indicant jejuni.
um simu! adhibendum esse, quod plerumque talem precationem co-
mitatur; idcirco ut probaret Chrysostomus quod del ry vyoreig rv
xpocevyiy auvésevter t pag), heec ipsissima verba adducit,iva oxone-
Syre rij mareig, kal rH xpocevy7j. Com. in Psal. cxlv. Ed. Mor. tom.
iii. p. 829.
~ V.84. Mepepeorae 4h yur}, Kal 4 xapSévoc.] Ita Greeca scholia .
omnja, C. Alex. Basil. tom. i. p. 635. tom. ii. p. 499, Theodoret.
Her. fab. p. 306. Nota etiam, Hieronymo adversarium pulsanti,
non esse nimium fidendum ; in polemicis enim est magis sollicitus de
victoria, quam de veritate: aliter enim in hoc loco legit, lib. i. con.
tra Helvid, f. 6. ubi heec habet, *¢ Divisa est mulier et virgo,’ quid
oblatras, quid repugnas? Vas electionis heec loquitur, ‘ Divisa est, di-
cens, mulier, et virgo.’” Aliter atitem lib. i. contra Jovin. f. 20. ubi
sic legimus, “ Nunc illud breviter admoneo in Latinis codicibus sic
legi, ‘ Divisa est virgo et mulier,? quod non est apostolice veritatis ;
siquidem apostolus ita scripsit, ‘solicitus est vir quee sunt mundi, quo-
modo placeat uxori, et divisus est,’ ethac sententia definita, transgre-
ditur ad virgines, et continentes, et ait ‘mulier innupta, et virgo.’”
V. 39. Dvr) déderar vopy.] Orig. in Matt. 358. 363, 364. pluri-
mique é Latinis omittunt ydug. Sed Vulg. Hilarius D. Gr. scholia,
et versiones, item Basil. de Virgin. tom. i. p. 650. habent dp (utut
Millius ab Esthio deceptus, contrarium asserat) nec ulla alia homi-
nis, quam ex lege oritur obligatio. Millius tamen fidenter “‘ rg vopp
quod additum in nostris, haud dubio translatum ex Rom. vii. 2. :” ita
continuo confidentia supplet locum rationis.
Cap. viii. Nota quod 4 yersiculo 3. ad finem hujus capitis, licet af-
ferantur viginti quatuor lectiones, et amplius, Basilius tom. ii. p.
438, 439. textum pressé, et card xdda insequitur, nisi quod érepa
v. 4, omittat, et drddAvraz legat, v. 11.
V.4. “Erepoc.] Habent Gr. scholia omnia, Syr, Arab.: juxta tamen
Millium, irrepsit @ Marg. Prol. p. 95.
V. 10. "Ext ri of yvoce.] “ Non agnoscunt Hilarius D. Pelag.”
Mill. p. 47. cap. 1. Agnoscunt autem Theodoret. CEcum. Theophyl. °
Cod. Alex. Vulg. Syr. Arab. et, quod mirum dictu, émi r7 of yrooe
agnoscunt Hilarius D. et Pelagius.
Cap. ix.2. "Ev Kupig.] Ita Origen. in Joh. p. 399. Theodoret,
Ccum. Theophylactus, Hilarius D.: et tamen, juxta Millium, Prol.
p- 95. col. 1. irrepsit é margine.
V. 7. Kal éerot yadaxroc rij¢ roipyne oi« eoier.] Ita Theodoret.
Gicum. Vulg. Syr. Arab. Chrysost. et Theophylact. mutant sub-
stantivum in relativum, legendo airijc loco zofpyne, sensu eodem
salvo; Millio tamen judice, Prol. p. 69. col. 2. ‘‘ et rotpync, et ad-
ric adjectitia sunt,” quanquam una earum yocum subaudiatur ne-
cesse est.
V. 18. Toebayyédwov rod Xpiorov.] Ita Gr. scholia, Syr. Arab. :
sed Vulg. et Hilarius D. omittant rot Xpiorod : accessit ergo in nos-
tris ex interpretamento” Proleg. p. 95. col. 1.
V. 20. ‘Me ix6 vépor.] Addunt Cod. MSS, 7. Vulg. Chrysost. Hi-
larius D. August. pu) dv abrog id rov vopor, sed hoc additamentum
agnoscunt neque Origen. in Joh. p. 155. neque aliquis alius € Gre-
cis commentatoribus, nec versiones orientales ; et cum scripta sit
hee Epistola ad Corinthios, inter quos versabantur plurimi Judeo.
rum fidelium, qui eemulatores fuerunt legis, heec verba os eorum que-
relis implevisset, quod Paulus discessionem docuisset 4 Moyse ; hoc
enim leviori de causa factum vidimus, Act. xxi. 21. et falsi crimen
illi impegissent, eo quod dixisset se neque in legem Judeorum pec-
casse, Act. xv. 8. nec adversus mores paternos, Act. xxviii. 17.
V. 22. "Iva ravrwe rivitg cbow.| Hic Millius Proleg. p. 47. col.1.
ait “ cepdjow mutatum in cow ad evitandam ejusdem vocis crebram
repetitionem,” et p. 123. dicit ‘‘ mdvrwe rive irrepsisse, loco ge-
nuinee lectionis rdvrac.” Sed omnia Gr. scholia, legunt rayrwe rivac,
et miram simul Pauli caritatem laudant, qui se aliis dedidit tva «gv
''D. MILLI, &. hake 67
rove dAt-youc cwow* cum iis consentiunt. C. Alex. Arab. immo Pau-
lus ipse Rom. xi. 14. eirwe céow rive &£ ab’rév. In Clemente Al.
et Gregorio Naz. mire hallucinatur ; uterque enim, in his verbis iva
mévrac Kepdfow, respicit non hunc, sed vy. 19. ubi apostolus legit iva
mAsdvac Kepdjow. .Ita Elias Cretensis deGreg. Naz. “ Quod si
magnus hic vir omnes dixit, cum Paulus multos dixit, haud mirum
id videri debet; Paulus enim adid quod eventurum erat orationem
conformans, sic locutus est, ‘ ut multos.lucrifacerem.’ Hic autem di-
vinus magister ad Pauli studium, animique promptitudinem.” Com.
in Orat. 1. p. 163. vide etiam Clem. Al. p. 177.
V. 23. Totro dé row. | Totro legunt Theodoret. Gicum. Theophyl.
Syr. Arab. révra Vulg. C. Alex. Hilarius D. Chrysost. unde muta-
tum zéyra in rotro vult Millius Proleg. p. 77. “ révra inquit in rovro
mutandi causa aliqua; nec enim omnia fecit, nec facere potuit Paulus
propter evangelium (quid ni facere potuit omnia hic loci memorata,
eaque in hunc scopum dirigere) mutandi autem rovro in rayra omni-
no causa nulla;” sicille. Sed nec Milliusin se reciperet onus red-
dendi rationem de unaquaque variante lectione per totum librum
suum.
Cap. x. 5. Evddcnoev 6 Oedc"] Sic Gr. scholia, et versiones omnes.
Sed Marcion omittit 6 Qedc, ‘omnino recte’ Millius, Prol. p. 34. col.1.
— appositum erat in posterioris evi libris,’ Prol. p. 47. col. 2.
V.19. “Orc ctdwror, ri gor" | Ita Gr. scholia, et versiones omnes,
et Hilarius D.: rejiciimtur tamen hec fide C. Alex. Prol. p.35. col.
1. Et v. 20. ra Syn, quod agnoscunt Greeca scholia, et versiones
omnes, est ‘¢ Scholion marginale assumptum ex Psal. xcvi. 5.” Prol.
p. 47. col. 1.
V. 24: “Exaoroc.] Habent Gr. scholia omnia, et versiones orien-
tales, et C. Alex. D. Vulg. et MSS, quibusdam: ‘“ Scholion ergo
est,” Proleg. p. 60. col. 2.
V. 28. Té ydp Kuptov 4 yi), kat 76 tAHpwpa adbrijc’] Desunt hec,
secunda vice, Vulg. Hilarius D. Pseud. Hieronymus, Syr. Arab.
«* vix est quam ut huc transcriptum credamus ab oscitante quodam
librario:” ita hic Millius; reperias tamen heec verba apud Arab. C.”
Alex. et omnia Gr. scholia, adeoque causa major est cur retineantur.
Ita providi olim et negligentes fuerint Christiani, si S. codices in
omnibus ecclesiis publicé recitatos repositosque in ecclesiis, ab os-
citantibus librariis miseré depravari passi fuissent. Quod tamen
plusquam centies factum esse contendit Millius. Adde quod in his
verbis, édy dé ric cin iptv, ipiv ‘scribe esse, ait, non Pauli,’ fide
Vulg. et Hilarii, contra Gr. scholia, C, Alex. Syr. Arab. Aithiop.
Prol. p. 47.
V. 31. Idvra.] Habent Gr. scholia, Vulg. Syr. Arab. D, Zthiop.
ergo ‘* vix est quin non obstante codicum consensu ———— censeam
mayvra uberioris explicationis gratia insertum,” Proleg. p.159, col. 1.
Cap. xi. 15. ‘H kdpn dyrt mepyBoratov dédorar abri.] Deest airg
in MSS, plurimis, Theodoreto, et CEcumenio. Quid istuc tam mi-
rum voculam pretermitti, quam unusquisque lector subaudiendam
esse continuo existimaret, vel enim mulieri dantur come ejus pro
velamine, vel nemini preeterea? reperitur vox air apud Chrysosto-
mum, Theophylactum, C. Alex. Hilarium D. et versiones omnes:
adjectum est tamen, juxta Millium, ad absolvendam sententiam,
Proleg. p. 89. col. 1.
V.19. Act ydp cal aipecere év tiv civa.| Deest bpiv apud pa-
tres Latinos, atque adeo, “ juxta Millium Prol. p. 47. traductum est
ex posteriori parte hujus versiculi.” Atqui agnoscunt C. Alex. Gr.
scholia omnia, et versiones orientales. Est etiam observatu non in-
dignum, quod in citandis Scripturis, patribus usitatum fuerit, ex pre-
cepto aliquo demere particulam specialem, ut fiat preeceptum gene-
rale: ex. Gr. in cap. xiv. 34. ai yuvaixec inary év éxkdyolarc ovyarwoay,
multi omittunt ipoy, ut fiat mandatum generale.
V. 24. AdBere, pdyere.] Desunt heec in 5 MSS. et in Hilario D.
atque hine Mill, Prol. p. 95. reclamantibus Gr. commentatoribus,
Cod. Alex, et vetustissimis versionibus, dicit ‘ heec verba quee jam in
libris fere omnibus inserta sunt, provenire ex formula institutionis,
Matt. xxvi. 26.” At si hec ibi sint verba Christi, sequitur ea hic loci
i2
68 EXAMEN VARIANTIUM LECTIONUM
genuina esse, et ex evangeliis ab apostolo desumpta, utpote qui di- ,
serte narrat se accepisse 4 Domino quod habiturus erat illis.
Cap. xii. 3. Ovdele tv rvevpare cod Nadav Aé-yer dvaSepa "Inaody.]
“Ey wvebpare dyig, Orig, repli evyiic, et commentario in Joh. non
semel,” ita Millius, sed in utrisque peccat. Com. enim in Joh. p.
$59. 390, 422. posterior pars hujus vers. in quo hee verba év vetpare
aéyiy, continud citatur; prior in quo rd mvevpa Ocod nunquam, lib.
rept ebyiic, p66. Mirum est illum non vidisse opd\ua ypagixoy,
nempe legendum ibi secunda vice prout translatum est, non rvedpare
dyig, sed Ocot, quod ex verbis immediate sequentibus per modum
illationis dictis 7d abro dvopaswv Gywv rvedpa, cal rvetpa rod Ocod
luce clarius est.
V.11. Atapotr ida Exdory.] Deest ida, apud Vulg. Hilarium D.
Syr. Epiphanium. Retinent Clem. Al. Strom. iv. p.527. C. Alex.
Gr. scholia omnia.
V. 26. Kai néAn éx népove.] ‘ Membra de membra,’ éc péAoue Vulg.
Hilarius D. Clar. Ger. Epiph. Heer. Manich. §. 86. p. 707. pro qua
lectione contendit Mill. Proleg. p. 47. col. 1. At Orig. in Matt. p,
357. Basil. tom. ii. p. 305. Syr. Arab, C. Alex. et Gr. scholia legunt
cum textu. Nec multum discriminis est inter membra.particularia
ejusdem mystici corporis, et membra inter se pendentia. Quod in pa-
tribus hic Millius pronunciat “ frigidum, et extra scopum apostoli,”
nempe Corinthios qui partem ecclesice tantum constituebant, eam re-
liquis Christi ecclesiis concordare debere, est ipsius apostoli argu-
mentum, cap. xi. 16. cap. xiv. 33, et post multa vix aliud dicit ab his
yerbis. Chrysostomi, rocavrny ard yroune dpetidomey Exe dudvoray,
Sony ard gicewe Exeiva.
Cap. xiii. 2. Kai édy éxw wacay ziorw.] ‘Medium récay, irrepsit
ex priore parte vers.:” Ita Mill.. Proleg. p. 47. col. 1. Agnoscunt
tamen Gr. scholia omnia, C. Alex. Vulg. Syr. Arab,
Cap. xiv. 9.”EcecSe ydp. cic dépa Aadovyrec.] Deest ydp apud Sy-
rum, At habent Gr. scholia omnia, C. Alex. Vulg. Arab. Hilarius ©
D. Et tamen fide Millii “ interjectum est a lectore aliquo connexio-
nis causa,” Proleg. p. 130. col. 1.
V. 16. "Exel édy ebdoyhone ro rvedpart,] Ita Greeca:scholia versi-
ones omnes, C. Alex. Hilarius D. Deest xvevpare in Co. 3. ‘ nec
dubium, inquit Millius, quin ita apostolus,” Prol. p. 163. col. 2.
“V. 25. Kat otrw.] Omittunt hec verba MSS, Cod, quidam, Vulg.
Hilarius D. Junilius. Agnoscunt autem Gr. scholia omnia, C.
Alex, Arab. ait Millius ‘‘ desumptum nemo non videt ex posteriori
parte versiculi.”’
V. 32. Kal xveipara xpogyrev.] V. 1. Wwxai, Orig. Hom. in
Matt. p. 306. Hee sunt Origenis verba rvetpara rpopnrar rpodh-
Taig vrordocerat ovyxi Kai ai doyai: sed. Millius crebro oscitanter
legit.
V. 33. Ob yap éorw dxaracraciac 6 Ocdc.] Sic Gr. scholia, C.
Alex. versiones omnes, sed placet Millio lectio Hilarii D. “‘ non enim
dissensionis res, sed pacis,” Proleg. p. 47. col. 2.
V. 37. “Ore rod Kupiov eioly évrodai.] Scholion est évroXal,”
Prol. p.47. Agnoscunt autem Gr. scholia, et versiones omnes, C,
Al. Ocot évrondh.
Cap. xv. 10. Eiyi 6 cius.] Ex #thiop. solius autoritate rejicitur 8
eit, contra vulgat. Hilarium D, Syr. Arab. C. Alex. et Gr. scholia
omnia.
V.15. Eirep vexpor ob Tvelera | Has verba omittunt Iren,
lib. v. cap. 13, Hilarius D, Syr. Theodoret. Retinent autem Chry-
sost. ZEcum. Theophylact. Vulg. Arab. C. Alex. “ et si non exprime-
rentur, debent intelligi, ait Esthius, quod subsequentia indicant, per
at illationis, ei ydp vexpol, &c.”
V.20. ’Arapxi) 7 Kexoyinpéver & éyévero,] Ita Syr. Arab. Theo-
doret. Theophyl. Sed D. éyévero, Iren. lib. y. cap. 13. p, 420. Chry-
sost. Vulg. Orig. in Matt. p. 284. sine sensus discrimine.
V. 28. * Omittit 6 vide Irenseus,” ita Millius, Sed pace Milli re-
tinet Iren. lib. v. cap. 36, p. 461. Orig. etiam in Joh. p. 146. Atha-
nas, de hum, nat, p. 600. bis Cod. Alex. Ambros. verus lib. v. de fide,
cap, 7. Basil. ady. Eunom, lib, iy. tom. i. p. 769, Greg. Nyssen, orat:
" [ures 11.
in hee verba, tom, i. p. 838. Gr. isch et versiones omnes: atqui
non obstante hic nube testium, fidenter pronunciat Mill. proleg. p-
47. “ Medium 4 vide irrepsisse ex margine.”
V. 29. ‘Yrép rév verpiiv.] V: 1; ixép abrovy MSS. Dial. contra
Marcion. p. 124. Orig. in Matt. p, 487. qui idcirco solum habet ai-
roy, quia preecessit ray vexpev, que retinent omnia Gr. scholia, et
versiones, ipso vulgato legente, (quod Millius negat) ‘ pro mor-
tuis;’. * itrepsit tamen ex priore parte versiculi,” Mill. Prol. p. 65.
V. $1. “Hy éxw év Xprorg Inco rg Kupig jydy.] Hee pro assu-
mento habet Mill., fide Ger. Clar. Hilarii D. e 47. Agnoscunt au-
tem Theodoret. Cicumedius, Theophylact. C. Alex. versiones om-
nes. Chrysost. legit gv Xpiorg "Inaob:
V. 44. “Eore copa Yoyixdy, Kal Zore copa reyparicéy) -Habent
hee verba omnia,Gr, scholia. C. Alex. omnesque versiones, cum levi
discrimine MSS. quedam addunt «i, Vulg. et Latini si. « Heee ta-
men, inquit ille,a quodam scholiasta adnotata ad oram libri, retulere
scribee in contextum,” Prol. p. 95.
V. 47. ‘O Kiptoc & otpavod.] V.1. 6 Kbpuos omittunt Origen. Hip-
polytus, Athan. est Athanasius ibi spurius, Hippolytus lat. Agnos-
cunt omnia Gr, scholia, C. Alex. Syr. Arab. Dial. contra Marcion.
p:150. Et cum primus homo de terra terrenus, secundus homo
quidni sit Dominus de ccelo ceelestis ? sed cum ex fide Tertulliani, et
Epiphanii Marcion substituisset.cipwe, quid mirum si illam ob ra-
tionem quidam omiserint? vide Mill. p. 47.
V. 54. Td g0apriv rotro évdbcerar agOapeiay.] Retinentur Hes
apud omnia Gr. scholia, C. Alex. Syr. Arab. - Asserit tamen Mil-
lius ‘ huc translata esse ex versiculo proximé precedente.’ 'Prol.
p: 47.
Cap. xvi. 1. Tept 38 rife Aoyias. | Sic non solum legunt Greca
scholia, sed Aoyiay uno ore interpretantur rijy cv\Aoyiy Toy xpnpd-
rwy, et Phavorinus ait Aoyia, 4 cvddoy)), rapa rH AmoaroAy, Kal To éx
Today cuvecbépopevov, éyer & EXenpoobyny.
SECTIO TERTIA
2 EPIST. AD CORINTHIOS.
Cap. i. v. 2. Tlarpdc ipay, kat Kupiov Inood Xpiorod. | Agnoscunt
heec verba Gr. scholia omnia et versiones, C. Alex. et Orig. in Matt,
p- 500. * Irrepsere tamen ex aliis epistolis,” Mill. ‘Proleg.. p. 47.
col. 2.
V.10. Kat piera.] Desunt Chrysostom. Hilario Diac. Syr. sed
extant apud reliqua Gr. ‘scholia et versiones. Et tamen “ hee ad
marginem adscripta scriba textus partem esse putans, transtulit in
corpus epistole,” in Mill. Proleg. p- 129. col. 1.
Cap. ii. 16. Kat xpd¢ rairé rie ixavde.] Ita Greeca scholia omnia,
C. Alex. Hilarius D. Syr. Arab. Observant autem Gr. scholia
Paulum hic perpiagecv agnoscere ‘76d 6dov rie xaperoc, totum gratia
esse, et imbecillitatem humanam ad hec minime sufficere, «£ pay iy hy
Tov Ozovd dvvapue* éxelvou yap To way, cat obdev 7d juérepor, illius enim
est totum hoc quod agimus nihilque nostrum.” Sed Vulgati absur-
dam lectionem, viz. ad hac quis tam idoneus, (i. e. quam ego). hic
probat Millius, Proleg. p. 47, 48. meris somniis, et vitilitigationibus
fidens, quibus responsum é patrum scholiis adduximus. | Objicit 1.
‘ Apostolos qui evangelium per totum orbem preedicassent; non potu-
isse vere dicere, se huic quod tam preeclaré obiissent muneri, inido-
neos fuisse.” Seepondee, ex seipsis inidoneos se fuisse disertim as-
serunt, cap. iii. 5. 2. * Quomodo, inquit, speciatim D. Paulo quad-
raret, ad hec quis idoneus, qui aperté hic asserit se, ceeterosque apos-
tolos idoneos fuisse ministros N.Testamen.’ cap. iii. 6. Quis hic satis
mirari potest hominis confidentiam, qui verba hee ‘ non quod sumus
sufficientes ex nobis ipsis, sed sufficientia nostra ex Deo est, qui. ido-
neos nos fecit ministros N. Test.,’ in subsidium cause quam plane
destruit; adducit, queeque insuper ostendunt D. Paulum non dicere
cum Millio, ¢ se fuisse idoneos,’ sed tantum’ *& Deo factos esse ‘ido-
neos ministros'N. Testamenti ?’
oe le
CAP. I11.]
V.17. Ov rep éopev we ot i ohXoi.] Chrysost. et Theodoret. et|
Syr. legunt of Aoerof. Sed Vulg. ‘Hilarius D. Gcumenius, Theo-
phylactus textum firmant. Irenzeus heec habet ofrw [laddoc, ob yap
éopev d¢ of rodXol, lib. iv. cap. 44. Et quanquam Esthius dicat ¢ dic-.
tionem, oi rodXol, nec veritati congruere, nec modestiee Pauli,’ id hic
nullius momenti est; alibi enim apostolis de Judaicis zelotis et pseud- |
apostolis ait roANot reperarotew, ‘ multi ambulant, &c. de quibus
dixi yobis inimicos eos esse -crucis Christi,’ Phil. iii. 19. Est tamen
hoc apud Millium, Prol. p. 139. ‘* marginale Scholion” ob. rationem
plane frigidam, et ineptam.
Cap. iii. 1. "H éfvjpay cvorarxév’] Ita Chrysost, GEcum. Theo-
phylact. Syr. Arab. Deest cverarudéy Vulg. Hilarius Diac. Theo-
doret.: hoc tamen ex eo accidit, quod hee verba cverarixdy mpoe
jac immediate. preecesserint : ideoque posterius cveraruwy utpote
necessario intelligendum, superfluum videretur.
V. 17. O86 d 7d mveipa Kupiov.] “ Kupfov quod insertum est in reli-
quis jam omnibus, irrepsisse videtur ex proxime sequenti versiculo,”
ita Millius, Prol. p. 166. col. 2. Agnoscunt tamen Greca scholia,
et versiones omnes, C. Alex. et Hilarius D.
Cap. iv. 6. Tot @cov.] Ita Orig. in Matt. p.252. Greeca scholia
universa, C. Alex. Syr. Arab. Atqui “ rod Ozod explicatio est,”
Prol. p.34. ex autoritate Ethiop. Tertull. Clar. Vulg. apud quem
legimus ‘ claritatis Dei,’ apud Hilar. D. * glorie sux.’
Cap. v. 3. Eiye cal évdvodpevor.] Legendum hic vult Millius
éxdveduevor, reclamantibus Grecis scholiis, que legunt évdvodpevor.
Ita etiam Macarius Hom. 5. p. 35, 36. Chrysost. Ed. Mor. tom. iii.
p- 340. tom. v. p. 520. neque in commentario notat exemplaria hic
variare, sed ejusdem verbi variam esse expositionem. Ita etiam
Clemens Al. Stro. iv. p. 541. Vulg. Hilarius D. C. Alex. Atque
hee interpretatio : senile induti, non nudi reperiemur,’ clara, et
perspicua est, viz. ‘ in hoc ingemiscimus habitationem nostram que
de ccelo est superindui, siquidem eo tempore induti inveniamur
immortali corpore, et non nudi, sicut alii qui vestitu carebunt..
V.10. Ta dct rod owdparoc.] Agnoscunt hec verba omnia Gr.
scholia, C. Alex. Athanas, de incarn. tom. i, p. 110. Cyril. Al. de
R. fide, p. 66. Et Thesaur. p-276. de ador. p. 494. Origenes semel
quidem legit r@ ida, Hom. in Jer. p. 187. sed Philac. p. 65. in
Matt. p. 291. 335. 346. ra da, Theodoret. ra ida, ep. 91. et serm,
12. adv. Gr. 604. sed com. in Psal. xcvii. p. 791. et Heer. fab.
lib. v. cap. 30. P- 297. rd da, quod potiori autoritati innititur.
V. 15. Ei cic ixip ravrwy &xé0avey.] Retinent ci Chrysost. CEcu-
mén. Theophylact. C. Alex. Hilarius D. Vulg. Arab. Rejicit rd ei,
Millius Proleg. p. 71. col. 1. fide Theodoreti, Theophylacti, Gicu-
menii et Hilarii in commentariis (quos si inspicias, ne verbim quoid
probetur, invenies) Clar. adeoque Vulg. initio, (null4 prorsus conse-
quentia) his artibus variantes suas lectiones stabilire solet Millius:
magis ingenua est Esthii sententia, viz. ‘ verisimile est 4 Paulo scrip-
tam fuisse particulam <i, quod et sermonis connexioni inseruit, et in
plurimis legitur MSS. qui hodie extant: ansam prestermittendi in-
eauto lectori dedisse potuit similitudo dictionum «i, et efc, ut in hu-
jusmodi contingit.?
V.17. Kae ra rdyra,] Ita Hilarius D. C. Alex. Gr. scholia, et
versiones omnes ; et tamen “ r@ rdyra vix puto esse ipsius apostoli,”
Prol. p. 135.
V.20. ‘Yxép Xpraros oby mpeaPedopev.] ‘* Valebat in omnibus sed
perperam ody, ot ixép xpeoBevouer, Ambrosiast. omnino recte,” Pro-
leg. p. 48. col. 1.
Cap. vi. 16. KaQéc elev 6 Océe.] Deost 8 Ocdc unico interprete
Syro, et necessarid subauditur ; at Prol. p. 130. col. 1. ¢ lectoris
est, non D. Pauli.”
Cap. vii. 12. Tijy oxovdiy hyuoy riv imép ipor.] V. L. hyov ry
imép ipa, que quidem lectio mihi genuina videtur, autoritate
Valg. Chrysost. Theodoreti, Theophylacti confirmata, et tum mpdc
ipae quod Greca scholia omnia agnoscunt, minime insulsum erit.
Vide hic Millium nobis consentientem.
~~ Cap. viii, 12, Kao édy éxn rec.) Deest ri¢ inquit Mill, in MSS.
TO} -” D. MILLI, &e.
69
8. Vulg. Ambrosiast. Clar: Ger. Lat. Cyprian. ad Quirin, lib. iii.
§. 2. Clem. Al. nescio ubi, Theodoreto.Chrysost. textu, et Com-
ment. Agnoscunt autem.CEcum. Theophylact. C, Alex. Arab. et
tam in textu. quam in. commentariis Chrysost..(ubi deesse hanc
vocem dicit Millius) expressim adhibetur. Mandat, inquit, Deus,
ut caritatem exerceamus card divapey kat KaOd éxy ric, tanta est
Millio circa citationem suam incuria, Porro: ¢ ob «ad. ov« Zyer'ad-
jecta videntur explicationis gratia’ inquit Millius, Proleg. p, 124,
col. 2, repugnantibus omnibus Grecis scholiis, C. Alex. et:versioni-
bus, excepta /Ethiopica,
‘Cap. ix. 10. Xwonyfoar, car Anbar tov. ordpoy dpiv.] Millius
Prol, p. 88. col. 1. “xwpnyhoet, kal rrAnSuvet, Kal adkioer. Clar. Cod.
Al. Cicumen, Syr. Vulg. et Latini recte, et apostoli scopum ac-
commodate,” SedC. Alex. scholia Gr. omnia, et preecipue CEcu-.
menius, non retinent tantum, sed simul notant, ut cum C2cumenio
loquar, év eiy ic rater aivirrecSar, ad modum voti innuere, ‘apostolum
nullo modo metuendum esse, ne indigens inveniretur’ qui: caritate
abundaret, mic ay duedjoete tov Tov wvevpariKdy omelpovroc am dpov
6 Oxde Xwpnyhoa, TAnSivar, adéjoat ra yeyyfpara, tam levis in ag
risque est Millii fides.
V. 12. Aca woddAGy ebxaporioy Med O<9.] Mill. Proleg. p. 48.
«« Ambrosiast. ¢v @eg omnino recte.” Repugnantibus Gr, scholiis,
et versionibus oriental. et C. Alex.
Cap. x.7."Ore cane airdc Xprorod, obrw Kat jyueice Xprorov.]
Posterius Xpicrod, deest in MSS. et versionibus aliquibus, Chry-
sostomo, textu et comment. juxta Millium, Theodoreto, Theophy-
lacto, retinentibus solum C, Alex. Arab, CEcumenio: sed hoe nul-
lius momenti est, nihil enim frequentius, quam omittere vocem, que
in una periodi parte expressa, in altera subaudienda est. Et nota
insuper quod hi tres commentatores hance yocem in. commentariis
suis vel exprimunt ut Chrysost. ; sic dozep éxeivog Xptorov, orw Kat
éy@ Xprorod, vel intelligenda esse indicant.
Cap. xi. 8. Kat iorepnOeic.] V. 9. “ nal rnphiow. irrepsere in tex-
tum.” Proleg. p. 124, col. 2. 130, col. 1. Agnoscunt autem Gr,
scholia, C. Alex. versiones omnes.
Cap. xii. 19. Ev Xpiorg. ] Interpretantur versiones, omnes, Theo-
doretus, Theophyl. retinentur in textu CEcumen.: sed adjectitium
esse vult Millius, Proleg. p. 48. col. 2.
Cap. xiii. 2. ['pdgw.] Agnoscunt Gr. scholia, Syr. Arabs “Sed
quia omittunt Vulg. Hilar. D. C. Alex. Clar. ‘‘ insertum est ad ab-
solyendum sententiam,” Prol. p. 123. col. 1. 135. col..2.
V. 4, Eic tac.) “ Irrepsit, inquit Mill. explicationis gratia ex
v. 3.” Agnoscunt autem Theodoret. Theophylact. GEcum. C. Alex:
Hilarius D. et versiones omnes, Vide Prol. p. 48. col. 2. ubi deest
in Clar. Ger, Chrysost, '
SECTIO QUARTA.
EXPENDENS VARIAS LECTIONES EPISTOLZ AD GALATAS.
CAP. i. 4. ‘Qui dedit seipsum’ ixép épapriay jyiav.] MSS. Orig:
rept ebyijic, et Gacumen. in textu legunt wept, quee tamén duo unum
sonant, nam sicut 70 interpr. cim loquuntur de sacrificiis’ Vet. Test.,
modo wepi dpapriac, seu duaprioy, modo brép dpapriac seu dpapriay
indiscriminatim utuntur, ita Scriptores etiam N. Foederis, 1 Pet. iii.
18. Christus mortuus est, rep) dpuapridy, et Rom. viii. 3. sed hic, et
2 Cor. v. 21. imép. Hinc’est quod licet Gicumenius:habeat cep? in:
textu, in commentario legit tmép rév dpaprioy jpor, pariter ac ce-
tera Gr. scholia. Vide com. nostr. in2 Cor. v. 21. 1 Pet. iii. 18,
V. 6. "Ev ydpire tov Xpiorov.] Theodoret. et Gicumen, in textu
legunt Ocov- Chrysost. et Theophylact. omnesque versiones antique
Xprarov, et Gacumen, in Com. rod viod rot Seov; et tamen Frolo
p- 48. ‘ Xporod post additum videtur.”
V. 10. *H Zyros dvOpdmore dipéaxery.] “ Hee, inquit: Millius,. ad
marginem adscripta, mox irrepsere in textum,” p.124, col. 2. habent
autem Gr, scholia omnia, C. Alex. Hilarius D, Hieronymus, Vulg.
V. 15, “Ore evddcnoev 6 Oedg¢.] Deest 6 Od apud Theodoret, in
70 EXAMEN
Isa. xi. Hilarius D.Vulg. Hieronymus. ‘‘Accessitex Margine” p. 48.
Sed agnoscunt omnia Gr. scholia, C. Alex. Arab. Iren. lib. v. cap.
12. p.417. * cum autem placuit Deo’ (et tamen p. 423. ‘cum autem
placuit ei’) Autor. Dial. in Marcion. p. 108. Orig. in Joh. p. 123. in
textu dre dé ebddenoer, in Marg. 6 cdc, cum igitur Deus separavit
Paulum ex utero matris, constat eos qui legunt, ‘cum autem placuit
ei,’ cum textu sentire.
V. 23. “Hy more érdp8eu.] Desunt /Ethiop. Habent Gr. scholia,
.C. Alex. Hilar. D. Hieronymus, versiones reliquee; ast Mil. judice,
Proleg. p. 124. col. 2. ¢ traducta sunt ex superioribus.’
Cap. ii. 1. Tad dréGnv.] Deest wad Tren. lib. iii. cap. 13.
p. 234, et ‘in textu Chrysost. irrepsit ex preedictis,” ait Millius, Prol.
p. 48. sed ascensionem hanc rijy devrépay ava Bao vocat Chrysost.
Reliquaque Gr. scholia, C. Alex. Hilarius D. Hieronymus, cunc-
teeque versiones habent méduw.
V..6. Omittunt of doxodyrec.] Cod. aliqui apud Curcelleum.
Agnoscunt Gr. scholia omnia, C. Alex. Hilar. D. Vulg. Hieronym.
«¢ Trrepsit tamen ex vers. 2.” Prol. p. 130.
V. 9. TéxwBoe cat Mérpoc.] Hilar. D, ponit Térpoc ante "Laxwfoe,
sed Gr. scholia C. Alex. versionesque omnes, ne Vulgata quidem
excepta, primum locum tribuunt Jacobo.
Cap. iii. 1. Tj &AnOelg par) reiSeo0at.] < Videtur omnino, ait Millius,
huc adscriptum ad supplendum sensum ex cap. v.7. hujus epistole,’
nimirum, quia ‘apparet ex Chrysost. Theophyl. et GEcum. commen-
tariis defuisse illis hee verba, quee August. Ambrosiast. Sedulius,
et Primasius non agnoscunt, et que ideo pretermittenda duxit
Hieronymus, quod in exemplaribus Adamantii non haberentur.’ At
extant in Vulg. Hilario D. Arab. Theodoreto, et in textu Gicumenii
et Theophylact.: quod si non attingunt in commentario, non hinc se-
quitur eos hee verba non legisse. Et cum rei proposite apta sint,
et concinna, et absque illis sensus claudicaret, hoc satis argumenti
est, cur sint retinenda.
V. 12.’ AN 6 roujeac abri tvOpwroe. | Omittunt divSpwroc MSS.
plur. ‘Chrysostom. Vulg. Hilar. D. Hieronymus: rejicit ergo hanc
vocem Mill. Prol. p. 84. Sed habent Theodoret. CEcumen. Theo-
phylact. et C, Alex.: et cum necessarid subaudiatur et extet tum in
Hebreeo sermone, tum in versione réy 6, et sic citetur, Rom. x. 5.
quin hic etiam retinendum sit nemini dubium esse potest.
V.14.’Ev Xptorg “Incot.] Non legebat Chrysostomus ut liquet
ex Comment. sed legebant scholia Gr, reliqua, C. Alex. Hilar. D.
et versiones omnes.
V.17. Acabyjxny xpoxexvpwpévny bd rod Ocot cic Xprordy. | Omit-
tunt cic Xpeordv, C. Alex. Vulg. Hieron. MSS. queedam exempl.;
unde inter scholia docti alicujus 4 Millio numeratur : sed reperitur
apud omnia Gr. scholia, Syr. Arab. et Hilarium D.: nec omittendum
censeo, siquidem sensum commodum parit, nempe ‘ testamentum
factum in Christo, et confirmatum a Deo, irritum 4 lege fieri non
posse.’
Cap. iv. 26. "H re éort pirnp wévrwv jjpov.| Deest zavrwr
Vulg. Syr. Origen. in Jer. p. 84. contra Cels. lib, iv. p. 193. Com. in
Matt. p. 482. Euseb. de Martyr. Palest. lib. viii. cap. 11. p. $37.
Chrysostom. Ed. Mor. tom. iii. p. 747.: sed idem p. 886. legit
xayrwy jor, Iren. lib. vy. cap. $5. p. 459. omnium nostrorum,
Euseb. contra Marcel. lib. i. cap. 2. p. 10. jar axavrwrv Ita etiam
Theodoret. Gicumen. Hieronym. in locum, et Orig: in Num. Ho. 8.
f. 102, H. Ho. 26. f. 143. F. Et siquidem omnibus veris Christi
discipulis congruat cequé ac Galatis, ratio est cur retinenda git vox
mdvrwVe
V. 31. Non sumus ancillee filii, dda rij¢ éXevdépac.] Quidam
fini hujus capitis adnectunt ri éAevOepig 7} 6 Xprorde jypdic éhevOepwoe,
et exorditur subsequens caput sic, orfjxere ody ; ita Tertullianus,
Hieron. Hilar. D, August. Sed omnia Gr. scholia, C. Alex. Vulg.
Syr. legunt cum textu. Argumentum Esthii subaudiendo év ante rg
éevOepig, facile diluitur: male in quibusdam, inquit Grotius, hee
sunt divulsa, ita ut pars horum capiti preecedenti adhereat, Com.
in Gal. v. 1.
VARIANTIUM LECTIONUM
(urs. In
Cap. v. 3. Mapripopat a wddw. | Deest rdw Arab, Chrysost.
Hilar. D. Hieron.; sed Theodoret. CEcumen, C. Alex. Vulg. Syr.
retinent rddw. Ansamomittendi fortasse preebuit quod quibus-
dam videretur ad prius aliquod testimonium, quod illos fugit, apos-
tolum respexisse, cum revera ad solum versiculum proxime pree-
cedentem respiciat, ‘ego Paulus dico vobis’-—— “ ‘ testificor autem
ae est tamen cujusdam studiosi additamentum,” Proleg. p. 48.
col. 2.
V. 14. *Ev & Méyy.] Epiphanius, Tertull, Hilar. D. legunt év
buiv mAnpotira:, Sed omnia Gr. scholia, Hieron, Vulg. C. Alex.
Syr. Arab. éy Zu Ady, sed dicit Mill, Proleg. p.34. col.1. “éy iuiv
veram esse lectionem, et apostoli genuinam,” additque, * certe D.
Pauli est, Ep..ad Rom, xiii. 9.” cum tamen ibi apostolus legat, év
rout Aéyy, nulla mentione habita rot év ipiv, Nota etiam quod
porxeia et ddvor retineantur apud Gr. scholia, et versiones omnes,
Cap. vi. 15. "Ev ydp Xpiorg “Ijoot .obre wepiropih re ioxver.] De-
sunt priora apud Hilar, D. legendumque vult Millius ore yap repe-
rouy ri éorev: cum vero ipsissima textus verba habeantur cap. v. 6.
hoc unicum ad priorem lectionem firmandam satis est. Lectiones
pro quibus Millius contendit, profluxisse videntur ex 1 Cor. vii. 19.
ubi sine clausula hie preemissa legimus 4 zepcrop)) obdév éorw, est
tamen ‘ioyvec juxta Millium interpretatio, Prol. p. 135. et ‘ prior
clausula irrepsit ex cap. v. 6.’ Prol. p. 48. Porro extant hec verba
in Vulgato, Arab. Theodoreto, (Ecunienio, Theophylacto.
SECTIO QUINTA.
DE VARIIS LECTIONIBUS EPISTOLZ AD EPHESIOS.
CAP. i..10. "Ev Xporg.] “In Christo per Deum,’ Iren. (v. p: 18.)
ita Millius ; sed ibi solam nobis lectionem Valentinianorum exhibet,
ipse autem legit simpliciter ‘ in Christo,’ lib. v. cap. 20. p. 431,
V.18. Todo 6¢0adpove rij¢ davotac HpGy.] Ita juxta Theodoret.
Ccumen. et vetustissimas versiones; sed MSS. quamplurima Chry-
sost. et Theophyl. rie ‘xapdia¢e nullo sensus discrimine. Nam S,
Scriptura alibi habet dcavocar rij¢ kapdiac et Hebraicum Len sepius
idem valet ac ¢pijv, votic, dedvora.
Cap. ili. 1. ‘Yep ipéy roy eSvev.] Tay 2vGv desunt apud Ter-
tullian. ‘‘scholiastarum esse” dicit Millius, Proleg. p.110. 189. Re-
pugnantibus C. Alex. versionibus universim, et scholiis Gr. omnibus,
quorum judicio odd) 4 Eudacre rod ixép tpov rev é&viy* rodro ydp
évégyvey drt ob pdvoy bpac ob PdedurrépeOa, ddA Kal eopobpeba de’
vas.
V. 8. "Epol rg eXayrororépy wévrwy roy &yiwy.] Ita Gr. scholia et
versiones omnes, Orig. in Matt. 338. C. Alex. et Hilar. D. “ éhayio-
rorépy Tavrwy, scripsisse apostolum non dubito. Emolliens illud ray
dylwy ut et rdv droordhwy scholiastarum sunt de veritate, et con-
gruentia sermonis Paulini solicitorum,” Proleg. p. 139. col. 2. et
p. 110.
V.9. Tic 4 xowwyvia.] V.1. oixovopéa, quam genuinam esse lecti-
onem & Gr. scholiis et versionibus confirmatam agnosco, sed parum
interest inter communicationem et dispensationem mysterii de vo-
candis gentibus, ejusdem cowwvig factum.
Tp Ocs rg rad wavra Kricavre dt "Incot Xporov.] Heee ultima
verba non solum agnoscunt Gr. scholia omnia, sed etiam notant ér:
Kadac éuyynpdvevoe tic kricewe de "Incod Xprorod: sunt tamen “ com-
mentarius sumptus ex Col. i. 16.” Proleg. p. 123. col. 1. eadem licet
habeamus, cap. ii. 10. his verbis abrd ydp toper woinna krioSévrec év
Xprorp Inoot.
Cap. iv. 9. Td d& avéCn, ri gore ei pa) Gre Kal karéGn mparoy tic ra
karorepa péon Tic vic. ] *D. hic xa? Iren. lib.v. cap. 31.’ ita Mill. sed
fallitur. Ibi enim sc. p.451. legit ‘et descendit,’ sicut etiam omnia
Gr. scholia. Deest zpdérov, CEcum. sed non deest reliquis omnibus
Gr. scholiis, et versionibus. Deest etiam péon apud quosdam, unde
' Mil. * medium pépy lectoris est, ad supplendam sententiam,’ Proleg,
p- 41. Agnoscunt autem Greeca scholia omnia, et C, Alex. nec
CAP. IIL]
usitatius quicquam quam omittere verbum aliquod, quod unusquisque
lector adjiciendum esse ex se agnoscit.
V.17. KaSive cat rg Nourd Evy.) Desunt ra dourd, Clem. Al.
protrept. p. 54. Vulg. Hilar. D. Hieronym.: unde, dicente Millio
Prol. p. 60. col. 2. medium oud irrepsit ex cap. 2, 3. hujus epis-
tole.” A tamen ab omnibus Gr. scholiis, Syro, Arabe.
V. 23. "AvaveotoSat 24. évdicacSat,] V.1. avavecieSe, évdtaacSe.
« Sic Chrysost. Theophyl. Vulg. Hieronym. Hilarius D.infinitiva hee
stea facta sunt ob precedens amofécSar,” Proleg. p. 84. col. 2. Sed
Clem. Alex. p. 437. C. Alex. Theodoret. et Gicumen. legunt cum
textu, et &7o0éc0a, * deponere,” Latini retinent, quod hanc lectio-
V.28. Agnoscunt hic ré dya%év Greeca scholia, etversiones omnes,
C. Alex. et Hilar. D.: et tamen Proleg. p. 160. col. 1.‘ vix est quin
medium ayaféy pro pckolio marginali habuerim, sumpto ex Gal.
vi. 10.’
V. 29. Ipc oixodopiy ric ypetac.] V1. rije wiorewe, quam lecti-
onem interpretamenti causa additam hic censet Mill. et in Prol. p.
55. col. 1. propugnat. Sed repugnantibus Gr. scholiis universim,
C. Alex. Hilario D. et Hieronymo his verbis; “pro eo autem quod
nos posuimus ad edificationem opportunitatis. Hoc est quod dicitur
Greece rij¢ ypefac in Latinis codicibus propter euphoniam mutavit
interpres et posuit ad eedificationem fidei.”
V. 32. KaSuc xa 6 Ocde év Xprorg éxapicaro ipiv.] ‘*’Ev Xporg,
inquit Millius, Proleg. p. 89. col. 1. irrepsit ¢ margine ex Col. iii.”
13. raro enim patitur apostolum bis idem de eodem dicere. Agno-
scunt autem versiones omnes, Chrysost. CEcumen. C. Alex. Hilar.
D.: et quanquam dicat Mil. ‘deesse Theodoreto et Theophylacto,’
Theophylactus tantum ordinem, verborum invertit, legendo éyapica-
ro.ipiv év Xporg, Theodoretus sic 6 ray dAwy Oede éxapicaro hpiv
6a rod Acondrou Xpworob.
Cap. v. 5. Toiro yap tore ywboxorrec.] Plurimi Cod. MSS. Clem.
Al. p. 437. Chrysost. CEcum. legunt gore: ad eandem interpretati-
onem afferunt ac illam Theodoreti et Theophylacti, qui habent gore,
ita etiam Hieron. et omnes Latini qui legunt ‘ scitote,’ lectio Vulg.
scitote intelligentes, absona est, et absurda.
V.9.'O ydp xapréc rot rvebparoc.] “ V.1. rot gwrdc, Vulg. Hilar.
D. é Latinis multi, Theophylact.” ita Millius. Sed Theophylactus, et
Gr. scholia non modo legunt, sed fusius explicant vocem ‘ spiritus,’
quibuscum consentit Arabs.
V.21. "Ev ¢6By Ocod.] V. 1. Xpeorov, Chrysost. Vulg. Syr. Am-
brosiast. sed Qcov Theodoret. Gicum. Theophylact. Arab. Nota
quod v. 20. cai zarpi omittatur ab unico Ethiope, et tamen Proleg.
p- 124. “ irrepsit @ margine.”
V.27. "Iva wapacrijoy abrijv.] V. ‘L abréc, Theophylact. Vulg.
Hilar, D. Hieronymus. Sed Chrysost. Theodoret. GEcumen. Arab.
abriy, quam lectionem etiam sensus postulat, Nota autem quod
licet in omnibus legatur vel abri}y vel abrd, Millius tam air}y, quam
air) pro injectitiis habeat, Proleg. p. 105, col. 1.
V. 31. Kai rpocxohAnOhcerat rpoc ry yuvaixa abrov.] Habent hec
verba scholia Gr. omnia, C. Alex, Hilar. D. versiones omnes, aliunde
assumpta tamen disertim asserit Hieronymus. Ratio in promptu
est; iniquus conjugio fuit Hieronymus.
Cap. vi. 1. "Ev Kupig.] Sic omnia Gr. scholia, C. Alex. Hieron,
et versiones antique. ‘ Est tamen Commentarius,” Proleg. p, 48.
col, 1.
V. 10. ’AdeAgot pov.] Desunt tantum Zthiop. habent Gr, scholia,
et versiones omnes : at Proleg. p. 48. col. 2. “ irrepsisse videtur ex
lectionariis.”
V. 18. Eic abrd rotro aypurvoivrec.] Deest rotro Vulg. Arab.
Hilar. D. Hieron. Basil. Sed agnoscunt rotro omnia Gr. scholia, et
détaobe Chrysost. Theodoret, CEcumen. Vulg. Syr. Arab. “ Utraque
tamen 7é rovro et dégaeSe non sunt D. Pauli sed lectoris,” Prol. p.
135. col, 2.
D. MILLII, &e. | 71
SECTIO SEXTA.
DE VARIIS LECTIONIBUS EPISTOLZ AD PHILIPPENSES.
Cap. i. v. 1. Luv émoxdroc. | V. 1. cvveraxdrore, ¢ co-episcopis,’
Hilarius D.: sed quanquam prepositio ody adjungatur émoxdéroe
secundum veterem scribendi consuetudinem, constat tamen Greecos
omnes cum textu concordare: non enim notarunt quod Paulus apud
Philippenses mentionem fecerit co-episcoporum, nec querunt quam-
obrem id fecerit, sed cum Hieronymo dicunt eos, qui hic dicti sunt
episcopi, presbyteros fuisse. Denique nec id dicit Hilarius, sed hoc
tantum ‘cum episcopis et diaconis, hoc est, cum Paulo et Timotheo,
qui episcopi erant,” mirum quam frigide, et inepte.
V.18. Xprord¢ carayyédderau.] V. 1. carayyeddécOw, Euseb..;
non Eccl. Hist., ut Mill. hic hallucinatur, sed de vita Const. lib. iii.
cap. 58. et Proleg. p. 102. col. 2. In utrisque autem lectori impo-
suit Millius, nam etre popdce: ire adnOelg Xprorde karayyeddéoOw;
sunt ibi verba imperatoris, povovovy, Kai rapamAnoiwe fere inquit
Eusebius, propemodum aut tantum non cum: Paulo loquentis.
Adde quod Gr. scholia, et versiones omnes legant cum textu.
Cap. ii. 4. Mi) ra éavréy exacro¢g oxoretre.] Cod. plur. Basilius,
Hilar. D. legunt cxorotyrec, Vulg. * considerantes:? ast omnia Gr.
scholia, Syr. Arab. cxoreire, « quod scholiaste est,” Proleg. p. 71.
V.11. [ldca yhéooa eouodoyjcera.] MSS. quedam Orig. in
Joh. p. 134. et Theophylactus, éZopodoyhcerae, “ unde mutavit quis-
piam, inquit Mil. Prol. p. 160. futurum im aoristum ob preecedens
cum.” Sed Chrysost. Theodoret. Cicum. C. Alex. Hilarius D,
Tren, lib. i. cap. 2. p. 45. Gr. legit éZopodoyhoerae et Athanas, orat.
2. contra Ar. p. 346. et hanc lectionem firmant primo, 70 tva. 2. 7é
wayyy preecedentia, nam ubi occurrit, Rom. xiv. 11. éfopodoyjcerac
Sine iva precedente sequitur cépubec.
V. 15. Ev péoy.] Ita omnia Gr. scholia, Vulg. Hilar. D. preefert
ava pécoy Millius, Prol. p. 163. col. 2.
V. 30. TapaPovrevodpevog ry Wvyq.] V. 1. rapaGorevodpevoe,
Vulg. Hilar. D, Pseud. Hieron. Sed omnia Gr. scholia, C. Al. et
Photius legunt rapaPovdevodipevoe, i. e. ut aiunt Phavorinus, et He-
sychius eic¢ O4varoy éavrdy dove: male igitur Mill. ait Prol. p. 48.
“ignoratio sensus rod wapaPovevodpevog occasionem dedit huic
mutationi.”
Cap. iii. 9.-’Exl rq mioret.] Deest unico Syro. Sed Prol. p. 130.
col. 1. * vix quidem obstat summus codicum, quos jam habemus,
consensus, quo minus émt 77 wloree pro interpretamento, eoque. mi-'
nus opportune hic injecto, habeam.”
V.11. Elec ri dvdoracw riv vexpov.] V. 1. ri éx vexpoy nullo
sensus discrimine,
V.15. TG atrg crotxeiv eavén, | Agnoscunt vocem caydve Greeci
scholiastee interpretesque omnes, ne hodierno quidem Vulgato ex-
cepto; sed rejicitur tanquam “ interpolatio,” Prol. p. 55. ie 2. et
p- 135. col. 2. “ irrepsit ex Gal. vi. 16.”
V. 21. Qui transformabit corpus humilitatis nostree, ei¢ rd yevéo~
Oat abrd ctppopdov.] Bic 16. yevéo0ar avrd desunt Vulg. Hilar. D.
Iren. lib. v. cap. 13. p. 419. Tertulliano, At retinent ea Greca
scholia omnia, Syr. Arab.
Cap. iv. 3. Legas cal épwrg, vel. val éowr@ nihil interest.
V.4. Xaipere év -Kupiy wayrore.] Td wévrore desunt in solo
ZEthiope. Agnoscunt omnes scholiastee, C. Alex. Vulg. Syr. Arab. :
sed Prol. p. 124, col. 2. “ irrepsit ex 1 Thess. v. 16.”
V. 13. *Ev 7@ évduvapoirvri pe Xprorg.] Deest Xprorg in MSS.
quibusdam, Vulg. Hilar. D. Zthiop.: ergo Proleg. p. 123. “ adjec-
titium est :” sed habent Syr. Arab, Greeci scholiastee omnes.
V. 18. Tapa *Eradpodirov.] Sic Gr. scholia, Hilar. D. versiones-
que omnes: dicente tamen Millio, Proleg. p. 145. col. 1. “apd’Exa-
¢podtrov, quod habent jam omnes, Scholion initio erat sumptum ex
cap. ii, 25.”
Ver. 28. Mera révrwy ipoyv.] Ita omnia Gr. scholia, C. Alex,
Syr, Arab, Sed MSS, quedam, Vulg. Hilar. D, Pseud-Hiero-
72 EXAMEN VARIANTIUM LECTIONUM
nymus legunt ere rov rveiparoe ipdy. “ Recte” inquit Millius,
Proleg. p. 123.
SECTIO SEPTIMA.
DE VARIIS LECTIONIBUS EPISTOLZ AD COLOSSENSES.
CAP. i. 2. Kai Kuplov jysiv Ineos Xpcorod.] Omittunt hee verba
4 MSS. Hilar. D. Syr. et Theophylact. et licet reperias in textu
Chrysostomi in Com, tum ille, tum Theophylactus, ait éy ravrg rot
Xpieros ob riSnor Svopa, “lectoris ergo sunt, non D, Pauli” Mill.
Prol. p. 84. Sed agnoscunt C. Alex. Vulg. Arab. Gicumen, Theo-
doretus ; solum enim inspexerat Millius versionem Latinam, cum
heec verba Theodoreto defuisse affirmavit. Et siquidem in reliquis
epistolis omnibus Paulus eadem loquendi formula utitur cum)ad has
vel illas ecclesias, tum ad hos, vel illos homines, quid obstat quo mi-
nus heec verba hic etiam usurpisse videatur? ‘non ille Colossis error
obtinuit ut putarent Christo supplicandum esse mediantibus angelis,
sed dre dt dyyédwy rpoadyeaSat govro 7G Deg, ob dd Tod viov, quod
rationem omittendi hec verba 4 Theophylacto allatam prorsus ever-
tit ; cum enim apostolus Deum patrem nullo internuncio comparato.
precetur his.verbis ydpre dpiv cal elpiyn ard Ocod warpoc, he preces
falsam istam ex animis hominum satis evellunt opinionem.
V. 6. Kal: éore: xaprogopodpevor.| MSS. plur. Vulg, Hilar. D,
Syr. Chrysost. Theodoret. et Theophylact. addunt cai atfavduevor
(quod tamen, pace Millii dicam, deest Gicumen. textu et Com.) : in
Grecis non Jegi, ait Erasmus, illud atfaydpevoy ;' non adesse in
MSS. ait Grotius. Desumptum videtur ex bs eden: v. 10: hujus
Cap. kaprogopovyrec kai adtavdpevot.
V. 10. Ut ambuletis déiwe. rot Kypiows Vulg. Lat. Didymus,
Hilar. D. Pseud-Hieron. Ocotd: sed omnia Gr. scholia, Clem. ‘Al.
p. 576. C. Alex, textui assentiuntur.
V. 14. Thy axordrpwow did rod aiparoc aires] Omittunt hec
postrema verba Syr. Chrysost. Theophylact. Athanas. tom. i. p.
466.: sed agnoscunt Arab. GEcum. Theodoret. Iren. lib. v. cap. 2.
p- 395. Paulus i ipse, Eph. i. 7.
V.18. Tod owparoe rijc éxxAnolac.] Resisent TOV owparog Greeci
scholiastee, C. Alex. interpretesque omnes, dempto /Ethiope, qui
tamen reliquis omnibus anteponitur, Prol. p. 124. col. 2.
V.24. Nunc gaudeo év za6jpact pov.] In MSS. Vulg. Hilar. D.
Syr. Theodoreto, deest ov’ Habent Chrysost. Cicumen. Theo-
phylact. : et cum loquatur apostolus de afflictionibus quas in carne,
sua passus est, vox pov vel legatur, vel subaudiatur necesse est: ta-
men est ‘ addititium,” Prol. p..89.
Cap. ii. 4. Mf rec.] ** V. 1. undete, Clem, Al.” sed falli-hic Millium
patet ; vide Stro. vi. p. 645.
V.7. Kafe buddy Sure mepiocevovrec év abri. al Kal additur post
calm, et éy airp desunt in quibusdam MSS, sed Greeci scholiaste
textui consentiunt. ;
V.9. Plenitudo divinitatis cwpariKdc.j “ Deest cwparuéc, Iren.
lib. i, cap. 1. Cyprian. 1. de bono patientite ;” ita Millius, sed repe-
ries verbum illud apud Orig. in Jer. p. 56. Hilar, D. Greeca scholia,
et versiones omnes. Quod ad Ireneum attinet loco citato, p. 18.
ex Grabii sententia non habemus verba Ireneei, sed Valentiniano-
rum; legerunt tamen (ait ille) cwuariae Greeci Patres omnes, et de
Latinis, Hilarius, Augustinus, Pluresque alii.
V. 11. "Ev rp drexdtoe rot owparoc rév dpapridy rij¢ vapKdc.]
Omittunt roy duaprudy MSS. aliqua, Hilar. Diac. Clem. Al. Stro.
iii. p. 444. Pseud.-Hieron. (de quo vix unquam sum adeo solicitus
ut queram quid dixerit, senseritve) ; sed Basil. Prol. p. 61. tom. ii,
p- 447. et Greeca scholia textus lectionem exhibent, ‘et contra
Millii, ** de Scholio ‘in-textum introducto” sententiam corroborant.
V.18. “A jo} éwpaxev éuBaredwy.] Deest po) in MSS, quibusdam,
Orig. contra Cels. p. 236. sunt Calar. Hilario D, et Cod. Lat. teste:
Augustino Ep. ad Paulinum: sed Greca scholia, versiones omnes, et
teste Esthio, Greeca omnia, et Latina que nunc extant, negationem
habent, et in margine Origenis adnotatur 44. . Habent libri editi,.
(ur. 1.
V. 20. Ei oby aweSdvere.] Deest ov in MSS, Theophylacto,
Cypriano, quod retinent Chrysost. Theodoret. decum. Vulg. ‘Hila--
tius D, Syr.
Cap. iii. 12. Lrrdyxva olerippisy.] Origen. in Matt. 473. Clem.
Alex. Chrysost. Vulg. legunt oixrippod, nullo sensus discrimine, sed
ad oram Origenis adscribitur Cod. Reg. oicrppdy, et sic Theodoret.
GEcumen, et Theophyl. ‘ Mutatum tamen oixreppod i in olxrippeiy”
ait Mill. Prol. p. 61. col. 1.
V.18. Tote idiow avdpdow.] Deest idiore in cunctis Seestcbibeak:
Clem. Al, Stro. iv. p. 499. Hilar. D. Pseud.-Hieron,; Theophylac-
tus legit dvdpdow tuor. Vel legendum vel intelligendum esse con-
stat, pro certo enim monentur hic uxores ut suis, non aliarum mu-
lierum maritis, subditi sint. _ Vide Paulum Eph. v. 24.
' V. 20: Hoc est evdptoror 7 Kupiy.] MSS. exempla phichaa,
Theodoret. Theoph. et Vulg. legunt év Kupiy. Atqui Clem. Al.
Stro. iv. p.499. Chrysost. Gicum, multi Greci Latinique codices;
teste Esthio, sine preepositione, atque eo modo plenior est sermo.
V. 22: Qi doidor draxovere kard wdvra rote Kard odpKa Kupiorc.]
Ita Greeca scholia, versionesque, dempto’ ZEthiope, omnes, Sed»
Millio Proleg. p. 124. col. 2. ‘‘intermedium card bestia dien et ard
odpxa videtur marginalis explicatio ex Eph, vi. 5.” Consultius esset
recepte potius lectioni eo quam thiope duce ab aliis
omnibus deviare.
Cap. iv. 2. "Ey ebyaporig.] Sic Gr. scholia, C. Alex. versio-
nesque omnes. Sed Prol. p, 49. col. 1. Prado ex cap. 2, v.7. aut,
' etiam ex Phil. iv. 6.”
V. 3. Ovpay rod: Ad-yov.] Hic iterum Millius Svpay simpliciter,
(utcumque Sipay rob Abyov, sit jam in omnibus codicibus) pro ge-
nuina vix est quin habeat, Proleg. p. 61. col. 1. :
V.10.’Apiorapyoc 6 ovvarypddurdc pov.) “'O suvarypddurde pov,
irrepsisse videntur ex Ep. ad Philem. v. 23, 24.” ita Millius Proleg.
p- 124. col. 1. Agnoscunt tamen Greeci scholiaste, C. Alex. Hi-
larius D. interpretesque omnes preeterquam unus Aithiops.: ,
V.13. Ziptov woddv.] V. 1, ré00v wordy, mod Kdror, ayova
xodvy; multum laborem, Vulg: Hilar, D. Sed Gr. scholia, Syr.
Arab. textui consentiunt. >
SECTIO _OCTAVA.,
QU EST DE LECTIONIBUS VARIANTIBUS IN EPISTOLIS
AD THESSALONICENSES.
1 THESS. i. 1."Ard @cd6 marpoc hudy Kal Kuplou "Tnoot Xporod.] »
Desunt hee verba in Vulg. Syr. Arab. Zthiop. Hilario D. Pseud.- -
Hieron. Retinentur autem Chrysést. Theodoret. CEcumen. C: Alex.
et ob id solum omitti videntur, quod Ug év Oe@ rarpi, Kab
Kupiy Inoot Xprorg.
V.7. Parvi refert utrum legas rézov, an cum textu rézove, ©
quam lectionem amplectuntur Greci scholiastee omnes. ~
Cap. ii. 7. “AAN € eyevhOnpey dest] V. 1. vireor Vulg. Hilarius D.
GEcumen, in textu ijrwoc, in Com. # vfxw¢. Orig. Com. in’ Matt.
p: 375. vie, sed ijroc, p.421. Syr. et Arab. ‘ Mitis, Mansuetus,”
Chrysost. C. Alex. Cl. Al. ped. lib. i. p. 84. Stro. i. p. 272. Basil. »
tom. ii, p. 462. et 570. legunt ijrioc, quod simillimum veri videtur.
Apostolus enim in hac similitudine non infantis, sed nutricis perso-
nam sustinet, quee puerorum leves iras et infirmitates placide fert.
V.8. “Ipetpipevoed ipnav.] Decem MSS. et Theophylactus in textu
legunt dpetpdpevoe ¢ constricti. vobis:’ unde Millius, Proleg. p. 95.
col. 1. * Usitatius { iperpopevor in alterius locum suffecerunt scribe,”
Prol. p. 95.: sed versiones omnes, Chrysost. ‘Theodoret, C, Alex.’
Hilar: D, GEcumenius, legunt cum textu, quam lectionem inter-
pretatur Theophylactus, utraque vox idem valet ere 2 net
povrar, i, e. érOvpotew, Hesychius et Phavorinus.
V.15. Tove idiove mpogijrac.] Deest idtove in MSS. cruibieatae’
Vulg. Hilario D. Pseud.-Hieron. Orig. de Mart. p. 224, adde et
Com. in Matt. p. 224. ‘ Scholiastee cujusdam est,” Mill, Prol. p. 65,
‘et ei
ee ee
SEE ———E—e
CAP. Il.) .
col. 2. Sed omnia Greeca scholia, Basil. tom. ii. p. 429. Syr.
Arab. retinent idfove. Vide Act. vii. 52. et quosnam queso alios
Prophetas occidissent Judei circa annum zre Christianse 51 ?
» Cap. iii. 2. Kat evvepyov hpér.] “ Recte hic omnia, nihil mutan-
dum,” Mil. in locum: sed Proleg. p. 123. col. 2. “ Media cai ov-
vepyov hoy irrepsere é margine,” contra fidem omnium Grecorum
scholiorum, Syr. et Arab.
» Cap. iv. 11. Kai épyagecSar raic idiace xepoiv.] Ita Theodore-
tus, @Ecumenius, Theophylactus ; ‘ manibus vestris,’ Vulg. et Hilar.
.D.: et cujusnam manibus operari potuerunt nisi suis, at Prol. p. 84.
i$ ear ex 1.Com.iv. 12.”
V. 13. Ob 3Aw ipa ayvoeiv.] Sc. ego Paulus nolo, v. 1. Sé\o-
pev, nos Paulus, Sylvanus et Timotheus nolumus: plurali etiam
numero sepe utitur Paulus, cum solam sui ipsius mentionem
faciat. :
Nota insuper. quod licet in versiculis .15—17. afferantur decem
variantes lectiones, Orig. in Joh. p. 317.4 textu in nihilo discedit,
et legit ¢0dcwpey non ¢bdcoper prout Millius hic lapsus est per
erforem,
i Cap. v. 13. Eipnysbere é éy éavroic.] MSS. Vulg. Zthiop. Chry-
sostomus et Theodoretus, legunt év airoic, rovréore didagkddotc.
Sed Hilarius D. C. Alex. CEcumenius, Theophylactus éy zavroic.
.Et hanc lectionem quam posteriorem vocat, ita firmat Esthius:
Posterior lectio quee admonet Thessalonicenses ut inter se pacem
habeant, magis genuina videtur, tum quia novum preceptum est
nulla conjunctione et cum precedentibus coherens; tum quia
_prioris lectionis sensus in superioribus satis includitur, velut_ minus
im majore, ne dicam quod nec Greca, nec Hebraice proprietatis
est, ita loqui év abrozc, i. e. ody abrotc cum iis, sed inter illos ut
Mare. ix. 50. . Eipnvedere év 4dGdore, pacem habete inter vos.”
-V.15. Kal ele &dAfrove, kad cig wdvrac.] Deest «ai in Vulg.
Arab. Sed retinent prius xa’, Greeca scholia omnia, atque eam
Greci sermonis elegantia postulat. ‘Sc. quod bonum est, sectemini
tam erga Christianos, quam extraneos, seu non modo inter vos
_ipsos, sed in omnes.’
_ V.27. Udon 'roic dyloue adedpoitc.] Agnoscunt hatin Greci
scholiaste, C. Alex. Interpretesque, dempto ZEthiope, omnes.
-Millius tamen ait Prol. p. 150, col. 2. “ nisi obstaret codicum con-
sensus, medium &yiore pro insititiis haberem.” —
In 2de Epistole ad Thessalonicenses capite primo vix aliqua va-
fians lectio expectatione aliorum digna occurrit. V. 8. et 12. d.
Xpicrod post * Jesum’ apud codices aliquos et Grecos scholiastes,
.cujus quidem vocis subductione sive additamento nihil usitatius est;
et cum Iycot vel Kvpiov retineatur, si subducas, vel addas nomen
Xgcorod, nullo modo in sensum peccatur. Similiter loco morebovaty
Cod. MSS. plur. et omnia Greca scholia legunt morevcacy, i. e.
non iis qui credunt, sed qui crediderunt. At grammatici sciunt
.quam frequenter omnis sermo utatur aoristo loco temporis preesen-
tis, et vice versa. Vide Glass. lib. iii. tract. 3. can. 46, 47.
Cap. ii. 2. GEcumenius Xproroi, i. e. Kupiov.] Cui lectioni cum
patrocinantur Greci patres omnes, Vulg. et Syr. quin genuina sit
nullus dubito: cum autem utriusque vocis eadem sit.compendiosa
scriptio Xod, atque ambe eandem personam denotent, quid istuc
, fam mirum si promiscue usurpentur ?
V. 3. 'O dvSpwxoc rij¢ apapriac,] Cyril. Hieros. p. 161. Orig.
MSS. contra Cels. p. 89. legunt dvouiac, sed scholiastee Greeci, C.
Alex. interpretesque veteres, Iren. lib. v. cap. 25. p. 438. Orig.
ibid. in textu, et contra Cels. p. 307. in Matt. p. $47. in Joh. p. 76.
legunt dpapriac, Hilarius D. peccati: que huic lectioni satis firma-
menti addunt, hec re dissident heec verba dpapria yap éorw dvopia,
Joh. iii. 4.
V. 4, “ Omittit Xeydpevoy Origenes,” ita Mill. festinanter : habent
enim mdyra Aeydpevov Ocov non modo Cyril. Hieros. p- 161. Cyril.
Alex. de ador, sp. p. 309. Greci scholiastee omnes et Hilarius D. ;
sed Orig. etiam contra Cels. p. 89. et 307. in Matt. p. 242.
‘Nc Océv.) D. MSS. quibusdam, Iren. lib. v. cap. 25. Orig. con- |
VOL, VI. ~
'D. MELLIYI, &c. rn 73
tra Cels. locis jam dictis, Cyril. Hieros. C. Alex. Vulg. Insertum
‘in contextum nullus dubito,” ait Millius Proleg. p. 65. col. 2. Sed
agnoscunt #¢ Oecd omnia Greeca scholia, Cyril. Alex. Glaph. in
Gen. p. 178. Theodoret. Her. fab. lib. v. cap. 23. Syr..Arab. Ita
eorum qui huic dictioni suffragantur, major est numerus, quam qui
adversantur.
‘V. 8. “Ov 6 kiptoc avehooer.] Orig. Cyril. Hieros, Constit. Apost.
lib. vii. cap. 72. legunt dvedéi, fortasse ex eo quod versio réy LXX.
ita se habeat Isa, xi.4. Utram harum vocum legerint patres Latini
nemo pronunciare potest, sed lucem his dabunt Chrysostom hee
verba in Psal. xliv. cal ddXoe mpodhrne dnol, arate Thy yi Moye
Tov ordparoe abrov, Kal wvebpart xerréwy averet aoeSi, ra abra 7
TlavAg PSeyyopevos Aéyorre bv Kupuog dvehooe 7H TvEbpare aTd-
paroc abrod, tom. iii. Ed. Mor. p. 214. ita legunt reliqui Greeci
scholiastee.
Ve 11, Acé roto répber.] Orig. contra Cels. p. 307. Tren. Cyril.
Hieros. p. 166. legunt réume, sed Graeca scholia, Orig. ibid. p. 90.
Tren. lib. v. cap. 28. legunt wépier, et Cyrillus ait ro dé wéumee dyri
Tow ovyxwpst yiverSat.
V. 13. Omnia Greeca scholia, et C. Alex. legunt, non €tAaro, sed
€iXero, pariter ac textus.
Cap. iii. 4. “A mapayyédropey tpiv.].Greeci scholiaste, C. Alex.
interpretesque omnes, si 4 Vulgato discesseris, agnoscunt tiv: at
Prol. p. 49. ‘* accessit ad absolyendam sententiam.”
SECTIO NONA.
QUZ AGIT DE VARIANTIBUS LECTIONIBUS PRIM
EPISTOLZ AD TIMOTHEUM.
CAP. i. 4. Otxodouiar Ocod.] Ita Vulg. Hilarius D. patres Latini,
Syrus. Ireneeus his verbis airwec, Cyrhioere paiddov rapéxover, Kaw
6 axdarodde gnowy, i} oixodopiy Ocod Thy év wiorer, Lat. ¢ quam edi=
ficationem Dei que est in fide,’ p.1. sed Greeca scholia, et codices
MSS. habent oixovopéay, nec ab hac mutatione sensus multum pati-
tur, cum eedificatio sit hujus oixovouia¢ fructus genuinus. .
v.14. "Ymeperedvace, et. 16. xrpéry.] Td xpéry, habent nisin
scholia, C. Alex. versionesque vulgate et Arab. et v.18. év abraic,
agnoscunt Grice scholia omnia, C, Alex. Vulg. Syr. Hilar. D. et ta-
men Millius “ixép pro more é margine transtulerunt librariigA tex+
tum,” Prol. p. 160. et “ xpwry valde suspectum est rapepPAjcewos”
p- 49. et rejicitur p. 139. col. 2. et ‘év abraite scholiastee cujusdam
est, non apostoli,” Prol. p. 124. nimirum Aithiops hic “ archetypum
textum retinet, licet ab ipso ceeteri, quod video, abierint,” Ibid. col. 1.
V..17. Mévy coop Oep.] Deest cop in C. Alex. Clar. Vulg. Syr.
JEthiop. Tertulliano, Novatian. Hilario D. August. Pseud. Hieron.
nec attingunt in Com. Chrysost, Theodoret. Ecumen. * Suspicatur
Esthius, id quod res est, ex Rom. xvi. 27. hoc 4 Greecis quibusdam,
diversa loca confundentibus, adscriptym esse, sicut et in Epistola
Judee :’-—Heee Millius. Atqui non Arabs modo, sed omnia Greca
scholia habent cog@ in textu, et satis attingunt in commentariis.
Nempe secundum Theodoretum heec exclamatio est duvoc rH rpddr,
secundum Chrysostomum et GEcumenium raira be Tow Xproroi, ra-
tionemque reddit Theophylactus airoc yap éoruty cogla rou Llarpoc,
Theodoretus in 5. 1. de Heer. fab. cap. 1. p. 251. hee habet verba,
Bog 8 Kai 6 dxdbarodoc AGOdpry, dopdry pdvy copg Oey, et in 2 dial.
de Trinit. quem illi attribuit Garnerius, eadem reperias, tom. v. p.
| 300. Maximus confessor in eodem dialogo illa ipsa verba bis réci-
tat, p. 410. 422.
Cap. ii. 7. "AdjOeay Néyw év Xprorg.] Desunt év Kpiory MSS.
plur. vetustis versionibus, Chrysost. Theophyl. Habent autem The:
odoret. et Cicumen.
Cap. iii. 8. Mi) aicypoxepdy. | Non habent cod. MSS. malti, Vulg.
Hilarius D. Syr. Arab. Theodoret. et Theophylact. “ irrepsit ex Ep.
ad Tit.” Prol.p. 89. Habent autem Chrysostomus,@icumen. C. Alex.
S. Basil. tom, ii. p. 476,477. Et vocem hanc postulant: sequentia
k
74 EXAMEN VARIANTIUM LECTIONUM
dea xévove Soatrwe, N. B. jx) aloypoxepéete, et Tit. i, 7. ubi eadem
res agitur,
V. 6. Qed épavephOn év eapxt.] Hanc lectionem contra vu-gatam
suam et Hilar. D. pulcherrime propugnat Mill., in eo solo lapsus quod
ait ‘ Greg. Nyssenum primum fuisse omnium luculentum hoc apostoli
testimonium usurpisse video.’ Eodem enim antea usi sunt Atha-
nas. de incarn. verbi tom. i. p. 592. atque Orig. contra Cels. lib. iii.
p- 129.
Cap. iv. 16. 'Emipeve abroic.] Ita Greeca scholia, Vulg. Hilar. D,
Syr.: dicente autem Millio. Prol. p. 124. col. 2. medium émipeve ab-
roic, adscripsit jam olim ad marginem scholiastes aliquis, unde irrep-
sit in textum,” :
Cap. v. 4. Kaddv «aé.] Desunt in MSS, plurimis, Grecis scholiis
et versionibus cunctis; fortasse, eo quod supervacanea heec verba
putarint: quod enim acceptum est coram Deo, id non potest non esse
bonum et honestum. Similiter v. 5. cat rate xpocevyaic omittunt,
ut superfluum credo, Cod. Latini plurimi.
V.16. Ei ree miordg 4 mtorh.] Sic Greeca scholia omnia, Hilar.
D. Syr. Arab, sed “ praefixit xierdc lector quispiam,” ita Mill. Prol.
p. 71.
V.19.’Exréc ei px) éxt dv0 7) rp papripwr.] Itaversiones omnes,
C. Alex, Theodoret. CEcum. et Theophylact. Ait tamen Millius,
Prol. p. 49. “ Vulg. Hilariilectio, que est simpliciter i) rapadéxou,
omnino genuina est, qui expressiora et clariora hic volebat, adjecit
ad marginem éxrdc ei pu) éxl duo i ray papripwv: quod quidem
mox ut in teXtum irrepserit, nil mirum si in omnes demum codices
invaserit.”
V. 21. Mnéév rosy xara zpdockduow.] Qusedam exempla MSS.
Chrysost. et CEcum. legunt xpdexAnorv, Basilius et Theodoretus
pdoxXtowy, sicut etiam Theophylactus, hac simul adhibita observa-
tione, «gy ded rod 7 ypagerac, rov abrov voty onpaiver.
Cap. vi. 5. ’Agictaco ard réy rowtrwr*] Agnoscunt hec verba
omnia Greca scholia, Hilarius D. Syr. Arab. et sensus sine his non
plenus est: male igitur putat Grotius ob hanc solam rationem ea ad-
dita fuisse, et post illum Millius ‘a lectore addita ad complendum
sensum,” Prol. p. 123. preesertim cum Greci scholiaste, et patres
diserte notent quod apostoli mandatum non sit, ‘ disputa cum,’ sed
* segrega te ab illis.’
V. 9. Ei¢ éxOupiac dvofrove. Ita Syr. C. Alex. et omnia Greeca
scholia in textu, Chrysost. in margine commentarii, Basilius tom. ii.
p- 450. sed Vulg. &c. avohrovc, quod fere idem sonat; queecunque
enim cupiditas stulta et temeraria est, eam quoque inutilem et no-
civam esse, quis dubitat ?
V. 20. Chrysostomus et Theophylactus hic rapaxaraSh«ny le-
gunt, sed Theodoretus et Cicumenius rapa0jeny sine. discrimine,
teste Phayorino, rapaOikn eye kal rapaxaradijcn, otrw ydp Kal’Ap-
aol Aéyover’ mapadjxn, rapaxaraOijkn, Hesychius.
SECTIO DECIMA.
DE VARIANTIBUS LECTIONIBUS EPISTOLZ SECUNDZ
AD TIMOTHEUM. :
Cap. i. 11. "E@véy.] Habent Gr. scholia, versiones, Hilarius D.
exemplaria, si bina excipias, omnia, sed Prol. p. 145. col. 1. ° eSvev
est Ep. ad Timotheum prioris,” cur non eadem sententia etiam | Groca scholia, Syr. et Arab, textum sequuntur, et monente hic
posterioris ?
Cap. ii,19. Td Svopa Xparov.] MSS. plurimi, scholiaste, inter- |
pretesque omnes legunt Kupfou, heec ergo est germana lectio: cum
vero eadem persona sit tum Christus, tum Dominus, idem utriusque
sensus est.
V. 21. ’Axd rotrwy.] Occurrunt hec verba apud Orig, contra
Cels. lib. iv. p. 210. in uncis.. Desunt Philoc. p. 65, 66. idque ob
rationem non cognitu difficilem; verba enim hsec vel referuntur ad
profana, et inaniloquia Hymeneei et Phileti, yel ad vasa in contu-
meliam facta; ideoque, detractis iis, fit seatentia generalis, ‘si quis
[L1z. 11,
» emundaverit se, erit vas in honorem,’ sed retinent Greeci scholiastee,
C. Alex. Hilar. D. et versiones omnes.
Cap. ili. 3. “Acropyot demovdar.] Agnoscint hec verba C. Alex.
scholiaste, et versiones. Grotius autem ‘ forte hie inserta sunt ex
Rom. i. $1.’; Cum vero desint in unico Syro, si conjecturis et suspi-
cionibus hujusmodi coarguantur tot testimonia, quid certi de textu
habere possumus?
V. 16. Osémrvevorog, cai &péipoc.] Ita scholiaste, C. Alex.: Hila-
rius autem D, et versiones omittuntcal.
Cap. iv. 8. Tao: roic yyamrnxdor.| Omnia Greca scholia, et C.
Alex. legunt zaot, quod satis est ad fitmandam hance lectionem.
Deest. réo apud Ger. Vulg. Hilarium D, Pseud. Hieron.: unde Mil-
lio “ injectum in nostris rao: explicatio est,” Prol, p. 49.
SECTIO UNDECIMA. —
DE VARIANTIBUS LECTIONIBUS EPISTOLZ AD TITUM.
Cap. i. 4. Xapic, Edeoc, elphvn.] Deest éreog apud Latinos, Syr.
Chrysost. Orig. (seu Ruffinum) ad Rom. cujus hee sunt verba ad
Titum, ‘vero gratia et pax 4 Deo patre.’ Sed Arab. C. Alex. Theo-
doretus textui assentiuntur. CEcumenius et Theophylactus ratio-
“nem afferunt quare apostolus voce éAcoc hic utitur. Millius tamen
ait, “medium coc assutum huc haud dubito ex Epist. ad Timothe-
um,” p. 84.
Versum quintum pariter ac in textu recitat Orig. in Matt. p. 362.:
sic etiam Greci scholiaste omnes, nisi quod Theophylactus legat
non elrovra sed é\Xeirovra: unde de quatuor variis lectionibus,
quas hic congessit Millius, fiat judicium. © a
Cap. ii.7. D. "AgOapciay.] Vulg. Chrysost. Theophylact: “ ex- .
- plicatorium erat, inquit Millius Proleg. p. 123. rot ddcagOopiay, ac
postea irrepsit € margine in contextum.” Agnoscunt Theodoret.
CEcumen. C. Alex. Arab. }
Cap. iii. 3. "Hpev yap wore.) Clem. Alex. p. 3. jpev yep hpév
wore more sc. rhetorum, Orig. lib. i, contra Celsum, p. 50. in Jer.
H. 5. p.75. Greca scholia, et versiones omnes legunt cum textu.
V.10. Kara piav cad Sevrépay vovSeciar.} Iren. lib. iii, cap. 3.
Tertull. de preescript. cap. vi. 16. Cyprian. Ep. 59. et ad Quiren.
lib. iii. §. 78. Ambrosiaster et Ambros. lib. ii. de Abrahamo, cap. 6.
et teste Hieronymo, quidam Greeci codices omittunt, «at devrépay.
Sed agnoscunt hec verba Gr. scholia, et versiones omnes Cod.
Alex. et ipse Hieronymus, Orig. in Cels. lib. v. p..273. Athanas.
| ad Adelph. p. 156. ad Maximum. p. 163. Basil. tom. p. 491, Cyril.
Alex. de ador. sp. p. 486. Porro hic loci plura sunt testimonia in-
caute, pene dixerim falso, citata. Nam Iren. lib. iii, cap. 3. Ed.
Ox. p. 204. habet pera piav cat Sevrépay vovSeciay mapairov. At,
lib. iii. cap. 18. p, 78. od¢ 6 Thaddoc éyceheverar pera play Kai devrépay
vov0eciay mapacreicOar, Lat. * post primam et secundam correptionem
devitare,’ Cypr. ad Quirin. lib. iii. §.'78. ad hanc modum legit ad
Titum ‘ Hereticum hominem post primam aut secundam correptio-
nem devita.’? Et Hieronymus non asserit Gr. codices omisisse, «al
devrépay, sed loco correptionis, rectius legendum esse vovSeoiav
*commonitionem,’
V.15. Xdpre perd révrwy Spor.) © Gratia Dei,’ ita Vulg. Hilar.
D. Pseud. Hieronym. ‘gratia Domini nostri,’ Clar. Ger. Lat. sed
Hieronymo, ‘ nec nostri,’ in libris feruntur authenticis.
ymo, ry
SECTIO DUODECIMA.
DE VARIANTIBUS LECTIONIBUS EPISTOLEZ AD
PHILEMONEM,
V. 2. AMOI Ac 79 @yaryr§.] Sic Gr. scholiaste, Syr. Arab. Sed
Millius ex nimia in vulgatum indulgentia, magis probat ade\py,
quam, inquit, mutavit quispiam in éyamqrq, Prol. p.135.
CAP. IIT.]
V.6. “Evepyiic.] V. 1. évapyie evidens, cui astipulantis Esthii tes-
timonium profert, reclamantibus non tantum omnibus Gr. scholiis,
C. Alex. Syro, et Arabe, sed etiam Hilario D. et Hieronymo qui ait
in Greeco melius évepyij¢ efficax, unde 4 vulgato suo invitissimus
Tot év tpiv.] Sie Vulg. Hieron. Theophyl. Esthiusque ait, ‘ hance
esse yeram lectionem ipse orationis contextus ostendit.’ Sed Chry-
sostom. Theodoret. CEcum. legunt éy fyi, ‘in nobis Christianis,’
omni in sensu discrimine remoto.
V.20. Ta oxddyxva év Kuply.] V.1. év Xpiord, Syr. Hilar. D.
Chrysost. Theophylact. Sed Theodoret. (Ecumen. Arab. év Kupiy,
atque ‘ hec, ait Esthius, est verior lectio,? quanquam in sensu non
est diversitas.
SECTIO DECIMA TERTIA
DE VARIANTIBUS LECTIONIBUS IN EPISTOLZ AD
HEBRZOS,
CAP. i.1. Ex éoxérur rv Spepay rodrwy.] MSS. quidam, Orig.
in Joh. p. 56. Theodoret. in Isa. ii. et Heer. fab. lib. v. cap. 2. et
Athanas. legunt é7’ é éoxdrov. Sed Greeci scholiastee omnes textum
preferunt, etinsynopsi quadam, quam spuriam esse omnes fatentur ;
ac in disp. de Nicen Concil. decretis, de qua critici certant, Atha-
nasius legit éoyarov: sed orat. 2. contra Arian. p. 36. et de Hum. Nat.
suscept. p.605. bis legit écyarwy, quam genuinam esse lectionem nul-
lus dubito; his enim yerbis LXX. interpr. fere semper Hebraica illa
beacharith hajamin interpretantur.
V. 3. Ad éavrod cabaproporv roinotpevoc.] Agnoscunt é: éavrod
Gr. scholiastee omnes, preeterquam Theodoretus, qui tamen habet
afrov cum spiritu aspero, quod in idem recidit. Frustra agit dicit
Mill. Prol. p. 95. “‘ é:’ Eavrod insertum esse claritatis gratia.” Iidem
etiam scholiaste retinent hic jyév, quamquam forte desit apud Cy-
ril. Al. Apostolus enim Hebreos alloquitur, ille autem neminem, at
Prol. p. 49. “ jar injectitium est.”
V. 12. ‘Qeet xepiBdravoy édikerc abrovc, kat &\Nayhoorvra.] Bina
Exempl. Gr. et Vulg. legunt d\\déerc, sed Gr. scholiaste, C. Alex.
Syr. Arab. et versio ray LXX. Psal. cii. 26. édizece. Vulg. mutabis
. eos, non ex Greco, sed Hebreeo Thachaliphem.
~ Cap.ii, 7. Kat caréornoac abrév én ra Epya Tay xEtpev cov.) De-
sunt hec verba in MSS, plurimis, adde in 2cumenio et Theophy-
lacto. Sed retinentur apud C. Alex. Chrysost. Theodoret, et versi-
ones antiquas omnes.
V.. 9. Xdpire Ocod.] Quidam codices, teste Orig. in Joh. p. 38. et
362. et Theodoret. in locum legebant ywpic Ocot, sed, teste Millio,
editis certe congruit quicquid uspiam est hodie librorum MSS, Gr.
et Lat. Vide preefationem nostram in hoc opus.
Cap. iii. 6. Méyps rédovce PeBaiay.] Agnoscunt hee verba Gr.
scholia, C. Alex. versiones omnes, uno excepto Aithiope, quem se-
quens Mill. ait “‘hec ad marginem adposita in textum posuit scriba
perperam, et eadem verba v.14. irrepsere ex vers. 6.” Prol. p. 124.
col, 1.
V. 9. Ob éreipacdy pe.| Deest pe in 4 MSS. sed adest in versio-
nibus, et Gr. scholiis omnibus, in Cyril. Al. Glaph. in Num. p. 393.
ubi A v. 7. usque ad finem hujus capitis editis congruit, nisi quod v.
11. pro we, legit ofc, et v. 16. pro ob, obi.
Cap. iv. 2. Mi ovycexpappévoc rij wiore roic dxovcacw.] MSS.
plurima, Theodoret. CEcum. Theophylact. legunt cvyxepappévovc.
Sed Vulg. Syr. Cyril. Al. Glaph. in Num. p. 394, textum ipsum ex-
hibent, atque hanc lectionem verborum constructio videtur postu-
lare. Preebent enim sensum planum, viz. et sermo Moysis de pro-
imissione 4 Deo facta introducendi eos in terram Canaan iis non pro-
fait, quia fidem ei non dabant ; altera lectio difficilis, et subobscura
est, nimirum sermo additus iis non profuit quia Calebo et Joshue ei
auscultantibus, admixti non erant.
V. 15. Merewpacpévor.] Sic Cicumen, Orig. i in Joh. p.37, 38. et
D. MILLII, &c. : 75
$23. et Theodoretus. Sed Chrysost. Theophylact. et Orig. epi
‘ebxfic, p- 50. cum textu Teméipaopévoy eodem sensu.
Cap. v.12. Arddoxew tpde riva rea ororxeta rijc dpyiie rey DNawior
rod Oeod.] Chrysost. Ho. 17. in Matt. et Vulg. legunt diddoxecrSar,
sed Orig. in Joh, p. 18. C, Alex. Gr. scholia:ab excusis non rece-
dunt, et legunt etiam Noyfwy pariter ac Euseb. contra Marcel. lib.
i. cap. 1, p. 3. Cyril. Al. de ador. sp. p. 359.
- Cap. vi. 3. Kai rotiro woujoopev.] MSS. quidam et CEcum. legunt
rorjowpey: reliqui scholiaste, et versiones cum textu.
V. 10. Kai rot xérov rijc &yarng.] Deest xdrov in MSS, Vulg. et
Syr.: sed quicquid Millius in contrarium dicat, occurrit apud Chry-
sost. in Comment, et apud reliquos interpretes Greecos: ait tamen
Mill. Proleg. p. 84. col. 1. ‘* rod xérov irrepsere ex 1 ‘Thess. i. 3.”
quasi non potuerit apostolus bis idem dicere de eadem re.
Cap. vii. 11. Kat ob cart rééw ’Aapiy déyeoSat.] Sic omnia Gr.
scholia; C. Alex. Vulg. Syr. Arab, At quoniam hec verba desunt
apud ZEthiop. ita Mill. «‘ commentarium marginalem primitus fuisse
puta, non textum,” Prol. p. 84. col. 2.
V.17. Maprupet yaép.] Ita Theodoret. Gcumenius ; paprupeira
Chrysost. Theophyl.
Cap. viii. 4. Tay iepéwy.} Sic omnia Gr. scholia, Syr. Arab.: sed
quia deestin 3 MSS. et Vulg. ‘ adscripsit quispiam ad oram libri,
unde mox irrepsit in contextum,” ita Mill. Prol. p. 145. col. 1.
V.9, Ob card rv duaSheny jv éxoinoa.] Chrysost. Theodoret.
Theophyl. legunt jjv dueSéuny, ex vers. roy LXX. Jer. xxxi. 32. sed
Gicumen. C. Alex. Cyril. Al. de Ador. sp. p. 3. Vulg. Syr. Arab.
éxoinea. i
V.11. Kat ob pi) dddéwor Exacroe rév mryolov.] 30 fere MSS.
Theodoret. August. Syr. Arab. legunt woNérny, ex vers, LXX. In-
terpr.: sed Vulg. Chrysost. Gicum. Theophylact. rdyoior.
V.12. Kal rév dvopidy abréy,] Desunt in Vulg. Syr. ¢ videri pos-
sunt irrepsisse ex glossemate,’ inquit Grotius, reclamantibus C.
Alex, Arab. Greecis scholiis omnibus ; apostolus ipse etiam iisdem
verbis utitur infra cap. x. 17. ubi nulla varians occurrit lectio.
Cap. ix. 2. “Hrig Méyerac dyia.] Quanquam omnia Greca scholia
legunt &y.a rporapoturévwc ; danda illis venia est, qui nec linguam
Hebraicam, nec tabernaculi structuram’ recte intelligebant: asserit
Capellus 4y/a cum acutg in penultima, veriorem esse lectionem (cui
fidem adstruit vox #jric) propterea quod éy@ plurali numero dicitur
potius de intimo sanctuario: pluralis enim numerus apud Hebreeos
seepe vim habet superlativi.
V. 9. “Hric rapafsodi) cig rév Kxatpdy roy éveornxéra, xa’ by.) V. 1.
caSéornxe; nulla scholia Greca agnoscunt ca$' fy; adest in solo
Vulg..et Gécumenio. Reliqui interpretes, et scholiaste habent ra’
dy, sub, carpoy, sicut Cyril. Alex. de Ador. sp. p. 347. qui et ibi re-
tinet, kard ovveidnowy, una cum Grecis scholiis omnibus, Syro; Vulg.
et Arabe. Millio tamen judice, Prol. p. 102. col. 2, “* caS’ #v omnino
recte,” et p. 124. col. 2. card ovvétdnowy accessit aliunde.”
V.10. Aucaipact.] Est lectio illa quam probant omnia cecsicn
scholia, Vulg. Arab.
Vid. Acad rvedparoc.aiwviov.] Vulg. Chrysost. Cyril. Al. de R.
fide p. 73. legunt &yiovu: Syr. Arab. C. Alex. Theodoret.:Ecum.
Theophylact. Athanas. Ep. ad Serap. p. 180. Ambros. de sp, san.
‘cap. 8. aiwviov.
V. 22. Agnoscunt ay édor, Vulg. Arab. C. Alex. Greeca scholia om-
nia. Deest tantum in Syro, et AEthiope. ‘ Nec dubito, inquit Mil-
lius, quin hee sit genuina lectio, cyeédy insertum erat postea ab ali-
quo lectore de apostolice sententic veritate sollicito si placet,”
Prol. p.130. col.1. Vide rationem rot oxédov in annotatis nostris
-ad locum,
Cap. x. 1. Ovdémore dvvarat.| Sic Chrysost. Vulg. C. Alex. Arab.
respectu habito ad vocem vépo¢: reliqui autem Greeci scholiastee et
Syrus legunt dévavra:, respicientes ad vocem Svotac: quod verisimi-
lius est, quanquam nulla sit in sensu diversitas.
V. 6. Kai epi dpapriac ob« ebdécnoac.| Sic Greeca scholia omnia,
que satis firmant hanc lectionem.
k2
76 EXAMEN VARIANTIUM ‘LECTIONUM
V. 9. Retinent 6 Oedc, C. Alex. Greci, ceeterique interpretes
omnes, si ZEthiopem excipias: sed Proleg. p- 139. col. 2. accessit
ex v. 7. hujus cap.’
V.11. Kai rag pév ‘Tepetc. | MSS. Syr. ZEthiop. Theodoret. Cy-
til. Al. de Ador. sp. p. $48. legunt ‘Apyepede’: sed Chrysost. CEcu-
men. Theophylact.’ Vulg. et Arab. ‘Iepetc.
V. 29. Ev § frystoSy.] Desunt hee in C. Alex, Chrysost. Ha-
bent Orig. Hom. 13. in Jer. p. 130. contra Cels. p. $85. Athanas.
ad Serap. p. 180. Cyril. Al. de R. fide, p. 74. de Ador. sp. p. 196,
Greca scholia, et versiones omnes.
V. 34. TPudoxovres txew év davroic xpelrrova trapkw év ovpavoic. |
Quoniam Clemens Al. 4. MSS. et Vulg. omittunt rd év obpavoic ** ir=
repsisse puto hee, ait Millius, é margine in contextum,” sed retinen-
tur apud Syrum, Arab. Greeca scholia omnia, Orig. exhort. ad Mar-
tyr. p. 210. : quod si una cum C, Alex. MSS. aliquibus, Vulg. Syr.
Arab, et Clem. Al. legendum censeamus éavrove, quis est cui hee
sententia non sit clara et perspicua?
V. 38. ‘O dé dixaog éx miorewe Shoerar.] Cl. Al. et Vulg. hic le-
gunt dixade pov: colligit hinc Esthius additum hic olim fuisse pro-
nomen pov post dicawcg. Eusebius Demonst. Evang. lib. vi. cap.
14. tres affert lectiones, unam sc. editorum ; alteram cum ov post
eixacoc, que est lectio roy LXX. Hab. ii. 4. et Theodoreti, Ep. 122.;
tertiam pov post ziorewe, quee, juxta Millium, est lectio Cypriani ad
Quiren. lib. i. §. 5. et lib. iii. §. 42. ubi Cyprian. non citat epistolam
ad Hebreeos, sed prophetam Habb. : aitque Millius, Prol. p. 89. col.
2. * perperam jov additur post décacoc, recte post rictewe.” Sed
cum apostolus citet hee ipsa verba absque pov, Rom. i. 17. Gal. iii.
11.; cur sententiam suam hic variarit causa nulla est, preesertim cum
lectionem in textu firment omnia Greeca scholia.
Cap. xi. 4. “AwoSaviy aXeirat.]| Chrysostom. in textu, Photius,
et CEcumenius. Sed dade, Chrysost. in Comment. Theodoret.
Theophylact. qui diserte ait riva réy dyrvypdgwy Nadeirac Exoveww,
ov Kade oipa. Sed heee est vocum discrepantia sine sensus discri-
mine ; sciebant enim, ait Capellus, XadcioSac pro AaXeiy sumi posse :
hine Beza reddit \aXcirac § adhuc Joquitur.’ Et Anglicana versio,
yet speaketh, .
V.9. Tore: rapgencev.] MSS. aliqui habent cat xapgxncer,
omisso wiorex, repugnantibus vero Grecis scholiis et versionibus uni-
-versis. Sed Proleg. p. 160. col. 1. “ vereor ut illud xéore jam olim
irrepserit ex albo libri.”
V. 31. "Erexer.] Omittunt Vulg. thiop. Agnoscunt Syr. Arab.
Gr, scholia universim.
V.13. Kai revobévrec.] Hoc licet in se certum fuerit, et teste
Erasmo, in Cod. Gr. inventum, textui additum esse probant Greca
Scholia, et versiones omnes, sed sine textus preejudicio; quod enim
fide videbant et salutabant, de eo certe persuasi fuerint, ne-
cesse est. ;
V. 23. Versum inter hunc et sequentem, 4 Latinis quibusdam in-
terjectum (sc. ‘ fide magnus factus Moses occidit ZEgyptium; consi-
derans dolorem fratrum suorum’.) Nulla agnoscunt Greeca scholia,
versiones null, Sed Proleg. p. 49. col. 2. “ Vix est quam ut cum
Zegero, sententiam ipsius apostoli fuisse, lapsa ab initio feré &
codicibus.”
V. 29. KareréSyncay.] Sic C. Alex. CEcumen. et Theophylact. :
carerovrieSnoayr alii, eodem sensu: kararivw enim, teste Grotio, plu-
ribus in locis valet, et vertitur cararovri~w.
V. 40. Hpofrepapévov.] Ita C. Alex. Orig. in Matt. p. 405. Gr.
scholia omnia: quod. vero apud Clem. Al. p. 515. d. obrot, v.39. et
-mpoeoopuévov legitur, nullius momenti est ; omittit enim ibi éxploSn-
cay, v.37. addit de suo v. 39. post érayyeXay, rod cov, post mpoci-
dopévou, dyabde yap jy, et cap. xii. v. 1. post védoc, tytov Kal duedéec :
-** est tamen Clemens ille (Millii judicio, Proleg. p. 60. col. 2.) in ad-
ducendis N. T. locis castus, rard quidpiam ingerens, seu etiam pra-
termittens:” quod quidem falsissimum esse multis indiciis libro pri-
mo probayimus.
Cap. xii. 10, Addunt hic Vulg. Syr. Zthiop. jac: sed non ag-
' [LIBs te
noscunt Gr. scholia, néc Arabs: Vulg. et ZEthiop. legunt’rdy Oey,
sed Gr. scholia, Syr. et Arabs, roy Kipioy cum textu. ’
V. 15. ’EvoxAq.] Ita MSS. Cod. summo consensu; hic Millius,
ita etiam Gr. scholia, C. Alex. Clem, Alex. Stro. iv. p. 525. Cyril.
Hieros. p. 2. Vulg. Syr. Arab. sed, dicente Millio, “ hic vetustissimo
certé, et ab ipsis ‘rei Christiane primordiis inolito errore vera lectio
est apud LXX. interpretes. Deut. xxix, 18. év xodj.” Hi tamen ibi
habent geri, et cal mexpig, quee verba apostolus hic omittit.
V. 20. *H Bodi& xararokevSjcerau.] Cum’ desint hec verba in
MSS. plurimis, Greecis scholiastis, excepto @Ecumenio, versionibus-
que cunctis, probabile est ea addita fuisse ex Exod. xix. 13. a quo-
dam, qui extra culpam se esse’ arbitrabatur, ‘licet explowinit quod,
loco é S. Scriptura desumpto, defuit.
V. 28. “Exwper, Aarpebwper.] Sic legunt omnia Greca scholia,
et C. Alex. éxwuev, unde constat quod apostolus non hic laudet He-
breeos, sed moneat, et terreat, cui voci optime respondet Aarpevw-
pev, licet Arabs et Theophylactus legant Aarpévoper, repugnantibus
ceteris interpretibus: sed Prol. p. 71. “ indicative éoyoper, et a=
Tpevopey recte.’’
Cap. xiii 9. Mi) xepepépeode.] V.1; MSS. aliqui, Chrysost. Theo-
doret. GEcumen. legunt tupngtpsae aii vocabulum antig
quadrat, inquit. Erasmus.
V.10. Otk txovew étovolay.] Gr. scholia, C. Alex. versiones
omnes habent éfove/ay. Sed tamen ‘ Cod. Clar. Ger. Cod. Al. teste
Esthio, omittunt éfoveiavomnino recte; in ceteris plerisque omnibus
accessit explicationis gratia,” Proleg. p. 135. col. 2
V. 20. ’Ek vexpov.] V. 1. é& rije yc. Chrysost, Cyril. Hier. Ca
tech. 14. p. 152. Didymus Lat.: reliqui autem interpretes, et C.
Alex: editis congruunt. Cyril. citat Isa. xl. 11. et Chrysost. ait
mapa rijc dvacracewe rovro elpnrat, Vide Prol. p. 73. y
V. 21. "Ev ravri tpyy ayabp. J Sic Greeci omnes, et interpretes
orientales ; Vulg. solus ‘in omni bono,’ unde Millius, Prol. p. 135.
col. 2. ‘* medium épyy irrepsit ex 2 Thess. i ii, 1. ,
=
SECTIO DECIMA QUARTA.
DE VARIS LECTIONIBUS EPISTOLZ AD JACOBUM. |
Cap. i.3. Desunt in Barb. 1. rij¢ réorewe, habent autem (Beume-
nius, C. Alex. et versiones omnes: “ nihilominus, dicente Millio,
Prol. p. 49. col. 2. lectioni huic simplici (sc. absque- tiie mlorewe)
favet v. 12.” Inspice queso, lector, locum, ut scias viri acumen, et
nasum criticum.
V.19."Nore ddedpol pov.] Vulg. Beda, August. tore, ‘ scitis fratres
mei.” Sed Syr. et Cicumenius, legunt cum textu; tere, inquit
Erasmus, in Gr. codicibus non reperio: huic loco non admodum
congruit juxta Esthium. Hic tamen Millius Vulgati in gratiam,
« qui sensum apostoli non cupiebant, rem expedisse putabant mu-
tando tore in dare,” Prol. p. 145. col. 1.
V. 25. Odroc ob dxpoarie éxirnoporiic yevdpevoc Lecanlediag
paxdpwoc.] Deest hic obroc primus apud Vulg. et Syr. 2dus apud
Cant. ob pleonasmum Hebraicum non intellectum. Sunt autem in
Arabe, et Beumenio, estque, dicente Grotio, pulchra dvagopa@ in
pronomine odroc: et, tamen Prol. p. 129. col. 1. * obroc primum in-
sertum puto ex posteriori parte versiculi hujus.”
V. 26. Ei tre doxet Sppoxoc elvac év dpiv.] “ Duo MSS. legunt,
Spnoxde nescio an rectius” Millius. @Ecumenius autem Spijcxoc quod
etiam agnoscunt Hesychius et Budwus: “é ipiv quod deest Vulg.
Syr. merito videtur adjectum,” ita Millius hic, et Proleg. p. 128. col.
1.: est tamen in GEcumenio, et, teste Erasmo, in Grecis.
Cap, ii.’ 24. ‘Opare rotvuy.] Vulg. et Syr. ‘ vides,’ omittentes rof-
yvy, et mutantes numerum verbi: cum textu legunt GEcumenius, &t
‘Arab.; et conclusio ab exemplo Abrahami ducta postulare videtur
rolvuy, * igitur. :
Cap. iii. 3. Téod.] V.1/ ecumenius, et’ Vulg. ef dé, «si autem,’ Cod.
a eae
——— eo eee
3 an
ap. 10]
MSS. quidam idé. Syr- autem ecce, et idod subsequens, v. 4, 5.
Jectionem textus adstruit.
V.5. ‘Odiyor wip.] V.1. Alex. Vulg. CEcumen. #Aikoy wip. Sed
versiones orientales omnes textum sequuntur, ét similitudo ducta’ a
Mave que circumfertur 76 é\axéorou medaNiov, et pexpor pédoc, quod
hic de lingua dicitur, et Hebraicum Adagium a Ben Syra ad hunc
modum allatum, ‘ ut parvus ignis magnum rogum conficit, ita mun-
dum nihil eque vastat ac lingua,’ lectionem textus firmare videantur.
Vid. Floril. Hebr. voce lingua,
_ Cap. iv. 4. Mouyot cat porxadééec.] Ita CEcumenius, C. Alex.
Arab.: sed Vulg. @t Syr. omittunt cal poryadicec, et“ sic absque
dubio apostolus,” Mill. p. 49. col. 2. sequitur 2x@pa inimicitia, sit
CEcumenius, Syr. Arab. Sed Vulg, et Beda legunt éy@pa inimica :
vide Rom. viii. 7.
V.12. Eic gore 6 vopobérne:] Addunt kat xpirije, | MSS. quidam,
Vulg: Syr. Cyril: Alex. de R. fide, p: 57. sed juxta Esthium, et
Erasmum, illud non agnoscunt Greca exemplaria; ‘‘ irrepsit: é
margine” Mill. p. 145. Non agnoscit Cicumenius.
V.17. Deest xouiy in Syr. sed habent Cicumenius, Vulg. C.
Alex. Arab. Aithiop.: at “ accessit forsan é margine,” Proleg. p.
164. col. 1.
Cap. v. 5. ‘Qe év hpépg opayic.] Desunt hec Ethiop. Agnoscunt
CEcumenius, Cl. Al. Vulg. Syr. Arab. dicente tamen Millio, ‘* com-
_mentarius est, non textus,” Prol. p. 124. col, 2.
V.7. "Ewe vy NaBy terdv rpdipor Kai oYpor.] Ita Gécumenius,
-C. Alex. versiones orientales omnes. D. terdv apud Vulg. solum,
- ‘‘omnino recte,” Millius: enrationem plane commentitiam ;“ rpéipor
cai tyipoy in S. Scripturis etiam de fructu terre dicitur; id in hoc ,
loco lector quispiam hoc ignorans, ne sententia laboraret, adjecit
derdv,” Proleg. p. 123. col. 2. Locum Scripture postulo.,Adducit hie
Mill. Deut. xi. 14. Jer. v. 24. Os. vi. 3. Joel ii. 23. Zech. x. 1. in
.quibus omnibus de pluvia matutina et serotina disertim sit mentio.
Ad textum hunc provocando petit id quod probandum est ; contra-
rium potius suadet hic locus, nempe fructus terree messemque a
pluvia matutina et serotina pendere, Deut. xi. 14. Jer. v. 25.
adeoque agricolam hanc pluviam patienter expectare, ut fructus
terre colligat :—sed aliquid dicendum erat in gratiam Vulg.
_ V.20. Shoe Wuyi abrov.] Vulg. Syr. Arab. Cyril. Al. de R.
fide, p. 63. Sed ‘ aérot occurrit in paucis exemplaribus,’ inquit Es-
‘thius, neque vera lectio est, plurimi enim ad aliorum salutem mul-
_tum conferunt, qui ipsi nequaquam salutem obtinebunt.
SECTIO DECIMA QUINTA.
: DE LECTIONIBUS VARIANTIBUS IN EP. PRIMA D. PETRI.
‘CAP. i. 8. "Ov oie eidérec.} V.1. idéyrec, quod etiamsi verbo dis-
_crepet, re tamen idem est; sed in citando Polycarpo labitur hic
_Millius, non enim ait Polycarpus bv obx iddvreg dyarGre, sed éic dv
our ldyrec (text. dpdvrec) miorevere, lectionis varietate facta in voce
épéyrec, in vocem elddrec. Nota insuper quod non modo Cécumen.
-C, Alex. sed Clem. Al. Stro. iv. p. 575. per totum hoc comma editis
congruant.
_ V.16."Ayioe yéverSe.] Ita cum, Syr. Arab. ‘ Estote.’ sed MSS.
quidam, Vulg. Clem. Al. Stro. p. 473. LXX interp. Lev. xi. 44, xix.
2. legunt éceoSe levi discrimine, sive enim dicat Deus, sancti estote,
_vel eritis, utraque lectio mandati vim habet. Vide precipue Orig.
Ho, 11. in Num. f.111. C.D.
_ V. 22, Ava mvevparoc.| Desunt in 3 MSS, Vulg. Syr. Hieron. :
sed reperias in Gicumenio, Arab. et, teste Erasmo, in Grecis. Se-
_quitur ele padedgiay dyuréxperov, ita C, Alex. CEcumenius, ver-
_siones orientales omnes. Sed desunt in Vulg. et idcirco “ commen-
_tarius est.” Prol. p. 49. et 124. col. 2.
V. 24. Maa édga dvOpmrov.] Syr. Vulg. et (ait ille) Orig. legunt
Minh, unde “ dyOpwmov proairic est explicatio marginalis,” Proleg.
WE ‘D. MILLII, &e. I 77
'p. 128. col. 2. sed CEcum. Arab, et versio roy LXX, Isa, xl. 7. ab
excusis non discedunt.
Cap. ii. 5. Trvevparikic Suotac.] Sic Gecumen. Vulg. Arab, Zthiop.
nec ulla hic varians lectio: at Proleg. p. 130. col. 1. ex fide Syri,
ait Millius, ‘ rvevparccae, quod est in Greecis omnibus nostris, @
margine omnino videtur i irrepsisse. iy
V.7. AiSov bv dredokipacay ot oikocopotyrec, ovroc “byeoiiy tle
Kegadiy ywviac.] Quanquam agnoscunt heec verba Vulg. C. Alex.
GEcumenius textu et commentario, Grotio tamen adstipulatur Mil-
lius, atque ait ‘‘traducta sunt huc ex Matt. xxi. 42.” Consule Cicu-
menium in locum, en ergo Gicumenii verba, éorac ody bdov obrwe idod
kal 6 moredwv éx’ airg ov
TlOnpe ev Lidiv RiOoy dxpoywraioy —
pa) KaracoyuvSq, Evripov dyiv roic morevovow, drwbovor oe, AiSor
pogképparoc, dv AiSov aredoKipacay pev ot ‘Gkadopotrrec, ouroc
ever tic Kepadiy Tite ywriacg’ cvvayor per Tove Miorevoyrag cic
abréy ; imo textum ipatm duapphony legit cum editis,
V.18. ’ANAd@ cal rote cxodwic.] Ita CEcumenius, et C. Alex. sed
duexddore dyscolis. Vulg.: unde’ “ hanc lectionem genuinam esse ar-
bitror, utut ¢ MSS. omnibus libris sit jam extrusum,” Prol. p. 49:
Reclamantibus Esthio et Erasmo, porro Hesychius et Phavorinus
oxédca interpretantur cvexepq, Svexoda ; sed Mill. pro vulgato stat.
V. 24, O08 7G pwHwxe abrod.]‘ Pleonasmus est Hebreeis familiaris,
ac proinde noster interpres neglexit :’ Esthius in locum.
Cap. ili. 5. Ai éhriZovea: éxi rov Sedv.] Omittit heec Athiops.
Habent GEcumen. Vulg. Syr. Arab. ‘¢ Suspectum habeo rapep3ij-
ceac. Quis talia preetermiserit?” Ita Mill. Proleg. p. 124. col. 1.
Respondeo, ‘* turbida versio thiopica, ut eam vocat Mill., in qua
apparet immanis nonnunquam 4 litera textus aberratio.” . Prol. p.
121. col. 1.
V.7. Eic 76 pd) exxdrrecSat.] V.1. Vulg. Syr. Arab. Zthiop. le.
gunt éykérrecOat, ‘ quee videtur vera lectio,” ita Millius hic. Sed
pace illius dicam, CEcumenius legit éexdrrecOar, nec cognitu facile
est quid Greecé legerint, Syr. et Arab.; cum enim de junctis preci-
bus habeatur oratio, utrum dicas impediatur, an intercidatur, parvi
refert. ;
V.15. Airotyre tude Adyor rept rijg év bpiv éXrigoc.] Orig. con-
tra Cels. lib. vii. p. 339. legit jae et fyiy, sed antiqui omnes inter-
pretes, Basil. tom. i. p. 549. et Chrysost. Ed, Mor. tom. iv, p. 70.
editis congruunt.
V.16. ‘X¢ caxorordv.] Desunt hee apud Vulg.: habent (Ecumen.
C, Alex, versiones orientales omnes: atqui Prol. p. 49. col. 2.: ‘ac+
cedunt heec commentarii loco, ex cap. ii. 12.”
V.18. Hept dpapridy érabe.] V.1. irép duapriay dréSave, absque
sensus discrimine ; quod autem éra%e, in quo (Ecumenius, et Arab.
textui conveniunt, sit vera lectio apparet ex illatione facta, cap. iv. 1.
Xpiorod oby taSdvroc. Nota etiam quod Orig. in Joh. p. 126. et
CEcumen. legunt v. 18. Zworomele mvebpart, et v.19. rote év
puraky mvevpaory, et v.20. drat éfedéxerar, ut et Cyril. Alex. de R.
fide, p. 20. quorum autoritas contrariarum hic lectionum idonea
confutatio est.
Cap. iv. 1. 'O raSey év capki.] Preepositio é év quee deest in 5 Mss:
retinetur apud CEcumenium, versionesque omnes: male ergo + te
a Grotio, et Millio, Prol. p. 94.
V. 3, ’Apxerde yap hiv 6 rapehnrAvOde xpdvoc rod Piov.] Desunt
hpi et rod Blov, Vulg. et Clem. Al. Peed. lib. iii. cap. 17. p..258.
‘tinjectee sunt claritatis gratia,” inquit Millius, Prol. p. 123. col. 2.3
sed CEcumen, legit, et agnoscunt Erasmus et Esthius, hanc esse lec+
tionem Greecorum codicum, eamque lectioni vulgate anteponunt.
V.14. Kard pév abrove Bracdnpettar, card O€ dpc Ookdderce. |
Desunt hee verba in 4 MSS. Vulg. et Syr. sed extant apud Ccu-
men. C, Alex. Cyprian. Ep. ad Martyr. Ed. Ox. p.175.: et tamen
Prol. p. 67. col. 2. ‘¢ injecta videntur ex scholio quopiam.”
V. 16. "Ev ro pépee roury. J CEcumen, Vulg. Syr. thiop. éy rg
évépare robrp, quod si dicas in hac rans vel co sonia, idem valet,
ac ed gratia.
Cap. v. 2. ’"Extoxorotyrec.| Ita Citenetities Cy Alex. Str sri
78 EXAMEN VARIANTIUM LECTIONUM
omnes: sed Proleg. p. 166. col. 1. ‘¢ Unus obstat codicum consensus,
et vix quidem obstat quo minus intermedium érisxorotvrec margi-
nale scholion ob pleniorem loci explicationem esse censeam.”
Oix dvayeagrig GNX’ Exovelwe.] Vulg. Hieronym. et MSS. aliqui,
addunt card dv, sed verba ista non reperiuntur in 2cumenio, Sy-
ro, Arabe, nec, teste Erasmo, in codicibus Greecis.
V. 5. ‘Yxoracadpevor.] Deest Syr.: habent CEcumenius, Vulg. Syr.
ZEthiop.: quod si Millium auscultes, Proleg. p. 166. col. 1. ‘‘ Lector
quispiam adjecit iroraccduevor ad marginem, in sententive supple-
mentum, quod irrepsit postea in textum.”
SECTIO DECIMA SEXTA.
DE VARIANTIBUS LECTIONIBUS EP. SECUNDZ D. PETRI.
CAP. i. 3. Acc ding vad aperie.] V. 1. idtq dée Kad dperp, Vulg.
Cyril. Al. de Trin. p. 604. : sed Gicum. Syr. Arab. cum textu
legunt.
V.9. Kai rdtovagovra.] Desunt hee in unico Zthiop. Agno-
scunt (Ecum.'C. Alex. versiones: ‘* addita tamen sunt a quopiam ad-
notatore,” Prol, p. 125. col. 1
Cap. ii. 11. Od gépover kar’ abrdv rapa Kupiw Braodnpor xplow.]
Desunt rapa Kuply, in Vulg. Syr.: “unde scholion est, non textus”
Prol. p.’76. Habent autem CEcum. Arab. et teste Esthio, quidam
é vetustioribus codicibus, recte; boni enim, et mali angeli adstant
coram Domino, et ab eo mandata reécipiunt, Job i. 6. ii. 1.
V. 12. Veyevnpéva.] Agnoscunt hanc vocem Cicum. C. Alex.
Vulg. Arab. Cur autem pro additamento habeatur, causa nulla est.
V.17. Ole 6 gégo¢ rod oxdrove cic aidva rerfpnrat.] Desunt «ic
aidva in Vulg. Syr. Sed habent CEcum. C. Alex. Arab. et Jud. v..
13. ‘ Insertum esse” hariolatur Mill. prol. p. 50. col. 1.
V.18. Tove dvrwe aropuydvras.| MSS. quidam, Vulg. Syr.
legisse videntur ddéyoy, vel dhiywc, sed CEcum., Arab. et major pars
Gr. codicum, teste Esthio, textui assentiuntur.
V. 20. Ei ydp droguyédyrec.] Oi yao 3 MSS. vera lectio, inquit
Grotius, ut series sequentium indicat, sed GEcumen. C. Alex. ver-
siones omnes editis congtuunt, ef, pace Grotii, ipsa apostoli verba.
Cap. iii. 2.‘Y xd rév dyiwy rpognréy.| Medium dyiwy, quod jam
locum habet in codicibus feré omnibus ‘initio scholion marginale
fuisse suspicor, ex cap. 4. (lib. i.) 21 hujus Ep.” Mill. p. 156. col. 2.
Kail rij¢ ray drocréXwy tpdy évrodie rov Kuptov.] Non video,
cur constructio vers. Angl. i.e. rij¢ évrodijc jar rév droord\wy
vot Kupiov, Millio displiceat; quid enim huic loco magis aptum
quam certiores facere Judeeos, quod qui hec illis mandata tradi-
derunt, apostoli fuere Domini-nostri et salvatoris. Vide 1 Pet. i. 12.
V. 6. Ad dv.] Arab. legit 6’ 6, per quam aquam, & dy August.
nempe, Adyor; sed CEcumen. C. Alex. Vulg. Syr. d¢ dv sc. Sdérwy
per aquas illas que ex ccelo et terra provenerant’; atque hanc esse
veram lectionem liquet, non tantum ex eo quod rei geste respon-
deat, sed etiamexigne ei opposito, quo mundus demum conflagrabit.
V.11. ‘Qe Kréxrqne év vuxri.] Desunt éy vveri in Vulg. et Syr.
sed CEcum. et Arab. retinent hec verba:.¢t cum-adjungantur hec
voci k\érrn¢ omnibus aliis in locis, in quibus istius Diei fit mentio,
viz. Matt. xxiv. 23, Luc. xii. 39. 1 Thess. v. 3., cur hic 4.se invicem
separentur, causa nulla est.
V.12. Tlapovsiay rij¢ rot Oeod ipépac.] Vulg. Arab. August.
Tov Kupiov : Ccum. C, Alex. Syr. Ocov, ‘Dei dies eadem .
Christi,’ Grot. in locum.
SECTIO DECIMA SEPTIMA.
QUZ EST DE VARIANTIBUS LECTIONIBUS IN EPISTOLIS
D. JOHANNIS,.
1 EP. cap. i.'7. Tod viod airod.] Omittit unicus.Athiops, recla-
mantibus CEcumenio, C, Alex. et reliquis Grecis Latinisque omni-
bus; ‘ addititium tamen videtur,” Prol, p. 125,
[hs 11.
Cap. ii. 5. Abrod ray Adyov.] ‘ Verbann ejus,’ Vulg. : ex a autem
non dicenda est lectio varians, sed Gr. sermonis vera interpretatio.
V. 7. ’Adedgoi.] V1. dyaxnrol, hec vyocum harum variatio se-
pius accidit in scholiis tam Greecis, quam Latinis, ex eo, ni fallor,
quod sancti patres in suis homiliis posterius vocabulum priori ante-
posuerunt dx’ dpyxiic. Deest hic in Vulg. Syr. Zthiop. Sed re-
tinetur apud Arab. et Gicumenium.
V. 18. Kal KaSve jeoboare dre dvrixproroe Epyerat.} Deest drein
C.Alex. Ethiop. ‘non malé’ Grotius : immo male ; habent enim Iren.
lib. iii. cap. 18. p. 241, Orig. in Matt. p. 402. Geum. Vulg. Arab.
V. 19. Oix eiot ravrec & judv.] Deest xévrec in Syr. Iren, lib. iii.
cap. 18. habent Gicum. C. Alex. Vulg. Arab. ‘ex memoria videtur
allegasse Ireneeus:’ Grabius in locum.
V. 23. lade 6 dpvovpevog roy vidv, ovde roy xarépa éxe.| Addunt
Cod. MSS, multi, Vulg. Syr. Orig. de Martyr. p. 206. Cyril. lib. ix.
in Joh, cap. 40, Cyprian. Hilar. August. hee verba, cal dpodoyév
roy vidy, kai rdv warépa xe. Heee autem non agnoscunt CEcume-
nius, aut Arab, ‘In Greecis non reperio,’ inquit Erasmus. Et quod hue
transferuntur ex Evang. S. Joh. cap. viii. 19. Ei épé ijdecre, xal rdv
marépa pov HOere &y, conjectura colligo, Imo, Quia Origenes in
in Joh. p. 261. citat verba ex Johan. Evangelio jam allata, et
deinde hee yerba ex Ep. Cath. et ex utrisque concludit, si ydp 6
dpvotbpevoe tov warépa, Kal rdy vidv (sup. dpvetrat.) Kal-6 dpokoyor
rov vidy, kat rov marépa Exer, diprov bre ‘Tepwoodupirar——dpvobpevoe
tov warépa, dovotyra roy vidv. @do, Quia in his verbis citandis
multum a se invicem discrepant patres. De Augustino hoc testatur
‘Millius hic. Hilarius de Trin. lib. vi. p. 124. sic legit, ‘qui confite-
tur filium habet, et patrem.? Cyprianus de exhort. ad Mart. p. 173.
et filium et patrem habet : Cyril. Alex. Thess. 301. ante heec verba
addit 6 dpvotpevoc rév marépa, kal roy vidy dpveirat,
Cap. iii. 2, Octo hic variantes-lectiones habemus: sed, versionibus
preetermissis, Orig. in Matt. p. 476. et GEcumenius impressis con-
gruunt.’ Nisi quod Origenes omittit dé, et Gicumen. legit dre éod-
peSa. Sic etiam v. 8—10. licet sex afferantur varie lectiones,
cum. et Origen Joh. p. 299. nullibi discedunt, nisi ubi loco 6
mousy SKcacocsyny, Orig. legit 6 dv dixatoc, quod idem valet.
V. 14. ‘O pi) dyad rév ddedgdv.] Deest ddedodv, in Vulg. et
4 MSS.: unde “ lectoris.est, non apostoli,”’ Mill, Prol. p. 145. eol. 2.
sed habent CEcum, Syr. Arab. Ethiop. Apostolus, cap. ii. 10.
V.20. "Ori édv— Ore pellwv éorivy 6-Ocde.] Deest dre in 2
MSS. Vulg. Arab. : “ érc legi vult Stephan.” sic Mill. Sed ér: agnos-
cunt Cod. plurimi: Arab. reddit ‘ profectd,’ quam interpretationem
veram esse existimo ; Hebraicum enim chi quod primario significat
nam et exponitur 4 LXX. per ér:, alio sensu significat certe, et in
versione Anglicana exponitur per voces que idem valent, surely,
certainly: ita Gen. xliii. 10. si non intercessisset dilatio Chi. LXX.
Hoe dy ‘sane, jam vice altera venissemus.’ Ex. iii. 10. Chi. LXX. dre,
certd ego ero teeum,’ | Reg. i. 13. Chi. LXX. dr, *proculdubio
Solomon regnabit post me,’ Josh. ii. 24, Chi, LXX. ér.,-* profecto
tradidit Dominus omnem terram-hanc in manus nostras,’ ita Psal.
Ixxvii. 12. cxii, 6. Ex. iv. 25. Num, xxii. 23. Jud. vi. 16. Ruthi. 10.
Isa. vii. 9.
Cap. iv. 3. Tlav rvedpa 6 pu) 6uodoyei rov » apo Xprordy év capi
éXndvSdra.] ‘ Pro istis codices antiqui, inquit Socrates, H. Eccl. lib.
vii. cap. 32. habebant 6 Aver rdv "Inoody.’ Sed, Millio teste, in ho-
dierna lectione conveniunt exemplaria Greeca omnino omnia, ita
etiam omnes Greci patres; nam utcunque Millius, Cyril. Al. in
contrariam partem adducat, lapsus estin hoc, dum Latinz interpre-
tationi ‘solvit Jesum’ nimium credidit ; nam Tom. i. p. 397. et de R.
fide, p. 8. et 94. Greeea Cyrilli cum textu consentiunt. Porro,
“non dubito, inquit Mill. quin autographum ipsius Johannis habue-
rit éy capxt édnrvSévar, sc. ex fide Polycarpi, et Vulg.” Prol. p. 33. _
Sed Cyril. de R. fide, ibid. et EEcumen. legunt édyAvSéra ; quod si
Vulg. habeat ‘in carne venisse,’ non inde sequitur illius Greeca ab
hodierna lectione discrepasse. Siquidem Beza per eadem verba
latine reddidit £\nAv9éra, et cum, ex sententia Milli, citationes ©
a seal
CAP. I11.]
Polycarpi, pro more istorum temporum, negligentius sint prolate,
quidni in hac etiam citatione Polycarpus eadem incuria labordsse
censeatur ?.
Ver. 3. Kat vevexixare bth: | Vulg. Zthiop. et August. airdv,
« emnino recte,” Mill. Prol.p. 50.. Sed cum textu legunt Gicumen.
C. Alex. Syr. Arab. Nec obstat Millii ratio, quod ‘de Antichristo
loquatur ;’ sunt enim zod)al dyrixp.oror. 2. Sequuntur commate
proximo heec yerba in plurali, avroi ex rov céepou cicl, que textus
lectionem corroborant,
V. 16. Méve év rd Oey, wat 6 Ocde év abrg.] Posterior hujus pe-
riodi pars retinetur apud (Ecum. C. Alex. Vulg. Arab. thiop. et
ver. 15. Sed absque Grecorum unanimi consensu foret crediderim
huc traductum ex v. 15. Mill. Prol. p. 130. col. 1.
Cap. v. 10. ‘O pi) meoretwy 7g OeG.] MSS. aliqui, Vulg. et Arab.
rp vig, Rectius, inquit Grotius. Sed CEcumen. et Syrus, textui
assentiuntur et sequentia « quia non crediderit in testimonium quod
testificatus est 6 Oed¢ wept rod viod avrov,’ hanc lectionem firmant,
Sed Proleg. p. 125. col. 1. ‘* 6 Oed¢ quod in nostris omnibus adserip-
tum est, claritatis gratia 4 lectore quopiam indeque itrepsit in con-
textum.” Mirum est ineptias hasce placere potuisse'viro sano! quis
ergo de FILIO SUO testimonium perhibere, nisi 6 Oed¢ potuit ?
V.12. 'O pi) exer rév vidv rod Oeod.] Mill. p. 50. col. 1. “rod
cod repetitum est é superioribus.” Vane iterum. Agnoscunt
CEcumen. C. Alex. Syr. Arab, Aithiop.
V. 13. “Iva eidijre ore Cwnv Exere aidvoy, cal iva morednre.] C.
Alex. sic legit, aidvwov oi morevorrec cig rd Gvopa abrov. Ita etiam
‘Vulg. Syr. Arab. sic, hee scripsi vobis, 6 qui creditis in nomen filii
Dei, ut sciatis quod vitam habetis eternam, quam diu creditis in no-
men filii Dei.
Ver. 20. "Ev rg vig abrot "Incot Xprorg] Millius 1, “ Xprarg scri-
barum est, non apostoli; non habet Vulg.” Prol. p. 72, col. 1, quod
ei certum est indicium rapeuPAycewc. Habent nihilominus Cicum,
Syr. Arab. Zithiop. Cyril. Al, de Tr. p, 484.
Cap. ii. 8. “Iva pu) arodéowpey & EpyacdpeSa——droaBoper’]
Sic Arab. et Gicumenius, qui alterius cujuspiam lectionis nullam fa-
cit mentionem, nisi quod in commentario mutat personam, ut verba
ejus melius cohereant cum precedentibus. Sed Vulg. Syr. Iren,
lat. p. 242. et C. Alex. legunt arodéonre, tpydoncbe, axohaPnre,
nullo sensds discrimine. ;
Cap. iii. 7. ‘Yaep ydp rot dvéparoc.] Omittunt pronomen abrod
CEcum. et MSS. quidam. Sed agnoscunt illud versiones antique
omnes,
SECTIO ULTIMA.
DE JUD CATHOLICA EPISTOLA,
Wak. "EN eg Tlarpt fryacpévore.| V. 1. spyarnpévorc, Orig. in
Matt. p. 332. GEcumen. Vulg. Syr. sine magno discrimine, sanctifi-
catos enim solos Deus diligit.
V. 6. ‘Yd. Légov rerfpnxer.] Clem. Al. peed. lib. iii. cap. 8. p.
239. post fépoy addit dyptuy dyyé\wy, reclamantibus MSS. ver-
sionibus, et patribus. Lucifer - Ley A teste Millio, legit
ayloy.
V. 14. "Ev dyad\técet.] Sic Bdombafieet versiones omnes.
V.25. Mévy coop Oeg.} Ita CEcumenius, Syr. Desunt in Vulg.
‘Arab. EEthiop. “ irrepserunt ut videtur ex Rom. xvi. 27.” vide hic
annotata in 1 Tim. i. 17. Prol. p. 94. col. 2.
LIBER TERTIUS.
§.1. Continet specimen variantium lectionum parvi momenti, puta
additionem aut subtractionem articuli. §.2. Permutationem nomi- |
nis unius pro altero ejusdem significationis, vel pronominis relativi
innomen substantivum, vel vocum Qcov, Xpiorov. §.3. Adjectivo-
"yum permutationem, sine senstis discrimine. §.4. Pronominum
Hpicic, hpav, ipir, ide, in bucic, bpor, bpir, bac, permutationem,
D. MILLII, &e. 79
_ et defectus eorundem, ubi, si revera deessent, sunt necessarid
intelligenda; pronominis etiam airdc defectum, vel additamentum,
ubi est intellectu necessarium ; mutationem denique pronominis
abrdc in obroc, et abrdc cum aspirato in éavroc. §. 5. Verborum,
et prepositionis verbi mutationem sine sensds discrimine, item
verbi simplicis in compositum, et vice vers mutationem etiam per-
sone, numeri, temporis, modi, conjugationis, vocis. §. 6. Parti-
cipiorum ejusdem sensis invicem permutationem, simplicis pro
composito, et eorundem tempore discrepantium sine senstis dis-
crimine. §. 7. Adverbiorum defectum ubi sunt plane necessaria,
aut permutationem, sensu non variato. §. 8. Prapositionum per-
mutationem, §. 9. Conjunctionum mutationem, et defectum.
§. 10. Porro multa que inter lectiones yariantes N. Test. recen-
sentur, sunt tantum patrum citationes ex versione roy LXX.
§. 11, Multa etiam que in alio eyangelio, aliave epistola verbis
diversis exprimuntur, variantem lectionem constituunt. §. 12. Ob-
jectionibus Romanensium, et acepigorm. contra textus Greeci
aifeyriay respondetur.
LIBRI TERTII SECTIO PRIMA,
ACCEDO jam ad ultimum, longéque facillimum laboris nostri
pensum ; nempe ad reducendum sub propriis quibusdam capitibus
lectiones variantes parvi momenti. Ut ex instantiis paucis sub ca-
pite quolibet assignaris, lector intelligat, quam operosé nihil egisse
videatur Millius in hisce minutiis, queesensum yerborum neutiquam
afficiunt, coacervandis. Hee quidem omnia sigillatim enumerare
idem pené esset ac Millii varias lectiones transcribere ; breviter ergo
queedam carpendo, lectori reliqua relinquo ex ingenti hoc penu col-
ligenda. Et,
1. Plus centum ex variis hisce lectionibus id tantum monent arti-
culum quendam deesse, vel superaddi, quo tamen addito, idem ad-
huc manet sensus, eandemque versionem verba exigunt.
Ab additione articuli incipio, ita Matt. i. 17. fw¢ AaPid, vy. 1.
rob, Aafis. Rom. xiv. 7, Oeod, v. 1. ro} Oso, 1 Cor. vii. 34. Lopari,
cal rvevpart, V. 1. re chpart, Kal rg Tvebpart, 1 Cor. xi. 3. Kepadd
dé Xpiorov, v.1. ro’ Xprorow, ita etiam cap. xv. 24. 1 Cor. xi. 23.
tiprov, v.1. rov aprov. V. 27. aiparos, Vv, 1, rod alparoc. 1 Cor, xii. 21.
6pbadpdc, ¥. 1.6, 0pSarpoc.
2. Seepius indicat varia lectio articulum deesse in codice, aut Pa-
tre quodam, v. g. Matt. xxv. 2. quinque autem ex iis erant pruden-
tes, kai ai wévre pwpal, v. 1. d. ai, Chrysost. Basil. MSS. (in Basilio
tamen falli Millium, vide tom. ii. p. 425.) Marc, v. 13.4 @yéAm, v. 1.
deest # in Pers. Syr. (Habet vero Syrus ille Grex. Matt. iv. 21. r&
dikrva, v. 1, deest rd. Luc. vi. 45. &« rod mepicoebparoe Tijc Kapdiac,
v. 1. desunt rod et rijc. Act. v. 24. 6 re tepede deest 6. Rom. iv. 4, car&
ro, dgeiAnpua, deest rd. Rom. xiii. 2, 44d rod Oeod, deest rov. Rom.
xiy. 15. ra é9vn, deest rad, 1 Cor. iii. 11. 6 Xpcordc, deest 6. V. 19.
rapa rp Ocg, deest 7H. Cap. iv. 15. dad rov Ocow, deest rod, vii. 24.
napa 7H Oeg, deest rH. 1 Thess. iv. 1. 7d Aouwdv, deest 79. Jud. 13.
tic roy ai@va.deest roy, Cacumen.
SECTIO SECUNDA.
DE NOMINIBUS,
PLUS centies varia lectio exhibet tantum mutationem nominis
unius substantivi pro altero ejusdem significationis, eandemque ver-
sionem in alias linguas postulante. Ita Matt. ii. 11. rd wacdéoy, v. 1.
rov maida, et similiter, v. 13, 14. v.16. mdvracg rode maidag, v. 1.
mayra rd rardia, Marc. y. 2. mansit deemoniacus év roig pynpelocc,
v. 1. éy rote pvhpact, in monumentis. Matt. xi. 16. wasdapioce, v. |.
ratdtorc. Luc, xiv. 16. Beatus est d¢ péyerae dprov, v. 1, dgraror,
idem nempe in Scripturis valet edere panem, et prandere. Vide
Gen. xxxi. 54. xxxvii. 25. xliii. 15, Exod. ii. 20. 1 Sam. ix. 7.10.
Act. xv. 2. oviyrhoewc, v. 1. érgnticewc. Rom, i. 27. appevec, v. I.
dpoevec. Rom, ix. 27. varadempa, v. 1. éycardderppa, droKardderppa,
80 EXAMEN VARIANTIUM LECTIONUM
1 Cor. i. 18. DAdyo, v. 1, ESveot; 2 Cor! iii. $. wraki, v. |. marti.
2 Cor. viii. 2, rév wdotroy, v. 1. rd wAobroc, quod seepius occurrit.
2. Discrepant aliquoties, casu tantum. Joh. i. 42. ‘invenimus Mes-
siam, quod est interpretatum 6 Xpiordc,’ v. 1. rdv Xpeordy. Act. xix.
35. ric yap torw &vQpwroe, Vv. 1. roy dvSpurwy. 2 Cor. ii, 12. ig rd
evayyéduor, V. 1. dud rod evaryyediov. Cap. iii. 18. éxt rd apoownror,
v. |. row rpoowrov, rp mpoowry. Cap. iv. 16. hpéog, Kat fipepg, Vs 1,
jpépay, KaY jpépay. vi. 14. rig h Koewwvia puri, v. 1. Gwrde. viii. 2.
cara BaSoug, v. 1. BaSoc. :
3. Aliquoties discrepant numero, Joh. ii. 15. ‘ et cum fecisset fla-
gellum é& cxowiwy,-v. 1. oxoeviov, Luc. xiii. 8. kal Bddw Kompiay,
v. L.xéepla: v. 15. drexpiSn abrg broxpird, nempe archisynagoge,
v. 1. broxperal. 2 Cor. i. 10. rmAuxobrov Savdrov, v. 1. TndtkovTwy
Savérwy. Cap. iii. 7. év ypappact, v. 1. ypappare. iv. 10. oopart, Vv. 1,
copa. vi. 15. per’ amiorov, v. 1. per driorwy, et mpdg Umcoror. IX.
6. én’ ebdoyiate, v. 1, ebdoyig, é& ebroviac.
4. Plus centies mutatur pronomen relativum in nomen substan-
tivum, aut in ipsam personam, et vice versa. Ita angelus domini
apparuit in somno airg. Matt. i. 20. v. 1.79 Iwofg. Ita enim cap.
ii, 14, Mare. i, 16. ddedpoy adrod, v. 1. Lipwyvoc. Joh. x. 38. dre ev
épol rarip, k¢yw év air, v. 1. év rg warp. 1 Cor, i. 29. Ut non
glorietur omnis caro évwrtov abrod, v. 1. rod Ocod. Cap. vii. 13. p27)
agery abroy, V. 1. rov dvdpa.
Vice versa Matt. viii. 5. EicedSdvre dé rp "Inood, v. 1. airg. Luc.
ii. 21. weperepeiy rd wardioy, v. 1, abréy. Joh. iii. 2. Hic venit poe
roy "Incody, v. 1. mpoc abrév. Act. xii. 13. xpovoavro¢ de [lérpou, v. i;
avrov. Cap. xx. 7. ovynypévwr rév MaOyrav, v. |. abray. cap. xxii. 16.
70 bvopa Kupiov, v. 1. abrod. Rom. i. .25.-ry dAnSeiav rod Oso, v. iF
avrov. 2 Cor. v. 7. rij¢ ddéne rod Ovi, v. |. abrow.
Sexcenties permutantur vocabula Qo, Kupiov, Xprerov, quoniam,
notante P. Simonio, contractim in antiquis MSS. scripta inveniun-
tur ad hunc modum, @o¢, Kov, Xov. Exempli gratia, Act. xvi. 10. 6
Kipuoc, v. 1. 6 Ode. Act. xxi, 20. édkacay rov Kopuoy, v. 1. .Ozdv.
Rom. i. 4. rov Kupiov jay, v. 1. res Ocov. Cap. x. 18. Kupiov, v. I.
Gcov. Rom. xi. 34. 1 Cor. iii, 5. 10; vi. 13.
Et vice versa Oedc, v. 1. Kvpwe. Rom. vii. 22. viii. 8. xiv. 6. 11.
eic ddfav Ocod, v.1. Kuplov. Ita 1 Cor. xi. 21, Denique Képioe Var.
Lect. Xptordc. Rom. xiv. 14, év Kupiy, v-1. Xprorg. 1 Cor. iii. 5. Oe
& Kipwe, v. 1. Xpeordc. Cap. vii. 12. xii. 19. et passim.
2. Ode. Rom. x. 17. Aca phyaroc Ocod, v. 1. Xpeorod, xv. $2. dete
_Sedjiparog cod, v. 1. Xpvarod "Inaod. 1 Cor. i. 18. Atvapre Ocod, v. 1.
Xprorod. ii. 1. papripror Ocod, v. 1, Xpeorod. iv. 1. Muarijproy Ooi,
v. Ll. Xptorov. vii. 40. rvedpa Ocod, v. 1. Xprorod. Aliquando Kupuoe. -
Rom. vii. 22. Tp vdpy rod Oeod, v. 1. Kupiov.
8. Xpiordc. Rom. viii. 9. Hvetpa Xplorov, v. 1. Ocod. v. 35. ri¢
dyarne rod Xprorod; v. 1. Ocod. cap. xiv. 18. dovdebwy rH Xprorg, v. 1.
Ge Kuply, cap. xvi. 26. éxxArnoiar rod Xpuorod, v. 1. cod. 1 Cor.i.6.
papripwoy Xprorod, v.1. Ocov. 2 Cor. xii. 9. ddyapte rov Xproroi, v. |.
Ocot: sepe Kvpwc. Rom. viii. 11. 6 éyeipac rov Xpuordy, y. 1. rov
Kipuy. xvi. 9. év Xprorg, v. 1. év Kupiy. Ital Cor. ii. 16, x. 16.»
Nec rarius inveniatur horum vocabulorum "Incod Xprarot, Kupiou
jjpGy omissio, cum enim de eadem persona dictaessent, uno eorum
posito, reliqua superflua videbantur. 2. Additio, utpote que alibi
simul occurrebant ; velpermutatio, utpote quibus mutatis persona
adhuc eadem intelligebatur. 1. Omissio sive defectus, v. g. Matt.
xvi. 20, airdg éorw "Inooic 6 Xpardc, v. 1. d. Tyootc. Act. xix. 10.
rov Adbyov Kuplov "Ingo, d. Inaod. 2 Cor. xiii. 5. Inoode Xprorde, d.
‘Inoovs. 1 Cor. i. 2. Inoot Xprorod, d. Xprorow, cap. v. 4. év dvdpare
rot Kupiov jypmv Incot Xporov, d. Xporov. 2 Cor. i. 2. 6 Oedc, cal
rari Tov Kuplov pay Incot Xporov. d. Domini nostri Jesu Christi,
Ambrosiast. :
Additio Act. xxiv. 24. Tlepi rite sic Xptoriv wiorewe, v. 1. eic
"Inooiv, Xpeordv “Inoovy. 1 Cor. i. 24, xnypdooopey Xprordy, v. 1.
Inoovy Xpiordy. cap. iv. 17. rag ddove pov, rac év Xprorg@, ve |. év
Xprorg. "Incot. Post Kipwor "Inoovr, addunt Xpiardy. Rom, x. 9.
1 Cor. vi. 11. év dyéuare rod Kuplou Tyood, v. 1. Incot Xpiorov, Kuptov
hpav "Inoot Xporov. xii. 3. Képeov ‘Tnoovy; v. 1. Dominum Jesum
-Christum, AdJesum Christum addunt Kupuy jpov. Rom: ii. 16.
Aca "Incod Xpiorod, y.1. row Kupiov ijpor.
Denique sexcenties, Millio judice, ex evangeliis tollenda est vox
‘Incovc, cum sit vox plane necessaria, et nominandi casum supplere
debeat. Matt. iv. 18. repemaréy d2 "Inoote, deest Incotc, cap. viii, 3.
ipbaro avrov "Incoic, d. "Incovg. Mare. i. 17. cad elrey airs Inaote,
d."Inaotc. Cap. viii. 1. Mpocxadecdpevoc d "Incoie rove MaSnric ad-
rod, d. "Inoote, et abrov. Vide Matt. xiii, 36. xiv. 14. xv. 16. Marc.
xi. 11.14. xii. 41. Luc. vii. 22. ix. 16. xiii, 2. Johan. i. 44. iv. 46. v.
1. vi. 14. 70. t
SECTIO TERTIA.
DE ADJECTIVIS.
ADJECTIVA sepius permutantur, sine ulla mutatione senstis.
Exempli gratia, Matt. vi. 25. wXeiov, v. 1. wAeiwy, ut conveniat genere
cum yx. Cap. ix. 17. dupdrepa, v. 1. duddrepor, nempe dexol Kai
olvoc. Cap. x. 32. rév puxpoy rovrwy, v. 1. rév éXaylerwy. Cap.
xi. 29. mpgoc, v. 1. mpatc. Mare. v. 40, &xavrac, v.1.ravrac. Ita
etiam Luc. vii. 16, Luc. xix. 7. davrec, v. 1. ravrec. Cap. xxi. 3.
mavrwy,v.l. ardvrwy, Vide etiamv. 12. Act. xxii. 12. dvip ebce Bic,
y. 1. evAaBne. . ;
SECTIO QUARTA.
DE PRONOMINIBUS.
NOTANDUM primo de pronominibus primitivis jyeic, jpor,
hpiy, Hpac, ea sexcenties mutari in tpeic, dpor, iptv, iuac, et vice
versa,—librariorum, inquit P. Simonius, sive vitio, sive incuria. Hoc
autem fere continuo accidit, sensu haud alicubi mutato: cum enim
de re omnibus communi sive Christianis, sive Ethnicis agitur, vix ali-
quod discrimen intercedit inter nos Christianos, et vos Christianos,
vos gentiles, et nos de gentibus: Exempli gratia, Luc, xii. 32: ‘ No-
lite timere, pusillus grex; quia complacuit patri vestro éotva: ipiv
rhy Paosiar, v. 1. hpiv, i. e. nobis qui sumus, aut vobis qui estis, de
hoc pusillo grege.—Acct. iii. 25. ‘ vos estis filii prophetarum, et testa-
menti quod disposuit Deus, xpéc rode rarépac iar,’ v. 1. jay, ubi
Judeus Judeos alloquitur. Sic v. 23. 6 Ode dpay, v. 1. jyaor-
Cap. xiv. 17. ‘ implens cibo, et letitia rae xapdiac joy,’ v. 1. ipar,
nimirum omnibus dat cibum.—Et rursus eodem commate, cap. xv. 7.
6 Qede év ypiv ééeetaro, v. 1. piv, i. e. in vobis, aut nobis apostolis.—
—cap. xvi. 17, isti homines carayyédAovmy jpiv viam salutis, v. b
dpiy, i.e. vobis aut nobis apud Philippos agentibus.—cap. xxviii. 25.
Bene locutus est Spiritus sanctus rpc rove rarépac por, v. |. ipa.
Ita Paulus Judeeus Judeis.—1 Pet. i. 4. cic Hudc, vs b. tyudic, et v. 12-
hpiv, vel. iptv, i.e, nobis, aut vobis Christianis:—plura exempla da+
bunt annotata libro 2do passim. Tf
Porro deficiunt juxta varias lectiones hac pronomina, ubi si revera
abfuissent, necessarid intelligenda essent. Ita v. g. dglerac dpiv,
‘ reliquitur vobis domus vestra deserta,’v.1.d.ipiv. Tis tamen solis
relinqui potuit heec domus desolata. Luc. vi. 25. obai ipiv, ‘ ve vobis
qui saturati estis,’ v. 1. deest iziv. Malé proculdubio, eo enim desir
derato sensus deficit. Joh. iii. 12. éav cixw bpiv ra éovpdven, Y. I.
deest iptv. Quis autem non videt pronomen ibi prorsus necessari-
umesse. Joh. xvi. 4. dre éy& elzov tyiv raira, deest tiuiv. Male:
preecedunt enim raira NedAdAnxa iuiv. Luc. xii, 22. wih pepysvare ry
Yoxp dyer, v. 1. d. buoy.
Adduntur insuper, ubi sunt plane superflua.—Ita Luc, xxiii. 2.
«invenimus hunc hominem écaorpégorra rd ESvoc.’ add. v.1. joy, nec
enim de alia natione loqui potuerunt. Joh, viii. 5. év rg vdug, add.
v. |. jv + non enim de alia lege loqui potuissent scribe et pha-
-riseei,—Act, xxvi. 6. xpdc rove rarépac, Vv. 1. par.
2do, Pronomen relativum airdc in his variis lectionibus sepe de-
esse dicitur, cum plané necessarium sit, Ex. gr. Matt. vi. 4. Pater
meus videns in occulto airdg drodweee got, d. adrdc, Cap. viii. 21.
trepoc dé rdv Mabnray adrov, v. 1. d. abrov. Cap. xii. 3. drt éreivacer
Lin. un
a
SECT: V.]
dtrie, v. lod. abré¢.—Matt. xviii. 32, mpooadeodpevoc abrov 6 Ripiog
abrod, Méyet arg, d. abrov et abrg.—V. 34. may 76 dgerhopevor abrg.
d. airrp.—Lue. xiv. 16, 6 dé eimev airs, v. ld. nih teens 26. rov
xaida abrov, deest abrov.—xvil. 9. ri duarayferta abrp, d. abrg.— |
xxii, 57. 6 ce iiprhoaro avroy, deest abréy :—ita sexcenties.
Sepe etiam in variis hisce lectionibus adjicitur, ubi est pariter in-
tellectu necessarium. Luc. xviii. 1. éXeye 6& cal rapaBodjy abroic
napa 70 det wéyrore (v. 1. add. abrodc) rpocedxecbar, quod tamen satis
comprehenditur in airoic.—c. xxiii. 35. éepucrhp.ay, v. |. abrév.—
Joh. iv. 17. 4 yun) elzer, v. 1, add. adrg.—xi. 8. Néyovory arg oi Ma-
Gyrai, v. 1. add. abri.—Et v. 12. efrov ody, v. 1. add. air, ot MaOn-
rat abrov.—Act. ii. 40. mapexdre, add. abrove.— Marc, ii. 8. émcyvode
Tycove dre obrwe duehoyiLovro év Eavroic, Vv. 1, bre abrol ovrwe.
Idem obtinet in pronominibus possessivis : ita Matt. xx. 21. ei¢ éx
eeéuv cov, Kal eic é ebwvipwv MSS. xxv. add. cov.—Mar, x. 37.
cdhwvipwyr cov. d.cov.—v. 40. ebwvijpwyr pov, d. pov.—Matt. xv. 4. ria
rv xarépa cov, V. 1. d. cov.—Mare. vii. 10. cat ri}v penrépa cov, vel. d.
cov.—~Vid. Joh. xiv. 12. xvi. 10. xviii. 11, Act. xx. 23, 24.
Porro nihil frequentius est quam permutatio horum pronominum
seusu non permutato; ita Matt. iii. 3..cbrde gor 6 pnSete bd ‘Hoaiov,
v.l. abrécg.—v. 4. avric 8 6 Iwavyne, v. 1. ovrog.—1 Cor. vii. 13. cat
abrog cuvevcokel oixety per’ abrijc, v1. ovroc.—Cap. Xvi. 17. dre'rd bay
torépnpa obroe averAhpwoay, v. 1. avrol: est enim abrdc juxta gram-
maticos modo relativum, modo demonstrativum, idemque epi rod
obroc pronunciant.
Inyicem pariter mutantur airo¢ et éaurdc. Ita Matt. vi. 16. aga-
-ALover ra rpdowna airaoy, v.1, éavriv.—Mare. i. 27. bore ovtnreiv
«pd¢ abrove, v.1. mpoc Eavrovc. Cap. v. 26. daravioaca ra rap
gavrije wayra, v. 1. wap’ airij¢: cum enim reperiantur abrdéc, abrod,
abro, aspirata, apheresis est rov ¢ juxta grammaticos,
SECTIO QUINTA.
DE VERBIS.
Ter mille hic veniunt adnotanda, ubi
1. VERBA mutantur sine ullo fere senstis discrimine. v. g. Matt.
ii. 13, futurum est ut Herodes queerat puerum dmohécar abroy, v. |.
droxreivac abrév. Matt. iii. 9. pu ddfnre Néyerv év Eavroic, v. 1. po)
tipEnre. Matt. xxii. 37. 6 dé Inooic elev arg, MSS. 28. én. Mare.
i. 20. dmqOov driew abrod, v. 1, jkodkobSncay abrg. Pariter cap.
Vili. 34. 6¢ yup dv Yédee dricw pov édSeiy, v. 1. dkodhovSetv. Cap. iii.
4. Wuyi coat, } aroxreiva, v. 1, arodéca. Luc. vi. 9. } arodéoat,
V1. droxreivac. Cap. xxi. 22. rot xAnpwSijvar ravra ra yeypappeva,
v.1, xAnoSijva. Joh. viii. 5. Mwoife iiv évereitaro rae rowadrac Ac-
SoPoreioSar, v.1. AOdZev, UIAZecSar. V. 26. ratra déyw, v. 1. Aa-
AG. Rom. xv. 18. Aadeiv rt, v. 1. re eimeiv, Aadeioal rr. 1 Cor. ix.
8. rafra Kade, v.1. Aéyw. Vide Rom, ix. 20. 1 Cor. xiii. 8.
2. Mutatur seepe preepositio verbi, sensu integro manente. Luc.
ii.20. "Endorpelay, v. 1. iméorpepay. Act. xv. 42. éripévery, v. 1.
mpocpevey. Joh. xxi. 3. dvéBnoay cig rd wdoior, v. 1. évéAnoar. 2
Cor. iv. 16. éxcaxotper, v.1.éyxaxovpev. Cap. v.6. éxdnpuodper, v. 1.
drodnpotpev.
3. Sexcenties varia lectio mutat verbum simplex in compositum
sensu non leso, Ita Matt. vi. 3. te faciente eleemosynam, pu) yrvorw
h dguorépa cov, v. |. éxvyvorw.— Cap. x. 25. «i éxddnoay, v. 1. émexd-
Anoay. Cap. xv. 14. ei¢ BdOvvoy mecotvrat, Vv. 1, Eumecotyrar.—Luc.
iv. 42. tthrovy abriv, v. 1. dveZhrovv. Act. xviii. '7. #ASev ele olkiay,
v. L. cio\Oev. Cap. xviii. 16. jAOoper eic ‘Pdpny, v. 1. eiofOoper.
Et vice versa, pro composito exhibetur simplex. Matt. xiii. 40,
kal wupi caraxalerar, MSS, 40. calerar. Cap. xix. 5. rpooxohdAnOh-
aera rh yuvasxi, v.1. KoONAnOhoerar. Marc. i. 38. cic rotro ékedhrvSa,
v.l, ZAphvSa. Luc. xiii. 21. évéxpufer, v. 1. Expuper. Cap. xx. 24.
embeizare por Onvaguor, Vv. 1. detkare. V. 84. Exyaploxoyra, v. 1, ya-
pioxovra. Act. xi. 20. eloeOdvrec, v. 1. éASdvreg. Rom, iii, 9.
VOL, VI.
D. MILLI, &e. Mi 81
mponriasd peda, v. l yriacdueSa. 1Cor. v. 2. éfapy, v. 1. dpOy.
» 2 Cor, iv. 14, éyepei, wapaorjoen, v. 1. ekeyeptt, oThoet.
- 4, In verbis seepenumero contingit, primo, mutatio numeri. Matt.
i 21. xadécete, v.13 kadéoover. 1. Contingit hoc plus centies ubi no-
mina multitudinis, aut neutrius generis occurrunt, que utrumque
numerum admittunt. Ita Matt. x. 21. wapadmaer d¢ ddedgdc, v. 1.
Tapacwcover, Mare. ili. 11. rvevpara dkabapra mpocémimrey abro,
y. 1. mpocérurrov. Joh. xii. 8. dyAog Hove, V. 1, HjKoveay. Acteii.
3. ExdDéor re, v. 1. eed Snoay re. Rom. ii. 14. pdceera rod vépov moj,
v. 1. rode. 2 Cor. ix. 3. emewa, éméuaper. Vi 4. AEyopey, NEyor
2. Mutatio persone, et numeri. Ita Act. xix. 13. dpxiZoper, v. 1.
dpxiZw, male, preecedunt enim rivec, et Aéyorrec. XX, 28. ov Hoav ov-
vnypévor, nempe Troades, vy. 1. jer, nos cum iis, xxi. 8. éeASdyrec ot
mept roy Tlad)ov ipASoper, v. 1. jASov. cap. xxii. 25. de dé mpwerenvev,
avroy rote ipdéow, nempe centurio zpoérevor, mpocéreway, centurio
cum ministris ejus. Cap. xxvii. 29. phmwe éxméowou, viz. naute,
v. 1. éeméowpev, nos innave. Rom. vi. 3. éBarrioOnpey nos Christi-
ani, €BarriaSnre vos Romani. 2 Cor. ii. 4. Zxw, v. 1. Exwper, v.11,
edrri~w, édriZouev, Paulus solus, vel Paulus et Timotheeus, cap. 1.v. Js
3. Mutatio temporis, ut, 1mo, preesens pro futuro, et, contra, sex-
centies, ita Matt. vi. 19. SnoavpiZere, v. 1. Snoavpicere, vii. 15. Epyerac,
ve 1. éXedcerat, xxi. 3. droorédAet, Vv. 1, &rooredet. Ita etiam, Marc.
xi. 3.—Joh. iii. 36. Ira Dei péver é abrov, v. 1. pevet. Joh. xvi. 33.
ere, v. 1. Eyere. Rom. xi, 13. dofdlw. v. 1. dofdcw. 2 Cor. iii. 9.
réprocever. V. 1, repcocedoer, Matt. iii. 10. éxxdarerac kal cig mip Bad-
Aerat, V. 1, ExxopOhoerar, BAnShoerat. v.10. Eore,v. 1. Eorar. Matt. x..
8. Oeparevere, xabapizere, éyeipere, v. 1. Ocparedicare. Ita passim.
2do. Preesens pro preeterito et vice versa. Ita Joh. vi. 63. ra py-
para & éy® dado, v. 1. AAGAnKa. Joh. xiv. 9. Edpaxe ue Ewpakde,
v. l. épév pedpa. 8. Praesens aut imperfectum pro Aoristo primo
aut secundo. ~ Ita Joh, iv. 27. éSavpacay, v.1. 2Savpagoyv. Act. iv.
35. ériovy, v. 1. ériSncar. Matt. i. 18, épavn rp "Iwod, v. 1.
galverar
4. Mutatio conjugationis aut vocis passim. Matt. xi. 23. éyévov-
ro, V.1. éyevSnoay. Heb. xi. 4. Nadetrat, v. 1, Aade7. Matt. vii. 24,
bpowow abroy, vel. 6powOhoerar, Luc. vi. 7. rapernpoiy, v. 1. rapern-
potvro. Luc. iv. 14. dvrarodoOhcerat, v. 1. dvramodwoover.. Joh,
ii. 17. carépayé pe, v. 1. karepdyerac.
5. Mutatio modi. Contigit hoc in numeris in locis sensu utrinque
integro ; indicativus nempe mutatur aliquoties in imperativum. Matt,
xx. 26, Qui major erit inter vos, gorw dpa CudKovod,'v. 1. E¢rac,
V. 27. €orat ipiy doddog, v. 1. ibid. gorw. Cap: xxiii. 11. Quima-
jor est vestrum erat bpay dudxovoc, v.1. €orw. Mutato in imperati-
vum futuro, interpretamenti causa. Millius Matt. v. 37. éorw dé 6
Abyoe tpoy, val val, v. 1. ora
In subjunctivum frequentissime, et vice versa. Matt. v. 25. puja
more ce Tapadg, V. 1. rapadwce. Bis Luc. iii, 10. ré ody woujooper.
v. 1. rovhowper. Joh. v. 47. wie roic emote phpact morebosrte, TioTEv-
onre. Cap. xv. 8. yerhoerar yévnade. 16. op dpiv, v.1, doce. Act.
XXvill. 26. BréWere, PAédyre. V.27.idowpar, iacopar. Roma. iii. 3.
riy wiorw rot Oeod Karapyjoe. Ita Chrysost. Theodoret. Photius,
GEcum. Theophylact. MSS, carapyet, carapyhon. Cap. vi. 1. ém-
pevotpey 7h dpapriq, v. 1, emipévenper. Rom. x. 11. mig 6€ mioret-
covet, dxovoovet, v. 15 TLoTEvoWwoLW axovowow.
Est denique notandum verbum substantivum in lingua Hebraica
preesens tempus non admittere, unde in versione nostra Anglicana
ro és, in versione 7tavirali rd ort, seepissime additur : hinc fere cen-
ties notatur 7d éor: apud novi foederis Scriptores, quibus Hellenistica
lingua in usu fuit: v. & 1 Thess. ii. 10. bpete Mdprupes, v, I]. gore.
Vide 1 Cor. vii. 16. viii, 7. xi. 11. xiv. 10.
SECTIO SEXTA.
DE PARTICIPIIS.
1. PARTICIPIA ejusdem sensus seepe invicem permutantur: v. g.
Matt. iv. 18, rov Neydpevor Térpor, v. 1, rov Kahovpevoy. Cap. ix.
U
82 EXAMEN VARIANTIUM LECTIONUM
18. ratra abro’ Nadotyroc, v. 1. Néyorroc, Joh. xix. 28, edie "Incote,
Bre wavra ion rerédeora, Vil, idx Act. xviii. 8. Seacdpevoc, v. 1.
dor. Cap. xvii, 18. cadebovrec rode bxove, v. 1. rapdoaoyres. 1 Cor.
v. 2. & ra kpyor rotro woujeac, v. 1. mpdgac. 2 Cor. iii. 7. év ypdpe,
pacw évrerurwpévn, Vv. 1. eyyeypappévn.
. 2. Centies tempore differunt sine sensus discrimine: ex. gr. Matt.
x. 28. pi) oPnOire axd raw droxrewdyrwy rd copa, V.1. droKrevdv~
rwy. Cap. xiii, 24. omelporr, omelpavre. Cap, xvii. 27. rdv dvaBayra,
v. l. dvaBalvoyra. Joh. vi. 45. wag dxotoac, v. 1, dkovwy. Act. ii. 44,
advrec of meorevorrec, -v. 1, mtorevoayreg. Cap. xxviii. 5. drorwdtac
70 Sypior sic rd rip, v.1. drorwacodpevoc, drorwatapevoc. 2 Cor. i.
17. rovro oby BovAevépevoc, Vv. 1. Bovdépevoc, Povrevedpevoc. V. 5..
xarepyactpevoc, Karepyalopevoc, éysiporrt, éyeipayrt, 2 Cor. i. 9.
3. Multoties participium simplex occurrit pro composito, et vice
versa, v. g. Matt. vii. 13. modXoé iow ot eicepyopevor ov abrijc, v.).
épxdpevor. Luc. xvii. 7. eiveASdvre, EXSdyre. Joh. xii. 2. ele ray
cvvavaxepévwv abr. V. lect. dvaxemévwr ody atrp. Act. xxi. 4,
kal dvevpdvrec, V. 1. wat cipdvrec. 2 Cor. iv. 9. éyxaradeurdpevor, V. 1.
Ayuravdpevot, Nemdpevot,
SECTIO SEPTIMA.
DE ADVERBIIS.
NOorTANT, imo, varie lectiones deesse multoties adverbia, ubi
sunt plané vel intellectu necessaria, vel sensu non leso deesse pos-
sunt. Luc. vi. 10. Exrewvoy ry xeipd cov. 6 éralnaev otra, V.1. d. obrw.
Mare. i. 13. 7d mvedpa éx/adre adrov cic rhv Epnpov Kal fw exe év
ri tphwo, deest éxei. Et Act. xiv. 28. Navigarunt Antiochiam
dérpeBov de exe, d. éxe7, male proculdubio. Joh. iv. $. drm\Se wd=
Aw de riv PadiAalay. Recte:: nam @ Galilea ascendit Jesus Hiero-
solymam ad Pascha, Cap. ii. 11. 13, at v. L. d. radu. Joh. xviii. 33.
elap\Sev cic rd xpatrdproy radu 6 TiAdroe, d. rad, male, egressus
enim est & preetorio ad Judeos. V. 29. v. 38. rddw éépdOe 6 TaAd-
roc mpo¢ rove “lovdaiove,.v. 1. de taduy, male iterum. Vide v.29.
Act. v. 23. evpoper rode ptdaxag kw éorwrac mpd Supay. MSS. 30.
deest iw, qui tamen pre foribus stabant, ii certe extra stabant.
Speciatim observandum est de ebSic, et cbSéwe, quod quadragies
inveniuntur in uno D. Marci Evangelio, adeo ut mirum non sit ea
multoties ibi deesse, in MSS. exemplis puta. Cap. i. 10. 29, 30.
ii. 2. viii. 14. xliii. 45. Ubi Millius, “ deest Cant. Vulg. Syr. ut fere
semper.” Matt. iv. 20. of d€ ebSéwe doévrec ré dixrva, Ubi “ cbSéwe
insertum est ex Evangeliis aliis ;” ‘ita Millius, Proleg. p. 64. col. 2.
Habent autem Chrysost. in Com, Theophylact. versiones omnes,
Origenes in Matt. p. 389. :
2. Mutantur invicem seepius adverbia sensu minime mutato. Luc.
v. 35. rére mnorevoovow, V. 1. ad rére, Cap, xvi. 26. of Sédovrec dua-
Bijvae évrevOev. V. lect. MSS. 23. éxeiBey. Joh. xviii.20. wavrore
edidaka év 7H ovvaywry it Sxov wéyrore of "lovdaior svvépxovra, v. |.
zayrobév. Omnes nimirum in solennitatibus ex lege adire Hieroso-
lymam tenebantur, adeoque undique. convenire illic. Cap. xix. 27.
idod 5 vide cou, v. 1. ide. Act. xxii. 1. viv, v. 1. veri. 2 Cor. ii. 17.
Karevorcoy Tov Qed, v. 1. Kkarévavre. iii. 10. Evexer, v. 1. eivexey, Cap.
iv. 16. 6 tw joy advSpwroe, v. 1. Ewber.
SECTIO OCTAVA.
DE PRAPOSITIONIBUS.
INFINITUM esset observare loca omnia ubi prepositiones ejus.
dem potestatis, eundemque sensum exhibentes, inter se permu-
tantur.
Ut, Imo, duit pro bro, et ‘vice versa: Matt. ii.23. ro pnber dud roy
Tpognray, v. 1. ix0.—Cap. iii, 3. Hie est qui_ dictus est id "Heaiov,
v. l. dea, Vulg. et Iren. In utrisque autem invenimus per. Act, xii. 9.
70 yer dpevov eud rod "Ayyédov, v. 1. bd.
(LIB. ITI.
2, ‘Ard, pro id, et contra: Rom. ili. 4. obe ore etoucia si pay
dm Geod, v.1, dd, Gal. v. 18. obx ore ixd vopov. v, 1. amd vépou.
*Awo, pro rapa, et contra: Act. xxvi. 22. Exxouplac ruyy rijc wap
rov Qzov, v. 1. dé. & Cor. xi. 19. dxd row Kupiov, veh mapa row.
"Ard, pro ék, et éy, ée pro dmd, Matt. viii. $4. xd rov dplwy
avréy, v. 1. ék. 1 Cor. vii. 7. é¢ rot Oeod, v. 1. dxd. Matt. viii. 18. Sa-
natus est év ry dpg éxetvy. v. lect. dd rijc, &c.
2. 'Yxép, pro mepl, et contra: Rom, i. 5, ixtp rot dvdparoe abroi,
ve lect. mepi. V.8. trip néyroy spo, v. 1. wept. 2 Cor. i. 8. ixep rie
Privewe iar, v. 1, wepi. Cap. xii. 5. i pavrod, v. 1, epi. 2 Cor.
i. 13. dmép tpdr, v. 1. wepi. Gal. i. 4, batp tov Spapeltes sre wh
rept.
Pro rapa, 2 Cor. i. 8. imép divapev, v.1. wapd. 2 Cor. xii, 13.
Quid est enim quod minus habuistis txép Aoi éxxdnolac, v. 1.
mapa.
Sexcenties éxt pro cic, aut év, vice versa: Matt. iii, 13. ém? row
Topddyny, v. 1, cic. Cap. xviii. 6. éxt rd» rpayndor aizod, v.1. ele, et
wept. Luc. viii. 8. éxt riv-yiv riv dyabijy, v. 1. cic. Joh. vis 16.
karéAnoay én riv Sédaccay, v. 1. etc. Act. iv. 5, cuvax0jvai rove
dipxovrag eic ‘Iepovcadip, v. 1. év. Rom. x. 11. 6 morevwu éx’ arg,
vel. etgabrév. Gal. v.13. én’ édevOepig.
Item éml, ic pro mpdc, et vice versa: Act. xvi. 40. ei¢ rv Avilay,
vol. mpoc. Rea, x.21. apdc Aady dreBoivra, v. 1. eri. Gal. i. 12.
mpog Tove mpd épod ’AroarédXoue, V. 1. ele.
4, Aliquoties mutatur tantum casus quem regit ries; sensu
minime mutato :—ex. gr. Marc. v. 11. Erat ibi grex porcorum mpdc
70 poe, circa montem, Vulg. rpdc rg Sper, apud montem, MSS. 40.
Euthym., Vulg. Syr. Arab. ZEthiop. Joh. xx. 11. Mapia éé eiortjxee
mpoc rd pynpsioy, v.1. ro prnpetp. Gal. iv. 12. én’ devOepig, v.1. én,
édevOepiay. Matt.iii.7. él rd Barriopa abrod, v. 1, éxirg Banriopare.
' 5. Seepius deficiunt, aut adjiciuntur sensu adhuc salvo: v. g.
Mare. v. 6. dé paxpdSer, v. 1. d. dd. Luc. xxii, 30, év ry Bacweig
pod, v. 1. d. év. Cap. xxiv. 18. od pdvoe maporkeic év ‘Iepovcadhp,
MSS.32. d. év. Joh. xiii. 23, cig rév MaOnréy abroi, v. |. cic &e rar.
Cap. xix. 36. dcroty ob currpiShoerat abrov, v.1, dz’ abrov. V,. 40.
édnoay 76 abrd dSoviowg, MSS, év d3oviore.
SECTIO NONA.
DE CONJUNCTIONIBUS.
Parclus hic agendum : bis millies in variis lectionibus hisce oc-
currunt, sive mutatio conjunctionum idem valentium, vel earundem
defectus ubi in textu adsunt, vel additio ubi librariis deesse vide-
bantur, id autem fit sensu vel semper salvo, vel leviter tantum 356
mutato.
1. Observat i imprimis P. Simonius multoties accidere sani
tionem particularum yap, et éé, tam in Greecis exemplaribus, quam
in antiquis versionibus, Rom, xiv. 15. ei d8 did Bpdpa, v. 1. yap.
V. 23. 6 de duaxpurdpevoc, ve L yap. Vid. Rom, viii. 28, 1 Cor. ii.10.
vii. 40. ix. 16. x. 1. xi. 3. xv. 1. xiii. 50. xvi. 7, 8.
1 Cor. x26. Tod yap Kuplov 4 yi, v. 1. d&. xi. 23. eya vip vag
Aafor, v. 1. d&. V. Bl. ei yap Eavrove duexpivoper, v. 1. de. xiv. 5.
peilov yap 6 rpodnrevwy, v. 1. d& V. 14. édv yap reece”
vel, dé
Notat 2do idem Simonius frequentem esse mutationem conjunc-
tionis copulativee cai in disjunctivam 7, et vice versa. Ita Joh. viii.
14, cai rod ixdyw, v. 1. }. 1 Cor, xiii, 1. 9) ebpBaror dr\ardZor, v.1.
kat. Cap. xi. 27. d¢ dv éa3in rox diproy rovror, i) mivy 70 morhpiov,
v. 1. «at. Exempla multa congessimus annotatis in hune locum.
3. Sexcenties occurrit mutatio cai, in ¢2, et vice versa, preesertim
verd in Evangeliis. Ita Matt. xx. 2. cvpgwrioag ds, v. 1. cat cup
gwricac. V. 10. €dOdvrec Ce, v. 1. Kal éMOdyrec. xxi, 30. Kat mpooed-
Sdn, v. 1. apoceh Sar de, xxii. 7. axovcac oe, v. lL. kal dxovcac, Mare.
i. 6. iv 68 lwdvyne, v. 1. vali. V. 16. meauraray oe, v. 1, cal mapde
yur. 28. éprOc oz, vo 1. kat €fpOer. Cap. ii. 5. idy de, v. Le nadidor,
——————
skeT. x.]
Cap. iii. ‘7. kat d "Inoobe, v- |. 6 8e. iv. 10. dre dé, Vv. 1. kat Ore. v.14.
of de Béoxovrec, ¥. 1. cat of, Ita. v. 19.40. Cap. vi. 3. &dedqoc oe, v. 1.
cal adehpic. Vide Bdeye 8, v. 1. xal Beye. Ita v.21, 22. 24.29. 35.
37, 38.
Est autem frequens mutatio rod Kat éye, in egy 1 Cor. ii. 3.
iii, 1. xvi. 10. 2 Cor. ii. 10. 9 dé re yapiZeoSe, kad é zy, V. 1. wy. (2.)
dc, et domep, Seu Sonep seepe inter se invicem permutantur. 2 Cor.
_ ix, 5. fei) Gowep wreovetiay, v. 1. dc, 1 Cor. x. 7. dc yéypatrat, v. lect.
@orep. Ita 2 Cor. ii. 17. iii. 1.
Porro innumeris in locis varia lectio exhibet tantum defectum, aut
redundantiam @é vel’cal sensu vix ullibi mutato. Et 1mo, deest é2,
v.g. év d& rate ipépace éxeivace, v. 1. d. dé. Luc, xix. 22. héyer oe
arg, v. 1. d. de. Joh. i. 40. dpa dé Fv de dexdrn, d. de in MSS. 35.
et v. 43. Ita Joh, vii. 9.12.19.38. Act. xi. 17. éy& d¢ ric juny, V.1.
d. &. Ita sili. 1. xxiv. 26. Alias additur ubi deest. Luc. xi. 24. érav
70 GxdBaproy mvetpa, Vv. 1. drav dé. Joh. ix. 9. éxeivoc deyer, V. 1.
éxeivoc d&. Act. xvi: 7. XOébvre¢ kara rv Muotay, v. 1. éhOdvrec 0€.
Frequentius accidit defectus rod cat, ubi vel etiam denotat, vel ad
connexionem videtur plané necessarium. Matt. xiv..19. Et jubens
turbam discumbere super gramen, kai \aBwr, et accipiens quinque
panies —— benedixit eis, v.1. d. xa’. Luc. xv. 19. peccavi in coelum,
et Coram te, kal obxére cipd déioc, &c. v. 1. d. wal, et v. 21. et Cap.
xix. 15.—Cap. xxiii. 24. Et Dies erat Parasceues cal caf Pdrwy, d
cai, MSS.9$2. et v. 52. 55.—Joh. xx. 14. cat ratra eizotoa, d. cal.
Ita Cap. xi. 57. Cap. xix. 35. Act. xiv. 3. Domino testimonium per-
hibente verbo gratic cal déyre. enpeta, d. cal, Ita Cap. xiii. 9. et
"1 €or. x. 9. et x. 12. xii. 14, 19.—Adjicitur sine causa: Rom. xiy. 6.
6 éoSiwy, v. 1. nat 6,—in evangeliis passim.
“Or. seepissime in his variis lectionibus deest, ubi denotat quod,
v. g. Matt. ix, 33. Aéyovre¢ Gri, d. Gre. Luc. iv. 11. Kat dre emt xetpov
aipotel ae, v. 1. d. dre, Ita Cap. xvii. 10. xix. 9. Joh. vii. 31. Ede yor
Gre. &. 7. Nyw ipiv Gru. d. dre, Cap. xii. 34. 1 Cor. iv. 9.—Quandoque
adjicitur: ita, Luc. xix. 34, of d& elxov 6 Kupuoc, v. 1. dr. 6 Kuptoc.
V. 46. yéyparrat, 6 olkde pov, v. 1. drt6, 1 Cor. vii. 29. 6 Kaipde ovy-
earadpévoc, ¥. 1. dre 6.
Deest denique ydp. Luc. iv. 8. Act. xviii. 15, obv. Joh. viii. 42.
ix, 25, Act. xviii. 14, xx, 28, et in multis aliis.
SECTIO DECIMA.
1. His adde quod multa inter varias lectiones enumerentur, que
tantum exhibent loca in Novo Federe laudata, prout 4 Patribus,
aut ex Septuaginta Interpretum versione, allegantur, v. g.
Matt. i. 23. Pro Zée, Iren. Ajweras, Pro xadéoover Euseb. Epiph.
p- 427. cadécerc, ex Isa. vii. 14. Cap. ii. 6. ée cov-yap, v. 1. &e oo
yap por, ex Mich, v. 2. vide v.17.
Marc. i. 3. EiSeiac roveire rd¢ rpiBove abroi, Iren. rot Geni § ipo,
ex Isa, xl. 3.
Joh. xix. 36. ‘Ocroty ob ovyrpibhcerar airg, v. 1. ci cvvrpibere
ax atrov, ex Ex. xii. 46.
Act. i, 20. TevnSérw 4 txavdc abrov, Vulg. al. airay, ex Psal.
Rom. ix. 25. Kal ry, obx fryarnuévny, Hyarnpévny. Kren. lib. iv.
cap. 37. Hieron. in cap. 1. Hos, rijy ob« HAénpévny, jrenuévny, ex
Hos. ii. 23. ubi utraque lectio:
V. 33. Ob caracyuyShoerat, v.1, ob py KaraoxuvS9, ex Isa.
xxviii. 16.
Cap. xi. 9. Vevn3irw i) rpanela Wet
abroy, ex Psal. Ixix. 22.
1 Cor. ii. 9. °A trotpager 6 Ocde roic dyanHow airév. Clem. R.
iropévovow, ex Isa, vi. 4.
Gal. iv. 30.” ExPare riv masdioxny, v. 1. add. ratrny, pera rod viot
rig @hevSépac. Hieron. pera rod viot pov Ieaac, ex Gen. xxi. 10,
2 Thess, ii.
Isa, xi. 4.
Theodoret. évwrtoy
8. “Ov 6 Kipwg dyehooe, Patres multi dvedei, ex
D. MILLII, &c. 83
Heb. x. 6. ‘Odoxavrépara, v. 1, ddoxadrwpa, ex Psal. xl. 6.
V. 38.:'O G€ Cikatog ex wicrewe Spoera. Theodoret. é miorede
prov, ex Hab. ii. 4.
1 Pet. i. 16. “Aycot yiveoSe, Clem. Al. Vulg. &c. écegOe, ex Le-
vit. xi. 44, xix. 2,
V. 25. To oe pijua Kupiov. Syr. Ocod ipar, ex Isa. xl. 7.
Seepe addunt hee varie lectiones, ex versione LXX. interpretum,
ea que textui in N. Testamento allegato desunt, v. ¢.
Luc. iv. 19. Knpvgae éviavrov Kuptov dexroy, add. Iren. Vulg. et
diem retributionis, ex Isa. lxi, 2.
Rom. x. 8.’Eyyve cov bapa gor, add. Orig. ‘opddpa, ex Deut.
xxx. 14,
V. 16. Tie éwtorevoe ri cixén hav, add. wal Bpaxtwy rot Kupiov
rime dexadvgOn, ex Isa. lili. 1.
Cap. xv. 19. "Efopodoyhoowal oor év HOveor. add. Kipue, Chrysost.
Vulg. ex Psal: xviii. 49.
2 Cor. ix. 9. ‘H dixauoobyn abrod péver cic roy aidva, Vulg. add.
Tov ai@voc, ex Psal. cxii. 8.
Aliquando in his variis lectionibus desunt queedam quee in N. Test.
occurrunt, quia apud LXX. interpretes non extant, ex. gr.
Rom, xi. 34, Tice ydp éyvw vodv eee d. ydp. Clem. Al. ita Isa.
xl. 13.
Cap. xv. 11. Kat érawéoere airov, d. <sy Chrysost. Ita Psal.
cexvii. 1.
1 Pet. i.
p< i
Insigne hujus rei exemplum exhibet Basilius, is‘enim post hec
verba Dom. Joh. xii. 39. ‘ propterea non poterant credere, quia
DA. Kal 6 dvOog abrov, d. abrov, Gicumen. Ita Isa.
.iterum dixit Isaias,’ ea quee sequuntur allegat non prout apud Jo-
hannem extant, active rervgAwxev kal wetopwxev, sed passive rerd-
provra abréy of d¢Iadpol cal rerdpwrac 4 Kapdia, ex Isa. vi. 9.
tom. 1. contra Eunom. lib. v, p. 782.
SECTIO UNDECIMA.
Ip quod, in alio Evangelista, aliis verbis exprimitur, sexcenties in
locis pro varianti lectione proponitur : hic autem observatu dignum
videatur,
1. Multoties rem plate incertam esse, nulloque niti solido fun-
damento Millii de hisce conjecturam, v. g. Marci vi. 12. Sed apud
Millium legimus ‘ ex Ammonii Monotessaro apud Zacharium Chry-
sopol. (seeculi 12mi Monachum, potius quam episcopum, recte no-
tat Zegerus) heec Marci non esse, sed ex Mattheo huc transponi,
quemadmodum alias alia;” quo Monotessaro non obstante, agno-
scunt hee verba Hieronymus, Theophylactus, versiones ad unam
omnes. Et quanquam Millius bis centies pronuntiaverit “ hee et
illa alterius esse, non ergo hujus Evangelii” non tamen video quid
impediat quo minus eadem in duobus aut tribus Evangeliis obtine-
ant,immo ex Eusebii Canone id usitatius contigisse certissimum est.
2. Observandum id quod Patres, Librarii, ac Scriptores, ex aliis
Evangeliis adjecerunt, seepius additamenti potius quam varie lec-
tionis speciem adhibere,
Observandum, tertio, heec, si ex aliis Evangeliis certo certius ad-
jecta essent, nihil de S. Scripturis inde minui, nec iis quicquam ad-
jicere, sed tantum ea que in Evangeliis certo certius conscripta
sunt, eundemque plerumque sensum exigunt, locis non suis appo-
nere, quibus premissis, exemplum unum aut alterum in medium
adducam.
Matt. iii, 11. O8 od« cipt tkavdc re brodhpara Paordoa, v. 1. dkoc
rov indyra rov imodhuaroc Nim. * E reliquis Evangeliis” hic Mil-
lius : in quorum tamen nullo hee verba pfrwe inveniuntur, Vide
Mare. i. 7. Luc. iii. 16. Joh. i. 27.
Wade Dwvi)—Aéyouoa obrdée Eorw 6 vide. v. 1. Nyouca mde airoy
av el Ovidc, Marc. i. 12. Luc. iii. 22.
Sed non est cur in hisce immoremur, in quibus ipse Millius, in
capite fere quolibet, exempla perhibet.
12
84 EXAMEN VARIANTIUM LECTIONUM
Porro permulta inter variantes lectiones congessit Millius, que
tantum unius Epistole verba ad alteram adjiciunt, adeoque assu-
menta verius quam varice lectiones dici possint. Ostensum enim est
libri primi sectione sexta, familiare nimis Patribus fuisse loca multa,
preesertim sensu et scopo convenientia, in unum congerere: v. g.
Rom. xii. 2, Ele rd Goxipadew ipac re rd SéAnpa Ocod, Chrysost.
CEcum. post ipée addunt ra dcapépovra, ex Phil. i. 10.
Ve9%. Tpovoovpévor kad évirov xayrwv 6vOpmrwy. Polycarp.
évoroy Qeod, cat dvSpixwr, ob povoy évimiov rod Ozod, dddd cal
tviorvoy rév dvOpdrwy multi, ex 1 Cor. viii. 21.
Cap. xiv. 11.’Eyot caper wav yoru, v. 1, add. érovpaylwy, xat xa-
rayewy, cai émeySoviwy, ex Phil. ii. 11.
Cap. xvi. 26. Post did ypapar Tpoopyrxay, addit Origenes, xat
rig éxepaveiac Tov Kuplov hypadv "Inoot Xporod, ex 2 Tim. i. 10. Mill.
vel ex Z Thess. ii. 1.
1 Cor. i. 23. “Hpeic 8& xnpvocouery Xprordv tcravpwpévor, Orig.
1. 1. contra Cels. p. 12. "Incotvy Xpordy, wat rotrov éoravpwpévor,
ex cap. ii, 2.
Cap. iv. 16. Munraé pov yivecbe, Vulg. Chrysost. alii adie eyes
Xpicrov, ex cap. xi. 1.
iii, 18. Mydele éavrdy éarardrw, v.1. add. xevote Adyouc, ex
Eph, v. 6.
xiv. 33. ‘Qe év whoate rate éxkAnolag roy dyiwy, v.1, add. casts
ex cap. iv. 17.
xvi, 15. Oiéare rijy oixiay Zrepava, add. v. lL. ex v. 17. rai Douprov-
vdrou, Kat *“Axaixod.
2 Cor. iv. 4. “Oc éorw eixwv rod Oeod, vy. 1, add, rod bapdrov. ex
Colos.i.. 15.
Cap. xii. 3. “Ewe rptrov obpavod, Clem. Al. xaxei9ev elc Tape-
Cercov, eX V. 4.
V. 14. *Iéov rpéirov, addunt multi rodro, ex cap. xiii. v. 1.
Eph, iii, 8. "Euol rg dhaytory ravrwy tov dylwy, y. 1. add. amo-
oréd\wy, ex 1 Cor. xv. 9.
iv. 17. Marrone év Kupiy, v. 1. add, évwrwy rod Oecd, ex
2 Tim. iv. 1
Colos, i. 23. "Ey Tlatdo¢ dudcovoc, add. Alex. Kapuf cal 'Aqd-
crodoc, ex 1 Tim: ii. 7.
Cap. iii. 10. Odx Eve "EdAny kat’Tovdaios, v.1. add. Spcev cai Sprv,
ex Gal. iii. 28. ;
V.17. add. ex Eph. v. 21. Excragoépevo. adAjrote ev Poy rod
Ocod.
V. 23. ‘Ne rg Kupiy, Clem. Alex. dovdebovrec, ex Eph. vi. 7.
Philip. iii. 6. Kard fijAov dwixwy rhy éxxAngiay, v. 1. add. cov, ex
Gal. i. 13.
1 Thess. iv. 16. "Ev oadxvyy, add, Chysost. alii, 77 Eoxarn, ex
1 Cor. xv. 52.
1 Tim, ii. 8. Xwpic dadoyopov, Clem, Al. dcadoyropar moynpay,
ex Jac. ii. 4.
vi. 12. ‘Qpoddynoac viv Kady dpodoyiay, add. Chrysost. éx’ édmide
Lwije atwylov, ex Tit. i. 2.
2 Tim. i. 7. Ob ydp edwxey hyiiv 6 Oede zvedpa dovdcelac, add.
Clem. Alex. radu etic o6Bor, ex Rom. viii. 15.
Cap. iv. 5. Kaxordé0noorv, add. Cod. Alex. dc whde- orparwirne
Xprorov ‘Inood. ex cap. ii. 5.
Tit. i, 10. dyumdraxros, v. |. add. épydrat ddruor, ex 2 Cor. xi. 13.
Cap. ii. 5."Iva pi) 6 Adyor cov Brachnuijrat, v.1. Kal eacxaNla,
ex 1 Tim.'vi. 1.
V.15. Tatra Adder, v. 1. Kat didacxe, ex1 Tim. iv. 11:
Heb. iv. 10. Karéravoey dxo rwv tpywy abrod, Chrysost, add.
mavrwy, CX Ve 4.
Cap.ix. 14, Oe forrt, Chrysost. C, Alex. ral adndurg, ex
1 Thess. i. 9.
1 Pet. v. 6. “Iva tude tWwon év cag, v. 1. addunt éroxomijc, ex |
cap. ii. v. 12.
Pauca his adde in quibus textus ex aliarum Epistolarum lectione |
aliquantulum mutatur.
(LIB. If.
“
Philip. ii. 14. Xwprc yoyyvepay, v. 1. dpyic, ex 1 Tim. ii. 8.
Colos. iii, 9, Tddaoy tiySpwmov av raig mpateow, Clem, Al.
emSuplace abrov, ex Eph. iv. 22.
Cap. i. 18. “O éorw dp), Chrysost. alii, drapy, ex 1 Cor.
xv. 20.
2 Tim. ii, 22. Mera rv éruadovpévwr riv Kupioy, v. 1. wdvrw
rév dyaxwvrwy, ex Eph. vi. 24, ,
Heb. x.1. Ovdérore divarat, Theodoret, Odvayrat, ex v. 11.
Jac. ii. 25, "ArodeZapévn rode ’Ayyédoug, ¥. 1. karackérovs, ex
Heb. xi. 31.
SECTIO DUODECIMA.
Unicum jam superest quod me ad operis hujus finem perducet,
nempe ut respondeam objectionibus Psendo-Catholicorum textus
Greeci adSevriay ex variis hisce lectionibus impugnantium, et Scep-
ticorum qui, S. Scripture: certitudinem eadem de causa diminutam,
et pene nullam esse pronunciant.
Decrevit Synodus Tridentina, ut ea ipsa vetus, et vulgata editio
quee longo tot seeculorum usu in ipsa ecclesia probata est, in publi-
cis lectionibus, disputationibus, preedicationibus, et expositionibus,
pro authentica habeatur, et ut nemo illam rejicere, quovis pretextu
audeat, vel presumat. In hujus Decreti subsidium, longo agmine,
procedunt Pontificii, pro editionis Vulgate pree Greecis N. Feederis
codicibus authentia, tanquam pro Aris et Focis, militantes (quod
tamen hoc Synodi Decretum minime postulare discernunt peri-
tiores Pontificii). Palmam ceteris preripuit Morinus, is enim ex-
ercitationum biblicarum parte secunda, summa contentione, omni-
busque ingenii viribus illud molitur, ut labefactata N. Feederis ori-
ginalis textis auctoritate, sola versio vulgata, utpote ad codices
Grecos hodiernis nostris meliores composita, pro vera et authen-~
tica habeatur. Huic Millius, qui in priore Prolegomenwn parte
Morini causam adstruxisse videatur, hic strenué eidem semet
opponit.
Argumento etenim primo Morini ex Patrum Latinorum et Gre-
corum testimoniis deducto, accuraté Millius respondet, testimonia
in medium producta non tantum diligenter expendit, iisque respon-
sum plenum justumque adhibet ; sed etiam insuper agnoscit, Pro-
leg. p.139., se, cum Morino, olim errasse; et p. 140., Morino-
duce, hallucinatum esse: verum in aliam sententiam, inquit, me —
duxit longior dies, eamque plane contrariam.
Secundum argumentum depravationis Greeci texttis colligit Mo-
rinus ex magna lectionum varietate, quam in exemplaribus Grescis
observarunt H. Stephanus aliique Heretici, quas ad bis mille sex-
centum sexaginta, iniquo calculo, extendit. Respondet Millius :
“ Varietates hasce lectionum, quibus auctoritatem Greci texttis
tantopere labefactatam ait, istas, inquam, quas ex sexdecim exem-
plaribus extraxit H. Stephanus, aliasque multo adhue plures, quas
alii post eum ex impressis pariter, et MSS. libris coacervarunt, adeo
non eripere Greeco textui suam certitudinem, ut contra, haud certius
ad genuinam, et.archetypam apostolorum dictionem_ perveneris,
quam ex hujusmodi collationum cvdXoyate sive collationibus Gre-
corum codicum.” His autem pro instituti sui ratione preclibatis, sic
pergit. ‘ Providentia Dei hactenus invigilatum est, ne in articulis
fidei, aliisque ad summam fidei facientibus laberentur librarii. In
his enim codices omnes conveniunt, et- si forte locus aliquis, qui
summi momenti esse videtur, uni, alteri, seu etiam pluribus codici-
bus exciderit (id quod non nisi in uno loco factum est quod viderim)
idem tamen quoad sensum alibi inculeatus occurrit ; ut proinde
nusquam inde periclitetur Christiana veritas: in locis autem, qui in
articulis fidei omnibus plené conveniunt, certe ex qua de iisdem ar-
ticulis judicetur, regula deesse non potest.”
Porro de variantibus hisce Stephani Bezeeque lectionibus, id im-
primis notatu dignum est, eas feré omnes ex Greecis occidentalis _ -
ecclesice codicibus depromptas esse, quos quidem 4 scriptoribus
:
Z
SECT. xII.]}
linguz originalis insciis conscriptos fuisse, et juxta versionem vete-
rem vulgatam emendatos, seu verius mutatos, fuisse ex Simonio di-
dicimus, eosque adeo inidoneos prorsus esse ex quibus codices
primevi, Adamantii, Pierii, Pamphili, Eusebii, cura ad codicum
probatissimorum et forte originalium textum emendati, et in Bib-
liothecis diligenter custoditi, ut textus hodiernus cum iis codicibus
potissimum consentiens corrigeretur. 9
_ $, Ex argumentis hisce aliisque pontificiorum mediis, quibus vul-
‘gatam versionem integritati sue restituere Sixti Quinti, Clementis
Octavi, Lovaniensium, Luce Burgensis, et aliorum opera aggressi _
sunt, de codicum muftorum collatione, multa,—de ecclesie testimonio
ne verbum quidem occurrit ; unde pronum est colligere haud alia
media ad vulgate versionis aievriay stabiliendam pontificiis super~
esse, quam quee nobis pariter cum illis conveniunt ad textis origina-
lis integritatem stabiliendam, nullumque in his emendationibus eccle-
size sive testimonio sive judicio locum esse posse, sed criticorum stu-
dio, et industriee in codicibus comparandis, in versionum collatione,
patrumque scriptis evolvendis, rem totam committendam esse.
Denique argumentum Morini bene impugnat Millius comparatione
adhibita inter textum Greecum, et versionem vulgatam. Cum enim
ob lectionum varietatem, textum Greecum incertitudinis postulaverit
Morinus, annon expectares, inquit, jure merito ut versionem, quam
in hujus locum substituit, ab eadem lectionum varietate, pura, et in-
tegra conservata esset, et tamen eadem illa in exemplaribus vulgate,
que in Grecis nostris apparet lectionum varietas, ut liquet ex Ste-
phanicis, et Plantinianis Latinorum Bibliorum Editionibus, immo
etiam post recognitam jussu Sixti Quinti, et Clementis Octavi, ver-
sionem hanc, Lucas Brugensis conscripsit libellum variantium ejus
lectionum. Hincautem manifesto sequitur vulgatam versionem pro
authentica haberi non posse, nisi textui Greco eadem authentia
concedatur.
Exiis insuper que in secundo libro scripsimus, et que non modo
ab evangelicis, sed etiam a pontificiorum doctissimis, et in his rebus
maxime versatis in confesso sunt, nempe in hoc variantium lectionum
eumulo inveniri nihil, quod vel articuli ullius fidem, vel morum re-
gulam corrumpat mutetve, certum atque exploratum est, contra
scepticorum strepitus, lectiones hasce variantes non posse S, Scrip-
ture: regulam yel imperfectam relinquere, vel dubiam, Rem paucis
expediam lectiones hasce, que: etiam levioris momenti esse videban-
tur, ea, qua potui, diligentia excussi, et examini subjeci: ostendant,
si possint, aliquid, quod hance fidei nostree normam, aut dubiam, aut
suspectam reddat: hoc autem si fieri nequeat, desinant tandem
aperte, et pre oculis eorum posite, veritati repugnare, et vanis cla-
moribus aures nostras obtundere,
i
——____
—-—-
|
APPENDIX.
—o—— :
1. Catalogum variantium locorum ipsius Milli.
2. Specimen Italica versionis, qualis, ante Hieronymi casti-
gationem, extabat ex lectionibus spuriis, deficientibus,
aut redundantibus, que in Hilarii Diac. commentariis in
epistolas D. Pauli adbuc reperiuntur.
8. Syllabum Scripturarum, de quarum yariantibus|lectionibus
in hoc opere disceptatur.
Conti
Millius tavriv ripwpotpevoc: Sive specimen quorundam locorum, in quibus
Millius sententiam suam mutat, et sibi ipse contradicit.
“ MAtr. iii. 11. cat Tg *wvpi, constat patres Hieronymum, Hilarium,
Cyprianum, Theodorum Heracleot., Macarium Aigyptium, Cyrillum,
Origenem, Justinum M., (adde Athanasium, tom. i. p. 606. Basilium, tom.
i. p. 790. Cyrill. Alex. tom. i. p. 197), Interpretes Arab, Pers. Ajthiop.
etiam yetustiss. Copt. ac Syr. exemplaria quamplurima MSS. Antiquiss, —
D. MILLII, &e. ; ' &
Cant. Vulg. denique versionem, sub apostolicis fere temporibus concin-
natam, agnovisse cai wupi, ut de recepta lectione minime dubitandum sit :”
ita Millius hic. Atqui prol. p. 65. col. 2, “ illud ical mupt utcunque lectum
in Vulg. jam olim ante tempora Cypriani, Syri, item nescio an (et fere ab
initio) et citatum ab Origene, tanquam Matthzi, irrepsit éx evangelio
Luce, seu etiam in textum tam Luce, quam Matthzi.”
Matt. v. 4. Eidoyeire rove karapwpivove bplic, Kadiic moetre rode pecovy-
Tag ipac, ista omissa initio forte quod superflua visa sunt: . Ita Millius in
locum, ergo Matthzi verba hic omissa sunt. Sed proleg. p. 42, col. 1.
“ Luce sunt non ergo Matthzi.” Vide Append. p. 2. col. 2,
Matt. xiv. 3. Aid ‘Howitdda rijy yuvaica SiXinmov] Deest bXjirzov,
Cant. Vulg. “Sed cum hic exemplaria MSS. universim (ana cum ver-
sionibus vetust. Syr. et Copt.) probatiora pleraque apud Lucam, apud
Marcum omnia (immo ipsum Cant. ut et Vulg. Goth. Copt. Syr.) nomen
hoc retineant, non est quod expungatur.” Ita Millius hic. At prol. p- 42.
col. 2, “interjectum &:Airzov Marci est, cui moris, in historiolis ipsi cum
Mattheo communibus, circumstantias quasdam insigniores, ab altero isto
haud memoratas, adjicere, qaomodo hic nomen mariti Herodiadis.”
Cap. xv. 4. ‘Evereitaro Nywy). V.1. ele, Cant. Copt. Syr. Athiop.
Vulg. Iren. 8 Marco. Fta hic Millius.—Sed proleg. p- 42. col. 1. Scho-
lion ivereinaro Nywy elie, diu est cum genuinam extrusit lectionem suspec-
tamque ipsam reddidit, seu ex Marco sumptam, quod et nos olim putavimus.
Cap. xviii. 35. Td xapamripara abrév.] Desunt in Cant. Barb. Vulg.
Hieron. Arab. Aithiop. Sed cum plerique omnes Cod. Graci, Chrysost.
Theophylact. Syr. Pers.retineant, non est quod omittatur. Ita Millius hic.
Sed prol. p. 121. seq. rd wapamrépara airy irrepserunt 2 margine, Side
4Ethiop. Cant. Arab. Vulg. Hieron, Luciferi Calarit. :
Cap. xxv. 1. Elc drdyrnaw rod vupdiov.] V.1. rod vuppiov, Kai rig
vipgne, Cant. Vulg. Syr. Pers. Sed cum nec exemplaria MSS. nec 2 Patri-
bus Hieronymus, Hilarius, Chrysost. aut Orig. quantum ex commentariis
assequi licet, agnoscant, pro additamento plane habendum est.—Ita hic -
Millius. Sed prol. p. 133. col.2. rod vupgiou cat rije véudne, Cant. sic et
Vulg. Syr.ac Latini. N,B. Nee dubito quin ita Matthai interpres. Sed
quod infra de sponsi solius o¢cursu fit mentio, neque nisi sponsi duntaxat
occursus memoretur, in posterioribus cod. delebant illud cai rijg vépone Greci
ceu perperam ab antiquis additum.
Ibid. cap. xxviii. 9. ‘Q¢ 52 taopebovro dwayyeidar roig padnraic abrow.]
Desunt hee Vulg. Chrysost. Hieron. August. incuria seribarum, inquit
Erasmus, sed eorum licentia potius dandum forte, quod ew sequentia &
conjunctione incipiunt, totum hoe quod interjicitur, seu non necessarium pra-
termiserint. Sunt ergo heec Matthai, sive incuria, sive licentia scribarum
pretermissa. Sed prol. p.83, col. 2. Hae omnia scholiaste alicujus sunt
de sermonis coherentia plus satis solliciti.
Mare. ii. 1. Ac’ spepiv.] Octo legunt latini codices aliqui, citra non
Grecorum modo codicum fidem, sed et Latinorum plerumque omnium. Ita
Millius hic, Sed proleg. p. 44. col. 1. Greca proculdubio erant ov ijpe-
par, et sic evangelista.
Mare. v.1. Ei¢ rv yopay rv Tadapnvav.] v. 1. Tepacnvar. Sed cum
cod. Alexandrinus et Syr. receptam lectionem retineant, et Lucas, cui in
describendis historiis noster evangelista fere consonat, Gadarenos vocet "
Tadapnvdy hie omnino legendum arbitror. Sed proleg. p. 95. col. 1. inter
genuinas lectiones Vepyeonvay enumeratur.
Mare. xi. 10. ‘Qoavvd ty roig inpioroe.] Orig. eiphyn, memoria lapsu, ut
opinor, et cum Marci verbis Luce ista confundens. Cap. xix. 38. siphvn
év obpav@, cai dda ty inbiorog. Ita hic Millius. Sed prol. p. 101. col. 2.
apud Marcum eipivy ty roic inpioroc, legebat Origenes, idque non ex lapsu
memoric, quod nos olim putavimus, sed ad fidem codicis probi: hine Lucam,
qui ad Maret verba se fere accommodat, traduxisse puto suum illud siohvn
éy obpavy. ‘
Lue. ii, 14, ‘Ev dvOpdmog eddonia.] Qui sic legunt, rectam lectionem
amplectuntur. Ita hic Millius. Sed prol. p. 64. col. 2. tv dvOpwmorc eddoniag
omnino rect. Vide Annotata nostra in Milliam hic.
Cap. vi. 26. Odbai ipiv bray nadiic ipic eixwow wavrec.| Td wavrec
omnino legendum arbitror, addendi causa nulla est, tollendi aliqua: et tamen
prol. p. 126, col. 2. dpiic et wévrec irreptitia sunt. Vide hic etiam anno-
tata nostra in Millium.
Lue, vii. 11. Kai cvveropebovro abrg ot paSnrai abrod ixavoi.] Deest
ixavol Vulg. Syr. omissum primum, de industria, ni fallor, ab tis qui per
padnrac hie apostolos intellexere, non item assiduos quosvis Christi sectatores.
Ita hic. Sed prol. p. 44, col. 1. ixavoi irrepsisse videtur ex v.12. certe
discipulos duodecim neutiquam padnrag ixavode vocasset evangelista, scriptor
imprimis accuratus, Vide reliqua annotatis nostris hic ad Millium.
Cap. ix, 54, 'Q¢ cai ’HXlag ixoince.| Desunt hee in Barb, i. Eph. Vulg.
Sed habent, preter exemplaria Graca fere omnia, Syr, Arab, Pers, Aathiop.
86 APPENDIX.
Goth. et Tertull. N.B. ut eredibile sit in Latinis ab aliquo expunctum, qui
verébatur ne locus hic Marcioni Saveret, inquit Grotias. Ita Millius hic.
Sed prol. p.44. col. 1, Sequentia dig at 'HNiac taoinot, que sententiam
Jacobi et Johannis tam insigniter illustrat, ad marginem libri a studioso
quopiam adscripta fuisse commentarii loco, indeque transisse in corpus textus,
res ipsa clamat——Caterum @ Tertulliano lecta fuisse hec, quod vlim in
notis nostris affirmavimus, non ita liquidum.
Cap. xix, 41. “ExAavoev én’ abrg.] Non extitisse verba ista suo tempore
in publice receptis exemplaribus testatur Epiphanius. Verba ejus digna sunt
que notentur, ait Grotius, &c,. Ita hic. Sed prol. p. 146. col. 2. éavoey
ix’ abrg notat (Grotius) (quod et nos in editione nostra ipsius vestigia
intrepide secuti) Epiphanii tempore comma hoc haud extitisse in publice
receptis exemplaribus, verum ad Pericopen de Sudore Sanguineo, cap. xxii,
43, 44. respicit Epiphanius. Vide de his plura prol. p. 76. col. 1. Act. ii.
47. 6 88 Kbptog mpoceriDer roic cwlouévovg Kab’ typépay emi 7rd abrd. Sic
Alex. Barb. i. Vulg. et certe D. Lucas supra dicit rurebovrac fuisse tai
rd abrd, hic Dominum addidisse quotidie cwZopévovg éxi rd adré. Proleg.
p- 158. col. 2. At vero Append. p. 37. col. 2. allud twit rd abrd dé (quod
revera capitis sequentis est ) capiti huie adnexum arbitror, quod in plurimis
SS. libris post verba it 7d abrd dé notetur minio apy), seu principium
lectionis: hac enim de causa factum videtur, quod tri rd abrd, quod initium
lectionis pracedebat, in capitis precedentis finem conjecerint scribe, dele
ergo Alex. Barb. i. Vulg. Vide etiam annotata Millii in locum.
Act. viii. 37. Deest comma 37. in MSS. fere vigintii—certe preter-
missum in exemplaribus tot MSS. probatis ac vetustissimis ex incuria vel
etiam fraude scribarum, plane incredibile est: dicendum potius in supple-
mentum histori adnotatum primum hoc, ut et alia in libro Act, Apost. haud
pauca, a studioso quopiam ad marginem libri, ac assumptum mox in contex-
tuna a librariis, idque sane @ primis Christianismi se@culis, legant siquidem
Vulg. Iren. Cyprian. &c. Ita hic Millius. Sed prol. p. 40. col. 2. etiam
hune versiculum pro injectitio olim a nobis habitum, lectum ab Ireneo constat,
lib. iii. cap. 12, et ad adOevriav ejus stabiliendam haud parum conferunt Vulg.
Tertull. (nam et hune, contra quam antehac sentiebam pericopen hanc legisse )
Cyprian. quibus antea non obstantibus, comma hoc pro injectitio habuit.
Cap. v. 86. "Qt axpocerohds/On.] V. 1. wpocerdiOn, Alex. Pet. Cyril. zpoo-
exdH9n, quod ex priore lectione natum suspicor, librariis, quod passim fit,
n pro. scribentibus. Sed prol. p. 120, col. 1. @ mpoceKAHOn inter genuinas
lectiones ponitur, cujus explicatio est rpocexo\dH9n.
Cap. xv. 20. Tod wvurod.] Desunt Iren. Tertull. Cyprian. Hieron.
August. Ambros. Eucherio: ceterum retinent Graca que viderimus omnia,
excepto uno Cant, versiones omnes, etiam Vulg. Origenes, patres, ac tracta-
tores Graci universim, ac proinde minime solicitandum arbitror. Idem
vero Millius, prol. p. 45. col. 2. iisdem Latinis Pacatiano et Fulgentio in
medium prolatis, hee habet, certe medium xai rod mvuxrod ipsius Luce
non est, sed Christianorum veterum, &c. :
Cap. xviii. 7. Eig oikiay twd¢ dvépare loberov.| V. 1. Tivov. App. p. 42.
lectionem istam quod attinet Tirov genuinam esse arbitror, ‘loborov vero
additum ex interpolatis latinis interpretis Vulg. Sed prol. p. 44. col. 2.
Studiosus aliquis ex fide, vel traditione istius seculi viri hujus eognomento,
indeque enim aliud "loteroc nomen ipsum adposuit ad marginem, nempe
Titum, quod quidem admisit haud egre interpres in suam versionem.
Rom. i. 81. doxévéove,] deest Clar. Ger. Colb. 7. Lucifer. Calarit.
Hilar. D. Gilda, pratermissum ideo putarim, quod precedat vox ejusdem,
wt putabant, significationis acvvO:irovc. Sed prol. p. 46. col. 1. mérusum
videtur in hune locum ex 2 Tim. iii. 3.
1 Cor. xv. 47. 5 Képuog 2% odpavod,] imprudentes librarii vocem hance 6
Kipwoc, 2 codice Marcionitarum in exemplarium aliquorum marginem clam
transfusam, in contextum admisere, idque jam olim ante tempora Tertulliani,
tum enim manavit, uti videtur, corruptela hac passim in cod. Gracos,
Sed prol. p. 139. col. 2. hae habet. Auctoritate Tertulliani, probat Mori-
nus in Grecis nostris, 1 Cor. xv. 47. irrepsisse vocem Képioc, ex Marcionis —
haretici dmoorohixp, quod idem et nos affirmavimus in adnotatis in hune
locum. Verum in aliam sententiam traxit longior dies, eamque plane con-
trariam, nempe in “Grocroduxdy illud taerodiuetum Suisse Kipwo ex libris
catholicorum. Vide supra, p. 36.
2 Cor. ix. 4. tv ry broordca ratry rijg xavynoewe’) ty TZ broor. rabry.
Codex mendosus quem secutus est AEthiops, omisso rijc cavynoewc. Sed
proleg. p. 48, fide mendosi hujus cod. inter alios hic memoratos rij¢
Ravyhoews, accessit commentarii loco ex cap. xi. 17. hujus epistola,
Gal. iv. 14. Kai rv mewpacpéy pov.) Latini omnes, teste Esthio, legunt
ipay, quod sane sensum parit duriusculum ac coactum nimis quam ut pro-
bem. ‘Tta hie Millius. Sed Append. p. 53. col. 1. pro istis lege atque
hanc lectionem (ut et duriusculas, et in speciem absurdas, plerasque omnes
N.B,) genuinam esse censeo.
Eph. iii. 14. mpi¢ rov waripa rot Kupiov ype "Inoot Xporovd.) Rejicit
hic Millius testimonium Hieronymi dicentis hee subnotata esse addita-
mentum Codicum Latinorum. “ Nimirum cum & patre denominatam
velint interpretes fere omnes zarpidy istam tv obpavoig ral bari viis, de qua
apostolus in versu prox. hine omittendi ista roi Kupiov spor ‘Inood
Xpicrov, arreptam primam occasionem arbitror, née sc. admissis iis, ad
Christum arpid ista, seu ad originem referri forte intelligeretur. Sed
idem Millius, prol. p. 84. col. 2. inter genuinas Chrysost. lectiones recen-
set xpdc roy wartpa simpliciter, reliqaa habet pro additamentis ex fide
Hieronymi, Hilarii D. Aithiopis, Chrysost, Theophylacti, a omnes
hie rejicit.”
Cap. v. 30. ’Ex riig capkig abrov, rai ix rév dcriwy abrot.] Desunt in
Alex. Aithiop. Ad vero cum in aliis omnibus extent, non est quod de textus
sineeritate hoc loco dubitemus. Ita hic. Sed prol. p. 69. col. 2. Methodius
qui codice usus est probo, hac omittit, Ita Alex. Aithiop. Qua ad marg.
adseripta, ut videtur, ex Gen. ii, 23. in textum intruserunt scribe.
1 Thess, iii. 2. Kai cvvepydy jpiv.] Recte hie omnia, nihil mutandim. -
Ita hic Millius. Sed prol. p. 123. col. 2. Media cai covepydv piv irrep-
sere 2 margine, ubi posuerat ista adnotator quispiam, ex Rom. xvi. 21.
Vulg. Alex, quos utrosque antea rejecit,
1 Tim, vi. 5, Hapadvarp:Bai,]- Cod. plurimi, C. Alex. Clem. Al. Gr.
Scholia omnia legunt diazaparprBat. Sed placet vulgatum xapadiarp:Bai,
et in Append. p. 54. col. 2, lege quod omnino placet, non aliter legebat in
codice suo Vulg. Interpres. Sed proleg. p. 61. col. 1. placet diaraparpiBai,
ob eosdem autores, et rapadiarpiBai, inquit notatum forte ab aliquo, ad
marg. animi causa, ceu elegantius transiit in alterius locum
19, Tij¢ aiwviov Zwijc.] V. 1. rijc bvrwe, Vulg. Syr. Aithiop. Hilarius D.
Hieron. G. Nyssen. interpretamentum vetus, quo vita eterna describitar,
sed prol. p. 77. col. 1. eosdem’ antares allegans, ait aiwviov in editis i al
sit ex ¥. 12. hajus cap.
ai tae ii. 10. Mera d0&n¢ aiwylov caelesti, Valg. et ex eo Latini, ex errore
1. Exemplaris eujusdam, ut videtur, in quo pro aiwviov, scriptum erat
pes obviov, Sed prol. p. 49. col. 1. perd d6&n¢ obpaviov, nescio an
recte, contra quam olim putaveram facili mutatione odpaviov. Quod in
MSS, libris contractim feré scriptum odviov, sciolus fecerit quispiam
aiwyviov.
Heb. x. 2. "Exel ode dv.] Vu. esi av, Vulg. Syr. Aithiop. Theodoret.
Photius: Mihi quidem éllud ézei dv mazxime arridet, tanquam apostoli seopo
omnino congruum. Sed prol. p; 131, col. 2. éaei od av utpote obscurum
mazime probo.
Cap. xii. 18. YyAagopivp bpe.] Omittunt dpe Syr, Athiop. Clar. Ger.
Sed cum retineant plerique omnes codices Greci, et vero antithesin qua
accedit inter Montem Sina et Montem Sion, hic pre oculis habeat apostolus,
necesse est legamus. Sed prol. p. 105. col. 2. desunt Alex. Syr. ZEthiop.
Chrys. et Valgy et certe dpe: quod positum est jam post Yjrapopéiry, in ple-
risque cod. viz est ut olim pratermiserint scribe ; longe magis suspectum,
immo probabile videtur, lectorem quempiam maxime cum hic agatur de sen-
sibili, ac ardenti igne, qui visus.erat in monte Sina, posuisse ad oram codicis,
seu inter lineas bet, ut esset quod alteri dps, v. 22. responderet.
2 Pet. i. 12. Aw od« dpedtjow. ] Vi. pedAAow od pedrayjow, mihi omnino
placet lectio que in impressis. Ita hic. Sed prol. p, 101, dw pedrdjow, ita
Suidas, codices probi aliqui: fecit phrasis paullo durior, ut a nonnullis
mutaretur in ob pddhow, ab aliis in ode dpedjow, quod jam locum habet in
longe majori parte codicum,
Cap. iii. 3. Ex’ toydrou rv hpepGy ipraixra.) V.1. tumarypovy turaieras.
Ita MSS. multi, Vulg. Syr. Arab. Zthiop. August. Hieron, et quidem om-
nino Esthio assentior ita 2 Petro scriptum esse. Sed prol. p. 88. col. 2. mibi
quidem ipsius Petri fuisse videtur tv tuwaryporg, simpliciter ; quod autem
hiare videretur oratio, additum a quopiam, ex epistola Jude iwraixran
Jud. 6. ‘Yxd Zégor.] Clem, Al, Peed. lib. iii, cap. 8. add. dypiwr AyyAwr,
codex quem secutus est Lucifer Calaritanus, pro dypiwy corrupte legit ayiwy.
Sed prol. p. 62. col. 1. dypiwy perperam pro ayiwy.
Unicum addo in quo ipsa Millii interpretatio contradictionem involvit,
viz. in hae verba cuviyOncay ‘Hpwing re, kai Movrie MWaAdrog civ tvece
rai Naoig ’Iopaid. Act. iv. 27. Inter alia plane ridicula, heec habet Millius,
prol. p. 104. col. 2. certe per t0vn hic intelligi Judaos (i.e. populum Israe-
liticum, quibuscum he gentes consilium inibant de morte Christi) eoustat ex
v.25. Nempe respondet hoe loco %0vecr wai davic ad illud Davidis supra
citatum ippbatay @vn, Kai daoi ipshirnoay xevd, Psal, ii, 1, Hic autem
observandum,
imo. Millium fere continuo sententiam suam mutasse Vulgate v ver-
sionis gratia.
2do, Non multom tribuendum esse judicio viri adeo 4 semetipso dissi-
dentis, et de his ipsis variantibus lectionibus sententiam suam postea
APPENDIX. 87
mutantis, idque aliquoties ob ipsissima illa testimonia, et rationes, quibus
antea non die onions se ita sensisse indicaverat,,
,
De lctionib Hilarii diaconi in Bpiiale Paulinas Rome receptas, et primo
; de lectionibus variantibus,
Ep. ad Rom. Observandum hic procemii loco, inotheds Epasiten seribam
pro suo arbitratu lusisse, non tantum in argumentis epistolarum exhibendis ;
sed, uli suspicatur, in ipsis commentariis ; additque Simonius eos qui La-
tinos patres, qui ante novi foederis libroruam emendationem ab Hierony-
mo adornatam vixerunt, typis mandarunt, Scripturas ab iis citatas seepius
editione Hieronymiai® adaptasse, nec in hac parte Hilario Diacono pe-
percisse, unde haud raro contingit ut commentario textus adversetur: cu-
jus indicium sentire mihi videor in capitis hujus primi commate ultimo,
abi textus ita se habet, prout in vulgato Hieronymi, qui cum justitiam Dei
cognovissent, non intellexerunt, quoniam qui talia agunt, digni sunt morte ;
commentarius vero sequitur in hunc modum, usque adeo justitiam Dei
cognoverunt, ut non negent hee omnia que faciunt, pend digna et morte.
Cap. iii. 1. Quid enim amplius est Judzo, Gr. ri ov, Vulg. quid ergo.
Centies in Hilario occurrit enim pro ergo, et vice versa ; ita v. 4, est enim
Deus verax,, Gr. yevioSw dé.
V.25. Quem proposuit Deus propitiatorem fidei, Vulg. propitiationem
per fidem, Gr. iiaoripuoy dia rij¢ tisrewc. Ibid. propter propositum pra-
cedentium delictorum. Gr. dd rijv xdpecrv, Vulg. propter remissionem.
V. 26. In patientia Dei, Gr. tv rj dvoyj. Vulg. in sustentatione.
Cap. iv. 16. Ideo ex fide secundum gratiam, ut sit, Gr. did rotro éx mia-
Teac, va kara ydpw, Vulg. ideo ex fide, ut secundum gratiam.
V.17. Ante eum cui credidisti Deo, Gr. xarévayri o8 ixiorevos Ocov,
Valg. ante Deum qui (p. eui) credidit.
V.21. Quia qui promisit, Gr. 613 wjyysArat. Vulg. quia queecunque
promisit. ;
Cap. v. 6. Ut quid enim; ita et Vulg. Gr: ért yap, ib. peecatores, Gr.
aoSevov, Vulg. infirmi.
Cap. vi. 4. Per virtutem patris, Gr. dud rij¢ 86Enc, Vulg: per gloriam.
Cap. vii. 5. Hine vitia peceatoraim que perlegem ostenduntur, Gr. rd
raipara roy dpapruby ra du rou vopou, Vulg. passiones peccatorum qua
per legem erant.
V.13. Quod ergo bonum est mihi, mors est? Gr. rd obv dya0dy, Epot
yeyove Sdvaroc ; Vulg. quod ergo bonum est mihi factum est mors?
V. 25. Gratia Dei, ita et Valg. quod Millius in locum rejicit, Gr. evya-
pore Te Oey.
Cap. viii. 23. Nos qui receptaculum spiritus habemus, Gr. arapxyy,
Vulg. primitias,
V. 26. Spiritus adjuvatinfirmitatem orationis nostra, Gr. raig doSevetarc
jay, Vulg. nostram.
V. 28. Procedunt, Gr. cvvepyti, Vulg. co-operantur.
V. 30. Quos justificavit, hos et magnificavit, Gr. tddEace, Vulg. glorifi-
cavit.
V. 38. Confido, Gr. mimegpat, Vulg. certus sum.
Cap. ix. 6. Non enim excidit verbum Dei, Gr. ove oloy de bre ke wiarrw-
xev, Vulg. non antem quod exciderit.
V. 10, Isaac patrem nostrum, Gr. t€ ivig—'Ioade rot marpdg ijpav,
Volg. patris._ nostri,
Cap. xi. 1. Nunquid Deus repulit hereditatem suam? Gr. rdv dav av-
rod, Vulg. popnlum suum.
V. 25. Obtusio quedam ex parte Israel facta est, Gr. répworc, Vulg. cze-
citas.
Cap. xii. 2. Quz sit yoluntas Dei, quod bonum, Gr. ré SéAnpa rod Ocow
76 aya0év. Vulg. bona,
V.11. Tempori servientes, Gr. 7 Kupiv, Vulg. Domino,
V..13. Memoriis sanctorum communicantes, Gr. raig ypetarc, Vulg. ne-
cessitatibus.
Cap. xiii. 1. Omnibus potestatibus sublimioribus subditi estote, Gr. raca
doy? ovciag imepsxotcate broraccicsw, Vulg. omnis anima potestatibus
sublimioribus subdita sit.
Cap. xiv. 14. Hi plane qui existimat, Gr. ei px) rg AoyZopévy, Vulg. nisi
ei qui existimat,
V. 23. Qui autem discernit quid ederit, Gr. tay gadyy, Vulg. si mandu-
caverit,
Cap. xv. 4. Ad nostram confirmationem, Gr. didacradiay, Vulg. doc-
trinam.
V. 30. Ut sollicitudinem impertiamini mihi, Gr. cvvaywvicadSai por,
Valg. ut adjuvetis me.
V.31. Per voluntatem Jesu Christi, Gr. Ocot, Vulg. Dei.
V. 32, Munerum meorum oblatio. Gr. 7 Siaxavia pou, Vulg. obsequii mei
oblatio.
: Cap. xvi. 2. In quibuscunque desideraverit, Gr. iv G dv ipav xpnty, Valg.
vestri indiguerit.
V.5. Et domestica eorum Ecclesia, Gr. cai ri}v car’ olkov airay teedn-
ciay, Vulg. domesticam.
V.17. Contra disciplinam, Gr. rapa rv ddaxyv, Vulg. preter doc-
trinam.
V. 19. Volo vos proficere ut eruditi sitis, Gr. Sérw de dpiig copode elvat,
Vulg. sapientes esse.
V.24. Ponitur in fine Epistole, Gloria Domini nostri, Gr. ‘H xdore,
Vulg. Gratia.
Epistola Prima ad Corinthios.
Cap. i. Ita ut nobis nihil desit, Gr. spac, Vulg. vobis.
V. 16. Ceterorum, Gr. \o7byv, Vulg. ceterum.
Cap. ii. 1. Mysterium Dei, Gr. ro papripwv, Vulg. testimonium,
V.4. In persuasione sapientia, Gr. iv raBoicg dvOpumivng copiac Méyore,
Vulg. in persuasibilibus humane sapientize verbis.
V.11. Que in Deo, Gr. ra rod Ocot, Vulg. que Dei sunt.
Cap. iii. 4. Nonne homines estis. Ita etiam Vulg. Gr. ouxi capKinot
éore, et Greeca Scholia omnia, ‘
V. 13. Qui facit hoc opus manifestus erit, Gr. ixdorou rd Epyov pavepiy
yevnoerar, Vulg. uniuscujusque opus manifestum erit.
Cap. iv. 21. In caritate spiritus et mansuetudinis, Gr. év dydry, rveb-
pari re mogdrnroc, Vulg. in caritate et spiritu mansuetudinis.
Cap. vi. 2. In vobis judicabitur hic mundus, indigne ergo sunt hujus-
modi, Gr. kai ei tv ipiv kpiverard Kéopoc, dvakwi tore, Vulg. et si in vobis
judicabitur mundus, indigni estis.
Cap. vii. 20. Frater in quo vocatus, Gr. txacroc ty rj ence y, Vulg.
“unusquisque in qua vocatione.
Cap. ix. 16. Non est mihi gratia, Gr. caiynua, Vulg. gloria.
Cap. xi. 2. Quod omnia mea memoria retinetis, Gr. tavra pov pipynode,
Vulg. per omnia mei memores estis. Ibid. et quomodo ubique trado, Gr.
kai caOde maptiwxa dpiv, Vulg. et sicut tradidi vobis.
V. 14. Neé natura, sic etiam. Vulg: Gr. 4 odd, an ne!
Cap. xii. 2. Simulacrorum forma euntes, Gr. mpd¢ ra cdwra rd ddwva
érayépevor, Vulg. ad simulacra muta euntes.
V. 13. Potavimus, Gr. troricSypev, Vulg. potati sumus,
V. 23. At que, Gr. rai &,,.Vulg. et quee ib. inferiora, Gr. ra doxijpova,
Vulg. inhonesta.
¥. 2. ’AMa 7rd abrd, sedipsa, Vulg. sed id ipsum.
Cap. xiii. 1. Unum sum velut eramentum resonans, Gr. yiyova yahro¢g
7x4v, Vulg. factus sum.
V. 4. Caritas magnanima est, jucunda est, Gr. paxpoOupet, xonoreterat,
Vulg. patiens, benigna.
Cap. xiv. 12. prophetetis, Gr, iva repioceinre, Vulg. ut abundetis.
V. 16. Quis supplet locum idiote? Gr. 6 dvamAnpdv, Vulg. qui
‘supplet. ,
V.19. Volo quinque verba loqui per legem, Gr. did rot vodg pov, sensu
meo.
V. 20. Ut sensibus perfecti sitis, Gr. raic de ppect rédetor yiveoSe, Vulg.
sensibus autem perfecti estote.
V. 21. Et nondum, Gr. cai odd’ otrwc, Vulg. et nec sic. V. 25, Et tune,
Gr. cai otrw, Vulg. et ita. ‘
V. 27. Ut unus, Gr. cai ec, Vulg. et unus.
V. 34. esse in silentio, Gr. irordoceoSar. Vulg. subditas esse.
V. 33. Non est enim dissensionis res, Gr. dearacraciac 5 Oedc, Vulg.
Deus.
Cap. xv. 2. Quod sermone annunciavi vobis debetis tenere, Gr. rin Koyw
einyyhuicduny ipiv ci xaréxere, Vulg. qua ratione preedicayerim vobis si
tenetis,
V. 5. Tlis undecim, et sic Vulg. Gr. roic dwdera.
nev, Vulg. vacua,
V. 20. Sienim, Gr. yuri de, Vulg. nunc autem. Ibid initium, Gr. arapy?),
Vulg. primitiz, et sic V. 23.
V.31. Pro gloria vestra; Gr. 1), Vulg. per gloriam.
V. 34. Vigilate, justi estote, Gr. tevippare ducaiwc, Vulg. evigilate justi.
V. 51. Omnes quidem resurgemus, non omnes immutabimur ; et sic
Vulg. sed non omnes im, Gr. rdvreg piv ob rownOnodueda, mavrec dt ddra-
ynobpe0a,
Cap. xvi. 6, Nisi vos me deducatis, Gr. iva dpeic, Valg. ut vos.
V.9. Magnum et evidens ; ita etiam Vulg. Gr. évepyic. V. 23, Gratiam,
Gr. 9 xapuc.
V. 10. Pauper, Gr.
8s APPENDIX.
Epistola Secunda ad Corinthios.
CAP. i. 6. Sive exkortationem consequimur, pro vestra exhortatione, Gr.
tire wapaxadotpsba drip ric bpav mapaxdjoewc, Vulg. sive consolamur pro
vestra consolutione,
V.7. Quod si socii estis, Gr. re Soren, Vulg. quod sicut.
V. 19. Qui in yobis est, qui per nos predicatus est, Gr. 6 tv iptv be
suey enpvySeic, Vulg. qui in vobis per nos preedicatus est, V. 21. Christus
Dominus, Gr. sig Xpiordv, Vulg. in Christo.
Cap. ii. 10. Ut ne possideamur 4 Satana, Gr. iva po) wreoverrnPiper,
Vulg. ut non circumveniamur,
Cap. iii. 5. Non quod suficientes sumus @stimare aliquid, Gr. Aoyica-
oa, Vulg. cogitare.
V.14. Velamen manet dum non revelatur, Gr. js) dvaxadurrépevor,
Vulg. non revelatum,
Cap. iv. 4. Ut non pervideant lumen evangelii, Gr. cig rd pry abyaoas
abroic, Vulg. ut non fulgeat illis.
V. 8. Inopiam passi, sed non destituti, Gr. dzropodpevor, ddX’ ob tEaro-
pobperor, animi pendentes, sed non animo concidentes, ;
V. 11. Si ergo nos qui vivimus, Gr. dei yap ieic, Vulg. semper enim
nos.
V. 16. Licet si exterior noster homo, Gr. ddd «i rai, Vulg. sed licet.
Cap. v. 4. Nam cum, Gr. cai yap dvreg, Vulg. nam. et V. 8, ad Deum,
Gr. xpd¢ Kipoy, V. ac dominum.
V. 21. Ut nos essemus justitia Dei, Gr. y.vde0a, Vulg. efficeremur.
Cap, vii. 2. Capaces estote nostri, Gr. ywpioare spac, recipite nos, Vulg,
capite.
V. 6. Qui consolatur homines, Gr. razrewvoic, Vulg. humiles.
V. 14. In quibuscungue pro vobis gloriatus. Gr, ei r:, Vulg. si quid.
Cap. viii. 4. Cum multis precibus orantes nostram gratiam, et commu-
nionem ministerii quod est in sanctos, dedpevor ypov rv xapw, Kai THY
Kowwviay rijc duaxoviag rije ele rode dyloug déacOat nya. Vulg. Obsecrantes
nos gratiam, et communionem—recipere.
V.8. Vestre: caritatis bonum comprobans, Gr. yvjowy Conpatwr,
Vulg. ingenium bonum comprobans, potius sinceritatem explorans,
V. 13. Aliis refrigerium, Gr. dveorg, Vulg. remissio. Ib. ex equitate. Gr.
igérnroc, Vulg. eequalitate. ;
V.17. Consolationem accepit, Gr. rapdcdnow, Vulg. exhortationem,
V. 29. Per Domini gloriam, Gr. pic, V. ad ib. sollicitudinem nostram.
Gr. = po8upiay Spey, Vulg. destinatam voluntatem nostram, Gr. vestram,
V. 23. Sive per Titum qui est socius, Gr. ¢ire itp Tirov sive de Tito
(queeritur) est socius, super fratres nostros apostolos ecclesiarum, gloria
Christi, Gr. ere &dedGoi spe ardoroXor ixxnody, Oba Xprorov. Vulg. sive
fratres nostri (in questionem veniunt) sunt apostoli ecclesiaram, gloria
Christi.
Cap. ix. 3. Ne gloria nostra qua |vos preferimus, Gr. rd radynya hyd
rd ixip spay, Vulg. ne quod gloriamur de vobis. ~
V. 11. Si quis operatur, Gr, ijric xarepydZerar, Vulg. que. V. 12. Officii
ejus, Gr. rabrng, Vulg. hujus. H
Cap. x. 5. Adversus cogitationem Dei, Gr. xara rijg yvdoews, Vulg. ad-
versus scientiam.
V.6. Cum impleta fuerit abauditio nostra, Gr. spor 4 traxon. Vulg.
vestra obedientia.
V.7. Se esse servum Christi, Gr. Xpicrod elvar, Vulg. Christi se esse.
Cap. xii. 1. Gloriari oportet, sed non expedit mihi, Vulg. si gloriari,
Gr. Kavyiic@at 5) ob ovpoéper por, Gloriari quidem non expedit mihi.
V. 11. Nihil minus feci, Gr. obdéy borépnca, Vulg. nihil minus fui.
V.18. Nunquid avarus in vos fuit Titus, Gr. iwdeoviernoey dpac, Vulg.
circumyenit vos,
Epistola ad Galatas.
Cap. i.7. Et volunt convertere evangeliam; ita etiam Vulg. Gr. pera-
orpiat, pervertere.
V. 10. Modo enim hominibus satisfacio, Vulg. suadeo, Gr. wei0w, ob-
tempero, vide notas nostras.
Cap. ii, 20. Vivit qui in me est Christus Gr, £9 52 tv tuoi Xpwréc. Vulg.
vivit vero in me Christus.
V. 11. Quia reprehensus erat, Gr. careyywopivos iv, Vulg. reprehensi-
bilis erat.
Cap. iii. 7. Cognoscetis, Gr. Tvdorere, Vulg. cognoscite. V. 14. Bene-
dictionem spiritus, Gr. émayyedav, Vulg. pollicitationem. V.15. Tamen
hominis testamentum ; et sic Vulg. Gr. dye certe, utique.
Cap. iy. 6. In corda nostra, Gr. ipiv, Vulg. vestra. V. 7. Non est
seryus; et sic Vulg. ove ere el.
V. 18. Bonum emulamini semper, Gr. waddv dt rd LnrotoOas ty cade
wayrore, Vulg. bonum autem zmulari in bono semper.
V. 21. Legem non legistis? Ita etiam Vulg. dxotere, auditis.
V. 28. Vos—filii estis, Gr. sjusig¢-——iopiv, Vulg. nos sumus,
V. 30. Cum filio meo Isaac, Gr. rij¢ Devipac, Vulg. libere.
Cap. v. 8. Suasio hee non est @ Deo qui vocavit vos, Gr, tk rod radotv-
roc, Vulg. ex eo qui vocat.
V. 20. ad 23. intel. multa mutantur. V, 15. Et criminatis, Gr. carecSi-
ere, Vulg. comeditis.
Cap. vi. 1. Humilitate hujusmodi, Gr. raraprizere row rowdror, Vulg.
instruite.
Epistola ad Ephesios.
CAP. i. 6. In laudem claritatis sue, Gr. ding rig xapiroc ado’, Vulg.
glorie gratie sue.
V. 10. Et dispensationem, Gr. eig oixovopiay, Vulg. in dispensationem.
V. 11. Secundum propositum Dei qui universa creavit, Gr. rob rd ravra
évepyodvroc, Vulg. ejus qui omnia operatur. V. 19. In vos qui creditis, Gr.
cig npae rove muorevovrac, Vulg. nos. -
Cap. ii. 3. Voluptates carnis, Gr. ra SeAqpara, Vulg. voluntatem.
V. 4. Qua misertus est nostri, Gr. jv jyarnoev, Vulg, qua dilexit nos.
V. 11. Memoria retinentes vos qui, Gr. dd pynpovedtere bre tpeic, Valg.
propter quod memores estote, quod vos. V. 19. Et incole, Gr. sai mapor-
cot, Vulg. et advenze. ;
Cap. iii. 1. Pro vobis fratribus, Gr. rév fvwy, Vulg. gentibus.
V. 13. In gloria vestra, Gr. ijrig tori 56€a tpoy, Vulg. que est gloria
vestra. :
V.16. Virtutem confirmari in spirita suo. In interiore homine habitare
Christum per fidem, Gr. Suvdper xparaw0jvat dd rod Uvebparog abrod sic
rov tow GvOpwrov. V. 17. xarowijoa rov Xpordv du rij¢ wiorewc, Vulg.
virtute corroborari per spiritum ejus in interiorem hominem. V. 17.
Christum habitare per fidem. ‘
Cap. iy. 14. Ad remedium erroris, Gr. pig rijv peOodeiay, Vulg. ad cir-
cumventionem. . :
V. 19. Et avaritia, Gr. év mAcovetig, Vulg. etiam in avaritiam-. ;
V. 24. In veritate ct justitia, Gr. tv duawcbyy cal dovdrnre rpg ddnOetac,
Vulg. in justitia et sanctitate veritatis.
Cap. v. 4. Que ad rem non pertinent sic etiam Vulg. 74 pr) dvjsovra.
V. 13. Omnia autem cwm objurgantur, Gr. deyxspeva, Vulg. quee ar-
guuntur. ;
V.14, Et continges Christum. Gr, txipaton oo 5 Xpwrdc, Vulg. iltu-
minabit te Christus.
V. 28. Suum diligit, corpus, Gr. éavrov, Vulg. seipsum.
Cap. vi. 11. Stare adversum nationes, Gr. mpdc rag peBodeiag rot dia-
Bodov, Vulg. insidias diaboli,
V. 14. Loricam fidei, Gr. rij¢ dueacostygg, Vulg. justitize.
V. 22, Ut cognoscat que circa vos sunt, Gr, iva yvore rd wepl judy,
Vulg. ut cognoscatis que circa nos sunt.
Epistola ad Philippenses.
CAP. i. 2. Gratias ago Domino, Gr. eg pov, Vulg. Deo meo. V. 16-
Simpliciter, Gr. ayvac, V. sincere.
V. 20. Secundum contemplationem meam. Gr. éroxapadoxiay, Vulg. ex-
pectationem,
Ibid. Et in omni ez certa fiducia, Gr. GAN tv mdoy wappnoig, Vulg. sed
in omni fiducia.
V. 26. Ut gloria vestra abundet, Vulg. gratulatio, Gr. kabynya, glo-
riatio.
V. 27. Pariter cum fide evangelii certantes, Gr. cvvafd0tvrec rg wlorec,
Vulg. collaborantes fidei. ; ;
V. 28. Vobis autem salutis. Et hoc quia & Deo donatum est vobis,
Gr. iptv d cwrnpiag kad rodro dd Oecd. 29. “Ore ipiv tyapio2n, Vulg.
yobis autem salutis, et hoc & Deo. V. 29. Quia vobis donatum est.
Cap. iii. 16, Ut in co ambulemus, Gr. rg abrg crouxety cavdrt, Vulg, in
eadem permaneamus regula, :
V. 21. Qui transfiguravit, Gr. peracynparice, Vulg. reformabit.
Cap. iv. 8. Quecunque magnifica, Gr. aexva Vulg. pudica.
V. 11, Cognovi, Gr. tradov, Vulg. didici. V. 13. Zn eo qui me confortat ;
sic et Vulg. Gr. év Xporq.
Epistola ad Colossenses,
CAP. i. 12. Qui vocavit vos, Gr. rg wavdcavre hua, Valg, qui dignos
nos fecit.
*
— — — F
APPENDIX. 89
V.21. Et vos inimicos consiliorum ejus, Gr. éy8p0d¢ rg dtavoig év roic
Epyore roic wovnootc, Vulg. inimici sensu in operibus malis. Ibid. nunc
autem reconciliatos, Gr. viv 08 dmoxarn\dakev.
V. 25. Ad implendum verbum Dei in mysterio, Gr. x\npica rv yop
Tov Ocod. V. 26, rd puornpoy rd droKexpupptvor, ner verbum Dei. V.
26. Mysterium quod abscond.
V. 27. Divitie majestatis mysterii Dei, Gr. pialcughoe rotrov, Vulg.
hujus.
Cap. ii. 2. Mysterii Dei in Christo,’ Gr. rod Oeov, ai Harpdc wai rod
Xpierod, Vulg. Dei Patris, et Jesu Christi.
V. 5. Et supplens id quod deest udilitati fidei vestree, Gr. wai rd orep-
wpa rig sic Xpiordv wicrews ipoy, Vulg. et firmamentum ejus, que in
Christo est, fidei vestra.
V.8. Ambulanies in illa, Gr. zepiocebovrec, Vulg. abundantes.
V. 15. Ostentavit in autoritate ; Yisls traduxit confidenter, Gr. BWerypa-
risev tv rappnoig, aperte.
V. 18. Nemo vos devincat, Gr. karaBpaBevirw, Vulg. scdiicact Set su-
perstitione angelorum, Gr. Spnoxeig, V.religione. Ib. ea que videt, ex-
tollens se frustra, inflatus mente, Gr. @ px) éépaxey tuBarebwv, cing pvovod-
pevoc ixd rod vodc, V. que non videt ambulans, frustra inflatus sensu,
V. 22, Et corruptionem per abusionem, Gr. rj droxphost; Vulg. ipso usu.
¥. 23. In simulatione religionis—ad vexationem corporis, Gr. iv éOho-
Oonoxsig—xai dgedig céparoc, Vulg.in superstitione—et non ad parcendum
corpori.
Cap. iii. 24. Retributionem hereditatis Domini Christi, cui servitis, Gr.
7G yao Kupip Xorg sovdebere, Domino enim Christo servitis, Vulg.
servite.
Cap. iy. 12. Ut sitis, Gr. orijre, Vulg. sitis.
Epistola Prima ad Thessalonicenses,
Cap. i.3. Et expectationis spei, Gr. ixoporijc, Vulg. sustinentia.
Cap. ii. 2. Ex certa libertate ausi sumus, Gr. ixappnoracdpeda, Vulg.
fiduciam habuimus,
'V.6, Cum possemus honori esse, Gr. tv Bape, Vulg. oneri esse.
Cap. iii. 2. Et deprecetur pro fide vestra, Gr. xapaxadéicat buds rept wio-
rewe dpe, consolari vos de fide vestra.
V. 8. Sisteteritis in Christo, Gr. tay dpeic orhenre tv Kupiy, V. Si statis
in Domino.
Cap. iv. 1. Sicut et ambulatis, Vualg. sic et ambuletis.
Cap. v. 5. Filii Dei, Gr. ijpépac, Vulg. diei. V. 20. reget net Gr. mpo-
onreiac, Vulg. prophetias.
CAP. ii. 1. Et nostre congregationis in idipsum, Gr. i’ avrdv, ad ipsum,
Vulg. in.
V.2. Utnon facile moveamini, Gr. rayiwc, Vulg. cito.
V.13. Quia assumpsit vos Deus, Gr. dre etAero, Vulg. quod elegerit.
Cap. iii. 16. Pacem semper in omni loco, Gr. did wavric tv ravri rpérp
semper, in omni modo, Vulg. pacem sempiternam in omni.
Epistola Prima ad Timotheum.
Cap. i. 15. Humanus sermo, et sic cap. iii. 1. Gr. mirrdg, Vulg. fidelis.
_ Cap. iii, 3. Non asperum, Gr. dgidpyvpoy, Vulg. non cupidum, sc
nummi.
V. 16. Quod decharetsom e085 in carne, Gr. O2d¢ égavepsOn, Deus mani-
festatus est.
Cap. iv. 10. Persecutiones patimur, Gr. dvediZ5pe0a, Vulg, maledicimar.
Ib. Qui est salutaris omnium, Gr. 6 tort cwri)p, Vulg. qui est salyator.
vn vi. 4. Superbus autem, Gr. rerigwra, Vulg. superbus est.
VY. 10. Abundanter ad fruendum, in volwntate bonorum operum, Gr.
claudit versiculum in vyerbis sic dxékavow. V. 18. dyaSoepyciv, et sic
Vulg. v. 18. Benefacere.
V.11. Tranquillitatem animi, Gr. rpgérnra, Vulg.'mansuectudinem,
V. 19. Veram vitam, Gr. rijc aiwviov Zofc, eternam, Vulg. etiam yeram,
Epistola Secunda ad Timotheum,
CAp. i. 6. Ut recrees donum, Gr. dvaZurupeiv, Vulg. ut resuscites.
V. 9. merita, Gr. Zoya, Valg. opera.
V. 20. Per illuminationem adyentus, Gr. did rijc trupaveiac, per appari-
tionem.
Ib. Illuminavit vitam eternitate, Gr. orto luv, wai a¢0agciay,
qui in lucem produxit vitam, et incorruptionem. V. 14. Custodire, Gr.
piratory, Vulg. custodi.
VOL, VI.
V. 18. Det illis invenire misericordiam, Gr. air, Vulg. ili.
Cap. ii. 9. Quasi latro, Gr. ig raxodpyoc, Vulg. quasi male operans.
Y. 14, Noli verbis pugnare, Gr. 7) doyopayeiy, Nulg. contendere (de)
verbis.
V. 15. Probabilem exhibere Deo; ita et Vulg. Gr. déeyov, probatum.
V. 16. Proficiunt ad inanitatem, Gr. doeBeiac, Vulg, impietatem.
V. 19. Novit Deus que sunt ejus, Gr. rove dvrac, Vulg. qui.
'V. 25. Modestum, corrigentem, Gr. tv pgérnrt madebovra, Vulg. cum
modestia corripientem.
Cap. iii. 9. Ignorantia enim eorum, Gr, dora, Vulg. insipientia.
Cap. iv, 1. Et adventum ejus, et regnum ejus, Gr. card rijv ixupaveay,
in adventu.
V.2. In omni magnanimitate, Gr. paxpoSupig, longanimitate, Vulg.
patientia.
V.5. Sobrius esto, in omnibus patiens, Gr. vijge tv maior, kaxomaOnoor,
patiens esto mali.
V.18. Liberavit me Dominus; sic etiam Vulg. cai picerat et liberabit.
Epistola ad Titum.
Cap. ii. 3. Anus pari modo in statu religione digno, Vals: in habita
sancto, Gr. ty caraorjuare tepomperreic.
V. 9. Servos——in omnibus optimos, Gr. ebaptorovc, Vulg. placentes.
V. 13, Adventum gloriz beati Dei, Gr. rod peyddov, Vulg- magni.
VY. 14, Populum abundantem, Vulg. acceptabilem, Gr. weputcwyr pe-
culiarem.
~ Cap. iii. 8. Ut solliciti sine ad affectum bonorum operum,. Gr. iva gpow-
riZwor kaddy Epywy mpoicracPat; ut curent bonis operibus praesse.
V. 10. Hereticum hominem post primam correptionem devita, Gr.
pera piay cat devrépay, Vulg. post unam et secundam.
V. 11. Quod perversus est hujusmodi, Gr. tre téorpamra, Vulg. quia
subversus est.
Epistola ad Philemonem,
VER. 2. Et domestice ejus ecclesiz, Gr. rj sar” olkdy cov, Vulg. quae
in domo tua est.
V. 6. Ut communicatio tua accepta fiat, Gr. brwe¢ 1) nowwrla rig rioreds
cov tvepyn¢ yévnrat, Vulg. ut communicatio fidei tua evidens fiat.
ADDITIONES,
Epistola ad Romanos.
CAP. ii. 16. Per Jesum Christum, add. Dominum nostrum.
iv. 5. In fine additur secundum propositum gratia Dei, et sic etiam Vulg.
y. 8. Quoniam si cum adhuc.
vi. 18. In fine, eredentes autem in Christo, servi facti sumus justitic.
vii. 2. Allegata est lege, add. viri.
ix. 7, Omnes filii Dei.
x. 11. Dicit enim Scriptura per Esaiam.
V. 21. Ad Israel autem quid dicit?
xii. 6. Habentes autem donationes Dei.
xiv. 10. Tu quare spernis fratrem tuum in edendo?
xy. 19. Repleverim evangelium Dei, et filii ejus Jesu Christi.
; Epistola Prima ad Corinthios.
Cap. i, 19. Seriptum est enim in Esaia. 1
ii. 4. Sed in ostensione spiritus.et virtutis Dei.
vi. 2. Judicabitur hic mundus. V. pretio magne, Ib. glorificate e¢ portate,
sic Vulg. V. 7. quis pascit gregem oviwm. V. 15. Dominus Jesus ordi-
navit.
vi. 21, 20. vel. 21. eum ipse non sim sub lege ; sic etiam Vulg. vide que
ad locum diximus.
xi. 7. Et gloria Dei est, Dei enim gloria videtur in viro. V. 27. indigne
Domino.
xiv. 29. In fine vel interrogent. ;
xv. 1. Qui evangelium. V.9. Apostolorum omnium.
xvi. 18. Et vestrum spiritum caritate.
Epistola Secunda ad Corinthios,
Cap. vi. 5. In carceribus sepe. V. 6. In scientia legis et evangelii.
viii, 18, Fratrem nostrum. Cap. ix. 14. Desiderantium videre vos.
xii. 15. Et superimpendam, et ipse impendar. Cap. xiii, 4, ex infirmitate
nostra.
m
90 APPENDIX.
Epistola ad Galatas.
Cap. ii. 2. Qui videbantur sidi aliquid esse. V. 9. Gratiam Des. V. 10.
Uti inepiis pauperum. .
iii. 19. Lex factorum posita est, V. 29, Ergo vos omnes unum estis in
Christo.
' iv. 3, Sub elementis hujus mundi. V. 6. Estis filii Dei.
y. 14. Omnis lex in vobis. V.13. Per caritatem Spiritus servite invi-
cem; sic etiam Vulg.
Epistola ad Ephesios.
Cap. ii. 12. Testamentum et promissionis eorum. V. 16. Ut exhiboret et
“ reconciliaret.
iv. 7. Domini nostri Jesu Christi.
Epistola ad Philippenses.
Cap. ii. 8. Obediens patri. V. 15. Simplices, sicut filii Dei.
iii. 12. Aut jam justificatus sum. V.13. Non arbitror me adhue eom-
prehendisse.
iy.'8. Si qua laus discipline ; sic etiam Vulg.
Epistola ad Colossenses,
Cap. ii. 23, Ad saturitatem et diligentiam carnis.
Epistola ad Thessalonicenses Prima. .
Cap, iv. 1. Et placere Deo, sicut et ambulatis, Vulg.-sic et ambuletis.
vy. xvi. Semper gaudete in Domino. V. 24, Fidelis est Deus qui.
Epistola ad Thessalonicenses Secunda,
Cap. i. 10. In die illa adventus Domini. Cap. ii. 15. Tenete traditiones
nostras.
iii, 16, Dominus cum vobis omnibus semper.
Epistola ad Timotheum Prima.
Cap. i. 16, Omnem magnanimitatem et ii. 6. Cujus testimonium da-
tum est.
Epistola ad Timotheum Secunda.
Cap. iii. 2. Sui tantum amatores. Cap. vi. 5. Pietatem, et Dei culturum,
discede ab hujusmodi.
Epistola ad Philemonem.
V. 1. Dilecto fratri. 7
Que desunt.
Epistola ad Romanos.
Cap. i. 31. Absque fadere, Gr. dorévdovg. Capes ii. 14, Naturaliter ea
que legis sunt, Gr. rd rod vépov.
y. 2. Habemus accessum per fidem. V. 12. Et sic inomnes homines mors
pertransiit. ‘
vii. 16. Consentio legi, que bona est. Cap. viii. Si autem Chrisius in
vobis est.
viii. 23. Adoptionem filiorum Dei. V. 38. Neque principatus.
xii. 14. Benedicite persequentibus vos. Cap. xiii. 6. Necessitate subditi
estote.
xiv. 6. Domino manducat, gratias agit enim Deo,
xv. 2. Unusquisque vestrum. V. 9. In gentibus pe. V. 12, Et
rursus Isaias ait.
V. 20. Sed sicut scriptum est. V.21. Spero quod Hie al videam.vos,
V. 27, Placuit enim eis. V. 29. In abundantia benedictionis evangelii
Christi.
xxiii. 9. Non falsum testimonium reddes. V. 10. Plenitudo legis est
dilectio.
Epistola Prima ad Corinthios.
Cap. iv. 11. Et colaphis cedimur, et instabiles sumus. V. 16, Imitatores
mei, sicut et ego Christi.
vi. 3. Quanto magis secularia. V. 12, Non omnia expediunt.
vii. 35. Et quod facultatem prabeat sine impedimento Dominum observandi,
viii. 4. Nihil est idolam in mundo. V. 5, Siquidem sunt dii multi, et
Domini multi,
ix..6. Mulieris sororis circumducende.
x. 24, Nemo quod suum est quarat, sed quod alterius :
V. 27. Nihil ieee propter conscientiam. V. 28. Propter: illum
qui indicavit, et — .
xi. 3. Volo autem vos scire. V. 24. Et dixit, accipite et manducate.
V. 26. Quoties enim manducatis panem hunc, et calicem bibitis.
xii. 5. In spirita Dei loquens. V. 21. Unumquodque eorum.
xiii. 3. Caritatem autem non habuero. V.13. Nunc autem manent.
xiv. 5. D. in fine, ut ecclesia edificationem accipiat. V. 10. Tam multa,
ut puta sunt.
xiv. 17. Tu quidem bene gratias agis. V. 23. Idiote, aut infideles. V.25.°
Et ita occulta.
V. 31, Potestis enim omnes. V.37. Quod Domini sunt mandata, +
xv. 8. Quod et accepi. V. 15. Quem non suscitavit, si mortui non resur-
gunt.
V.17. Vana est fides vestra. V.18. Ergo et qui.
V. 27. Sine dubio preter eum, ‘sic Vulg. Gr. d9Xov bri, mvanitoutaea est
quod,
V. 31. In Christo Jesu Domino nostro. V. 39. Sed alia quidem caro.
V. 44. Est corpus animale, est et spirituale, V. 51, Ecce mysterium
vobis dico.
V. 52, Canet enim tuba. V.58. Fratres mei dilecti.
xvi. 6. Apud vos autem forsitan manebo, aut etiam hyemabo, V.11. Ne
quis ergo.
Epistola Secunda ad Corinthios.
Cap. i. 2. Et Domino nostro Jesu Christo. V. 3. Et pater Domini nostri
Jesu Curisti.
V.4., In onmi pressura. V. 5. Nos eripuit, et eruit—quoniam et adhue
eripiet.
V. 12, Et sinceritate Dei. V. 18. Sermo noster qui fuit apud vos. V. 23.
Non adhue veni.
ii. 3. Ne tristitiam super tristitiam habeam—confidens in omnibus vobis,
V.9. Ut cognoscam experimentum vestrum.
iv. 3. In his qui pereunt opertum est.
vii. 1. Ab omni inquinamento carnis et spiritus. V. 4, Et si quid apud
illum gloriatus sum,
ix. 13, Communicationis in illos, et in omnes. Cap. x. 18. Ille probatus
est, Gr. éxeivoc.
xii. 9. Virtus mea in infirmitate perficitur. V. 10. Zn contumeliis, in
necessitatibus, in persecutionibus, in angustiis pro Christo.
V. 19. Coram Deo in Christo loquimur.
- Epistola ad Galatas.
Cap. i. 6. Quod non est aliud. V. 22. Ecclesiis Jude que erant in
Christo.
ii. 3. Cum esset gentilis, V. 4. Quibus neque ad horam. V. 14. Et non
Judaice.
iii, 1. Quis vos fascinavit non obedire veritati? V.16. Abrahz autem,
Gr. rq dé’ ABpog.
V. 18. Abrahz autem per promissionem.
V. 19. Propter transgressiones posita est.
Y. 21. Adversus promissa Dei.
iv. 8. Qui natura non sunt dii, V. 21. Istud enim Agar Sinai mons est.
y. 11. Quid adhue persecutionem patior.
vi. 15. In Christo enim Jesu neque circumcisio.
Epistola ad Ephesios.
Cap. i. 3. d. in fine, in cclestibus in Christo. V. 10, Et que in terra
sunt, d. in ipso. V. 13. In quo et credentes. V. 22. Et ipsum ae og:
ii. 3. In quibus et nos omnes. V. 5. Et cum essemus mortui
iii, 2, Audistis dispensationem gratiz Dei. V. 4. Prout pole Tacentes
intelligere.
V. 5. Revelatum est sanctis apostolis ejus.
V. 8. Investigabiles divitias Christi.
V. 9. Illuminare omnes. Ib. Qui omnia creavit per Jesum Christum,
Gr. étd,’Inood Xpisrov. V. 11. Secundum propositum quod, fecit. v. 12.
Fiduciam et accessum. V. 13. Pro vobis.
iv. 19. Descendit primum. V. 16, Secundum operationem in meusuram
uniuscujusque membri.
y. 13. A lumine manifestantur. V. 14. Propter quod dicit, V. 19. Can-
ticis spiritualibus. V.20. Domini nostri Jesu. V. 24, Sed sicut ecclesia,
V. 28. Uxores suas ut corpora sua,
vi. 1. Obedite parentibus in Domino. V. 6. Quasi hominibus placentes,
er
APPENDIX. | 91
sed ut servi Christi. 'V. 10. De cetero fratres mei. V.13. Resistere in
die malo, V. 14. State ergo succincti, V.19. Notum facere mysterium
evangelii. _
Epistola ad Philippenses.
Cap. i. 6. Qui coepit in vobis bonum opus.
ii. 25. Fratrem et cooperatoren: et commilitonem.
iii. 14, Vocationes Dei in Christo Jesu.
iy. 7. Custodiat corda vestra, et intelligentias vestras. V.8. Quescuniiue
justa, guecunque sancta. .
V. 14. Veruntamen benefecistis communicantes tribulationi mee.
, ‘Epistola ad Colossenses.
Cap. i. 3. A Deo Patre nostro et Domino Jesu Christo. V. 12, gratias
agentes Deo Patri.
V. 14. In quo habemus redemptionem per sanguinem dus.
iii. 6. Ita Dei super Silios ineredulitatis: ;
iv. 2. Vigilantes in ea in gratiarum actione.
Epistola Prima ad Thessalonicenses.
Cap. i. 2. Et Pax 2 Deo patre nostro et Domino Jesu Christo ; deest
etiam in Vualg.
ii. 9. Preedicavimus in vobis evanigetiasn.
V. 12, Et testificantes ut ambularetis.
iii. 2. Fratrem nostrum et ministrum Dei.
Cap. iv. 15. Qui relinguimur. V. 27. Omnibus sanctis.
_ Epistola Prima ad Timotheum.
Cap. i. 16. Ut in me primo ostenderet.
V. 17. Soli sapienti Deo ; deest etiam in Vulg.
ii. 7, Veritatem dico in Christo; d. etin Vulg.
’ jii, 5. Quomodo ecclesiz Dei. V. 5. Instet obsecrationibus et orationi-
bus. V. 19. Nisi sub duobus aut tribus testibus.
vi. 3. Aliter docet et non acquiescit. V.8. Alimenta et quibus tegamur.
Epistola Secunda ad Timotheum.
Cap. ii. 11. Fidelis sermo.
iii. 15. Instruere ad salutem, per fidem que est in Jesu Christo.
iv. 2. Argue, increpa, obsecra, V. 22. In fine, Gratia vobiscum.
Epistola ad Titum.
Cap. ii. 5. Domus curam habentes, bonas ; deest etiam in Vulg. _
_ Epistola ad Philemonem.
V. 4, Gratias ago Deo meo. V. 26. Ut communicatio fidei tue evidens
fiat.
Videbit sedulus lector nos in collectaneis hisce multa, minoris mo-
menti, preetermisisse, ex iis autem que hic congessimus, constat,
Vulgatam versionem Italicam ante Hieronymi castigationem, lectioni-
bus & textu originali multum variantibus, additamentis, et defectibus
pene innumeris abundasse, adeoque verissimam fuisse Hieronymi.de
versionis hujus corruptelis ad Damasum P. sub quo hee scripsit Hilarius,
querelam.
2 Codices Cant. Ger. Clar. eodem fere tempore conscriptos iisdem
vitiis, et corruptelis obnoxios fuisse, nec enim existimandum est latinos
eorum codices versionem hance Italicam fidelius. exhibuisse, quam hunc
R. Ecclesiz diaconum.
3. Hine sequitur Millii conatus de versione Italica ad textum origina-
lem Grzecum ex hisce potissimum scriptis reducenda, frustraneos =
fuisse.
m 2
The year
before
Christ.
ated
The year
after
Christ.
tan A
8.
14.
26.
7.
30.
31.
CHRONOLOGICAL INDEX
Luke ii. 6.
21.
Matt. ii. 1. 12.
14,
Jos. Ant. 1. xvii.c,.10.
Matt. ii. 21. 23.
Luke ii. 46.
Jos. Antiq. lib. xviii.
cap. 3.
Matt. iii. 1.
Mark i. 2.
Luke iii. 3.
John i. 7.
Isaiah xli, 1.
Matt. iii. 13.
Mark i. 13.
Luke iii. 22.
John i. 34.
Matt. iv.i. Marki.12.
Luke iv. 1.
14.
John i. 35. 47.
ii. 1.
13.
Matt. xiv. 3.
Mark vi. 17.
Luke iii. 19,
John iv. 7. 42.
Luke iv. 43. v. 27.
John v. 1.
Luke vi. 13.
A
TO THE
NEW TESTAMENT.
|e eerie
Curisr our Lord and Saviour, in the fulness of time, is born of the blessed Virgin Mary at Beth-
lehem, and laid in a manger.
On the eighth day after his nativity he is circumcised, and named Jesus.
The men of the east bring presents to the new-born King of the Jews.
Joseph flies into Egypt with the child Jesus, and Mary his mother.
Herod commands the infants in and about Beth-lehem to be slain. t
Herod dieth, and his son Archelaus is by Cesar made tetrarch of Judea; other dominions which
belonged to Herod are divided among his sons. ;
Christ, by God’s appointment, is brought back out of Egypt into Nazareth. ~
The first year of the vulgar Christian era begins here.
By occasion of the Passover, our Lord goes up with his parents to Jerusalem, and there disputes
with the doctors in the temple.
Augustus dies, and Tiberius succeedeth him.
Josephus, called Caiaphas, is made high-priest of the Jews, by the favour of Valerius Gratus, the
Roman governor. re
Towards the end of this year, Pontius Pilate is sent to be procurator of Judea, in the place of
Valerius Gratus.
John the Baptist begins to preach and baptize in the deserts of Judea, thereby preparing the way
of the Lord, and doing his endeavour that Christ’s coming after him may be made known unto
Israel. Unto John God gives a sign whereby he may know the Lord is Christ, that upon whom he
shall see the Spirit descending, and remaining on him, the same is he which shall baptize with the
Holy Ghost.
Jesus, entering upon the thirtieth year of his age, comes from Galilee to Jordan, and is baptized of
John: at which time a most illustrious manifestation is made of the blessed Trinity ; for the Son of
God ascending out of the water, and praying, the heavens are opened, and the Spirit of God, in the
shape of a dove, descends upon him, and the voice of the Father is heard from heaven, saying, This
is my beloved Son, in whom I am well-pleased.
John sees it, and bears record that this is the Son of God.
Jesus, full of the Holy Ghost, returns from Jordan, and is led by the Spirit into the wilderness,
where he fasteth forty days and forty nights, and is tempted by the devil.
After this our Lord returns into Galilee.
John gives testimony to our Saviour, passing by him; Andrew, Peter, Philip, and Nathanael,
acknowledge him to be the Messias, and become his disciples.
Christ, at a marriage in Cana of Galilee, turneth water into wine: this was his first miracle.
The first Passover of Christ's public’ministry, from which the first year of the seventieth, and last
of Daniel’s weeks begins: In which the covenant is confirmed with many, Dan. ix. 27. compared
with Matt. xxvi. 28.
Jxsus cometh to Jerusalem’at the time of the Passover, and, entering into the temple, scourgeth
out those that bought and sold there: the Jews require a sign of his authority; Christ bids them
destroy the temple (understanding the temple of his body), and in three days he will raise it up. _
Herod the tetrarch casteth John the Baptist into prison, for reprehending the incest with his
brother Philip’s wife, and other evils done by him.
Christ discovers himself to the woman of Samaria. ;
He goes throughout all Galilee, teaching in the synagogues, and working miracles.
Matthew called to be a disciple.
The second Passover of Christ's ministry, John v. 1. compared with iv. 3. 5. from which the second
year of the seventieth week of Daniel begins.
J xsus comes up to Jerusalem at the time of the feast, and heals on the sabbath-day a man that had
an infirmity thirty-eight years, lying at the pool of Bethesda. He makes a most Divine apology to
the Jews that sought to iit him, because he said that God was his Father.
Christ, out of the multitude of bis disciples, chooseth twelve, whom he. calleth apostles; namely,
EE
Se
OS ————————
A CHRONOLOGICAL INDEX TO THE NEW TESTAMENT. 4 93
Matth. v. vi. vii.
Luke vi. 10.
ix.1. Mark vi. '7.
Matt. x. 1. xix. 6.
Mark vi. Luke ix. 12.
John vi. 1. 15.
Matt. &yii. 1.
Mark ix. Lukeix. 28.
Matt. xvii. 24,
Luke ix. 51.
a Be
xi. 1.
John xi, 1.
47.
Luke xix. 1.
Mark x. 46.
John xii. 3.
Matt. xxi.
Mark xi:
Luke xix.
John xii. Isa, lii.
Zech. ix. 9.
Matt, xxi.17.
Matt. xxvi.
Mark xiv.
Luke xxii.
John xii.
xviii.
Matt. xxvii. Mark xv.
Luke xxiii. John xix;
Psal, xxii.
Matt. xxviii.
Mark xvi.
Luke xxiv. John xx.
Acts i.
Matt. xxviii.
Acts ii.
Acts iii.
iv.
vii.
Acts viii.
5.
~Peter, Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alpheus,
Simon called Zelotes, Judas the brother of James, and Judas Iscariot. To these our Saviour chiefly
directs his discourse in that glorious, full, and admirable sermon on the mount. .
Jesus sends his twelve apostles, by two and two, to preach, and heal the sick.
John the Baptist is beheaded in prison by Herod’s command. ,
Jesus feeds five thousand men besides women and children, with five barley-loaves, and two little
fishes. He refuses to be made a king. :
The third Passover of Christ's ministry, John vi. 4. from which the third year of the seventicth
week of Daniel begins.
* Jesus is transfigured on the mount ; Moses and Elias are seen to walk with him, and a voice from
oe is heard a second time, saying, This is my beloved Son, hear him. Christ payeth tribute to
zesar.
A certain village of the Samaritans refuseth our Saviour entertainment in his way te Jerusalem :
the disciples desiring to call for fire from heaven to consume them, are severely reprehended.
The seventy disciples are sent out, by two and two, to work miracles, and to preach.
Christ teacheth his disciples to pray.
Christ raiseth Lazarus, that had been buried four days.
Caiaphas, high-priest of the Jews, prophesieth concerning the death of Christ.
Zaccheus, a publican, converted.
Christ restores to blind Bartimeus his sight.
’_ Mary, the sister of Lazarus, anoints our Saviour’s feet with costly spikenard, and wipeth them with
the hair of her head. ,
Christ rideth in triumph to Jerusalem: the multitude spread their garments in the way, and cry,
Hosanna to the Son of David.
Coming near the city, he weeps over it, and foretells its destruction: he enters the temple, and
casteth out those that bought and sold there, and heals the blind and lame.
He curseth the fruitless fig-tree, and the next morning it is found dried up and withered: thence
he taketh occasion to shew the power of faith.
The fourth Passover, in which Christ our passover was sacrificed, 1 Cor. v. 7. and so an end put
to legal sacrifices prefiguring this great expiation: the fourth or middle year of Daniel’s last
week begins, Dan. ix, 27.
Ow the first day of unleavened bread, when the passover of the Jews was to be slain, (April 2.) in
the evening, Jesus eateth the passover with his disciples, and institutes the sacrament of his body
and blood in bread and wine.
Christ washeth his disciples’ feet, and exhorteth them to humility and charity.
In the selfsame night Christ is betrayed by Judas, mocked, buffeted, and spit upon by the soldiers.
Next day he is condemned by Pilate, and crucified: the sun, during the crucifixion, is darkened,
and the veil of the temple rent in the midst. Christ praying for his enemies, gives up the ghost.
Joseph of Arimathea begs the body, and lays it in a new sepulchre. ;
On the third day, the next after the Jewish sabbath, (April 5.) Christ riseth from the dead: his
resurrection is declared by angels to the women that came to the sepulchre. Christ first appeareth
to Mary Magdalene, and afterward to his disciples, and dineth with them. _
Christ bringeth his apostles to Mount Olivet, commandeth them to expect in Jerusalem the send-
ing down of the Holy Ghost. 7 ,
Sends them to teach and baptize all nations, and blesses them; and while they behold, he is taken
up, and a cloud receives him out of their sight. After his ascension, the disciples are warned by
two angels to depart, and to set their minds upon his second coming : they accordingly return, and,
giving themselves to prayer, choose Matthias to be an apostle in the place of Judas.
On the day of Pentecost, (May 4.) the Holy Ghost descendeth on the apostles, in the form of
cloven tongues, like as of fire, and enableth them to speak all languages. Peter, the same day,
preacheth Christ and the resurrection, and about three thousand believers are added to the church.
Peter, by faith in Christ’s name, healeth a lame man.
The rulers of the Jews, offended at Peter’s sermon, and his miraculous cure of the lame man, cast
both him and John into prison: upon their examination, they boldly avouch the lame man to be
healed by the name of Jesus, and that by the same Jesus we must be eternally saved. After this,
the Jews forbid them to speak any more in that name: but the apostles answer, that it is fit they
should obey God, ratherthan men. They are threatened, and let go.
Ananias and Sapphira, for their hypocrisy, are suddenly struck dead. .
The apostles are again cast into prison by the high-priest; but an angel sets them at liberty, and
bids them preach the gospel to the people without fear: being taken again teaching in the temple,
they are brought before the council, where, by the advice of Gawaliel, a pharisee and doctor of the
law, they are delivered.
The number of believers increasing at Jerusalem, the apostles ordain seven deacons, who should
distribute the alms of the whole church to the widows and poorer sort of believers, =
Stephen, one of these deacons, having confounded some that disputed with him, is by them
falsely accused of blasphemy, and brought before the council, where he reprehends their rebellion,
and murdering of Christ: whereupon they cast him out of the city, and stone him; he, in the mean-
time, praying for them.
A great persecution of the church at Jerusalem, follows after the death of the first martyr Stephen.
Philip, one of the seven deacons, preacheth at Samaria, and converteth many; working miracles,
and healing the sick.
94
The year
after
Christ.
ar ee
34.
35.
38.
41.
44,
46.
46.
52,
15.
26.
az. 3,
23. —
2 Cor. xi. 32.
_ Gal. i, 28.
Acts xxii. 17.
Acts ix. 30.
Gal. i. 21.
Acts ix. 32. 36.
x.
xi.
xii.
xiii,
xiv.
-2 Cor. xi. 5.
2 Cor. xii.
2 Tim. i. 2. 5.
Acts xv.
xvi.
A CHRONOLOGICAL INDEX
a
Simon the sorcerer, seeing the wonders that are done by Philip, believeth, and is baptized.
The apostles at Jerusalem, hearing that Samaria had received the faith, send thither Peter and
John, to confirm and enlarge the church. The apostles, by prayer and imposition of hands, con-
fer the Holy Ghost on all believers. Simon Magus offers them money, that he may receive power
of conferring the same ; whose impiety is sharply reproved by Peter. .
Having completed their ministry in those parts, they return to Jerusalem.
An angel sendeth Philip to teach and baptize the Ethiopian eunuch..
Saul, a violent persecutor of all that call on the name of Jesus, and one who consented to the
death of Stephen, goes now towards Damascus, with commission from the high-priest and the
council, to apprehend all Christians in those parts, and to bring them bound to Jerusalem: on the
way he is miraculously converted, by a voice from heaven; and three days after, baptized by Ana-
nias at Damascus, where he preacheth the gospel of Christ with great boldness, to the astonishment
of those that knew upon what design he was sent thither.
Saul, having preached the gospel at Damascus a long time, the Jews lay wait to kill him; but he
escapeth from thence, and comes. to Jerusalem; there he sees Peter, and James the brother of our
Lord, and abides with them fifteen days: here he speaks boldly in the name of Jesus, and disputes
with the Grecians, or rather Jews, that used the Greek tongue, ‘These also consult how they may
kill him. :
While Saul prays in the temple he is in a trance, and the Lord appears unto him, and bids him
depart from Jerusalem, because they will not receive his testimony; adding, that he will send him
to the gentiles.
Saul, leaving Jerusalem, goes to his own country Tarsus, and from thence travels into Syria and
Cilicia.
Peter visits the churches of Judea, Galilee, and Samaria, &c. At Lydda he cureth Eneas of the
palsy, and at Joppa restoreth Tabitha to life. Mary:
At Caesarea, Cornelius, a centurion, by prayer and alms, finds favour in the sight of God, and is
commanded by an angel to send for Peter now at Joppa. God, by a vision, teacheth Peter not to
despise the gentiles ; and being sent for by Cornelius, goes and preacheth Christ to him, and a
great company that were met at his house: while Peter preacheth, the Holy Ghost falls upon them ~
all, and immediately the apostle baptizeth them. )
Peter, at his return to Jerusalem, is accused by those of the circumcision for conversing with
the gentiles; but he declares to them his vision, and the whole matter concerning Cornelius; and |
they glorify God, for granting to the gentiles also repentance unto life.
The believers, who, ever since the martyrdom of Stephen and the persecution thereupon ensuing,
had been dispersed throughout all Pheenice and Cyprus, come now to Antioch, and preach the
gospel to the Greeks there, having before preached to none but the Jews. The church at Jeru-
salem understanding this, and that the number of believers increased exceedingly, sends Barnabas
thither to confirm them.: he goes to Tarsus, and takes-Saul along with him to Antioch, where they
pi aes a whole year, converting multitudes to the faith. Here the disciples were first called
ristians,
About this time, James the brother of John is beheaded, by the command of Herod Agrippa: he
also imprisoneth Peter, whom an angel delivers, upon the prayers of the church. This same Herod
not long after speaking to the people at Cesarea, some of them cry out, It.is the voice of God, and
not of man; and immediately an angel of the Lord smites him, because he gave not the glory to
God, and heis eaten of worms, and dieth.
Barnabas and Saul set forward in their preaching of the gospel: pati plant the Christian faith in
Seleucia, Cyprus, and other places. At Paphos they preach the gospel to Sergius Paulus, governor
of that country; Elymas the sorcerer withstanding them, and endeavouring to. turn away Sergius
from the faith, is, at Saul’s rebuke, struck blind. From this time Saul is always called by his new
name, Paul: he preacheth at Antioch; the gentiles believe, but the Jews gainsay and blaspheme ;
whereupon, he and his assistants turn to the gentiles, and come to Iconium.
At Iconium they are persecuted, and ready to be stoned; from hence they fly to Lystra and
Derbe, cities of Lycaonia. At Lystra, Paul healing a cripple, the multitude cry out, that the gods
are come down; and call Barnabas, Jupiter, and Paul, Mercurius ; and would. have sacrificed to
them, had not the apostles, with clothes rent, run in amongst them, and assured them, that they
were men like themselves. Soon after there came Jews from Antioch and Iconium, who excite
the people against them. Paul is by the furious multitude stoned, and drawn out of the city, as
dead; but whilst the disciples stand about him, he riseth up, and the next day departs with Barna-
bas to Derbe.
In this year, perhaps at this very time, Paul was caught up into the third heaven, and heard un-
speakable words, fourteen years before he wrote his Second Epistle to the Corinthians.
About this time Timothy, though a child, with his mother Eunice, and his grandmother Lois, em-
brace the Christian faith preached by Paul.
Certain Judaizing Christians come from Judea to Antioch, and teach, that the gentiles ought to
be circumcised, and observe the law of Moses: these Paul and Barnabas oppose; and a council is
held by the apostles and others at Jerusalem to determine this controversy. The decrees of the
synod are sent to the churchies.
Paul and Barnabas, thinking to visit the churches together, fall at strife, and part asunder: Bar-
nabas and Mark go into Cyprus; Paul and Silas into Syria and Cilicia.
Paul coming to Derbe, finds there Timothy, whom (because his mother was a believing Jew,
though his father a gentile,) he caused to be circumcised, and takes along with him.
He is, by a vision, admonished to go into Macedonia: coming to Philippi, the chief city of that
part of Macedonia, he converts Lydia; casteth out of a certain maid-servant a spirit of divination,
whose master losing a considerable gain thereby, brings Paul and Silas before the magistrates: these
cause them to be whipped, and imprisoned; but at midnight, Paul and Silas singing psalms, the doors
of the prison fly open, and their bonds are loosed: the jailor, ready to kill himself, is converted to
_——-
55.
SES
6}.
62.
Acts ‘xvii.
el x1%;
1 Cor. i. 11.
xvi. 8.
Acts xx:
2 Cor. viii. 1, 2. 6. 19.
1 Cor. xvi. 5.
Acts xx, 3, 4.
6.
xxi.
xxii. xxiii,
XXxiv.
RXV.
XXVi.
_ XXviii.
Heb. xiii. 24.
Tit. i. 5.
Euseb. Hist. Eccl.
lib. ii. cap. 24.
Luke xix. 43, 44.
TO THE NEW TESTAMENT. : 95
the faith, and baptized the same night, with his whole family. Next day the magistrates come
themselves, and pray them to depart the city. ;
From Philippi, Paul takes his journey threugh Amphipolis and Apollonia, and comes to Thessa-
lonica, where he finds a synagogue of the Jews, there he preacheth three sabbath-days ;. some be-
lieve, others persecute him: leaving Thessalonica, he comes to Berea, and soon after arrives at
Athens, disputes with the philosophers, and declares unto them, that UNKNOWN GOD whom
they had ignorantly worshipped. He converts Dionysius the Areopagite, and thence passeth to
Corinth.
Paul at Corinth meets with Aquila and Priscilla, not long before banished from Rome by the de-
cree of Claudius, Here he continues a year and six months, and thence writes to the Thessalonians,
Paul is accused by the Jews, and brought before Gallio, proconsul of Achaia, who refuseth to
be a judge in a controversy about religion, and so drives them away from the judgment-seat.
Paul departs from Corinth, and passeth to Ephesus; thence he sets out towards Jerusalem, that
he may be at the feast; he lands at Ceesarea, goes down to Antioch, and comes into the regions
of Galatia and Phrygia, confirming the disciples in all those places.
Paul returns to Ephesus, disputes daily in the school of Tyrannus, and continues preaching there,
and in the parts thereabouts. He writes his Epistle to the Galatians.
At Ephesus, Demetrius, a silversmith, jealous of his gain, raiseth a tumult against Paul, which
is appeased by the town-clerk. — :
About this time a schism ariseth in the church of Corinth, which causeth Paul (now in or about
Ephesus) to write his First Epistle to the Corinthians. :
Paul departs from Ephesus, and comes into Macedonia, and gathers a contribution for the relief
of the saints at Jerusalem. ,
The apostle having learned from Titus the success of his First, writes now his Second Epistle to
the Corinthians: out of Macedonia he goes into Greece, and comes to Corinth, where he writes his
Epistle to the Romans.
Paul purposing to go directly from thence into Syria, that he may carry the collections to Jeru-
salem, the Jews lay wait for him; he understanding this, thinks it best to return into Macedonia the
same way he came, and thence to pass into Asia.
After the days of unleavened bread, Paul sails from Philippi, and comes to Troas; there he
restores Eutychus to life. Having passed through several cities of Greece, he arrives at Miletus,
from thence he sends to call the elders of the church of Ephesus, whom he earnestly exhorts to the
performance of their duty. :
Paul comes to Jerusalem, is apprehended in the temple, and secured in the castle ; he claimeth
the privilege of a Roman, and escapeth scourging. ; 3
Paul pleaded his cause before Ananias the high-priest. The chief captain, understanding that
above forty Jews had hound themselves under a curse neither to eat nor drink till they had killed
him, sends him to Felix the governor of the province, by whom he is imprisoned at Cesarea. ‘
Paul is accused before Felix, by Tertullus the orator. Felix goes out of his office, and, to gratify
the Jews, leaves Paul in prison. Portius Festus succeeds him in the government.
The Jews come to Ceesarea, and accuse Paul before Festus. He answers for himself, and appeals
to Cesar. King Agrippa comes to Cesarea, and Festus opens the matter to him.
Paul makes his defence in the presence of Agrippa, who thereby is almost persuaded to be a
Christian ; and the whole company pronounce him innocent.
Paul comes to Rome, is a prisoner at large, and preacheth there two years.
Here ends the history of the Acts of the Apostles, written by St, Luke, St. Paul’s beloved com-
panion in his travels.
Sr. Paul, from Rome, writes his Epistles, *
To the Philippians ;
To Philemon;
To the Colossians ;
' To the Ephesians. : .
About the latter end of this year, St. Paul is set at liberty; and a little before his departure out
of Italy into Asia he writes his Epistle to the Hebrews. 4 ‘Hel im
He preacheth the gospel in the isle of Crete, and leaves Titus there, to set things in order, and
ordain elders in every city. ~
St. Paul writes his Epistle,
To Timothy I.
To Titus;
To Timothy II. Y
About this time, the Epistles of St. Peter, St. John, and St. Jude, seem to be written.
St. Peter and St, Paul are said to have suffered martyrdom at Rome, towards the latter end of
Nero’s reign. :
This year, Jerusalem (according to Christ’s prophecy) is besieged, taken, sacked, and burnt by
Titus, eleven hundred thousand of Jews perish, ninety-seven thousand are taken prisoners, besides
an innumerable company that in other places of Judea killed themselves, or perish through famine,
banishment, and other miseries, i : 5
St. John is banished into the isle of Patmos, by Domitian, and there receives and writes his
Revelation.
After the death of Domitian, St. John returns to Ephesus, and, at the request of the. church,
writes his Gospel.
AN
ALPHABETICAL TABLE
OF
ALL THE PLACES MENTIONED IN THE GOSPELS, ACTS, OR THE EPISTLES.
eee. cnameen
1. ABYLENE is one of the four tetrarchies, mentioned Luke iii, 1.
It fell, say St. Luke and Josephus,* to the share of Lysanias: it
was so named from the city Abyla in Ccelosyria, mentioned by
Pliny,” and from the tetrarch of it bore his name; for, saith Pto-
lemy, "Afra éxexAnOcioa Avoaviov, Abila bears the name of Ly-
sanias.
2. ACHAIA, in the largest sense, comprehends Greece properly
so called,,and so is bounded on the west by Epirus, on the east by
the Zgean Sea, on the north by Macedonia, on the south by
Peloponnesus; and so it seems to signify, when St. Paul, according
to the Roman acceptation, mentions all the regions of Achaia, and
directs his Second Epistle to all the saints in Achaia, 2 Cor. xi. 10.
Thus what is Achaia, Acts xix. 21. is Hellas, i.e. Greece, Acts xx. 2.
and so Mela speaks of it. Secondly, Achaia, strictly so called, is
the northern region of Peloponnesus, bounded on the north by the
gulf of Corinth, on the south with Arcadia, on the east with Syci-
onia, and on the west with the Ionian Sea.
‘3. ACELDAMA was a place without the south wall of Jerusalem,
beyond the river of Siloam, and was called the potter's field,
Matt. xxvii. 7. 10. because they dug thence the earth of which
they made their pots; and the fuller’s, field, because they dried
their cloth there; but being afterward bought, by that money by
which the high-priest and rulers of the Jews purchased the blood
of the holy Jesus, it was, by the providence of God so ordering
it, called Aceldama, that is, the jield of blood, Acts i. 19. Matt.
xxvil, 7, 8.
4. ADRAMYTTIUM (mentioned Acts xxvii, 2. where it is said,
that St. Paul entered into a ship of Adramyttium) is, by St. Jerome®
and others, said to be a city of Egypt, built by Alexander M. as a
monument of his triumphs, at the Cannobic mouth of the river
Nile, from which it received its water, and is by Livy, the old
Etymologus, and Phavorinus, made to be ® the same with Thebes;
but it was rather Adramyttium in Mysia, mentioned by Strabo, lib.
xiii. p. 417. by Pliny, lib. v. cap. 30. p. 298. and by Mela, lib. i.
cap. 18. lib. xvii. For in this ship, St. Paul and his company sailed
from Cesarea to Myra in Lycia, the direct way to Adramyttium
in Mysia, ver. 5. whither she being bound, and not to Italy, they
there quit her, and finding a ship of Alexandria sailing to Italy,
went aboard her, ver. 6.
5. ADRIA is mentioned Acts xxvii. 27. where St. Paul saith,
that they were tossed in Adria: he saith, not in the Adriatic gulf,
which ends with the Illyrican Sea, but in the Adriatic Sea, which,
saith Hesychius, is the same with the Ionian Sea. And therefore
to the question, How St. Paul’s ship, which was near Malta, and so
either in the Lybian or Sicilian Sea, could be in the Adriatic? it
is well answered, That not only the fonian, but even the Sicilian
Sea, and part of that which washeth upon Crete, was called the
Adriatic. Thus Ptolemy saith, that Sicily was bounded on the east, ¢
id rov 'Adpiov, by the Adriatic ; and that Crete was compassed on
the west,‘ b7d rov "Adprarod weddyoug, by the Adriatic Sea; and
Strabo saith, ¢ that the Ionian gulf, pépo¢ or} rod viv Adpiou Neyopé-
vov, is a part of that which in his time was called the Adriatic Sea,
6. ENON, or ENON, signifies the place of springs, which made
it a convenient place for St. John’s baptism, John iii, 23. it is
® Avoaviou 38 aish kyeytves revgeeyia, Antiq. lib, xx. cap. 5. Luke iii. 1.
b Lib. v. cap. 19. © In locis Act. as ts viv "Adpapadrreioy.
* Geogr. lib. iii, cap.4. £ Cap. 16, & Lib. vii. p. 219.
uncertain where it was, whether in Galilee, or Judea, or Samaria,
where Lubin places it, viz. in the half tribe of Manasseh, within
Jordan.
7. ALEXANDRIA, that noble mart, whence merchandises were
carried through all the world, was, after the destruction of Carthage,
the chief city in the world, next to Rome, and was therefore called
emphatically, ® TéAcc, as that was called Urbs; and Athens,” Aorv.
The Ptolemies of Egypt, choosing it as their seat, beautified it to
that degree, that it gave place to Rome only; and the Romans,
when they had taken it, were careful to preserve its splendour,
divers emperors adding new ornaments to it, and confirming its pri-
vileges. It was a large city, saith Josephus,‘ in length thirty
furlongs, in breadth ten, which provided Rome with four months
corn ; and paid as much tribute to it in a month, as Jerusalem did
in a year. Here was a celebrated academy, which bred famous
physicians and philosophers, as Philo the Jew, and historians; and
a great library, collected by Ptolemy Philadelphus, containing five
hundred. thousand volumes, and consumed in the wars betwixt
Cesar and Pompey: near to it is the island of Pharos, where some
deceitful Jews shewed J. Martyr the remains of the cells, where
the Seventy-two interpreters translated the Hebrew Bible into
Greek, apart, and yet in the same words; of which see the preface
to St. Matthew. Here dwelt the Jews in vast numbers; Alex-
ander M. for the service they did him in his wars, permitting them
to dwell there, and giving them equal privileges with the gentiles :
here they had many synagogues, a famous cathedral of seventy
stalls, and afterward a temple built by Onias; but they found
the Alexandrians their constant enemies, they des murdering
many thousand of them in the time of Cajus, of which Philo gives
a large account in his embassy to him; and fifty thousand of them
in the time of Nero, saith Josephus, de Bell. Jud. lib. ii. cap. 36.
8. rutopia is only mentioned in the history of the baptism |
of the eunuch, Acts viii. 27. where I have shewed, the evangelist
speaks not of Zthiopia in Arabia, where the qaeen of Sheba dwelt,
but of Zthiopia in Africa, under Egypt, where Candace had been ~
long the name of their queen; whence Strabo * makes mention of
a Candace, 4 xa? jac iipke rav Aididérwr, who in his time was
queen of ZEthiopia, and Dio* of the same Candace living in Zthio.
pia under Egypt. See the note on Acts viii. 27.
9. AMPHIPOLIS, mentioned Acts xvii. 1. isa city of Macedonia,
in the confines of Thrace, so called, saith Thucydides," because
the river compasseth it about. Suidas, who places it, as others do,
in Thracia, says it was also formerly called the Nine Ways. See —
Mr. Wells’s Geogr. p. 184, and Stephanus de Urbibus.
10. ANTIOCHTA, the metropolis of Syria, was built, say some,
by Antiochus Epiphanes; say others, by Seleucus Nicanor, the
first king of Syria after Alexander M. in memory of his father An-
tiochus, and was® the royal seat of the kings of Syria, or the place
where the palace was: for power and dignity, saith Strabo,° it is
not much inferior to Seleucia, or Alexandria: it was, saith Jose- |
phus,” the third great city of all that belonged to the Roman pro-
vinees; it was called Antiochia apud Daphnem, near Daphne, é. e.
the village where her temple was, to distinguish it from the other
b Steph. de Urbibus.
* Lib, xvii. p. 564.
m Lib, iv. p. 321.
© Lib, xvi. p. 517.
' De B. Jud. lib. ii. cap. 28: p. 807, 808.
1 Lib. liv. p. 599.
0 T) BaciAsiov dyralOa (Bpure reig denoucs The yoga.
P Lib. iii. cap. 1. p. 832.
atealle
A TABLE OF ALL THE PLACES, &c. 97
fourteen mentioned by Stephanus de Urbibus, and by Eustathius
in Dionys. p. 170. or, as others, and among them Appianus in Sy-
riacis, sixteen cities in Syria, and elsewhere, which bore that name.
It was celebrated among the Jews for the jus civitatis, which Se-
leucus Nicanor had given to them in that city with the Grecians
and Macedonians, and which, saith Josephus,” they still retained ;
and for the wars of the Maccabeans with those kings: among
Christians, for being the place where they first received that name,
and where both St. Luke and Theophilus were born, and inhabited.
There was also another Antioch in Pisidia, mentioned Acts xiii. 14.
11. ANTIPATRIS; this place was formerly called Capharsalama,
1 Maccab. vii. 314,and was of little repute till it was rebuilt by
Herod in the plain of Capharzaba, which, saith Josephus,1 was
watery, and fit for plants, with a river, and a grove compassing the
city; it was eighteen miles from Jerusalem, and in the way to
Cesarea Palestine, Acts xxiii. 31, and within the borders of Sama-
ria, and the half tribe of Manasseh.
12. APOLLONIA was a city of Macedonia, lying betwixt Amphi-
polis and Thessalonica: for, saith St. Luke, when we had passed
through Amphipolis and Saas we came to Thessalonica. Geo-
graphers say there were fourteen cities, and two islands of that
name, and Stephanus reckons twenty-five.
13. ARABIA is only mentioned’ by St. Paul, saying, that after
his conversion, he went first into Arabia, Gal. i. 17. where some
make him to have stayed three years, without any business he did
there, that they knew of, and without any ground; for both the
design of St. Paul, which was to prove, that he received not his
pel from man, but from the immediate revelation of Jesus
Chest, and his declaration, that he preached first at Damascus,
and then at Jerusalem, Acts xxvi. 20. seem to make it no impro-
bable conjecture, that as Christ, after his baptism, went immedi-
ately into the wilderness of Judea, so did St. Paul, after his bap-
tism, go into Arabia Deserta, where he received his knowledge of
that gospel which he preached by revelation from Christ Jesus,
and thence returning to Damascus, Gal. i. 17. he straightway
preached Christ at Damascus, Acts ix. 20. and so continued to do
many days, or a considerable time, ver. 23. We read also of
Cretes and Arabians, Acts ii. 11. where by Cretes some think we
are not to understand the inhabitants of Crete, that island being
far from Arabia, but the Cherithim, a Philistine nation and country,
rendered Kpirec by the Septuagint, Ezek. xxv. 16, Zeph. ii. 5, 6.
But Libya and Rome, mentioned ver. 10. were at a greater dis-
tance. The Arabians were anciently called ishmaelites and Ha-
renes, the first from Ishmael the son of Hagar, the second from
ount Hagar in Arabia. (See note on Gal. iv. 25.) This large
country reaching from Euphrates to. Egypt, was divided into three
parts; Arabia Deserta, so called probably from the word Araba,
which signifies desert, which lay full east of Judea, and is called
by Strabo,’ Schenitis, by reason of the tents in which that wan-
deting nation dwelt; and the inhabitants of it are in Scripture
called the men of the east, Gen. xxv. 6. Judg. vi. 3. having Syria
on the west, Mesopotamia on the north, Arabia Felix on the east,
and Petrea on the south. 2. Petrza, socalled from the rockiness
of it, or from the strong city Petra, built on a rock, whence the
Soldans keep their treasure in it; and.in this Arabia was Mount
Sinai, where the law was given. 2dly, It hath Palestine and
Arabia Deserta on the north, on the east and south Arabia Felix,
on the west part of eye and the Arabian gulf. 3dly, Arabia
Felix, lying betwixt the Persian gulf and the Red Sea, a fertile
country, producing laudanum, myrrh, cassia, and many other drugs
and spices, celebrated on that account not only by the poets (see
Lloyd’s Dictionary), but by Dionysius P, and Eustathius* upon
him, by Strabo, Pliny, Herodotus, and Q. Curtius; and that part
of it especially, saith Strabo, p. 535. which is the most happy na-
tion of the Sabeans, and where is gold, which the Arabian magi
brought with them when they came to Christ. See the note on
Matt. ii. 1.
14. Asta, as it is mentioned by ancient geographers, is one of
the largest divisions of the world into three parts ; but in the New
Testament it is taken for Asia Minor only, as it contains the Pro-
consular Asia consisting of four regions, of Phrygia, Mysia, Caria,
P Antiq. lib. xii. cap. 13. 4 Antiq. lib. xvi, cap. 9. ® Lib. xvi. p. 528.
® Abs 22 “Hpbdoreg ty bmn wh" AgaBla plecSai aiBavordy nat opderny xat xaclay, xivd poo
pon ai raven, in Dionys. a v. 927—935. Herodot. lib. iii. cap. 112, 113. Plin,
Jib, v. cap. 11. lib. xii, cap.17—19, Strabo, lib. xvi. p. 532, Q. Curt, lib, y,
VOL, VI,
, and Lydia, saith Cicero: of which see Bishop Usher in kis trea-
‘tise of the Lesser Asia.
In this Proconsular Asia were the seven
from Troas to it. It is memorable, saith Pliny," for the lapis sar-
cophagus, which burns up and consumes flesh; of which see Vos
sius in P. Melam. p. 88, 89. Besides this, there ‘seems to have
been another Assos in Crete, of which see the note on Acts xxvii. 18.
16. ATHENS was a city of Greece properly so called, and of
the subdivision of it named Achaia; it was so called from *A@f»yn,
i. e; Minerva, to whom it was consecrated. Init was a celebrated
academy, which, saith Cornelius Nepos,* for antiquity, humanity,
and learning, made it excel all the cities of the world; whose inhabit-
ants, saith Cicero,’ were the inventors of all learning, the men who
invented and perfected eloquence, and from whom humanity, learn-
ing, religion, and laws, were dispersed through the whole world;
but then to qualify these commendations, he adds, they only knew
what was right, but would not do it; they were, saith Plutarch,*
suspicious and vain-glorious; they were, saith the apostle, deccdac-
Movéorepor, very superstitious, and great worshippers of idols; and
so were vain in their imaginations, and their foolish heart was
darkened. See the note on Acts xvii. 16. 22. and Dr. Hammond
there, and Lloyd in voce.
17. ATTALIA was-a city of Pampbylia, built by king Attalus,
whence St. Paul goes from Perga in Pamphylia to it, Acts xiv. 25.
It was a sea-port, and the chief residence of the prefect, Strabo,
lib. xiv. p. 459.
18. Azotus, the Ashdod of the Philistines, where the ark of
God triumphed over their Dagon, 1 Sam. v. 2. and where Jonathan*
having routed the army of Apollonius, burnt both their god and
their temple, and all who fled to it for refuge. -It lay about thirty
miles distant from Gaza towards Joppa, so that the angel, when he
caught up Philip, Acts viii. 40. carried him so many miles. It was
in the tribe of Dan, and lay in the middle between Acaron and Geth.
1. BABYLON. By Babylon, the Jews understand not only Chal-
dea, but also Mesopotamia, Assyria, and even all those kingdoms to
which they were carried in the Babylonian captivity: and for this
they have ground from the scriptures of the Old Testament, which
extend that name to the whole empire of Babylon; as when the de-
struction of Babylon is represented as the destruction, &Aqe rife oi-
koupévne, of the whole empire, Isa. xii, 9.11. and from the use of the
word among the heathens: for Pliny saith, Babylon, of the Chal-
daic nation, had long the eminency over the whole world,” on which
account the rest of Mesopotamia and Assyria was reckoned a part
of it. I have shewed, note on 1 Pet. v. 13. that, according to the
fathers, the name of Babylon was given to Rome by St. Peter, and,
according to the same fathers, the name of mystical Babylon® was
given to her also, partly for her greatness, pride, and oppression of
God’s people, and partly for her resemblance of it in idolatry, that
kingdom so fully representing the idolatry of the church of Rome
in the description given of it in the sixth chapter of Baruch, that
scarce any real difference betwixt them can be observed. :
2. BEREA, mentioned Acts xvii. 10. is a city of Macedonia ;* a
great and populous city, saith Lucian. ‘This was the city to which
Paul and Silas fled from Thessalonica, and where'they found a sy-
nagogue of the best-natured Jews and proselytes they met with ;
for they received the word with all readiness, and examined it by
the best test of truth, the Scriptures; and so the converts there were
many of both sorts, ver. 11, 12,
3. BrTHyYN1A is a region of Asia Minor,® bounded on the north
with the Euxine Sea, on the south with Phrygia, on the west with the
Propontis, on the east with Galatia. It was anciently called Be-
braica and Mygdonia, say Servius," Solinus, and Mart. Capella,
t « Asia vestra constat ex Phrygia, Mysia, Caria, Lydia.” Orat. pro Flacco. N, 51.
U Lib. ii. cap, 96. x In vita Attici.
y Omnium doctrinarum inventrices Athenas,” lib. de Orat. N. 7. ‘ adsunt Athe-
nienses, unde humanitas, doctrina, religio, jura, leges ortec.”” Orat, pro Flacco, N. 48,
% De Polit. precept. p. 799. 4 Jos. Antiq. lib. xiii. cap. 8. p. 436.
b “ Propter quam reliqua pars Mesopotamic Assyrixque Babylouia appellata est,”
lib. vi. cap. 26. p. 356, =
¢ « Sie et Babylon, apud Johannem nostrum, Romane urbis shag! fish (figura
est) proinde et magne et regno superbe et sanctorum debellatricis.’” ertull. contra
Marcion. lib. iii. cap. 13. adv. Judg. cap. 9. p. 193, vide Downam de sede anti-
christ. lib. i, cap. 7.
4 Meydan ual aorvavdpos, de Asino, p. 639. D.
f « Bebraica ipsa est Bithynia,” An. vy. 373,
© Ortel.
n
98 A TABLE OF ALL THE PLACES
and afterward Bithynia, from Bithynus the king of it, say most geo-
graphers; from bethen, the belly or interior parts, saith Bochart;
both Pliny‘ and Mela representing them as. possessing the inward
parts of that region only. The old geographer, published by Go-
thofred, styles them* ‘‘ the greatestand most happy uation,” in which
the first general council of Nice was held.
4. BETHABARA signifies a place or passage. It was a water
distinct from Jordan, and removed somewhat from it, John i. 28.
x. 40..to which men passed over Jordan; the town was out of the
precincts of Judea, in the Sithopolitan country, where the Jews
dwelt among the Syro-Grecians, and was over against Galilee: so
Dr. Lightfoot; over-against Jericho, Josh. iii. 16.
5. BETHANY took its name from a tract of ground so called
from Athene, which signifies the dates of palm-trees, which grew
there plentifully: the town of Bethany where Lazarus dwelt, and
where he was raised from the dead, was fifteen furlongs from Jeru-
salem, John xi. 8. but the tract of ground that bore that name
reached within eight furlongs of Jerusalem, it being only a sabbath-
day’s journey from it, Luke xxiv. 50. Acts i. 12. and then began
the tract called Bethphage, from the Phagi ; i. ¢. the green figs which
grew upon it, which ran along so near to Jerusalem, that the out-
most street within the walls was called by that name. St. Jerome
saith there was Villula, a little village there, of the same name.
6. BETH-LEHEM, the house of bread, was the place where Christ,
the bread of life, was born, as the Jerusalem Gemarists confess :
it was a city in the time of Boaz, for he styles it the city of his
people, Ruth iii. 11. and goes up to the gates of it, iv.1.. Itwasa
city fortified by Rehoboam, 2 Chron. xi. 6.. It is called, Da-
vid’s city, 1.Sam. xx. 6.29. And therefore when every tribe and
family went up to their respective cities to be taxed, Luke ii. 3.
Joseph goes up to this city of David, ver. 4.. Though therefore it
be called by the Jews xwyn, a town or village, John vii. 42. that only
signifies, that, being one of the least cities, it might comparatively be
called so, as Nain is by Josephus, vide Nain ; and the Hebrew YX
a city, is often rendered by the Seventy «wn, where our translation
speaho of cities, as Joshua x. 37, xv. 9. 1 Chron. xxvii. 25. Isa.
xlii.11. It might be after the destruction of Jerusalem, a village,
as it is twice called by Justin Martyr.’ In St. Jerome it is sometimes
a city,and sometimes a village, but then, that he styles it only compa-
ratively a village, may be gathered from his own words *on Micah v. 2.
7. BETHESDA, the pool of Bethesda is the same with the pool
of Siloam, of which see there, and note on John v, ['][*] It wasa
pool in Jerusalem, saith St.Jerome, and had the name zpofarux, the
sheep-pool, from the sacrifices washed there by the priests; he adds,
that there is yet a lake there! whose waters are very red, as if mixed
with blood, giving testimony of what was done there of old. Dr,
Lightfoot saith, these sacrifices were washed elsewhere, and that
the unclean washed in this pool; and whilst they did so, laid up
their clothes in one of the porches. Of the miracles wrought there
by the angel descending, and of the miracle wrought by our Lord,
see the note there,
8. BETHSAIDA, saith Bochart, is a place of fishing, as it might
be called, because situated, saith Pliny," on the east of the lake
Gennesareth ; in Batunea, and the lower Gaulonitis, saith Jose-
phus,” at the beginning of the mountainous country, It is a place of
hunting, saith Dr. Lightfoot, so called because it stood near Naph-
tali, where there were store of deer, Naphtali abounding in venison,
Gen. xlix.21.. It was raised by Philip, from a village, to; the
honour of a city, and called Julia in honour of the emperor's daugh-
ter. It was one of the cities against which Christ denounced a
woe, Matt. xi. 21. for her impenitence and infidelity, after the
mighty works he had done in her: it also was the city where three
apostles dwelt; viz. Philip, Andrew, and Peter, John i. 45.
1. CANA. There were two Canas besides Galilee; one in the
tribe of Asher, Josh. xix. 28. called by St. Jerome, Cana the great ;
another in the tribe of Ephraim, Josh. xvi. 8. xvii. 9. and two
in Galilee, the one in the north part of the lower Galilee, and di-
& “ Tenent oram omnem Thyni, interiora Bithyni.” Plin. lib. y. eap, 32. “ interius
Bithyni.” Mela, lib. i. cap. 10.
b Meyiorn nat Berricen, i Dial. p. 303, 304.
k «Minima quidem es in civitatibus Jada, et tantis millibus comparata, vix par-
vas est viculas,”
'«¢ Miram in modum rabens quasi cruentis aquis antiqui operis signa testatur, nam
—_— in “i lavari 4 sacerdotibus solitas ferant, unde et nomen accepit.” De locis
Heb. F. 4. C,
™ Lib. v. cap. 15. » De B. J. lib. ii. cap. 13. lib. iv. cap, 27.
viding it from the upper ; and Cana of Galilee, or the less, situated
over against Julius Betharampta, on the west of Capernaum, whence
Christ, after he had wrought his first miracle there, went down to
Capernaum, John ii, 12. and when he was returned thither, the no-
bleman comes from Capernaum to him there, John iv. 46, 47.
Of this Cana Josephus speaks, saying, év kw rijc Tadsalag 4
mpoouyopeverae Kava,° in a village of Galilee which was called
nd.
2. CANAAN was twofold ; the larger terminated on the south part
with the desert of Sin or Cades, on the north with Mount Libanus
and Antilibanus, on the east with the river Euphrates, and with the
Mediterranean Sea on the west: so Deut. xi. 24. Josh. i, 3; 4.
Every place that the sole of your foot shall tread upon that have
I given you: from the wilderness (of Paran) and (or, even to) Li-
banus, and to the great river Euphrates, and to the great sea shall
your coast be ; accordingly Joshua saith, God gave to Israel all the
land which he sware to give to their fathers, and they possessed it
and dwelt in it, Josh, xxi, 43, 45. and xxiii. 14. There failed
not any good thing which the Lord had spoken to the house of
Israel; all came to pass. How this ‘could be said by him who
had left so.much, of the seven nations unsubdued, Judg. i, and
who divided not to them the whole land of Canaan, but only that
part of it which was possessed by the seven nations, is a great
question ; to which the usual answer is, that he gave them a right
to the whole country, dividing it among them by a lot ordered and
directed by him, and he gave them the actual possession of the
greatest part of it, with power to subdue the rest if they continued
obedient ; and more was not intended presently, the Lord not havi
promised to give them the whole land at once, they being not i
ficient to people the whole country, but by degrees, as their increase
should make them ready for, and their obedience should continue
their right to it: for thus saith God by Moses, Exod. xxiii. 29,
L will not drive them out before thee in one year, lest the land be-
come desolate, and the beasts of the field multiply against thee ; but
by little.and little I will drive them out before thee, until thou be
increased to inherit the.land, To which may be added, that Joshua
gave them all the land their feet had trod on, and more God did
not promise to them in the words cited from him. '
CANAAN the less is extended from the wilderness in the south
to Libanus in the north, and from Jordan on the east to the Mid.
land Sea on the west, the length of it being one hundred and sixty
miles, the breadth of it only fifty; and it is thus described, Gen.
x. 19. The borders of the Canaanites (i. e. the seven nations of
them voted to destruction) were from Sidon (i. e. the country of
Sidon, which extendeth itself east as far as Jordan), as thou comest
to Gerar unto Guza ; and (the southern border is) as thou goest ta
Sodom and Gomorrah, Admah and Zeboim, even unto Lasha, i, e,
the Adeoa in Josephus,” towards Arabia Petraa. See Bochart.
Phaleg. lib. iv. cap. 37.
8. CAPERNAUM was a city seated near to the sea of Galilee,
at the bottom of the lake of Gennesareth; for Christ’s disciples
came from the wilderness of Bethsaida over the lake to the land
of Gennesareth, :Matt. xiv. 34. Mark vi..46. and yet to Caper-
naum, John vi. 16, 24. It was in the borders of Zabulon and
Nephthalim, Matt. iv. 13. renowned on the account of Christ’s
habitation and his: many. miracles, which brought woe upon them
for their infidelity, Matt..xi. 23. Near this town was the moua-
tain where Christ,preachied his excellent sermon, for coming down
thence: he went to Capernaum, Matt. viii. 5, é. e, a journey of
ten miles, if Thabor was that mount, as it is conjectured by St,
Jerome on the place; and near it also was the custom-house at
which Matthew the publican sat when Christ called him, for he
called him as he passed from his own city, Matt. ix.1.9.
4. CAPPADOCIA wasa kingdom bounded on the * east with Ar-
menia, onthe west with Paphlagonia and Galatia, on the north
with the Euxine Sea, on the south with that part of Mount Taurus
which looks towards Cilicia: it was famed for * mules and horses,
of which it gave yearly to the Persians, horses one thousand five
hundred, mules two thousand. It was a nation so servile, saith
Strabo,* that when the Romans offered them their freedom to live
by their own laws, they said they could not endure liberty ; they
were, saith Cicero, de grege venalium. Orat. post red. in Senat,
N, 12. :
© De vita sud, p. 1003.
P Antiq. lib. xiv. cap. 2.
4 Strab. lib. xii. p. 567.
¥ Lib. xi, p. 362. * Lib, xii, p. 372.
MENTIONED IN THE NEW TESTAMENT. 99
5. CRSAREA PALESTINE, so called, as being the metropolis
of Palestine and the seat of the Roman proconsul, was formerly
named the Tower of Strato; but being a mart-town, whose haven
was very incommodious, Herod the Great built there a large city
with many ‘stately marble buildings, a theatre of stone, anda
most capacious amphitheatre, (where Herod Antipas was smitten
by an angel of God: see the note on Acts xii, 23.) and an admira-
ble haven, with marble edifices and towers, the greatest of which
he called Drusus, in honour of the emperor’s son; the city Czsa-
rea, in honour of Cesar: it was situated between Doron and Joppa,
thirty-five miles from Jerusalem, and was inhabited" partly by the
Jews, who had their schools there; but chiefly by the Greeks or
Syrians, betwixt’ whom there were feuds, epi rjc icoronerelac,
concerning equal privileges, the Cesareans killing about one thou-
sand two hundred Jews, when Florus was procurator of Judea.
Here Peter converted Cornelius and his kinsmen, the first-fruits of
the gentiles, Acts x. here lived Philip the evangelist, Acts xxi. 8.
and here Paul defended himself against the Jews and their orator
Tertullus, Acts xxiv. « ' a
' 6. CHSAREA PHILIPPI, mentioned Matt. xvi. 13. Mark viii.
27. was first called Lais or Lashem, Judg. xviii. 7. and when
subdued by the Danites, Dan. v.29. It was built by Philip the
tetrarch of Iturea and Trachonitis, Luke iii. 1. who made it the
place of his residence, as being conveniently seated between both.
He built it, saith Josephus,* at Paneas, by the springs of Jordan,
and called it Czsarea Philippi, and also Nerodiada'in honour of
Nero. It was seated at the springs of Jordan the less, not far
from Libanus in the midland Phenicia, saith Ptolemy, and was
a Decapolitan city called Cesarea-Panias, or Sub-Panio; not be-
cause of the worship of Panius Philostorgius, or by reason of the
springs of Paneas, as Pliny,’ but by reason of the mountain Pa-
nius mentioned by Josephus and Eusebius, under which it lies.
What Eusebius saith of the two statues: of Corinthian brass, erected
there by the woman cured at Capernaum of the bloody flux, see
confuted in the note on Mark v. 26.
7. Cepron. Of the brook Cedron, which our Lord passed
over to go into the garden where he was betrayed, John xviii. 1.
mention is made when David fled from Absalom, for he passed over
‘the brook Kidron, 2 Sam. xy. 23. and when king Solomon saith to
Shimei, In the day that thou passest over the brook Kidron thou
shalt surely die. See also Jer. xxxi. 40. where the Septuagint al-
ways speaks of Kédpwy; or rév Kédowy, in the plural ; it was, saith
Jerome,* a torrent or valley near to Jerusalem, on the east side be-
twixt it and Mount Olivet; a deep valley, saith Josephus :* and
into this valley was conveyed the blood poured out at the foot of
the altar, which because it made the river look black, some think
it was called Cedron from ‘the word kiddar, which signifies black-
ness; others from the cedar-trees planted on each side, whence,
say they, it is still named in the plural, ray Kédpwy, from these ce-
dar-trees.
8. CHALDEA, is only mentioned in these words, Acts vii. 4.
And Abraham came out of the land of the Chaldeans, and dwelt
in Charran, where, by the land of the Chaldeans, we are not to un-
derstand the country so named in Asia Major, which was in the
plain, but a mountainous country, which is part of Mesopotamia,
as appears from these words; God appeared to Abraham while he
‘was in Mesopotamia, before ‘he dwelt in Charran, ver. 2. then came
he out of the land of the’Chaldeans, and dwelt in Charran. That
both this Charran and Chaldea lay in Mesopotamia, see Bochart
Phaleg. lib. ii. cap.6. and the note on Acts vii. 4.
9. CENCHREA was the Isthmus of Corinth, distant seventy fur-
longs from it, where were celebrated the Isthmian games; whence
the apostle, in his Epistle to the Corinthians, speaks so oft in allu-
sion to these games: see notes on 1 Epist, ix. [*][°] ["°] 2 Epist. iv.
7—9. Hence he tells them ofa corruptible crown for which they
wrestled, their coronets being either of the cé\tvov, parsley, which
quickly withered, or of wirvc the pine-tree, which soon decayed.
10. Craupa, Acts xxvii. 16. was anisland near Crete, situated
at the meeting of the southern and the western sea, of which geo-
* Jos. Antiq. lib. xv. cap. 13.
*"lovdalag arérw ual 73 whet id’ EAdivew Eqromoujstyny. Jos. de B, Jud. lib, iii. cap.
28. Antiq. lib. xx. cap. 6. lib. it. cap. 30.
X Tele vate Togddvou mnyaitc, ty Tlavedds mony wriler Karedes. Antiq. lib. xviii. cap.
5, lib. xx. cap. 8. :
¥ Lib. v. cap. 15. de B. Jud. lib. i, cap. 16. Hist. Eccl, lib, vii, cap. 17.
* In locis Hebr. F. 5. 4 De B, Jud, lib. v. cap. 8.
graphers say nothing, unless it be the Gaudus mentioned by Pliny,
lib. iv. cap. 12. and by Mela, lib. ii. cap. 7.
11. Cutos, Acts x. 15. is an island of ‘the A.gean Sea, betwixt
Lesbos: and Samos, celebrated by Horace” and Martial ° for the
wine and figs’ that came from thence, and’ also by Pliny, lib. v.
cap. 31. and Strabo; lib. xiv. p. 444, for its marble and white earth.
12. CILICIA, a country of Asia Minor, betwixt Pamphilia on
the west, and Pieria on the east; the Mount Taurus on the north,
and the Cilician Sea on the south, celebrated on the account of
Cicero, proconsul there, but more on the account of St. Paul’s
birth at Tarsus, a city of Cilicia, Acts xxi. 15.
13. CoLossE, was a city of Phrygia Major, built by the river
Licus, near'the place, saith Herodotus,“ where it begins to. run
under ground, as it doth for five furlongs before it rises again, and
slides into Meander. To this city, situated at an equal distance
betwixt Laodicea and Hierapolis, mentioned Colos. ii. 1. came
Xerxes in his expedition against Greece, and to this city St. Paul
writ an Epistle. * All these three cities perished by an earthquake,
saith Eusebius, in the tenth of Nero, that is, but two years after
St. Paul’s Epistle was sent to them.
14. Coos, Acts xxi. 1. was an island in the Agean or Tearian
Sea, near Mindus or Cnidus, which had a city of the same name,
from which Hippocrates the celebrated physician, and Apelles the
famous limner, were called Coi: here was a large temple of Hs-
culapius, and another of Juno: it abounded in rich wines, and
here were made those Coe vestes which were transparent, and are
so often mentioned by the poets. :
15. CHORAZIN, saith St. Jerome, is a town in Galilee, which
our Lord deplores for her incredulity, Matt. xii.22. Dr. Light-
foot wonders how such a woe should be denounced against it,
when we read not, in the whole New Testament, that our Lord
had ever been there; but that our Lord was frequently at Beth-
saida and Capernaum, copartners in that woe, we read: now
Chorazin being by Dr. Lightfoot placed betwixt them, and being,
saith St. Jerome, but two miles distant from Capernaum, and in
many maps but little distant from Bethsaida, and it being said
expressly, that mighty works were done in her, doubtless Christ
must have been often there. ,
16. CNIDUS, mentioned Acts xxvii. '7. was a city and promon- »
tory in the peninsula of Paria, celebratedfor the worship of Venus,
hence called Venus Cnidia; whence Horace * sings thus, O Venus
regina Cnidi ; and for the statue of Venus made by Praxiteles,
and by Pliny" reckoned among the admirable works of that ar-
tificer.
17. CoRINTH, was a most noble city of Achaia Propria, called
anciently Ephire, ‘saith Pliny;‘ and after Corinth, from’one Co-
rinthus, who took and rebuilt it. It was considerable among hea-
then authors for its citadel Acro-Corinthus, built on a very high
mountain, and for its * insolence against the Roman legates, which
caused L, Mummius, thence styled Achaicus, to’ destroy it; in
the conflagration of which city so many statues were melted down,
that the remains of them made that famous Corinthian brass which
was esteemed above gold or silver ; and of which, saith Josephus,
the Beautiful gate of the temple of Jerusalem was made. (See the
note on Acts iii. 2.) The Corinthians were noted for their wisdom,
hence styled by Cicero,! the light of all Greece ; by Florus, “ Decus
Gracie,” the glory of Greece; and for their riches, for, saith Stra-
bo,” mAovola daravric bxiptey, it wasalways rich. They were filled
with orators and philosophers; and from them, say the fathers,
came the contentions and false doctrines which sprang up in that
church, on the account of which St. Paul speaks thus to them,
Ye are rich, ye are wise, ye are honourable, 1 Cor. iv. 9, 10. They
also had a temple of Venus, to whom, saith Strabo," one thou-
sand whores were consecrated, whence they became infamous to
a proverb for that vice, and for all kind of lasciviousness, which
caused the apostle in his Epistles to them to mere so much against
it: see the preface to the First Epistle. Lastly, There was a great
resort of the Jews to this city, who, saith Philo, inhabited Ko.
b Serm. lib. i. sat. 10. Ms vii. 25. 31.
4 Blo orbdwy poryarny rig Oguying, lib. vii. cap. SO. p. J90~
€ Chron. ad Av. Neronis 10. : “ De locis Hebr. F. 4. C.
b Lib, vii. 38. 36. 5. Athen, lib, xiii. p. 591.
k Vel. Paterc. lib. i. cap. 13. . d . :
in Legail qaea aunt eppellat superbius, patres vestri Corinthum, totius Greciss
lumen, extinctum voluerunt.” Orat. pro leg. Manil, N. 6. , ne
m Lib, ii. cap. 16. lib, viii. p. 263. “ id,
& L. Carm. 30.
i Lib. v. cap. 4.
100 A TABLE OF ALL THE PLACES
pivBov, xal mdeiora cal diptora TleXorovvqcov, Corinth, and the
chiefest and best parts of Peloponnesus, and had one or more
synagogues there, Acts xviii, 8. whence came those Judaizers and
false apostles, so often mentioned in the Epistles to those churches.
18. Cyprus, so called from the flower of the cypress-trees
growing there, as Pliny,° speaking of the kinds of cypress, and
Eustathius ® say, was an island, having on the east the Syrian, on
the west the Pamphylian, on the south the Pheenician, on the
north the Cilician Sea: it was celebrated among the heathens for
its fertility, as being, say Strabo’ and Ammianus Marcellinus,
sufficiently provided of all things within itself, et nullius externi
indigens ; whence it was also called the rich and happy island, but
was very" infamous for the worship of Venus, who had thence her
name Kéroc, and her title Venus Cypria; that demon, saith
Eustathius, delighting in that island for their adultery and prone-
ness to venery, they consecrating their women to whoredom, and
by a law compelling them to lie with strangers, as the Babylo-
nians did, It was memorable among the Jews for being an island
in which they so abounded, that at one time they slew, saith
Dio,* two hundred and forty thousand of the inhabitants, and were
on that account forbid to come afterward to that island ;-and
among Christians for being the place where Joses, called Barnabas,
had the land he sold, Acts iv. 36. and where Mnason an old disci-
ple lived, Acts xxi. 16.
DALMANUTHA, vide MAGDALA.
1. Damascus, a most ancient city, where Eliezer, the servant
of Abraham, dwelt; built, saith Josephus, by Uz the son of Aram,
mentioned Gen. x. 23. and situate in the valley betwixt Libanus
and Antilibanus, watered by the rivers Albana and Pharphar,
2 Kings v. 12. one of which is by Pliny," Strabo,* and others, called
Chrysorrhoas, by reason of its golden sands: it was made tri-
butary to David, 2 Sam. viii. 6. afterward it was the capital city of
the kings of Syria, Isa. vii. 8. It is a city famous for its antiquity,
and for being still one of the richest and most magnificent cities
of the Levant, but most of all for being the place of the miracu-
lous conversion of St.Paul. Here the Jews had their synagogues,
and converted to their religion’ most of the women of the place,
but the men entirely hated them, and killed at one time twelve, at
another eighteen thousand of them, and their families.
2. DecaPo.is, saith St. Jerome, was a country of ten cities be-
yond Jordan, which all do not reckon alike, saith Pliny,* who
places them all beyond Jordan, except Scythopolis: Josephus*
saith, that Justus of Tiberias rac év rp Zupig Avante erroAELEITO,
fought against the cities of Decapolis in Syria, and that when Ves-
pasian came to Ptolemais,” oi rpéro. roy rij¢ Lupiac Acxarddewy,
the chief men of the cities of Decapolis in Syria, complained to him
against Justus upon that account; and of these cities’ he saith,
that Hippo and Gadara were two: whence it is evident Bochartus
must mistake, when he places all these cities in Galilee, and makes
Tiberias to be one of them, it being Justus of Tiberias that fought
against them. They were all cities inhabited chiefly by the gen-
tiles, though some of them might be within the region of Judea.
8. DERBE, was a city of Lycaonia near Isauria, mentioned
Acts xiv. 6. It was the seat of Antipater Derbeeus, and the coun-
try of Timothy.
1. EGYPT was bounded on the north with the Mediterranean ;
on the east by Arabia Petrea, and the Red Sea; on the south by
Ethiopia and Nubia; on the west by Libya, and the desert of
Barca. It is divided into the upper Egypt, through which Nile
runneth with a single stream; and into lower Egypt, which begins
© « Tertium Cypro insula, odoris suavitate,” lib. xii. cap. 24,
P Acard doug Exe morro quoetvou ximrpou Aeyotvoue In Dionys. p. 110. ;
4 Lib. xiv. p. 468, 469. ‘‘ Belus opimam—vastabat Cyprum,” Virg. Afn, i. 625.
Enustath. in Dionys. p. 100.
T"ASugua yde ty n viioos Th Balen ap” hig nal Kimpis mageviuacras, rovre 88 ba Thy
viv inet praxrorimy ual v3 israpeddir. Eustath.ibid. p. 99. Taw wegl Kimgev amrriic
win Prasguopaan tg tavra xipag aporwivrey, Athen. lib, xii, p. 516. Tig Kimgou
orl wapamrriciog rovrw voxo9, Herodot. lib. i. cap. 199,
§ Kal derddarre nal ine yugddes réiccagas nat einoct, nal die wovro oder “Toudale éeiBi~
vai abriic itrs:. Epitome Trajani, p. 255.
t Antiq. lib. i. cap. 7. p. 15. « Lib. v.cap. 18,
¥ Jos. de Bell. Jad. lib. ii, cap. $1. 7. 34. p. 992,
» « Jangitar ei lateri Syriw Decapolitana regio, 4 numero oppidorum, in quo non
omnes eadem observant,” lib, v, 10.
* De vita saa, p. 1025, A, © P, 1001, A.
* Lib. xvi. p. 559.
» Ibid, p. 1030,
' a, e. of those who lived there.
where Nile divides, and so makes the island, from its resemblance
of the Greek A, called Delta, and then runs down to the Mediter-
ranean shore, whence it is also called Egyptus Maritima. Of
the river Nile, the pyramids, their mummies, cities, customs, see
geographers. Of the names it hath in the Old Testament, see
Bochart. For explication of some s in the New, consider,
1st, The Egyptian language, whieh iffered from the Greek,
as Bochart* proves against Kircher, and from the Hebrew, wheuce
the Jews in it are said to have heard a strange language, Psal.
Ixxxi. 6. and coming from it, to have come from a barbarous peo-
ple, Psal. cxiv. 1. (See the note on 1 Cor. xiv. 11.) Hence Joseph,
representing an Egyptian, speaks to his brethren by an inter-
preter, Gen. xlii. 23. and it is prophesied by Isaiah, xix. 18,
that five Egyptian cities should speak the language of Canaan ;
Hence Chium, which in the He.
brew is put for Saturn (as also it signifies among the Persians and
Ishmaelites), is, by the Septuagint, who made their translation in
Egypt, turned into Pawiy, Amos vy. 26. which in the Egyptian
language is put for Saturn, and is cited by St. Stephen, Peugav,
Acts vii. 43, (See the note there.)
2dly, The Egyptian learning, which, had it not been considera-
ble, sure we should not have heard of Homer, Solon, Muszus,
Dedalus, Pythagoras, Plato, Democritus, and others, going thither
to learn wisdom, and bringing to their respective countries the
learning they had there acquired. Egypt would not have been
called by Horus in Macrobius, °* the mother of arts: nor the in-
habitants, the parents of all philosophy: nor would Athenzus‘ have
told us, that both the Greeks and barbarians had all their learning
from the Alexandrians, But of this see more in the commen
upon these words, And Moses was learned in all the wisdom of the
Egyptians, Acts vii. 22.
3dly, Egypt is by profane authors, as well as by the fathers,
said to be guilty of most vile idolatry. Herodotus* informs us,
they first made altars, images, and temples for the gods, and that
almost all the names of the gods came from Egypt into Greece,
And Jupiter in Lucian’ confesses, that the Egyptian gods were
aicxp@ kal yedadrepa, filthy and more ridiculous than those of
other nations: their gods were called, not only by the* fathers,
but even by the poets,' Portenta magis quam numina, They are
also noted in Scripture for afflicting, persecuting, and destroying
the people of God ; upon both these accounts the great city Rome
is by St. John styled spiritually Egypt, Rev. xi. 8.
4thly, That Moses led the children of Israel out of Egypt, is
attested by many profane authors ; and that he led them through
the sea, and that the Egyptians following after them were drowned,
is owned by Artabanus ;* Diodorus Siculus adds, that the fame of
this drying up of the Red Sea was preserved till his time among the
Ichthyophagi,° who lived near to it: and Origen? informs us, that
it was common among the heathens, “ to exorcise demons by that
God who did cararovrica: év rij épvOpg Saddcay rv Aiyurriwy Ba-
oiéa, Kal rove Aiyumriovc, overthrow the Egyptians and their king
in the Red Sea,” according to these words of St. Paul, By faith they
passed through the Red Sea as by dry land: which the plians
assaying to do were drowned, Heb. xi. 29, 3
2. ELAMITEs are only mentioned in these words, Acts ii. 9.
Parthians, Medes, and Elamites; where St. Luke goes from east
to west, the Elamites lying west of the Medes; for the Susians are
joined to the Elamites, saith Strabo, and to them the Medes.
4 Phaleg. lib. i. cap. 15. p, 68.
¢ «Cum Egypti matris artiam ratione consentit.” Satarn.i. cap. 15. ‘* Plato
Egyptios omnium philosophis disciplinaram parentes secutus est.” De Somn. Seip.
‘lib. i. cap. 19. A
fOr: "ArsLavdgeis tlow of wadedcaires mdvrag Todg"EXAnvas, nat rode RagRagous. Deip-
nos, lib. iv. cap. 184,
& Lib. ii. cap. 4. h Thid. cap. 50. i De Concil. Deorum.
& Lact. cap, 20, Minut. &c.
1 « Quis nescit qualia demens Egyptus portenta colat?” Juyenal. sat. 15,
™ Just. ex Trogo Pompeio, lib. xxxvi. cap. 2. Artabanus apud Euseb. Prepar.
Evang, lib. ix. cap. 27. p.436. Manethon apud Joseph. lib. i. contra Appion. p.
1042.1052. Chwremon et Lysimachus, ibid. 1057. 1085. Strabo, lib. xvi. p. 595.
Tacitus Histor, lib. v. p. 615. “
® Dicunt Heliopolitani, Tiv Madctv EmiSiyeiy vii fAB%p rod Varec, nat alrw vd pad
Vipua Sarsivas, viv DB Wagan Bic Enplig Soi mrogederbasr cure Rérray 3 ray Alyvarciay, nat
Sianivrow, bard re rod wupic xal rig arrnpepaveldos ordvrag NiapSapivat, ibid. =
© Maga 32 roig wanciey naroixodow ly Suopdyus gagadidorat Novos Ex erpoyivery, Enger gu-
rarropebvny viv phpany Ors weyarns vivde yevoruting duardceme, Eyevion rot xénereu Engoe eotic
6 vines, eramscovons Tig Oardrrns lev’ evavric eaten, lib. ili. p. 122. ;
P Lib, contra Cels. p. 184,
a ee sei
MENTIONED IN THE NEW TESTAMENT.
Elam and Madai are also mentioned in Scripture together, Isa.
xxi. 2. Jer. xxv. 25. They were so called from Elam the son of
Sem, Gen. x. 22. and their capital city was Elymais: they were
2 warlike people living by rapine, and fighting with bows and arrows,
Isa. xxii. 6. Jer. xlix. 35. as the Susians and Persians did, but were
a different people from them ; for they were joined to Susia, saith
Strabo, * and there was an ingress to them from Persia, and the
Susians and Elamites are mentioned apart, Ezra iv. 9. though they
are both comprehended sometimes under the name of Elam. See
Dan. viii. 2.
3. EMMAUs, saith St. Luke, xxiv. 15. and Josephus, * in his
book of the wars of the Jews, was a village distant sixty furlongs
from Jerusalem ; it wasafter made a city, and a Roman colonyand
called Nicopolis.
4, EPHeEsus, the metropolis and noble mart of the Proconsular
Asia, situated upon the river Layster, was famous for the temple
of Diana, one of the stateliest structures in the world: it was, as
Pliny * saith, the wonder of magnificence, built at the common
charge of all Asia, properly so called, and was two hundred and
twenty years in building: it was four hundred and twenty-five feet
long, two hundred and twenty broad, and supported by one hundred
and twenty-seven pillars sixty feet high, and was generally ac-
counted one of the seven wonders of the world: it was burnt the
same day that Socrates was poisoned, four hundred years before
Christ; and again, the same night that Alexander Magus was
born, but rebuilt and adorned by the Ephesians, whence that city
is styled vewxdpoc, Acts xix. 35. an adorner of the temple of the
goddess Diana, which, say the scholiasts upon Aristophanes and
Suidas, signifies ‘to adorn and beautify. (See note there.) The
Ephesians were noted for their skill in the art of magic: see the
note on Acts xix. 19. and for their luxury and lasciviousness: see
the note on Eph. v. 5. The Jews dwelt here in abundance,
having obtained the privilege of citizens, saith Josephus :" but this
city was chiefly celebrated among Christians for St. Paul’s stay here
almost three years, Acts xx. 31. his mighty miracles done there,
Acts xix. 11. 1 Cor. xvi. 9. and the opposition he met with from
the Jews, Acts xx. 19. for Timothy, made bishop there; for the
beloved apostle who governed the Asiatic churches; and for being
one of the seven churches to which Christ sent instructions,
Rev. ii. 1.
5. EpwRaim. We read in John xi. 54. that Christ went from
Jerusalem to a country near the wilderness, and to a city named
Ephraim: now Ephraim and Bethel, saith Josephus, * were zo-
Aexvla, little cities situated in the land of Benjamin, near the wil-
derness of Judea, in the way from Jerusalem to Jericho.
1. GADARA was, according to Josephus,’ the metropolis of Pe-
rea, or the region beyond Jordan : itis now called Hippodion, saith
Pliny,’ and hath the river Hieramax, or Jarmoc, flowing by it ; both
make it a Decapolitan city," and so of heathen jurisdiction, whence
haps it was destroyed by the Jews, but was rebuilt by Pompey
in favour of Demetrius Gadarensis, his manumitted servant, saith
Josephus.” The inhabitants of this city being rich, sent legates to
Vespasian coming against Judea, and gave up this strong city to
him; both the city and villages belonging to it lay within the
region of the Gergesenes, whence Christ going into the country of
“the Gadarenes, Mark v. 1. is said to go into the region of the Ger-
gesenes, Matt. viii. 28.
2. GALATIA is a province of the lesser Asia, so called from the
Gauls, who, saith Strabo,° seated themselves there under their
captain Leonorius; it was bounded on the west by Phrygia, on
the east by the river Halys, on the north by Paphlagonia, and on
the south by Lycaonia: its chief cities were Ancyra, Tavium, and
Pessinuntum, whence Grotius saith St, Paul, writing to the churches
of Galatia, writ to these. They worshipped the mother of the gods,
and cially they of Pessinuntum, and so, as St. Paul saith, Gal.
iv. 8. not God. Callimachus in his hymns, and Hi-
lary, who was himself a Gaul, represent them as ¢ a very foolish
@ Lib. xvi, p. 512. ® Lib. vii. 27, * Lib. xxxvi. cap. 14,
F og y2g Mywos 7) arrive. Suidas. Kogelv yde xadrwarllew, GSev veowsgog. Ned.
p. 125.
® Contra Appion. lib. ii. p. 1063. ;
¥ Lib. iv. cap. 24. 2 Lib. v. cap. 18. 3 'V, Devapolis.
» De B, Jad, lib. i. cap. 5. p. 720. © Lib. xii. p. 390, |
4“Agemm diya, inv Delam, V. 184, Gallos indociles, Hymn. Hieron. Preefat. ii, in
Ep. ad Galat.
* De B. Jad. lib. iv. cap. 33.
101
people; whence St. Paul saith, iii. 1. O foolish Galatians, who
hath bewitched you? This church was so dangerously perverted,
and almost overturned by the Judaizers there, that the apostle, in
his Epistle to them, doth net call them saints.
3. GALILEE contained the tribes of Issachar, Zebulén, Naph-
thali, Asher, with part of Dan, and Perea, beyond the river; it
was bounded on the north by Lebanon and Syria, on the west by
Pheenicia, on the south by Samaria, on the east mostly by the river
Jordan, and the sea of Galilee. It is divided, by Josephus,° into
the upper and the lower Galilee: but Dr, Lightfoot divides it into
three parts; the upper Galilee, so called, because it abounded in
mountains; it was eminently called Galilee of the gentiles, Matt.
iv. 15. because it abounded with them, being partly inhabited,
saith Strabo,‘ by Egyptians, Arabians, and Pheenicians ; this con-
tained the tribes of Asher and Naphthali: the lower, which con-
tained the tribes of Zebulon and Issachar, because it was cham-
paigne, was called the great field; and, thirdly, the vale, which is
the border of Tiberias. It was, saith Josephus,* very populous,
containing two hundred and four cities and towns, the least of
which towns had mevrakisxirloue tmép rote puplore oixhropac, above
Jifteen thousand inhabitants, It was also a very rich country, as
paying for-its tribute, saith he, two hundred talents: they were, saith
he, a warlike people, defending themselves against all the assaults
of their enemies round about; and their wealth and prowess made
them a seditious people, and prone to rebel against the Romans.
4, Gaza, or AZZA, was a city in the tribe of Judah: it was
taken by Judah, Judg. i. 18, but because they destroyed not the
inhabitants, as they should have done, but only made them tribu-
taries, ver. 28. it was regained by them, after the time of Jephthab,
when the children of Israel did evil again, and the Lord delivered
them into the hands of the Philistines, xiii. 1. It was one.of the
five satrapies of the Philistines, which offered their golden eme-
rods to the God of Israel for a trespass-offering, 1 Sam. vi. 17.
and the city whose gates Samson took away, Judg. xvi. 2. and
whither he was carried when taken, : ver. 22. and where he pulled
down the house of their god Dagon upon the lords of the Philis-
tines, ver. 30. This old town was destroyed by Alexander, and so
made desolate, as the prophet had foretold, Zeph. ii. 4. and is
therefore called, saith Strabo,® a continued desert. (See the note
on Acts viii. 26.) For whereas this old city was seven furlongs
from the bay, the new, built by Constantine, was, saith St. Jerome,'
in another place near to it.
5. GENNESARET was a region thirty furlongs in length, and
in breadth twenty; a very pleasant and fruitful place, abounding
in the gardens of great men, whence it had its name from Gen and
Sar, as being the garden of princes; it lay at the bottom of the
lake of Gennesaret, and gave that name to it, Luke v. 1. The
celebrated city of Tiberias was built close by it on the east, and
gave it the name of the sea of Tiberias, John xxi. 1, And it was
called the sea of Galilee, John vi. 1. as being situated in Galilee,
in the tribe of Naphthali, saith Dr. Lightfoot; of Zebulon, say
others ; it was, saith Josephus,“ forty furlongs in breadth, and a
hundred in length; saith Pliny,' sixteen miles long, and six in
breadth: its waters were sweet and pleasant ; and, as the Jews say,
that God loved this more than all the other seas, so did our Saviour
much frequent it, and after his resurrection appeared to his dis-
ciples at it, John xxi. 1,
6. GERGESA was a town near Gadara, so called either from
the Gergesites, the posterity of Canaan; for neither did Zebulon
nor Naphthali drive out all the Canaanites, Judg. i. 30. 33. or
from Gergishta, signifying clay, the soil being clay: it gave name
to aregion so called, which comprehended in it Gadara, Hippo,
and Magdala. See Gadara.
7. GETHSEMANE was a garden beyond Kedron, at the foot of
Mount Olivet, so called, from the wine-presses in it. :
8. GOLGOTHA signifies a skull, from the rolling of it; as we read,
Luke xxiii. 33. the place was called the place of a skull, Matt. XXVii.
33. Mark xv, 32, John xix. 17. of which St. Cyril™ gives this very
improbable reason, that it was called so prophetically, because Christ,
our head, was crucified there; he being not xpdavwy, our skull, but
© De Bel. Jud. lib. iii. cap. 4. f Lib. xvi. p. 523,
& De Bel. Jud. lib. ii. cap. 9. ‘ _ :
4 Karermracmtin bord “Anskdvdgou nat prévoura Epnaoe, Lib. xvi. p. 552.
1« Antique civilatis locum vix fundamentorum prexbere vesligia, hance autem que
nune cernitur in alio loco pro illa que corruit «dilicatam.” De locis Nebr. F. 6. D.
*® De Bel. Jud, lib. iii, cap. 35. ! Lib. y, eap. 5. ™ Categh, xiii. p. 133.
' 102
4 «edad», our head: others think it was so called, from the head
of Adam, buried there ; this we have received by tradition, say
Origen," Cyprian, Athanasius, St. Basil, Epipbanius,| Ambrose,
Chrysostom, St. Augustine > whereas they could receive no such
tradition from the Jews, who taught, that Adam was buried at
Kiriath-Arbe, or Hebron; whence St. Jerome, on the place, says,
this tradition is pleasing, but not true: he therefore saith, it was
so called, as being a place full of skulls, by reason of the malefac-
tors executed and buried there. Against which opinion it may
be objected, that it is never called the place of skulls, but, of a
skull: others therefore say, it was so called, because it was a little
hill in form like to a man’s skull.
9. GREECE, called also Hellas, was celebrated throughout the
world for learning and wisdom: it was that little part of Europe,
saith Cicero,? which flourished in fame, glory, learning, and in
most arts. Hence Tatian” saith, they divided wisdom among them-
selves, and said, it belonged to them alone; and to this the apostle
seemeth to refer, when he saith, J am debtor to the Greek and to the
barbarian, to the wise and to the unwise, Rom. i. 14. they calling
all other nations barbarians: (see the note on 1 Cor. xiv. 11.)
because, saith Strabo,’ rd madelac Kal Adywv oixeioy, learning and
reason obtained among them, but was neglected by other nations,"
who the more they were distant from them, the more they were
ignorant: but when the apostle also adds, that which all the
apologists * for the Christian faith observe, that, ‘professing them-
selves wise they became fools, by their idolatry, Rom. i. 21, 22. none
being more addicted to it than the Grecians and the Athenians
(see there), who were esteemed as the eye of Greece ; Tatian saith,"
they rather chose to have more demons than ‘one God. Their
gods, saith Cicero," were first men, and with these, we (saith he)
and they have filled the heavens: and yet it is, with the highest
reason, said; in the same author, that nothing can be more absurd,
‘quam homines morti deletos referre in deos,” than to make
gods of dead men, De Nat. Deorum, lib. i. n. 29.. Note also, that
Greece, in its largest acceptation, comprehended all Macedonia,
Thessaly, Epirus, Achaia (i.e. Greece properly so called), Pelo-
ponnesus, and the circumjacent islands; and so was bounded on
the north with the Scardian mountains, on the west with the Ionian,
on the south with the Cretian, and on the east with the Zgean
seas : hence in Daniel, viii. 22. x.’ 20. xi. 2, it is used, in the largest
acceptation, to denote Macedonia, as well as the more southern
parts of Greece; whereas, in Acts xx, 2. it isused exclusively of
Macedonia, when it is said, that St. Paul, going through the parts
of Macedonia, came to Greece.
1. FAIR-HAVEN, Acts xxvii. 8. styled by Stephanus, cao) deri),
the fair-shore, is a part of Crete, where, saith he, was a city, or
great village: but whereas it is there styled a part, 9 éyyic 4 woe
Aacaia, near to the city of Lasea, that troubles the commentators,
who can find no city in Crete of that name, besides one mentioned
by Pliny, which she places in the continent. St, Jerome, and from
him other geographers, speak of it as ‘‘ civitas littoralis,” a city by
the shore: moreover, Dr. Lightfoot shews, that éyyic, and ob 1dp50,
are sometimes used by geographers of places distant almost one
hundred miles.
2. HIERAPOLIS, mentioned Colos, ii. 1. is a city of Phrygia, as
appears from its nearness to Laodicea, celebrated by Strabo,* for
its hot lapidifie waters ; and for a hollow place called Plutonium,
not much exceeding a man’s length, whose noisome exhalations
suffocate every thing that enters into it, except. capon: it was so
called, saith Stephanus, dd: rod iepa rohdd éxev, from the many
temples it had in it.
1. ICONIUM wasa city of Lycaonia, the chief of the fourteen be-
longing to that-tetrarchy, saith Pliny,’ a well-built city in the richest
® Apud Maldon. in Matt. xxvii. 33.
° Qu fama, que gloria, que doctrini, qui plarimis artibus floruit.” Orat. pro
Flacco.
P odcusre coptay sivas wap’ ipiv, Orat, ad Gr. sect, 43. jasglGorreg viv coplay. Ibid.
4 Lib. i. p. 46. rP. 114,
* Justin. Cohort. ad Gracos, p. 21. Athenag. p. 13,14. Theophil. ii. ad Autol.’
p- 85. Clem, Alex, Admon, ad Grecos, p. 25.
Orat. contra Gree, sect. 23.
« « Jam vero in Grecia multos habent ex hominibus Deos.” De Nat. Deoram, lib.
= N. 27, Totum pene celum nonne humano genere completum est ?” Taso. qu.
i. N. 24.
- * Lib. xiii. p. 453. ¥ Lib..v. cap, 27. 288,
A TABLE OF ALL THE PLACES
part of Lycaonia, saith Strabo. Here was a synagogue of Jews
and proselytes, to whom Paul and Barnabas preaching, and con-
firming their doctrine by miracles, made many proselytes, Acts
xiv. 1—3. and where the unbelieving Jews and gentiles made an
assault upon them, to use them despitefully, and to stone them,
ver, 5,
2. IpUMEA, Mark iii. 8. is not the region of Syria, in which
the Edomites, or the posterity of Esau, dwelt, but the Jewish Idu-
mea, or the south part of Judea; and hence, in Diodorus Siculus,
the sea of Sodom, which is the south of Judea, is said to be,
kara péony Ti)v carpareiay ric lovpalac,* in the midst of the pro.
vince of Idumea: in the book of Maccabees are man ces men-
tioned, as in Idumea, which were almost in the middle of Judea;
v. g. Bethoron is xépn ldvpaiac, a pieege of Idumea, 1. Mace, iv. 29,
it is képn rij¢ lovdaiac, a village of Judea, saith Josephus;” and
ver. 61. Bethsura, near to Jerusalem, is fortified to be a defence
against the Idumeans. Josephus adds, that Judas and his brethren
left not off fighting with the Idumeans, but fell upon them e
where, © taking the cities.of Hebron, Merissa, and Azotus, whi
were all in the land of Judah. It therefore is conjectured, that
in the time of the captivity of the Jews in Babylon, the Edomites
had invaded their possessions, and fixed their tents there; though
afterward, by the powerful arms of the Maccabees and Asmo-
neans, they were either rooted out, or constrained to embrace Ju-
daism : thus Josephus informs us, that when Hyrcanus had taken
Sechem and Mount Gerizim, and the country of the Cutheans,
or Samaritans, he proceeds to take the city of Idumea, Adore, and
Marissa, both in Judea; and having subdued all the Idumeans, he
-declares he would expel them from their seats, if they would not
be circumcised, and submit to the Jewish laws: and that here-
upon, they, out of love to their country, * Kal ry reprropiv, Kai
Thy GdAny rod Biov diarray trépeway rhv airy “lovdatore Toujoacbar,
received circumcision, and conformed to the same course or diet
with the Jews, and styled themselves their domestics and com-
patriots, De Bel. Jud. lib. iv. cap. 16, 17. , : wale
3. JERICHO was a wealthy city in Benjamin, which Joshua
destroyed, witha curse upon him that should rebuild it, vi. 26.
Nevertheless, Hiel the Bethelite rebuilt it, in the days of Ahab;
and the curse pronounced upon him by Joshua for so doing was
punctually fulfilled, 1 Kings xvi. 34. After its restoration, it
was ennobled by the schools of the prophets; near to it was a
large spring, but unwholesome, and making the land unfruitful,
till Elisha cured it, 2 Kings v. 21. and from that time it produced
fruitfulness in abundance. The country, saith Josephus, * was
seated in a plain, narrow, but long; for it runs out northward to
the country of Scythopolis, and southward to the land of Sodom,
being one hundred and fifty miles in length, and fifteenin breadth :
opposite to it lay'a mountain beyond Jordan; and this great plain
is, by St. Matthew, styled 4 zeptywpoc rod ‘lopddvou, the region about
Jordan, Matt. iii, 5. It was planted, say Strabo and Pliny, with
a grove of palm-trees (whence the city of palm-trees, Deut. xxxiv. 3.
Judg. i. 16. is, by the Targum, called Jericho), and well watered
with springs, and fruitful with balsam, which, saith Josephus, ‘ is
the best commodity of the place. Under the second temple, it
gave place to no city of Judea but Jerusalem ; had a £ royal palace
in it, where Herod ended his days; a hippodromus, where the
Jewish nobility, being imprisoned by him, were to be slain after his
death; and an amphitheatre, where his will was publicly opened
and read: it was distant from Jerusalem almost nineteen miles ;
but the way from Jerusalem to it being desert and rocky, it was in-
fested with thieves; (see the note on Luke x. 30. 32.) and Jericho
having twelve thousand priests and Levites which served at the
temple, it is no wonder that a priest and Leyite should pass by
that way. Biesicne
4. JERUSALEM may be considered, either (first) as the capital
city of Judea, in compass six miles and a quarter, standing in the
two tribes of Benjamin and Judab, and built upon three mountains ;
Mount Zion, on which the upper city, which was on the north of
Jerusalem, was built; Acra, on which stood the lower city, pro-
perly called Jerusalem; and Mount Moriah, the mountain of the
* Lib. xii. p. 391. ® Lib. xix. p. 724,
© Ibid. lib. xii, cap. 12. p. 418.
© De Bel. Jud. lib. iv. cap. 27. :
1'Q rob Barcdjsov mragddeicog, lib. xvi- p. 525. lib. v, cap. 14, Oéges 82 nat doreBAr-
caproy 8 98 ripctcirecey Trav +708 xagwiv. De B, Jud. lib. xvi.
& Joseph. Antiq. lib. xvii. cap, 8. et de B. Jud. lib. i, cap ult.
> Antiq. lib, xii. cap. 10,
4 hid. lib, xiii. cap. 17.
MENTIONED IN THE NEW TESTAMENT.
Lord’s house, which was compassed about by the city, as a theatre,
and walled round: it was a perfect square of five hundred cubits
on each side, and two thousand in the whole: and as the city of
Jerusalem is called the holy place, Matt. xxiv. 15. and the holy
city, Matt. iv. 5. and was so esteemed by the Jews, 1 Macc.'x.
31, so this mountain was called holy ground, to which they who
had issues, or were menstruous, or women in child-bed,. during
the time of their uncleanness, might not come. Or,
(Secondly,) It may be considered as the place where our Lord was
crucified, where the gospel was first preached, and where it found
the greatest opposition: and, in reference to this, it hath been
2 % .
ist, That before Christ’s passion, the scribes and pharisees
were the great enemies to our Lord’s person, and his doctrine :
butwhen the apostles began to assert his resurrection, and the
resurrection of believers, by his power, the sadducees also were
vehement opposers of his doctrine: see the note on Acts iv. 2.
2dly, That they not only persecuted the Christians in Judea,
and throughout all the synagogues of the Jews, but instigated all
heathen governors where they had any footing; they persecuting
and killing them with their own hands, where they had power, and
persuading others so to do, where they had an interest sufficient,
Acts xiii. 50. xiv, 2. 5. xvii. 5.13. See the note on Gal. iii. 4, and
the preface to the Epistle of St. James.
3dly, That for their ‘infidelity and opposition to the gospel, the
ki of God was taken from them, Matt. xxi. 43..they were
blinded, and given up to a spiritual slumber, Rom. xi. '7, 8. were
rejected and broken off, ver. 15. 17. for their unbelief, ver. 20. Or,
(Thirdly,) We may discourse of it as it was the city, which, with
the temple, and the inhabitants, was therefore to be destroyed,
laid waste, and trodden down by the gentiles: and here observe,
Ast, That both our Lord and his forerunner declared their
ruin was at hand, if they would not repent, and believe the gospel:
that the axe was then laid to the root of the tree, Matt. iii. 10.
that Jerusalem should be left desolate, and all the blood of the
prophets, shed from Abel, should be required of that generation,
Matt. xxiii. 35, 38. that all he had foretold, concerning the destruc-
tion of the temple, the city, and the people of Jerusalem, should
be fulfilled, before that generation passed away, Matt. xxiv. 34.
See Matt. xvi. 28. xxvi. 64. Luke xix. 41—43. and the notes there.
2dly, That this was the constant doctrine taught in most of the
paris and the continual expectation of the believing Jews and
Christians, that wrath was coming upon that nation for their in-
fidelity, and persecution of the Christians; and that Christ would
shortly come to destroy them for those sins. See Rom. xi. 22.
1 Thess. ii. 15, 16. v. 9. 2Thess. ii.8. Heb. x. 36. James v. 8.
1 Pet. iv. 17, 18. and the notes on those places, and Gal, iv. 20.
vi. 12. Phil. iii. 18, 19.
8dly, That Josephus speaks frequently of the répara cat onyeia,
the signs, wonders, and certain indications then given of their
approaching ruin, De B. Jud. lib. i. cap. 1. lib. iv. cap. 17. lib. vii.
cap. 30, 31. as also doth the heathen Tacitus, Josephus adds,®
that God was now démeorpappévoc cal ra &yva, rejecting their holy
things, and would have both their temple and city purged by fire:
that he in vain attempted to save, rovc ixd Ocod Karaxpirove, them
whom God had ed, and that their ruin was foretold by
their own prophets, and not to be avoided, rd yap rd réXoc elyat rot
O20. Eleazer,' from what was done, takes notice, that all might
thence know, that once beloved nation, now émwdsig xaréyvworo,
was condemned to destruction; and even Titus* says, their ac-
tions shewed their destruction was wrought, Ocov péver, by the
anger of God, and that they prospered in their attempts against
them, Ocov cvvepyelacc, by the Divine assistance: in a word, the
history of these wars, composed by that Jewish priest, is the best
comment on, and the greatest confirmation of, the truth of Christ’s
predictions of all the circumstances of their ruin, as is shewed on
Matt. xxiv.
5. Joppa, Acts ix. 13. was a famous port town betwixt Cesa-
rea and Azotus, so called, as some think, from Japheth the son of
Noah, who built, or rather rebuilt it, after the flood; for Solinus!
and Mela™ say, it was built before the flood: it was famous among’
the heathens, for the fable of Andromeda and Perseus; among the
a
h Hist. lib. v. p. 621. lib. ii. cap. 39, p. 820, lib. iv. cap. 18, p. 883, C. lib. vii, cap.
&. p. 948. 957. U. p. 887, A. B.
Lib. vii. cap. 31. p. 990. k Lib, vii. cap, 4, p. 944. 1 Cap, 47,
™ Lib, i. cap. 11.et Voss. ib. p. 63.
1038
Jews, for being a port town from whence they went up to Jerusa-
lem, which they might see, saith Strabo,” from Joppa, though it
were above a day’s journey; and for the miserable ° shipwreck of
the Jews, when Vespasian took it; and among the Christians, for
Tabitha, there raised from the dead by Peter, Acts ix.
6. JORDAN is a river arising in the region of Daphne, near to
Libanus, not out of two fountains or rivers, Jor and Dan, as St.
Jerome and Suidas say; but from one that -is in the cave, called
Phanium, as Pliny saith, ® and Josephus often: though in his
third book of. the Jewish wars, he says, that it was found out by
Philip the tetrarch, to. have its rise from. the sptings of Phialz,
which run under ground twenty-six furlongs, and appear only at
the cave of Phanium, which therefore is assigned for its apparent
rise. It is called Jordan the less, till it falls into the lake Samo-
chonitis, whence coming forth augmented, it is called Jordan the
greater, and falling into the lake of Gennesaret, it passes through
it, and ends in the Dead Sea: it is famous among the Jews, for
being dried up at a time when it overflowed all its banks, to give
a passage to the children of Israel into Canaan ; and: among Christ-
ians, for being the place of our Lord’s baptism by St. John.
7. ITUREA, mentioned as part of the tetrarchy of Philip, Luke
iii. 1. was so called, from Jethur the son of Ishmael, Gen. xxv. 15.
and Jay edging upon Arabia, but was in, or bordering upon, Celo-
syria: it-was part of the tribe of Dan and Gad, and made a tetrarchy
by Tiberius, and was partly the same with Puronitis, in Josephus ;?
for whereas St. Luke saith, Philip was tetrarch of Iturea and Tra-
chonitis ; Josephus says, Batanea, Trachon, and Puronitis, were
assigned to him by Cesar. Moreover, Ishmael. being a skilful
archer, Gen. xxi. 20. the Itureans are celebrated, by poets and
historians," for their skill in fighting with bow and arrow.
8. JUDEA, as it signifies the whole land of promise, is, by Ta-
citus, said to be terminated with Arabia on the east, Egypt:on the
south,* Pheenicia on the west, and Syria on the north: as it is dis-
tinguished from Galilee and Samaria, and contains the tribes of
Judah, Benjamin, Simeon, and Dan, the ‘bounds towards the
north, are the village Annach, or Dorceus; on the south, it
reaches to a village called Jarda in Arabia, and its breadth is from
the river Jordan to Joppa, and Jerusalem is in the centre of it.
It is divided into the mountains, the plain, and the south; the
south Jay towards ‘Seor and Amalek, from the inlets into the land
at the utmost part of the Dead Sea, and reached to the rising of
the mountains not far below Hebron: the mountains began near
Hebron, and ran along northward to, and beyond Jerusalem, hav-
ing the plain of Jordan skirting on the east, till you come to the
borders of Samaria; hence the blessed Virgin, going to visit her
cousin at Hebron, a city of the priests, is said to go into the hill
country, Lukei. 39. The plain joins to the mountainous country
on the east, and though more level than that, yet hath its hills ;
to the plain eastwardly joins a valley lower than the plain, which
is the coast of Sodom, and at length that of Jordan. The wil-
derness of Judea, where John first taught, Matt. iii. 1. and Christ
was tempted, lay betwixt Jericho and Jordan, and from Jericho
towards Jerusalem both of them were comparatively desert (whence
Strabo * saith, Jerusalem was a place not to be envied by any one,
as having about it yépay Avmpdy Kal dvvdpov, a dry, barren country ),
although both these deserts are also populous, and had many towns.
1. LAODICEA, mentioned Colos.ii. 1. was that which Stephanus
calls Laodicea ad Lycum, by the river Lycus, and which Ptolemy *
and Philostratus say, was a city of Caria; it was ruined by an earth-
quake in the tenth of Nero, and was rebuilt, saith Tacitus, ¥ by its
own wealth,
2. LisyA, was so called from the Arabic word Lud, which sig-
nifies thirst, as being’a dry, thirsty earth, and therefore, by some
grammarians, said to have its name, dd rod Acirew Kal ve, from
its want of rain; among the Greeks, it is used as another name for
Africa, as it imports a part of it; it was divided into Libya, * inte-
» Lib. xvi. p. 522. © Jos.de B. Jud. lib, iii. cap. 29.
P Lib. iii cap. 35. 4 De B. Jud. lib. ii, cap.9.
¥ “ Itureeis cursus fuit inde sagittis,” Lucan. lib, vii. Virgil. Georg. ii, v. 448.
« Habes sagittarios Iturwos,” Vopiscus in vita Aurel. cap. 11. “ Cur Iturz2os cum
sagittis seducis in forum?” Cic. Orat. Philip. 2. rt
* Hist, lib. v. p. 617, t Jos. de B. Jud. lib. iii. cap. 4. p. 433.
4" Lib. xvi. p. 527. * See Berk. in Steph. peti
¥ ‘ Laodicea tremore terre prolapsa, nullo 4 nobis remedio, propriis opibus réva-
luit.” Annal. lib. xiv. cap. 27. : eee ‘ i
% lage you role manasoig ebiplonoprey ual rer aig TV AiBiny MyeeSas, chy ve Ornv x dpay, dat
phpoe clairiig tls No AsBbac imodsaspoijzevoy. Kustath, in Dionys. ed. Lond, 1688. p. 32.
104 A TABLE OF
rior and exterior: but the Libya mentioned by St. Luke, Acts ii. 10.
is that which is by Ptolemy called Libya Cyrenaica ; and by Pliny, *
Pentapolitana Regio, from its five cities, viz. Berenice, Arsinoe,
Ptolemais, Apollonia, and Cyrene, as appears from these words,
Egypt, and ra pépn rijc AiBine ric kara Kuphyny, the parts of Lybia
about Cyrene. It is noted, in the Old Testament, for its chariots
and horses used in fight, 2 Chron. xvi. 8. whence it is styled, by
Dionysius Periegetes,” Kupijvn sturxoc, and by Strabo,* immorpdgoc,
the country that bred the best horses; of which, see Bochart, Phaleg.
lib. iv. cap. 33, but it is mentioned by St. Luke, on account of the
Jews, who living in such vast numbers in Alexandria, that fifty thou-
sand of them were slain at one time, may well be thought to have
had some colonies and proselytes in this neighbouring country.
3. Lycaonia. The Lycaonia mentioned Acts xiv. 6. was not
that which is called Arcadia, but a province in the lesser Asia,
accounted the southern part of Cappadocia, having Isauria on the
west, Armenia Minor on the east, and Cilicia on the south; its chief
cities are all mentioned in this chapter, viz. Iconium, Lystra, and
Derbe. They spake, ver. 10. in the Lycaonian tongue, i.e. in some
proper dialect of the Greek tongue. ; 2
4, Lyppa, saith Josephus, was a village * not yielding to a city
for greatness; it was a part of Judea, not far from Joppa, Acts ix.
38. eminent for its schools of Jews and learned men: see the note
there. Josephus ° elsewhere styles it a city, and saith it was burnt
by Cestius, whilst the men were gone from it to Jerusalem, to cele-
brate the feast of tabernacles; God, after they had crucified our
Saviour, not taking that care of these times as formerly. It is now.
called Diospolis, saith St. Jerome.‘ :
5. LysTRA was a city of Lycaonia, chiefly celebrated for the
cure done there upon the lame man, which made the Lycaonians
think the gods were come down to them in the likeness of men,
Acts xiv. 10, 11, and for the circumcision of Timothy, xvi. 1.
1. MACEDONIA wasa vast province of Greece, formerly called
Emathia; and from the kings of Macedon, Macedonia: it was
bounded on the north by the mountains of Hemus, on the south
by Epirus and Achaia, on the east by the A.gean, on the west by
the Ionian and Adriatic Seas; celebrated in all histories for being
the third kingdom that under Alexander the Great obtained the
empire of the world, and had under it * one hundred and fifty people.
To this country, whose metropolis was then Thessalonica, St. Paul
was called by a vision, Acts xvi. 9. and the churches planted by
him in it are celebrated for their great charity, and ready con-
‘tribution to the distressed Jews in Judea, 2 Cor. viii. 9, when they
themselves lay under the extremest poverty; and both in Thessa-
lonica and Macedonia, saith Philo, ® lived a great number of Jews.
2. MAGDALA was a city and territory beyond Jordan, on the
bank of Gadara; it reached to the bridge above Jordan, which
joined it to the other side of Galilee, and contained within its pre~
cincts Dalmanutha; whence St. Matthew saying, xv. 39. Christ
came into the coast of Magdala, St. Mark saith more particularly
viii. 10. He came into the parts of Dalmanutha.
3. MEDIA, mentioned Acts ii. 10. in these words, Parthians,
Medes, and Elamites, was a yast region, having on the north the
Hyrcanian Sea, on the west Armenia and Assyria, on the south
Persia, on the east Hyrcania and Parthia; it had its name from
Madai the son of Japheth, mentioned Gen. x. 2. and advanced into
the second monarchy, styled the monarchy of the Medes and Per-
sians, under Darius the Mede, son of Astyages: of the riches
of this country, and of the vastness of its chief city, Ecbatan, see
Bochartus.' In the Babylonian captivity, the Jews were carried
captive into Assyria, and placed in the cities of the Medes, 2 Kings
xvii. 6. xviii. 11. Hence we find many of them and their proselytes
. at Jerusalem, when the Holy Ghost fell on the apostles,
4, MELITE, the island of Malta, where St. Paul was ship-
wrecked ; of which, see the note on Acts xxviii. 1.
5. MESOPOTAMIA is a country in Asia Major, between the
rivers Euphrates and Tigris, as the Greek word imports; hence it
is styled in the Hebrew, Aram Narajam, i.e. Syria of the rivers,
a Lib. v. cap. 5. bV, 213.
4 Tiénswg 70 prtyeSog ole dmrodtoura, Antiq. lib. xx. cap. 5.
€ De B. Jud. lib. ii. cap. 37. f De Nom. Hebr. F. 11.
= «Centum quinquaginta populoram duobus inclyta legibus quondamque terraram
{mperio.” Plin. lib. iv. cap. 10,
Leg. ad Cajam, p. 978.
© Lib. xvii. p. 576.
i Phaleg. lib. iii, eap. 14,
ALL THE PLACES
and the inhabitants,* of ge péonc rév rorapayv, they who dwell in the
midst of the rivers ; but that in Scripture and profane authors it
is sometimes used in a larger sense, see the note on Acts vii. 2.
6. Mrtp1An, the land into which Moses fled from the ptians,
Acts vii. 29. It was the place where Jethro lived, Exod. xii. 11. and
the people came from * Madian, the son of Abraham by Keturah,
Gen. xv. 2. whence we have reason to believe they still retained the
worship of the true God. It was in Arabia Petrewa, whence Philo™
saith, Moses fled, cic ri Gpopov ’Apapiay.
7. MILETUus, a port town of Asia Minor, and a city of Ionia,
where, saith St. Jerome, St. Paul, “majores Ephesi alloquitur,”
speaks to the elders of Ephesus, taking no notice of any other
bishops there convened ; it was the city where Thales, ® one of the
seven wise men, Anaximander his disciple, Timotheus the musician,
and Anaximenes the philosopher, were born. There was another
Miletus in Crete, mentioned by Pliny,° and by Homer, ” where
St. Paul left Trophimus sick: see the note on 2 Tim. iv. 20. and
the preface to Titus. There was also, saith Eustathius in Dionys. P.
Kpnrex) vijcoc, an island of that name in Crete.
8. MITYLENE, corruptly Mytilene, saith 1 Vossius, was a la’
and beautiful city of the island Lesbos, where Pittachus one of
seven wise men, Acwus the poet, Diophanes the orator, and Theo-
phanes the historian, were born. The whole island was also called
by ‘ that name; as also Pentapolis, from the five cities in it, via.
Issa or Antissa, Pyrrha, Eressos, Arisba, Mitylene. If it had that
name in St. Luke’s time, you may understand either the island, or
the city, when he saith, Acts xx. 14, We came to Mitylene.
9. MyRa was one of the six great cities of Lycia, saith Strabo,"
and it lay nigh the sea, saith Pliny; whence St. Luke saith, Acts
xxvii. 5, that sailing over the sea of Cilicia and Pamphylia, they
came to Myra in Lycia. It had its name, say Stephanus de Urbibus
and Porphyrogenetes, lib. i. them. 14. ax0 rév pipwyr, from the
ointments made there, and is by both of them called a city of Lycia.
The Latin copies, instead of Myra, read Lystra in Lycaonia, far
distant from these seas, against the Greek, and the authority of
St. Jerome and Chrysostom.
10. MystA, mentioned Acts xvi. 7, 8. was bounded on the north
with Bithynia, on the east with Phrygia Minor, on the west with
Troas, on the south by the river Hermus; there, perhaps, St. Paul
attempted not to stay; because, as Cicero notes, * in his oration for
Flaccus, they were a people despicable and base to a proverb.
1. NAIN, mentioned Luke vii. 11,12. wasa city in the extreme
borders of Issachar, towards Samaria, two leagues from Nazareth,
and not much more from Tabor, saith Bochart, at the gates of
which our Lord restored the widow's son to life; it was so called,
from the pleasantness of the place. If Josephus * speaks of the
same place, and not rather of Nain, a village in Samaria, he thrice
calls ita village, and saith, it was walled about by Simon son of
Gejorah the robber; but St. Luke assures us, it had gates in our
Saviour’s time.
2. NAZARETH was a city of the lower Galilee, in the confines
of Issachar and Zebulon, but within the latter: here the blessed
Virgin was born, and lived: it was of ill fame in our Saviour’s
time, as appears from the question of Nathanael, Can an
thing come out of Nazareth? John i. 47. Whence Christ was, by
contempt, called a Nazarene, and Christians, Nazarenes. See
the note on Matt. ii, 23. ged
3. NINEVEH was the chief city of Assyria, by the Greeks called
Ninus, from the builder of it, named in Scripture, Nimrod, and
by the Greeks, Nivoc, which some think to be hinted in the name,
as being Nin-nave, the habitation of Ninus, who came from Shinar
to Assyria, and built it, Gen. x. 10. (See the bishop of Ely there.)
It is called in the Scriptures, rédic peyédn rp Oeg, Jonas i. 2.
iii. 3, i.e. @ very great city (as Moses was doreioc rp Ocg, very
Jair, Acts vii. 20. see the note there); as well it might, being,
saith Diodorus Siculus, ¥ in length one hundred and fifty stadia,
\ Arrian. lib, iii.
1 Jos. Antiq. lib, ii. cap. 5. p. 59.
® Mela, lib. i. cap. 17. © Lib. iv. cap. 12. p. 113, 290, P Tliad. B.
4 In Melam, p. 201. ¥ Strabo, lib. xiii. p. 424, Mela, lib. ii, cap. 7.
* Lib. xiy. p. 457. t Lib. xv. cap. 27. p. 290.
4 « Qaid porro in Graco sermone tam tritum atque celebratum, quam si quis des~
picatui ducitur, ut Mysorum ullimus esse dicatur?’’ N. 51, 52.
* Antiq. lib. xx. cap. 5. De Bel. Jud, lib. ii, cap. 21, 50.
Y Meylorny van vive cba nara wicay civ olnousstyny, lib, ii. p, 65s
™ De vit Mosis, p. 473,
Nr i BF es
MENTIONED IN THE
‘ec. almost nineteen miles; in breadth ninety stadia, i. e. twelve
miles and a half; in circuit four hundred and eighty stadia, i. e.
sixty miles; and so counting twenty miles for a day’s journey, as
the Greeks used to do: a city of three days’ journey, not in length,
but im circuit, say St. Jerome, Cyril, and Theodoret, upon the
place, Jonah iii. 3. Strabo* says it was larger than Babylon, which
contained in circuit three hundred and fifty stadia: Eustathius * on
Dionysius Periegetes, adds, that in the building of it, one hundred
and forty thousand men laboured eight years. It was famous for
being the city in which the first monarchy was erected, and which
Yepented, at the preaching of Jonas, and so, it seems, owned the
God of Israel as the true God ; as generally those eastern kingdoms
did, though they had topical gods of theirown. (See the note on
Luke i. 76.) It was taken fifty-eight years after the time of Jonas,
by Arbaces rebelling against Sardanapulus, and destroyed one hun-
dred and eighty-two years after by Nabuchodonosor and. Assuerus,
Tobit xiv. 15. Al. by Nabopolaser and Astyages, and was never
built again; whence Strabo” saith, 4 pév ody Nivoc dd HdavicSn
wapaxphpa pera ry roy Lipwy carddvow, and Lucian* to Charon,
3 Nivoc pév Gxodwdev iin, kal obd€ txvoc Ert Aordy abrijc, Ninus
was so deatvined: that no footsteps of it now remain ; God having
said, by his prophet Nahum, i. 8. that he would make an utter
end thereof. As for its situation, it is commonly said, that it
‘was built on the west side of the river Tigris; but, as Bochar-
tus shews,* historians and geographers differ so much as to the
situation of it, that they seem thereby to confirm the words of the
prophet Nahum, iii.17. It shall be as the locusts, who when they
flee away, their place is not known where they were. ¢
MOUNT OLIVET, mentioned Acts i. 12. had its name from the
multitude of olive-trees that grew upon it; whence at the foot of it
was Gethsemane, Matt. xxvi. 26. the place of oil-presses, derived
from Gath, a press, and Schemen, oil. It was distant from Jeru-
salem, saith St. Luke, a sabbath-day’s journey, that is, a mile.
It lay over-against the city, saith Josephus,* that is, the east part
of it, and was distant from it five furlongs; he speaking only of
the foot of Mount Olivet, which was no farther distant from the
city: wheareas St. Luke speaks of the place whence Christ as-
cended, which was three furlongs farther ; whence he informs us,
that Christ led his disciples out, tw¢ cic BynOaviay, even to the
borders of Bethany ; but to that tract of the mount where the
name of Bethphage ceased, and that of Bethany began, Luke xxiv.
50, 51.
_ 1, PAMPHYLIA isa province of Asia Minor, having to the
south the Pamphylian Sea, mentioned Acts xxvii. 5. Cilicia to the
east, Pisidia to the north, (whence we find St. Paul passing through
Pisidia to Pamphylia, Acts xiv. 24. and from Pamphylia to Pisi-
dia, Acts xiii. 14.) and Lycia to the west. The cities, mentioned
in the Scripture as belonging to it, are Perga and Attalia, Acts
xiii. 13. Here also the Jews dwelt, saith Philo; ‘ whence they of
re are mentioned among those who appeared at Jerusalem
at the day of Pentecost, Acts ii, 10,
2. PAPHOs was acity of Cyprus, Acts xiii. 4. 6. the metropolis
of that island, and the place where the proconsul had his residence ;
and Venus, saith Tacitus, had the most ancient temple,* which
he describes more largely in the beginning of his second book of
histories; whence it became, saith Arator," lascivus ager; sacrile-
Seque libidinis antrum, being the place where the virgins pros-
tituted themselves before marriage, to get a dowry, as we learn
from Justin ‘and Herodotus.* Here St. Paul struck blind Elymas
the sorcerer, and converted Sergius the proconsul. That the Jews
dwelt here in abundance, we learn from Elymas a Jew, ver. 6.
See Cyprus.
- 8. Of PartTuia we have only mention indirectly, in these
words, Acts ii. 9. Parthians, Medes, and Elamites. It lasted an
empire for four hundred years, and disputed for the empire of the
east with the Romans: they were celebrated for the! veneration
®P, 125. b Lib. xvi. p. 507.
* Lib. vi. p. 507.
4 Phaleg. lib. iv. cap. 20.
© "Emionomovres, p. 180.
© Antiq. lib. xx. cap. 7.
Avmopivas nay xat Kidintay, Legat, p, 798.
& “ Cyprii tribas templis quorum vetustissinum Paphie Veneris,” Annal. lib. iii,
128. :
Py Carm. lib. ii. § Lib. xviii. cap. 5,
4 Bochart. Phaleg. lib, ili. cap. 14, p. 225.
VOL, VI.
k Lib. i. cap. 190, p. 84,
NEW TESTAMENT. 105
of their kings, and for their way of fighting by flight, and shoot-
‘ing their arrows backwards. They are not mentioned in Scripture
say Ethicus and Orosius, save under the name of Medes, They
dwelt between Media and Mesopotamia ; in all which Transeuphra-
tensian places, except some little parts of Babylon, and of some
other little prefectures, the Jews, saith Philo,™ abounded, and so
were at Jerusalem when the Holy Ghost fell on the apostles.
4. PERGE, or PERGA, is a city of Pamphylia, Acts xiii. 13.
memorable among the heathens for a temple of Diana built there ;
whence she was called, saith Mela," Diana Pergea, [epyacta
“Aprepc, saith Stephanus : among the Christians, for the departure
thence of John Mark from Barnabas and Paul, to Jerusalem, which
occasioned the rupture betwixt them for a season, Acts xv. 37. 40.
5. PHa@:NICcIA was a province of Syria, divided into two parts ;
Pheenicia Maritima, which reached from Tripolis to Ptolemais, say
some; to Pelusium in Egypt, say others; and midland Phenicia,
of which Damascus was the metropolis. They had their names,
saith Bochart, azo roy box eoat from the palm-irees growing in
their land, not from the Red Sea; nor @ puniceo colore, from their
purple colour ; nor d&xd-rot dévov, from the slaughters they made
where they came, but from their rise, they being beni ynak, sons
of the Anakims in Canaan; whence being beaten by Joshua, they
fled to the side of the Mediterranean Sea, where, saith Proco-~
pius,° they erected pillars with this inscription, ‘Hpetce éoper ot
gebyovrec ad mpocwrov Inaod rod Ayorod viov Nain, Weare they who
Sly from the face of Joshua, the son of Nave, the robber. They
were celebrated for their navigations, of which, saith Bochart,
they have left indications in all places; and for the invention of
letters, for from them, saith Herodotus, letters were brought by
Cadmus into Greece, and were thence called ®owikia yodupara,
Phenician letters, Herodot. lib. v. cap. 58. Tatian. ed. Oxon. p. 3.
Euseb. Preep. Evang. lib. x. cap. 5. and they had them, saith Eupoe
lemus, from the Jews, Clem. Alex. Strom. i. p. 343.
6. PHILIPPI was a city of Macedonia, so called from Philip
king of Macedon, who repaired it, whence it lost its former name
of Dathos ; it is called by St. Luke, 4 xpurn rij¢ pepidoc rij¢ Maxe-
doviag roduc, not because it was the metropolis of it, for that was
Thessalonica ; (see note on Phil. i. 1.) but because it was the first
city belonging to it, which they who eame from Neapolis in Thrace,
as St. Paul did, Acts xvi, 11. or from the gulf of Strymon,
touched at. (See the note on Acts xvi. 12.) It was celebrated
among the Romans, for being a Roman colony, Acts xvi. 21. and
for the campi Philippici, where Cesar and Pompey first, and af-
terward Augustus and Mare Antony fought with Cassius and
Brutus; and among Christians, for their conversion by St. Paul,
and the liberal contribution they, and they only, sent him in his
necessity, by Epaphroditus, Phil. iv.15. 18. and for his Epistle di-
rected to them.
7. Pisip1A, mentioned Acts xiv. 24. was a country in Asia
Minor, having Pamphylia on the south, Galatia on the north, Isau-
ria on the east, and Phrygia on the west ; its chief city was Antioch
in Pisidia, Acts xiii. 14. so called, to distinguish it from Antioch
in Syria: its inhabitants are commended by Livy,” for their skill
in war above other Asiatics, and were anciently, saith Pliny,1
called Solymi, who were compared to lions, for their courage.
8. Pontus, a province in Asia Minor, bounded on the north
with the Euxine Sea, on the south with Cappadocia, on the west
with the river Halys, on the east with Chalcis; celebrated among
the heathen poets for its poisonous herbs, and therefore called by
Virgil," Virosa Pontus, and hence Medea is said to have had her
poisons from thence: among the Jews, for the dispersions of that
nation through Pontus, &c. 1 Pet. i. 1. Philo® declaring, that
they sent their colonies, dyp: ray rod [évrov wvydv, to the utmost
bounds of Pontus: among Christians, for the birth of Aquila, Acts
xviii. 2. and for the name of an epistle ad Ponticos, given to the
First Epistle of St. Peter, as being sent unto them. (See Tertul.
Scorp. cap. 12. Cyprian. Testim. lib. iii. cap. 36, 37.)
9. PHRYGIA is a province of Asia Minor, divided into the
greater, which had Bithynia on the north, Galatia on the east,
Pamphylia and Lycia on the south, Lydia and Mysia onthe west,
™ Leg. ad Caium, p. 798, 1 Lib. i. cap. 14, © De Vandalicis.
P Feroces ad bellandum, lib. xxxviii. cap. 13, longe optimi bello, cap. 15.
4 * Pisidia quondam Solymi appellati,” Plin. lib. y. cap. 27. p. 228. Bochart. Ca-
naan. lib. i. cap. 6. p. 393.
t Eclog. viii. 95. Georg. i. 58.
* Leg. ad Caium, p. 798. cap. 12+ ps 273, 274.
106 A TABLE OF ALL THE PLACES
and was called in the Notitia,t Pacatiana, where the chief cities
mentioned in Scripture, Colos. if. 1. are Laodicea and Hierapolis ;
and of this St. Luke seems to speak, Acts ii. 10. because he joins
it with Pamphylia below it; and Phrygia Minor, of which he speak-
eth, Acts xvi, 6.18, and 22, when he saith, they passed through
Phrygia and Galatia. The inhabitants were a servile people,
kept in their duty best by stripes," and made wise only by suffer-
ings, saith Cicero.* In all these parts of Asia Minor, even to
Bithynia and the Euxine Sea, the Jews abounded, saith Philo, in
the place forecited.
10. ProLeMats was a city of Galilee by the sea-side, dividing
the upper from the lower Galilee, and the land of Israel from Phe-
nicia; it was seated ina plain compassed about with mountains,
having on the east the mountainous part of Galilee, on the north
the Scale Tyriorum, on the south Carmel. Near to it, saith Jo-
sephus,’ is the sepulchre of Memnon, and the vale of sand that
turns into glass; the fragments of which glass being brought back
to the place, will return again into sand. It was memorable among
the Jews, for the. coming of Petronius thither to set up the statue
of Caius Caligula, which, at the entreaty of the Jews, declaring,
that their law admitted no images either in their temple, or profane
places, he deferred to execute, till he had writ to Cesar, who*
died before his answer came to the hands of Petronius; and also
for the slaughter of two thousand Jews by the inhabitants of Pto-
lemais ; and among the Christians, for St. Paul’s journey in a ship
of Pheenicia to Tyre, where the ship unladed her burden, Acts
xxi. 3. from Tyre to Ptolemais thirty-two miles on foot ; from thence
to Casarea, ver. 7, 8. and from Czsarea to Jerusalem, ver. 15. See
the note on Acts xxi. 7.
11. PuTEOLI, a famous mart-town‘in Italy, having a commodious
haven for ships, made, says Strabo,* by art and labour. It was
built, say St. Jerome, and the epitomator of Stephanus, by the
Samians ;° and called Puteoli, saith Varro,° from the pits of hot
and cold water; by the Greeks it was called Dicwarchia: here
St. Paul, by the favour of the centurion, stayed seven days. See
more, note on Acts xxviii. 13.
1. RAMA, Matt, ii. 18. was a city in the tribe of Benjamin, dis-
tant from Jerusalem, saith Josephus,‘ forty furlongs; saith, St. Je-
rome,°® six miles; and being on a hill, as the word Rama signifies,
might be within sight of Jerusalem, as may be probably collected
from Judg. xix. 13, It was, saith Dr. Patrick, late bishop of Ely,
northward of Jerusalem; and not far from it, as appears from the
Levite going from Beth-lehem-Judah to Jebus or Jerusalem, and
being benighted when he came there, and not able to reach Shiloh,
whither he was going, consulted with his servant, whether they
should lodge at Rama or Gibeah, Judg. xix. 11. 13. 18. and truly,
being the place to which he might divert when he was on the west
of Jebus, in his way to Shiloh, after the sun went down, and being
near to Gibeah, Judg. xix. 13. 1 Sam. xxii. 6. Hos. v. 8. it must lie
somewhat north-west of Jerusalem, and yet not far from it, and so
the coasts of Beth-lehem four miles from Jerusalem, and the coasts
of Rama might be at a lessdistance, But others, to avoid this diffi-
culty, how the coasts of Beth-lehem could reach Rama in the tribe
of Benjamin, and the children slain in those coasts could cause a
weeping in Rama, give us Rama near Gibeah, north of Jerusalem,
and at a greater distance from it on that side, than Beth-lehem was
on the south, and place another Rama near Beth-lehem, and south
of it: but it is certain, from 1 Sam. x. 2. that Rachel’s sepulchre
was in the border of Benjamin, and only in the way from Bethel to
Beth-lehem, Gen. xxxv. 16. 20. and so the voice of Rachel weeping
at Rama, must refer to Rama in Benjamin: either then their terri-
tories, or the villages belonging to them, must be near, or the words
of St. Matthew must be construed thus, Kai droorei\ac (sub. dxd
zig ‘Iepovcadip), And sending from Jerusalem, he slew all the chil-
t Ita Carolus a Sancto Paulo, p. 214. 240, 241.
4 « Sero sapiunt Phryges.” Erasm. Adag. Cent. i. p. 30.
x « Vetus proverbium, Phrygem plagisficri solere meliorem.” Cic. orat. pro Flac-
eo, N. 51.
Y De B. Jud. lib. ii. cap. 17. * Ibid. cap. 20, ® Lib. v. p. 169.
b-«« Samii Dicrearchiam condiderant, quam nunc Pateolos vocant.”” Chron. Olymp,
64. Torloro xrizyua Zaplow frig nat Amardpysia, ‘ Dein Puteoli colonia Dicwarchia
dicti.” Plin, lib, iii. cap. 5. p. 146.
© « A puteis oppidum Puteoli, quod sint apud eum locum aque frigide et calide
multe.” Varro de L. C, lib. iv.
4 Antiq. lib. xviii. cap. 6. p. 284. Josh, xviii, 25.
* Jerom, de Loc. Hebraic, lit, R.
dren in Beth-lehem, wat iv riot roig iplote abrijc, and in all the coasts
of Jerusalem ; it being ordinary for pronoun-relatives to refer to a
remoter antecedent, as is shewed, note on Luke v. 17. and for nouns
to be included in a verb relating to them.
2. RHEGIUM isa port-townin Italy, opposite to Sicily, so called
by the Greeks, as judging it was broken off from thence by the
sea; of which, see Cluverius de Italia Antiqua, lib. i. p.276. Here
St. Paul stayed but one day, Acts xxviii. 13. and did nothing which
St. Luke thought fit to mention; but in that day, say the fabulous
writers of the church of Rome, he converted some of the inhabitants
and strangers that were there, by burning a large stone pillar with
a little candle; preached to the fishes of the sea; and commanded
the grasshoppers, which with their noise disturbed his preaching,
‘to be silent, from which time they left the land. See orion on
the place.
3. Ruopes was an island in the Carpathian Sea, so called, say
the Greeks, ard ray pddwy, from the roses growing there; it is ac-
counted, for dignity, among the Asiatic islands, next to Cyprus
and Lesbos: it was of so clear an air, that Solinus saith, there was
not a day in the year in which the sun did not shine upon it;
whence it is styled by Horace, Clara Rhodus, Tiberius, saith Sue,
tonius,‘ sailed thither, amenitate et salubritate insule captus, being
taken with the pleasantness and healthiness of the island; which
was therefore, by the Roman nobility, made a place for their recess :*
on the north-west of it were Coos and €nidus, on the east Patara,
whence St, Paul sails from Coos to Rhodes, and thence to Patara,
Acts xxi. 1. It was famous for a college in which the students
were eminent for eloquence and mathematics; for a Colossus of
the sun, which passed for one of the wonders of the world, it being
seventy cubits high, and falling by an earthquake; but chiefly for
the expertness of the inhabitants of that city and island in the art
of navigation, which made them sovereigns of the sea: their con-
stitutions also, and judgments in affairs relating to the sea, being
withal so just, as to become incorporated afterward into the Ro.
man Pandects. See Strabo, lib. xiv. p. 448.
4. Rome. Of this city, because I -can never say enough, I will
say only that which some way tends to the interpretation or the
illustration of something contained in the New Testament, And, .
Ist, I have observed already, that it was the seat of the fourth
empire, and was therefore called ‘‘ orbis terrarum, mundi caput,
regina, domina, dea;” the lord of the whole carth, the head and
queen of it (see Lloyd de RomA); and in Scripture, raea oixoupévn,
the whole world, Luke iii. 1. See the note on Heb. ii, 5.
2dly, That being so, all the Roman provinces, styled the world,
of necessity repaired to it, not for religious causes, but on civil
accounts, ob potentiorem principalitatem ; see the note on Acts
XxViii. 15, it being an» old law, that all other cities should follow
the custom of Rome, the head of the world.
3dly, That the Epistle to the Romans, though it was written
after the Epistles to the Thessalonians and Corinthians, was placed
first in order, as some of the fathers conjecture, by reason of the
dignity of that city (see the preface to that Epistle); to which add,
that it was called urbs Septicollis, and éxraddgog, from the seven
hills on which it was built, and was celebrated on this aceount,
when St. John wrote his Revelation, not only by her famous poets,
Virgil, Horace, Martial, Ovid, Propertius, but by her orator Ci-
cero,! and many others; which makes it reasonable to conceive,
St. John. points to this city, when he speaks of the woman sitting
upon seven hills, Rev. xvii, 9, there being then no other city to
which the character of that woman could agree; none drunk with
the blood of the saints and martyrs of Christ Jesus, as she was, or
having seven heads, and ten horns, or making kings-of the earth
drunk with the wine of her fornication. "
2dly, That the beast sitting upon these hills would suffer no
man to buy or sell who had not his name or mark upon him, Rev.
xiii. 17. Now this agrees exactly with the church of Rome, which,
hath, in three several councils,* decreed, that none of her members,
f In Vita Tib. cap. 11. ‘
& “ Dandas est locus fortune, cedendum ex Italia, Rhodum migrandum,” Brutus
Ep. fam. 11. ¢. “ Quod reliquum est vite, in otio Rhodi degam,” Ib. Ep. 50,
h « Secundum Salvii Jaliani scripturam, que indicat debere omnes civitates con<
suetadinem Rome sequi, que caput est orbis terrarum.” Justin, Praefat, ad Digest.
sect. Sed et si. ; .
WEE dortwe torrarépov. Cic. ad Attic, Ep. lib, vi, Ep. 5. Vide Lloyd in voce
Septicollis. :
k «Sub anathemale prohibemus, ne qnis negotiationem cum eis exercere praesu-
mat.” Concil. Lateran, G, iii, sub Alex. 30, A. D, 1179, Can, 27, Bin, t, vii, p. 662.
ltd et
MENTIONED IN THE NEW TESTAMENT.
should sell any thing to, or buy any thing of, heretics, or have any
commerce or merchandise, or any dealings with them. Add to
>
3dly, That the name of the beast, who made all men, rich and
poor, great and small, free and servants, to take his character upon
them, Rev. xiii. 16, 17. was the number of a man whose name con-
tained six hundred and sixty-six, as Ireneeus says' the name Aareivoc,
given to the Latin church, did: but as for the name Evanthus and
Teiton, which, saith he, -contains the same number, and other
names added by Feuardentius, who can apply any thing of the
characters belonging to this beast, to them? whence I conclude,
this beast must certainly be Rome; and that not Rome-heathen,
which made no such decrees, and had many more than ten king-
doms under her, but Rome-Christian.
1. SALAMIS, mentioned Acts xiii. 5. was a city in the eastern
part of Cyprus, where was a synagogue of the Jews, and where the
Jews, in the time of Trajan, destroyed the city, and killed all the
inhabitants. (See Cyprus.) The city was famous among the Greek
writers, for the ree a of the dragon killed by Chycreas their king,
and for the death of Anaxarchus,™ whom Nicocreon the tyrant of
Cyprus pounded to death with iron pestles, he crying out, Tundis
archi vasculum, Anaxarchum non tundis: the body being
styled, both by the Scriptures and philosophers, oxevoc, the vessel,
Obdaxoc, the repository of the soul: see 1 Thess. iv. 4. It is also
the name of an island in the Saronic gulf, Strab. lib. ix. p. 271.
2. SALEM, famous for being the seat of Melchisedec king of
Salem, is, by Josephus," called Solyma, and said to be the place
which afterward was Jerusalem; that, by the Psalmist,
being called Salem, in these words, At Salem is his tabernacle, and
his dwelling-place in Sion, Psal. Ixxvi. 2. But St. Jerome saith,°
it was a village of the Sichemites, and lay in the vale betwixt Sodon
‘and Damascus, eight miles from Scythopolis, or Bethsham: so the
Septuagint must understand the word, when they say, Gen. xxxiii.
18. Jacob went down, tic Ladi), to Salem, a city of Sichem; and
then it must be the place mentioned, John iii. 23. when it’ is said,
John was baptizing in Enon near Salem, both these places being in
the tribe of Manasseh.
83. SALMONE is only mentioned by the by, Acts xxvii. 7. and
is, say Pliny, lib. iv. cap. 12. p. 213. Mela, lib. ii. cap. 7. and Di-
onysius, v. 110. an eastern promontory of Crete, where also was a
city of that name.
4. SAMARIA, as it was the capital city of the ten tribes, be-
longs to the history of the Old Testament: as it is mentioned in
the New, it comprehends the two tribes of Ephraim and Manasseh
within Jordan, lying in the middle betwixt Galilee and Judea,
John iv. 3, 4. seethe note there. It began at Ginea, lying in the
great plain, saith Josephus,® and ended at the toparchy of the
Acrobateni: it was destroyed by Hyrcanus, but was rebuilt and
much augmented by Herod. the Great, and by him called Sebaste,
in honour of Augustus; but it still retained the name of Samaria,
Acts viii. 5. and Sichem; and by the Jews, in derision, Sychar :
see note on John iv. 5. The Samaritans, though in our Saviour's
time and long before they owned the true God, were circumcised,
and owned the five books of Moses; (see the note on John iv. 22.)
yet were they much hated by the Jews, by reason of the contro-
‘versy betwixt them, concerning the place where they were to wor-
ship, and to which they were to bring their sacrifices; they saying
it was Mount Gerizim, the Jews, Mount Zion, where the temple
stood: (see the note there.) Hence, saith the son of Sirach, My
soul abhorreth them who sit upon the mountain of Samaria, and
the foolish people that dwell at Sichem, 1.25—27. (See the note
on John iv. 9.) But our blessed Lord did not hate them; for as
they expected the Messiah, so he declared to them, that he was
that Messiah who was to come, John iv. 25, 26. and at his ascension,
commanded his disciples to go through Judea, and Samaria, and
then to the gentiles, Acts i. 8. which they did with good success,
both in the city and the villages about it, Acts viii. 5. 25. though
107
Justin Martyr doth inform us, that through the delusions of their
‘two famous magicians, Simon Magus and Dositheus, they became
the worst of Christians, Apol. ii. p. 88.
5. SAMos was an island in the Icarian Sea, of which the Scrip-
ture only saith, thatPaul passed by Chios to Samos, and thence to
Miletus, Acts xx. 15. It had its name, saith Bochart,’ from the
high rocks there, named ‘2W, and was famous among the heathens
for the worship of Juno, and for the earthen vessels there; for —
Pherecydes, the master of Pythagoras, who foretold ati earthquake
that happened there, by drinking of the waters; for the birth of
Pythagoras, who was Vir ortu Samius, saith Ovid," and for one of
the Sibyls, called Sibylla Samia, and for a place called by Plutarch,
Samiorum Flores, where they did xa’ iepBodiy rpuddy,? commit
all manner of lewdness with women.
6. SAMoTHRACIA, an island in the Agean Sea, near Thracia,
where Hebrus falls into the sea, was so called, saith Eustathius,'
mpdc ayridiacrodiy rpvpgr, by way of distinction from the Ionian
Samos, and from another mentioned by Homer, and called Ce-
phalenia. Here the Dii Cabiri," or great gods, mentioned in the
scholiast upon Apollonius, were worshipped, into whose sacred
ceremonies they who were initiated were esteemed more holy and
just, and even secure from shipwreck, as also of preservation in
all dangers whatsoever. See Bochart’s Canaan, lib. i. cap. 12. and
Lloyd in voce.
7. Sarepta, Luke iv. 26, was a city of Sidon, betwixt that city
and Tyre; it had the name Zarephath, as being a conflatory for
the boiling of metals: it was the place where Elijah dwelling, was
preserved by the widow’s cruse of oil, and barrel of meal, that
wasted not, 1 Kings xvii. 9. Josephus* saith, the three years
drought which occasioned his going thither was mentioned by
Menander.
8. SARON, mentioned Acts ix.35. was a spacious, champaigne,
or fertile vale, betwixt Lydda and the sea, having several villages
in it; it was so called from Sharra, to let loose, because there
they turned out their cattle, and is famous among the rabbins for
its wines.
9. SgeLxEucIA, a city not of Mesopotamia, Cilicia, or Pisidia,
but of Syria, was the first city to which Paul and Barnabas came,
when they were sent on a peculiar temporary mission, by the di-
rection of the Holy Ghost, Acts xiii. 3, 4.
10. SicH&£m was, saith Josephus,’ the metropolis of Samaria,
built at the foot of Mount Gerizim; on which mount, hanging over
Samaria, they had a temple at which they offered all their sacri-
fices. This temple was* there built by Sanballat, for his son Ma-
nasseh, chased away by Nehemiah, because he would not put
away the daughter of Sanballat. This temple was, after it had stood
two hundred years, destroyed by Hyrcanus, and never was rebuilt
in the same place; but that which they called the holy mount re-
maining, and being in their Pentateuch (here differing from the
Hebrew text), the place where God commands the Jews to set up
an altar; (not on Mount Gerizim, as the Samaritan copies have
it, but on Mount Ebal, Deut. xxvii. 4, 5.) this they allege to justify
their building a temple there ; and here they had still their altar for
sacrifice, which made the schism betwixt them and the Jews. This
controversy seems to be decided by the Psalmist, saying, He chose
not the tribe of Ephraim (where that mountain was), but he chose
the tribe of Judah, and the Mount Zion which he loved, and there
he built his sanctuary, Psal. Ixxviii. 67, 68. and is more certainly
decided in favour of the Jews by Christ, John iv. 22. It was built
ina valley betwixt Mount Gerizim and Ebal, in the tribe of Ephraim ;
was eight miles distant from Samaria, had its name from Shechem
the son of Gilead, Numb, xxvi. 31. and was after called Neapoli,
Plin. lib. v. cap. 18. :
11. SipoN is, by Josephus,* thought to have had its name
from Sidon the son of Canaan; but Trogus saith, it had its name
a piscium ubertate, from the abundance of fishes, the sea upon
which it lay, say the Hebrews, abounding with them: accordingly
the Hebrew Said, from which it is derived, signifies fishery, or
** Ne quis tractus inire, negotiationes, aut mercataras quaslibet exercere per-
mittat.” Conoil. Constant. Sess. 45. Bin. tom. vii. 1121.
1“ Sed et Aartivos nomen habet sexcentoram sexaginta sex numerum, et est valde
verosimile, quoniam novissimum regnam hoc babet vocabulam, Latini enim sunt qui
nance regnant.” Lib. v. cap. 30. p. 449. col. 1.
™ Bochart. Canaan, lib. i. cap. 2. Laert. lib. ix. p. 579.
® Antiq. lib. i. cap. 12. © Ep. ad Evag. tom. iii. F. 14. D.
¥ Jos. Antiq. lib. xiii, cap. 18.
4 Canaan, p. 406. 408, ¥* Metam. lib. xv. * Athen. lib. xii. p. 528.
t In Dionys. p. 108. Vide Bochart. Canaan, lib. i. cap. 8.
«Strabo, lib. x. p. 325. from "5, Validus. Diod. Sic. lib. v. p. 224, Mar-
sham, p. 125. et p. 35, 36. 39.
* Lib, viii. cap, 7. p. 286. y Lib. xi. cap. 8. p. 386.
2" Em) rod Xapuly Opoug rou Kata Thy Zapaagiav, 8 viv drrwy dean Eon ifnrdrarov.
Antiq. lib. xi, cap. 8. p. 383—385. Nehem. xiii. 28, :
@ Antiq. lib. i, cap. 7. p. 14 lib. xviii. cap. 3.
02
108 A TABLE OF ALL THE PLACES
fishing; and Bethsaida is a place of fishing, and it was afterward
called Saida: I came to Saida, the greatest of cities, saith Benja-
min in Itinerario. The men of Sidon being great shipwrights,
were famous above other nations for hewing and polishing tim-
ber, there being none who were skilled how to hew timber like the
Sidonians, 1 Kings v. 6. One of the gods of the Sidonians, men-
tioned in Scripture, is Ashtaroth, Judg. ii. 13. 1 Kings xi. 5. a
goddess, by Philo Biblius, Theodoret, Nicetas, and Procopius
Gazeus, called Venus;" as also say the Greeks, and Cicero.
Hence she had her whores to minister to them who committed
whoredom in her service.
12. Of the tower and pool of Siuoam. The fountain of Si-
loam, saith Josephus,* was a sweet and large fountain on the
west of Jerusalem, without the wall, and its waters bending to-
wards the south, ran all along the south of Jerusalem without the
wall, but at the east side came within the lower Jerusalem, and
made the pool of Siloam or Bethesda, mentioned John v. 2. 9.11.
and near it, towards the west, stood the tower of Siloam, which fell
upon the eighteen persons, Luke xiii. 4. so proper was the men-
tion of men, slaughtered whilst they were offering sacrifice in the
court of the temple, and in the lower city, -by a tower falling on
them, to the very same thing befalling the Jews at the destruction
of Jerusalem. See the note there.
15. SINAI was a mountain in Arabia Petreea, where the law was
given; it had two tops, the one lower, called Horeb, or, the mount
of God, Exod. iii. 1. where he appeared to Moses in a flame of fire
in a bush: this Horeb is therefore, by St. Stephen, Acts vii. 30.
and by Josephus,’ called Sinai, who also saith, ddfav éyew évdua-
rplPew arg 7d Ocioy, it was believed the Divinity resided there,° and
therefore other shepherds durst not feed upon it: the other top of
Sinai, where the law was given, was a very high mountain, saith
Josephus,‘ to the top of which one could scarce see, and was ac-
counted religious, it being thought that the Divinity dwelt there
also. That here, afterward, dwelt the Hagarenes, and had houses
cut out of the rock, see Bochart. Phaleg. lib. iv. cap. 27. p. 312.
and the note on Gal. iv. 25.
14, Sopom was the chief of the Pentapolitan cities, and there-
fore gave the name to the whole land; it was burnt, with three
other cities, by fire from heaven, for their unnatural lusts; of the
truth of which, we have, from the heathens, the testimonies of
Strabo, Diodorus Siculus, Tacitus, Solinus; from the Jews, the
testimonies of Josephus, Philo, and the book of Wisdom; of which
see the note on Jude, ver. 7.
15. SYRACUSE was a city seated on the east side of the island
of Sicily, built by Archias the Corinthian, saith the scholiast upon
Pindar,* out. of four cities which he overthrew, and turned into
one: it is called by Pindar, Meydda édcc Lvpdxoveat, it being the
most noble city, not only of Sicily, but of all-Greece; six miles
in compass, saith Strabo:® it is called by Ausonius, Quadruplex
Syracuse, as being divided into four parts, Acradina, Tyche, Nea-
polis, and the Island; to which Strabo adding Epipolus, calls it
Pentapolis: the first of these contained in it the famous temple of
Jupiter; the second was called Tix, because it had the temple of
Fortune init; and surely fortune fayoured them, since when the
Romans took the city, they found, say Livy‘ and Plutarch, more
riches in it than they did in Carthage. In that part called Neapo-
lis was a great amphitheatre, and a wonderful statue of Apollo, in
the midst of a large square. In the isle of Ortygia was Hiero’s pa-
lace, two temples of Diana and Minerva, and the famous fountain
of Arethusa; and this, saith Strabo, was the only part which Au-
gustus rebuilt, after it had been destroyed by Marcellus. Archi-
medes, who, by his mathematical engines, had much galled the
Romans, was slain in the storming of it, while he was intent upon
his figures, as Livy and Plutarch say. Ibid.
16. SyRIA, among the ancients, viz. Justin, Herodotus, and
Strabo, was as large as Assyria, they being after called Syri; but
Syria,’ properly so called, is either taken largely, so as to com-
>" Ovopaa 88 roiir0 hig "Agpgodizns, aitiy ydp xarsiow ‘Acrdprm. Q. 5. in 4. Reg. Procop.
in 2 Kings xiii. 7. Nicet. in Gregor. p. 483. “Acraern fh mag’ Exrnew ‘Adgodizn.
Suid. Venus: 4ta Syria, Tyroque concepta, que Astarte vocatur. De Nat. Deorum,
lib. iii. N. 41. °
© De Bel. Jud. lib. vi, cap. 13. 4 Antiq. lib. ii. cap. 5. p. 60. B.
¢ Ibid: C. f Ib. lib. iii. cap, 4. & Pyth. 2. 1. h Lib. vi. p. 168.
*« Capte Syracuse in quibus prede tantum fuit quantum vix capta Carthagine,”
&e. Lib; xxv. cap. 31.
* In M. Marcello, p, 308. E. See Bochart, Phaleg. lib, ii. cap. 3, p. 81,
prehend Pheenicia, and the Holy Land, and so it is bounded on the
west with the Sicilian Sea, on the east with Euphrates and Arabia -
Deserta, on the north with Cilicia, and on the south with Arabia
Petrea, and had, in ancient times, for its capital city, where the
resident resided, Damascus, and afterward Antioch of Syria.
n the New Testament it always seems to signify Syria in the stricter
sense, as it is distinguished from Judea, Matt. iv. 24, 25. and
from Phenicia, Acts xxi. 2, 3. in which sense it is also used by
Ptolemy, who divides Palestine from it ; by Strabo," saying, ’Ev-
revOev Lupia cai Dowwixn, then comes Syria and Pheenice ; by Pliny,"
who saith, “ Syriam circumfundi Phenice,” Syria is. surrounded
by Phenice ; and by Dionysius, P. V. 904, 905. who places Syria,
properly so called, in the continent, and Pheenicia in the tract
along the sea: hence the proverb in Suidas; Lipo xpdc Doivuxac,
i, e. One deceitful nation against another.
17. Syro-PH@NICIA is only mentioned in the history of the
woman’s daughter, called a woman of Canaan, Matt. xv. 22. but
a Greek and a Syro-Phenician, Mark vii. 26. a Greek because she.
was of their religion, and used the Greek tongue; the Greeks
being mingled with the Syrians, saith Josephus;° a woman of
Canaan, because Phoenicia was also called Canaan (see the notes
there) ; a Syro-Pheenician, as being of that part of Phoenicia, which
lay betwixt Syria properly so called, and Pheenicia by the sea-side ;
and which was called also, saith Bochartus,? Celosyria, and con-
tained Heliopolis, Chalcis, and the tract of Marsya, Damascus,
and Alala. Hence of Damascus, Justin Martyr’ and Tertullian*
say, that it belonged to Syro-Pheenice.
1.TRES TABERNZ. Of these, and of Appii Forum, not be-
fore mentioned, see the note on Acts xxviii. 15. And that they are
not ill translated taverns, or places of reception, I gather, not
only from Isidore Pelusiota,* and QC&cumenius,‘ who call them
mavcoxeia 7) Karndeia, but also from Zosimus," when he saith,
Severus was strangled at the place called the Three Taverns, by
men placed there by Maxentius for that purpose.
2, T1BERIAS was a city* built by Herod the tetrarch, in Ga-
lilee, near the lake of Gennesaret, and so called in honour of Tibe-
rius Nero: Hegesippus says it was but two miles from Magdala,’
-and was the same with Cinnereth: the privileges he gave to the
inhabitants of the place, made it grow to be one of the prime cities
of the lower Galilee, where were thirteen synagogues, and an
academy ; here was the last session of the Sanhedrin, and here
the Talmud was collected. Of the sea of Tiberias, see in Genne-
saret. 4
3. TARsUs was a city of Cilicia, Acts xxi. 39. the metropolis,
and most renowned city, which, saith Josephus,’ gave name to
the whole country: the mother of cities, saith Solinus ;* celebrated
among the Romans, for being, saith Pliny, Libera Civitas, and
having the freedom of a Roman colony, or the highest privileges,
under Julius Cesar and Octavian, and the very name of Juliopo-
lis: see the note on Acts xxii. 28. Among the Jews, it was famous
for being the place whither Jonas designed to fly, and the metro-
polis of that country, where many of them, saith Philo, dwelt;
among the Christians, for being the place where St. Paul was born:
in fine, it was a city very rich and populous, where was an academy
furnished with men so eminent, that, as Strabo” saith, they ex-
celled in all arts of polite learning and philosophy; even those of
Alexandria, and Athens, and Rome itself, were beholden to it for its
best professors.
4, THESSALONICA, was the metropolis of Macedonia; see the
note on Phil. i, 1.a noble mart, and a city, which, saith Strabo,°
is the most populous of all Macedonia: it is, saith Pliny,’ a free
city, and had in it a synagogue of the Jews, they living, saith
Philo,* in Macedonia and Thessaly. The inhabitants of Thes-
saly, saith Atheneeus,‘ were given to luxury and dissoluteness,
™ Lib. ii. p. 81. ® Lib. y. cap, 12.
© Antiq. lib. xviii. cap. 12. p. 649. P Bochart. Canaan, lib. i. cap. 1. p, 365.
4 Adpacnos viv mpocvertunras ri Sueapoiien Asyeutvn, Dial. cum Tryph. p. 305.
¥ « Descripta est in Syrophoenicen ex distinctlone Syriarum.” Lib, ady. Jud, cap.
9, et contr. Marcion, lib, iii, cap. 13.
8 Isid. lib. i, Ep. 337. t Gicumen. in locum.
“9 Tela Kaamhsia hh mgornyopla, Hist. lib. ii. ed. Steph. p. 47.
x Jos. Antiq. lib. xviii. cap. 3, ¥ See Berkel. in Steph.
2 Antiq. lib.i. cap. 4. p. 15. & Cap. 47. » Cap. 14. p. 463.
°'H viv udriore rev dddrwy sbavdeet. Lib, vii. p, 223.
4 Liber conditionis, lib. iv. cap, 10, © Leg. p. 798.
Lib, xiii, p. 607, 14. p, 663.
ra
_—
MENTIONED IN THE NEW TESTAMENT.
and by their luxury invited the Persians into Greece : their maidens
and women also danced naked, as their custom was: which things
might give occasion to those instructions of the apostle to them,
to avoid fornication, and to possess their vessels in sanctification
and honour, and not in the lusts of concupiscence, as did those
nations which knew not God, 1 Thess. iv. 3—5. To this church
St. Paul wrote his two first Epistles.
5. TROAS was a country and city in lesser Asia, where St. Paul
came to preach Christ's gospel, and had a door opened to him of
the Lord, 2 Cor. ii. 12. Strabo% and Ptolemy place the city in
Phrygia Minor. It is, by St. Jerome, said to be the same with
Troy, celebrated in the works of Homer. It was, saith Pliny," a
Roman colony.» ~
6. TRACHONITIS was a region and tetrarchy, or rather part
of a tetrarchy, in Syria, anciently called Argob, Deut. iii. 14.
It lay north of Perea, and east of Batanea, and was so called, saith
G. Tyrius, from dragons, or secret lurking-places, in which this
country abounded, the inhabitants living upon robbery,’ till they
were restrained by Herod.
7. TROGYLLIUM, Acts xx. 15, is a promontory, saith Strabo,*
as it were the foot of Mount Mycale, opposite to, and five miles
from, Samos; to which Paul coming, goes on to Trogyllium, to
harbour there: there was also a town there of the same name,
mentioned by Pliny, lib. v. cap. 29. p. 295. ‘
8. TyrxE and S1pon. These two places being so often mentioned
in Scripture together and lying but two hundred stadia, saith
Strabo,' that is, twenty-five miles, asunder, I shall speak of them
both together.. And, :
Ist, As to antiquity, though it be certain that, as Strabo saith, ™
both these cities were réAat évdofor kat Aaprpal, of old, illustrious,
and renowned cities, insomuch, saith he, that they were incom-
parable for greatness, splendour, and antiquity; though Tyre be
styled by Dionysius the Ogygian, and by the poets, the Cadmean
Tyre; and by the prophet, the city whose antiquity is of ancient
days, Isa. xxiii. 7, yet was Sidon much the elder: for, (1.) though
Homer ® mentions Sidon, and speaks of the Sidonians as woAvéai-
daro, excellent -artificers, he hath not one word, saith Strabo,°
of Tyre, or the Tyrians. (2.) Trogus, in Justin,” saith, that
after many years, the Sidonians being overcome. by the king of
Ascalon, and beaten to their ships, built Tyre the year before the
Trojan war, i. ¢. saith Josephus,* two hundred and forty years
before Solomon began to build the os ; hence most interpreters
conceive that Tyre is called the daughter of Sidon, Isa. xxiii. 12.
(3.) We read of Sidon, the first-born of Canaan, Noah’s grandson,
who was the builder of Sidon, as Josephus’ saith; see Gen. x. 15.
and read of Sidon as the border of Canaan, ver. 19. but we read
nothing of Tyre, at least tillit be mentioned by Joshua, xix. 29.
2dly, Sidon, at least for a long time, excelled Tyre in greatness,
whence it is styled Sidon Rabba, the great, Josh.xi. 8. and xix.
& Lib. xiii. p. 400. b Lib. v. cap. 30.
i "Ey Ze +3 Ancrevew owenrempabvouc, nat lov obx GAA Exovrac, Joseph. Antiq. lib.
xy. cap. 13, p. 539. E. F.
& Lib. xiv. p. 438. 1 Lib. xvi. p, 521.
ail. ¥. © Ibid,
4 Antiq, lib, xviii, cap. 3, p. 259.
m Ibid, p. 520.
P Lib. xviii. cap. 3,
¥ Antiq. lib. i, cap. 7, p. 14
109
28. Mela saith, that before it was taken by the Persians, it was,
“* maritimarum urbium maxima,” the greatest of maritime cities.
Diodorus Siculus,* having made mention of the city of the Ar-
vadians, the Sidonians, and Tyrians, i. e. Arvad, Sidon, and Tyre,
as the Pheenician Tripolis, he adds of Sidon, that t rAobrw 2 cai
Taic GdAace xopnyelare H wdALG TOAD mpOEIxE THY Kara Tihv Dowikny
rodewy, for riches, and other provisions, it far exceeded the other
cities of the Phenicians, that city having long quietly enjoyed that
trade which brought in these riches; whence, to live quietly and
securely, is to live after the manner of the Sidonians, Judg. xviii.
7. Moreover, in skillin astronomy and arithmetic, and all the
arts of merchandise, in philosophy and philosophers, Strabo *
makes them évajuAdor, emulous, or equal in comparison, and saith
the Greeks had their philosophy from them. Hence both of them,
in Scripture, are represented as very wise, Zech. ix. 2. Ezek.
xxvii. 8,9. But then,
4thly, Tyre is to be preferred before Sidon for strength, as
being built in the sea, four furlongs from the land, till Alexander
joined it to the continent, whence it is called the strong city,
Josh. xix. 29. and after Sidon suffered by the Persians, it excelled
in riches, it being styled the crowning city, as sending crowns of
gold to kings, and*being the city whose merchants were princes,
and whose traffickers were the honourable of the earth, Isa, xxiii. 8.
Hence Q. Curtius saith,* that in the time of Alexander, it was
memorable above all other cities of Syria and Pheenicia, for splen-
dour and greatness. They are mentioned in the New Testament, as
places, to whose coasts Christ resorted, Matt. xv. 21. sometimes
as people who resorted to him from their coasts, Mark iii. 8. and
sometimes to upbraid the cities of Chorazin and Bethsaida, lying
eastward of them, as being more incredulous, Matt. xi. 21, 22.
To speak something of Tyre in particular, it is to be observed,
that there was.’ Old and New Tyre: the Old Tyre, mentioned
Josh. xix. 29. and called Paletyrus, was built upon the continent;
whence they of New Tyre tell Alexander, that there was’a place
without the city called Pletyrus where he might sacrifice to Her-
cules; it was, saith Strabo,’ distant thirty furlongs from the other
Tyre, which was four furlongs within the sea; hence saith God to
her, by the prophet, Thy borders are within the sea, Ezek, xxvii.
4. She sent colonies, saith Curtius,* “ pené orbe toto,” almost
through the world, viz. to Carthage, Utica in Africa, to Thebes
in Beotia, and Gades in Spain, whence it was accounted the mart
of the world. They also worshipped, besides Hercules, the god-
dess Astarte at Memphis; whence Herodotus saith,” the Tyrians
had there the temple £évne ’Agpodirne, of Venus the stranger, to
distinguish her from that Venus whom the Egyptians worshipped.
Though, in speaking of the places near the sea of Gennesaret,
or Tiberias, I have followed Dr. Lightfoot; yet because he is
singular in the situation of them, I have left them in the map,
as they are ordinarily placed by others.
8 Lib. xvi. p. 531. Z *P. 533. 4 Ibid.
x“ Claritate et magnitadine ante omnes urbes Syriz Phoenicesque memorabilis.”
Lib. iv. cap. 2.
y Q. Curt. lib.iv. cap, 2, Justin. lib. xi. cap. 10.
% Lib, xvi. p. 521, ® Lib. iv. cap. 4. > Lib, ii, cap, 112.
AN
INDEX
OF
GREEK WORDS AND PHRASES
EXPLAINED IN THE
COMMENTARY ON THE FOUR GOSPELS AND THE ACTS OF THE APOSTLES.
A
*ATAoO's, Matt. xix. 17.
&yyedog avrov, Acts xii. 15.
dyopaio: &yovra, Acts xix. 38.
adexia, John vii. 18.
&duvarog, Acts xiv. 8. -
aipeotg, Acts xxiv. 14,
axovew, Acts ix. 7.
&xovovrec ovK axovew, Matt. xiii. 10.
axpidec, Matt. ili. 4.
&dadéfo, Mark v. 38.
aXdexrpvogwvia, Matt. xxvi. 34.
&Anbic, John vi. 55.
é&AG, immo, John xvi, 2.
ra &\Adrpea, Luke xvi. 12.
d&paprwddc, Matt. ix. 13,
avayxacoy siceOciy, Luke xiv. 23.
dva:deia, Luke xi. 3.
dvagayéyrec riv Kixpor, Acts xxi, 3. xxiv. 1.
kapol dvawitewc, Acts iii, 19.
average, Acts xxii. 24.
dyrAapPavecOa, Luke i. 54.
dvropbadpeiy, Acts xxvil. 15.
avwbey, Luke i. 3. John iii. 3,
adraurtiy, drxairnocc, Luke vi. 30.
draxOijva, Acts xii. 19.
aredrigew, Luke vi. 35.
dréore\ey, miserat. John xviii. 24;
droxaftoraveic, Acts i. 6.
xXpdvar drokaracracews Tayrwy, tempora ex-
hibitionis omnium, Acts iii. 21.
droxpeic, Luke xiv. 3.
droxpivoua, Acts iii, 12.
drodveyv, Luke ii. 29.
dxoorepeiv, Mark x. 19.
drooroparifey, Luke xi. 53.
dpvéopar, Acts iii, 14.
ag’ huspGy dpyaiwy, Acts xv. 7.
thy apyiv, John viii. 25.
dpyopa, Mark ii. 13.
dovapxat, Acts xix. 31.
éxt ro abré, Acts ii. 1. 44.
Kara ro abro, Acts xiv. 1.
dt abrov pro év abrg, Acts iii, 16.
ax aivoc, Luke i. 70.
B
BdpBapor, Acts xxviii. 2,
Bacavifw, Matt. viii. 29.
BeedZeBovdrA, Luke xi. 15.
r
Tap, autem, Acts viii. 40.
yéveowc, Matt. i. 1.
yupvoc, John xxi. 7, Mark xiv, 61.
A
Astoatmovia, Acts xvii, 22.
oekia rijc dvvdpewe Matt, xxvi. 64.
dcaxpive, Acts xv. 8.
duavicavrec Tov xAovv, Acts xxi. 7.
dtaceey, Luke iii. 14.
Scaoropad E\Afvwr, John vii. 35.
cxoropeiv, Matt. xxiv. 61.
Soxéw, Matt. iii. 9. .
édogdoSn pro dofacSjcerat, aorist. pro futuro,
John xiii, 31,
ph divacSa, Mark ii. 19.
ei Ouvaroy, Matt. xxiv. 24. ;
Séover, impersonaliter, Luke vi. 38.
E
*Eay, quando, John xii. 32.
ei, quod, John ix. 25.
ei, formula jurandi, Mark viii. 12. optandi,
Luke xii. 49.
eic pro éy, John i. 18.
éxxaxeiy, Luke xviii. 1.
éxNelrecy, Luke xvi. 19.
mpocevx?) exrevijc, Acts xii. 5,
éy éuol, me, Luke xii. 8.
évéxw, Mark vi. 19.
ra évévra, Luke xi. 41.
évroc tpav Kal év tpiv, Luke xvii, 21.
ékéorn, Mark iii. 21.
téodoc, Luke ix. 31.
é£opxigw, Matt. xxvi. 63.
éfovoia, John i. 12.
éfovalay exe, John xix. 11.
éLwpodsynoe, Luke xxii. 6.
txeira, idcirco, Matt. vii. 5.
éxevodrnc, John xxi. 7.
émBadwy &kae, Mark xiv. 72.
Zonpoc, Matt. ili. 1.
6 épydpevoc, Matt. xi. 3.
éxw, Matt. xiii. 12.
Z
Zw), John x. 10.
Abyia Zevra, Acts vii. 38.
H
*H pro pa\oy 3}, Luke xviii. 14.
obx joe, Acts xxiii. 5. :
ri ity Kaé cot, Matt. viii, 29. Mark v. 7.
8
*Aortioe rp Oey, Acts vii. 20.
dyvoory rp Oep, Acts xvii. 23.
5 I
"Trewe cor, Matt. xvi, 22. ©
iva, quando, John xvi. 2.
K
Kai, duplex, John ix. 37. «al, quia, xy. 6.
sed, John vii. 11. cat, tune, Mark iy. 13.
ideo, Luke ix. 33. »
kadécover, personale pro impersonali, Matt.
i, 23.
karaduixery, Mark i. 36.
karakuptever, KareLovoragew, Matt. xx, 35
karapovac, Luke ix. 18.
caryxnorc, Luke i. 4.
kareiowdoc, Acts xvii. 16.
Kepdiicar Thy UBpw, Acts Xxvil. 21.
kepada, Mark xii. 4,
keyaprropéyn, Luke i. 28.
koweiv, Acts x. 15.
kplyw pro karaxptvw, John viii. 15.
kwporddecc, Mark i. 8.
A
TIpoc xévrpa AakriZey, Acts ix. 5.
Aarpelay xpoogépev, John xvi. 2.
Astrouvpyeiv, Acts xiii. 2.
M
Mayo, Matt. ii. 1.
praxaptoc, Acts xxvi. 2.
p@dQov, sensu negativo, Mark xy. 11. John
iii. 9.,
peOvev, John ii. 10. =f
7d peratd odBBaroy, Acts xiil. 41.
perewpiZecSar, Luke xii. 29.
pijrore, Matt. xxv. 9. a
pdroc dvixdc, Matt. xviii. 6.
N
Nai, particula obsecrandi, Matt. xv. 27-
vewkdpoc, Acts xix. 35.
vonizerSa, Acts xvi. 13.
INDEX OF GREEK WORDS AND PHRASES.
EnpatvecSat, Mark ix, 18. ©
, 9
Ovéapev, John iii. 2.
oixovpévn, Luke ii. 1.
évopara, Acts i. 15. ;
are, sed, Matt. vii. 14. pro diért, Mark ix. 11.
ért, non causam, sed consequentiam indi-
cat, Luke vii. 47.
ov ydp, John x. 26. ‘
2 ovpavod, pro év Sic ovpavoic, Luke xi, 13.
otrwe, John iv. 6.
égedérnc, Luke xi, 5.
é$0adpde drove, Matt. vi. 22. Luke xi. 84.
évia Neri, Matt. xiv. 23.
Il
Tladcyyevecia, Matt. xix. 28.
rapapidzev, Luke xxiv. 29.
rapafudzecSa, Acts xvi. 15.
mapaon}, Luke xiv. 7.
mapbévoc, Matt. i. 23.
mapouxety, Luke xxiv. 18.
zy roic rov warpéc pov, Luke ii. 49.
mepiepya, Acts xix.19,
mjonc, Nom. pro genitivo, John i. 14.
xAnpogopia, Luke i. 1. John i. 16.
érwc mnpwO7, App. to Matt. ii.
mouiv, Matt. xx. 1.
mpoc, contra, Mark xii, 12.
mpoc rac wept Madpay xat Mapidy, John
xi. 19 BE ilo
apocevyi}, locus orationis, Luke vi. 12.
xpwrn, prior, Luke ii. 2.
mpwréroxoc, de unigenito, Matt. i. 25.
arvéa kai dvarrvéa, Luke iv. 17.
moypy vibacSa, Mark vii. 3.
?
‘Pipa dpyor, Matt. xii. 36.
phocev, Mark ix, 18.
z
LdPGBarov devreporpwrov, Luke vi. 1.
okavoadiZeaSau, Matt. xviii. 6.
oraparrev, Mark ix. 20.
arepporoyoc, Acts xvii. 18.
ornpilew xpdowmor, Luke ix, 51.
cvxodaryriaa, Luke iii, 14.
ov iZwv, Acts ii, 22.
qupmAnpovadar, Acts ii. 1.
ovvahisépevoc, Acts i. 4.
cuvexdmucay, Acts viii. 2.
ouvévat, Matt. xiii. 9.
ovyrpiBw, Mark xiv. 3.
rove awkopévove, Acts ii. 47.
cwtew, cvlecSat, cwrnpia, Acts iv. 12,
T
Tazeivwoic, Luke i. 48.
réXetoc, Matt, xix. 21.
A
111
‘répara kat onpeia, Acts ii. 19.
reraypévat sic Lwi)v aidvoy, Acts xiii, 48.
rnpsiv ANé-youe pov, John xv. 20.
zi pro dia 7, Mark ii, 16,
rt éuot Kal cot, John ii. 4.
Typ), Acts xxviii. 12.
érporopdpycer, Acts xiii. 18.
iy
To ipérepov, Luke xvi. 12.
tmeppov, Actsi.13. ~
©
Oi PoBotpevor roy Gedy, Acts x. 1.
gwrvetv, John ii. 9,
gwv), Acts ix, 7.
xX
Xdpre dvri xapiroc, John i. 16.
émiPpaddew xetpac, Acts xii. 1.
xwpeiv, John viii. 37. xxi. 25.
xupic guod, John xv. 5.
a
Vx) et yuxhy odoa, Matt. xvi. 25.
riévar rv Wuxi, John x. 18,
a
*Av@ dv, eo quod, Luke xii. 2.
% Goa, Matt, xiv. 15.
&¢ obx Spoudcewe d\Aa BeBaweewc, Matt,
xiy. 5. John i. 14, ;
ooel, Luke iii. 23.
TABLE OF PHRASES
EXPLAINED IN THE
COMMENTARY ON THE FOUR GOSPELS AND THE ACTS OF THE APOSTLES.
A ‘
i
E
THE soul carried into Abraham's bosom, Luke xvi. 22.
The angels ascending and descending on the Son of man, John
i. 52,
As the face of an angel, Acts vi. 15.
B
The beautiful gate of the temple, Acts iii. 2.
To become as little children, Matt. xviii. 3.
In the beginning was the Word, John i. 1.
To believe in, and come to, Christ, is the same thing, John vi. 37.
Born not of blood, &c. John i. 13.
Cc
He came out from God, and went to God, John xiii. 3.
Sit in the chair of Moses, Matt. xxiii. 2.
The children of the prophets, Acts iii. 25,
If I will that he stay till 1 come, John xxi. 22.
The Son of man coming in the glory of the Father, Matt. xvi. 27.
Coming in his kingdom, ver. 28.
The Consolation of Israel, Luke ii. 15.
D
To enter in at the door, John x. 3,
What it is to be drawn of God, Johnyi, 44.
To drink of my cup, Matt, xx, 22.
Eating and drinking used in the spiritual sense by the eastern
nations, John vi. 27.
Their eyes were held, Luke xxiv. 16.
F
His face was to go to Jerusalem, Luke ix. 53.
Faith as a grain of mustard-seed, Matt. xvii. 20.
Call no man father, Matt. xxiii. 9.
Flesh and blood hath not revealed this to thee, Matt. xvi. 17.
That which is born of the flesh is flesh, John iii. 6.
My flesh is meat indeed, John vi. 55.
To be born of fornication, John viii. 41.
Full of grace and truth, Johni. 14.
G
The gates of hell shall not prevail against it, Matt. xvi. 17.
The gift of God, John iv. 10.
It is a gift by which thou mightest be profited, Matt. xv. 5.
What it is to be given of the Father, John vi. 37.
If these things be done in the green-tree, what shall be done in
the dry? Luke xxiii. 31.
H
There shall not one hair of your head perish, Luke xxi, 18.
The hand of the Lord was with him, Luke i, 66.
112 A TABLE OF PHRASES, &e.
He that hath ears to hear, let him hear, Matt. xiii. 9.
To be exalted to heaven, and brought down to hell, Matt. xi. 23.
I have sinned against heaven, and before thee, Luke xv. 21.
Thou wilt not leave my soul in hell, Acts ii. 26.
A horn of salvation, Luke i. 69.
To hunger and thirst after righteousness, Matt. v. 6.
I
J am in the Father, and you in me, and I in you, John xiv. 20.
A sabbath-day’s journey, Acts i. 12.
K
You have taken away the key of knowledge, Luke xi, 52.
The kingdom of God, and of heaven, Matt. iii, 2.
I know mine, and am known of them, John x. 14.
L
The least in the kingdom of heaven, Matt. v. 19.
The leaven of the pharisees, Matt, xvi. 6.
In him was life, John i. 4.
To have /ife in himself, John y. 26.
The light of the world, Matt. v. 14.
Lights burning, Luke xii. 35.
They all dive to him, Luke xx. 38.
Lovest thou me more than these, John xxi. 15.
Let your Joins be girded about, Luke xii, 35.
M
The mammon of unrighteousness, Luke xvi. 9.
To give the Spirit by measure, John iii. 34.
It is meat and drink to me, John iv. 28.
A milstone hanged about the neck, Matt. xviii. 6.
Then shall they say to the mountains, Fall upon us, Luke xxiii. 30.
N
Your names are written in heaven, Luke x. 20.
One thing is needful, Luke x. 42.
I can do nothing of myself, John v. 19.
Oo
He opened their understandings, Luke xxiv. 45.
To open the heart, Acts xvi. 14.
He came to his own, Johni. 11.
P
We have piped to-you, and you have not danced, Matt. xi. 17.
To go to his own place, Acts i. 25.
The poor in spirit, Matt. v. 3.
To preach the gospel to the poor, and the acceptable year of the
Lord, Luke iv. 18, 19.
To put his hand to the plough, and look back, Luke ix. 62, 63.
R
Whose sins you do remit, they are remitted, &c. John xx. 23.
A righteous person that needs no repentance, Luke xv. 7.
More joy in heaven over one sinner that repenteth, ibid.
Sons of God, sons of the resurrection, Luke xx. 36.
S
The salt of the earth, Matt. v. 13.
Every sacrifice shall be salted with salt, Mark ix. 49.
Sanctify them by thy truth, John xvii. 17.
I beheld Satan falling from heaven, Luke x. 18.
Whom Satan hath bound, Luke xiii. 16.
Satan entered into Judas, Luke xxii. 3.
Satan hath desired to winnow thee, Luke xxii. 31.
That seeing they may not see, Luke viii. 10.
As my Father hath sent me, so send I you, John xx, 21.
Shake off the dust from your feet, Matt. x. 14.
To shut up the kingdom of heaven, Matt. xxiii. 13.
The sign of the Son of man, Matt. xxiv. 30.
The spirit is willing, but the flesh is weak, Matt. xxvi. 41.
Her spirit returned, Luke viii. 55.
"The stones shall cry out, Luke xix. 41.
To strain at a gnat, and swallow a camel, Matt. xxiii. 24.
The sun shall-be darkened, and the moon not give her light, Matt.
xxiv. 29.
A sword shall pass through thy soul, Luke ii. 34.
T
What it is to be taught of God, John vi. 45.
They were always in the éemple, Luke xxiv. 53.
To tempt the Lord is to distrust him, Matt. iv. 7.
For a testimony to them, Matt. viii. 3.
To lay up treasures upon earth, Matt. vi. 19.
Vv
Every valley shall be filled up, and every mountain be made low,
Luke iii. 5.
The violent take it by force, Matt. xi. 12.
WwW
To be born of water, John iii. 5.
Wisdom is justified of her children, Matt. xi. 19.
He that is not with me is against me, Matt. xii. 30.
Filled with the Holy Ghost from the wom’, Luke i. 15.
By every word of God, Luke iv. 4.
His word was with power, Luke iv. 32.
The Word was with God, John i. 1.
The Word was made flesh, Johni. 14.
The world cannot contain the books, John xxi. 25.
Their worm dieth not, Mark ix, 44.
To worship God in spirit and in truth, John iv. 23.
i i
ON
TABLE OF MATTERS
CONTAINED IN THE
COMMENTARY ON THE FOUR GOSPELS AND THE ACTS OF THE APOSTLES.
rage
A
THE history of the woman taken in adultery defended, John viii. 9.
How they that went into Egypt were seventy ;, how seventy-five,
Acts vii. 14.
By what authority Moses slew the Egyptian, ibid. ver. 25.
Alms are instrumental to procure the pardon of sins, Luke xi. 41.
What anger‘is, and in what cases it is justifiable, Matt. v. 22.
How Annasand Caiaphas were styled high-priests together, Lukeii.3.
Wherein consisted the sin of Ananias and Sapphira, Acts v. 1.
Apostles, when they were called, Matt. iv. 18. 21.
_ Their commission, Matt. x. chiefly respected their second niis-
sion, ibid. ver. 8. ;
. The infirmity of their faith before Christ’s resurrection and as-
: cension, John xx. 9.
They had equally the power of the keys, Matt. xviii. 18.
They only gave the Holy Ghost by imposition of hands, Acts
vili. 15,
The Acts of the Apostles of unquestionable credit,'and a strong con-
_ firmation of the Christian faith, Preface to the Acts.
What were the curious arts, Acts xix, 19.
B
Baptism may be administered to a person incapable of some ends
_ of baptism, provided be be capable of some other ends for
which it also was designed, Matt. iii. 16.
Baptism was ed to the Jews and proselytes, who believed
ready in the: Fatherand the Holy Ghost in the name of Christ;
to the heathens, in the name of the Father, Son, and Holy
Ghost, Acts viii. 37.
See Christ’s baptism, C. Baptism by the Holy Ghost, H, By John,
I. Of infants, ibid.
What binding and loosing imports, Matt. xviii. 18.
Why all the blood, from the blood of Abel to that of Barachias,
_ was to fall on that generation, Matt. xxiii. 35, 36.
Why Booz,’ Obed, and Jesse, begat sons when they were a hun-
dred years old, Matt. v. 1.
What bread signifies in the Lord’s Prayer, and why all are to ask
it day by day, Matt. vi. 11.
The breaking of it in the sacrament-necessary, Matt. xxvi. 26.
The brethren of the Lord were truly so, as being Joseph’s children
by another wife, Matt. xiii. 55.
God himself was present with Moses at the bush, as well as the
* angel, Acts vii. 30. 38, 53.
Cc
Why Azariah, Joash, and Amaziah, are left out of the catalogue of
- the kings of Judah, Matt. i. 8.
The omissions in the genealogy of St. Matthew, ought not to be
imputed to a defective catalogue.
We are not forbid, Matt. vi. to do public acts of charity, nor to
do them so as to be exemplary to others; or that others seeing
them, may glorify God; but only not to do them from a desire
of being praised by men, ver. 1.
The Divinity of Christ proved,
“1. From John i. 1—3. v. 21—23. viii. 58. x. 30: xii. 41. xvi.
7 14, 15. xvii. 5. xx. 28. Luke i. 43.
2. From these words, Thow ‘shalt worship the Lord thy God,
* © and him only shalt thou serve, Matt. iv..10. compared with
John v. 25. and Heb. i, 6. e)-. \Uartw
VOL. VI.
Christ was always religiously worshipped by all Christians, Acts
vii. 59. : :
3. From prayer made to him by all Christians, Acts ix. 14.
4, From his power to raise himself, John ii. 19. x. 18.
5. From his omniscience, John ii. 25. xxi. 17.
Answer to the objections,
1. From the descent of the Holy Ghost upon him, Matt. iii, 16.
2. From his temptation by Satan, Matt. iv. 3.
3. From these words, Why callest thou me good? Matt. xix. 17.
4. From those words, To sit on my right hand, &c. is not mine
to give, Matt. xx. 23, ;
5. From those words, Of that day and hour knoweth no man, no
not the Son, Mark xiii. 32.
G. From those, Ispeck not of myself, John v.19. and, My doc-
trineis not mine, but his that sent me, vii. 16.
7. From those, My Father is greater than I, John xiv. 28.
Lastly, From those, This is life eternal, to know thee the only
true God, John xvii. 3. :
Christ calls God his Father, with respect to his Divine nature, John
v. 19.
Why he is called the Son ofman. How the Son of man is said to
ascend into, and come down from heaven; or come forth from
God, John iii. 18. vi. 62. viii. 42. xiii. 3.
How his body is styled a temple, and how it was raised by himself,
John ii, 19. i
Christ’s prescience, Matt. xxi. 4.
|| Christ. preached not before, but after his baptism, and then not
four, but three years and a half, Postscript to Preface of St. John.
Christ was baptized in his thirtieth year, Luke iii. 28. by immer-
' sion, Matt. iii. 11.
._Christ’s: sermon on the mount; not the same with that, Luke vi.
Matt. v.1. It was spoken to the whole multitude, ibid.
Whether in it he adds to the precepts ‘of the moral law, Appendix
to chap. v.
Why Christ spake in parables, Matt. xiii, 10.
Why Christ was tempted, and that he really, was so, Matt. iv. 1.8.
Christ acted upon earth in the delivery and confirmation of his
message, as a prophet anointed with the Spirit of God, Preface
to St. John, §. 5. ;
Why he spake to those that were healed to conceal his : miracles,
Matt. ix. 30. ; j
His prophetic office proved from his miracles and predictions, con-
firmed, General Preface, and Matt. xxiv. 2.
Priestly office: .
The reasons.of his sorrow in-his.agony, Matt. xkvi. 38.
He died for all; see D. and would have saved them who would not
be saved; seeS. ‘
How he was three days and three nights in the heart of the earth,
Matt. xii. 40.
His satisfaction proved, from Matt. xxiii. 28. 4
The arguments against it, from Matt. xviii. 28. John iii. 16. fully
answered, ibid. See Appendix vi. to Matt. xxvi.
Regal office:
The import of Christ’s session at the right hand. of God, Acts ii. 33,
Arguments for the truth of the Christian faith, Preface to the Acts;
and from the power delegated by Christ to his apostles and ‘the
seventy, to heal diseases, cast out devils, and’ coufer the Holy
Ghost, Matt.x. 1. From his coming at the time when he was
expected by all nations, -Luke ii. 38. aby :
P
114 A TABLE OF MATTERS
How the first Christians had all things common, Acts ii, 44. iv. 32.
They must be charitable to their fellow Christians in distress,
Acts xi. 30.
Circumcision, why not performed till the eighth day, Luke i. 59.
Communion in both kinds necessary, Matt. xxvi. 27.
Auricular confession is not proved from the confession of sins,
mentioned Matt. iii. 6.
Signs of covetousness, Luke xii. 15.
General councils have no right to say, It seemed good to the Holy
Ghost, and us, Acts xv. 28.
D
The psalms of David were written by a prophetical afflatus, Acts
iv, 25, ¢
How Christ was three days and three nights in the heart of the
earth, Matt. xii. 40.
The seven deacons, Acts vi. were not only civil, but sacred officers,
ver. 6. Noargument from the choice of them, that the laity
might have right to choose sacred officers in the church, ibid.
Sins not so properly styled debts, seeing by sinning we rather con-
tract a guilt than a debt, Luke xi. 5.
The demoniacs were truly possessed with evil spirits, and not
diseased persons only, Matt. viii. 31. That there were many
such among Jews and gentiles, ibid.
The Jews did cast out devils, Matt. xii. 27.
All that Christ saith, Matt. xxiv. relates to the destruction of Je-
rusalem, ibid, ver. 3. 34.
The determinate council of God, laid not Judas under a necessity |
_ of sinning, Luke xxii. 22. See Acts xxii. 23.
Christ's disciples were seventy, Luke x. 1. They were inierior to
the twelve, as presbyters are to bishops, they not having the
power to confer the Holy Ghost by imposition of hands, ibid.
How Christ came not to dissolve, but to fulfil the moral and cere-
- . moniallaw, Matt. v. 17.
An instance of Divine appointment without any necessity laid upon
the will, Acts xxiii. 11.
Divorces practised by the Jews for any cause, Matt. xix. 1. God
permitting them to the Jew in some cases rendered him free from
guilt who did it in those cases, and this permission was a dispen-
sation with his own original law, ver. 1. 7, 8.
Christ coming, the doors being shut, how to be understood, John
xx. 12. .
Christ died for the whole world, John iii. 17.
An objection answered, John xvii. 9.
E
Christ speaks of eating his flesh and drinking his blood spiritually
and not corporeally, John vi. 53, 54. git le
The necessity of ecclesiastical government and censure, Matt. vii.
1. xx. 25.
Elders not fixed bishops, Acts xiv. 19. xv. 2.
Christians, not Jews, are styled the elect, Mark xiii. 20.
That John Baptist was the Elias which was to come, and that no
other is to be expected, Matt. xi. 14.
’ .The word Emmanuel, \sa. vii. 14. truly belongs to Christ, but doth
not necessarily prove his Divinity, Matt. i. 23.
Christ’s words and actions, Matt. ix. 24. Mark vi. 48. Luke xxiv.
28. afford no argument for eguivocation or dissimulation.
The effect of excommunication according to the Jews, Johnix. 22.
F
Signs of little faith, Matt. viii. 26.
False Christs and false prophets, according to our Lord’s predic-
tion, Matt. xxiv. 5. 24.
Christ's fasting forty days makes nothing for our Lent-fast, Matt.
iv. 2. Lukeiv. 2.
Fasting on Wednesday and Friday, why, Matt. xxyi. 14.
Signs of having the devil for our father, John viii. 44.
Why Felix trembled at St. Paul’s discourse, Acts xxiv. 25.
What jfig-tree it was that Christ cursed, and why he did so, Mark
ix. 13.
The first shall be last, and the last first, relates to the calling of
the gentiles, and the rejection of the Jews; and the murmuring
against them who received a penny and wrought but one hour,
is the murmuring of the Jews against the gentiles, Matt. xx. 1,
The story of the two brazen statues erected by the woman who had.
the flux of blood, is improbable, Matt. v. 26.
What the prayer for forgiveness of Sins supposes, and what for-
giveness of our brother's trespasses is required, Matt. vi. 12. 14.
G
That St. Matthew had his genealogy from the authentic records of
the Jews, Matt. i. 14.
Nothing in Scripture is absolutely, and in the singular number
called God, to which the Divine nature doth not belong, John
1. 1.
The God of Israel was owned by the heathens, asa God above all
others, Luke i. 76.
God gives men their good things, in which they place their’ happi-
ness, and so it is not of God, but of themselves, that they have
no other happiness, Matt. vi. 2. ;
Civil government not forbid to Christians, Matt. xx. 25.
Guardian angels not proved from Matt. xviii. 10. or Acts xii. 15.
H
God's hand oftentimes refers not to his power, but to his wisdom
and providential dispensations, Acts iv. 28.
The Jews not commanded under the Old Testament to hate their
enemies, Matt. v. 43. wiK
The heart is said to be hardened when it yields not to sufficient
evidence, and this is oftentimes only a sin of infirmity, Mark
viii. 17. Acts xix. 9.
The heathens held the gods to be of human shape, Acts xiv. 10.
xvii. 24, and that they were to be worshipped in images, ibid.
They crowned their gods and their sacrifices, Acts xiv. 13. God
left not himself without a witness that he was the author of their
blessings, and was placable to them that turned to him, Acts
xiv. 17. xvii. 27. They allowed no strange gods, but required
all men to worship the gods of their own country, and after
their manner, Acts xvi. 21. xvii. 6. They allowed self-murder,
ver. 27. ;
Who were the Hedlenists, Acts vi. 1. xi. 20.
Why Herod slew the children from two years old and upward,
Matt. ii. 16. ’ if Sh
The judgments of God upon Herod, Herodias, and her daughter,
Matt. xxii. 16. ’
The Holy Ghost was promised, but not given, before Christ's as-
cension, Luke xi. 13. :
To what end he was given to the holy apostles, Actsi. 5.
All the hundred and twenty received the Holy Ghost, Acts ii, 1.
iv. 31.
How the Holy Ghost made overseers of the flock, Acts xx. 28.
The Divine essence of the Holy Ghost, Acts v, 4. ,
- Baptism of the Holy Ghost, what, Acts i. 5.
The three hours of prayer among the Jews, and the canonical
hours of the Christians, Acts iii. 1,
I, J.
_ Jechonias, Matt. i, 11. is not the same person with Jechonias, ver.
12. but is Jeoiakim, Matt. i. 11.
The Jews did cast out devils, Matt. xii. 27. they used magic and
sorcery, Acts xiii. 6. xix. 13.
How far they had the power of life and death in Christ’s time;
see L. ’ ;
They best good ground to hope for a resurrection of the body;
see R.
They expected the kingdom of heaven as having Abraham for their
father, Matt. iii. 9. © ;
The doctrine of the Platonists and Pythagoreans concerning the
pre-existence of souls obtained among the Jews, John ix. 2.
Some Jews held circumcision necessary to the salvation of the gen-
tiles,others not, Acts xv. 1.
Why Claudius commanded the Jews to depart from Rome, and
when, Acts xviii. 1.
The reason of the zeal even of the Jewish converts for the law,
Acts xxi. 20. t
Their disciples sat at the feet of their masters, Acts xxii. 3.
Their bloody zeal, Acts xxiii. 12., xxv. 3. ;
The worship of the true God by an image, is idolatry, Acts vii, 41,
The infallibility of the church not proved from Matt. xvi. 18. xviii:
15. 18. xix, 19. absolutely condemned from those words, Call no
man rabbi, father, guide, on earth, Matt. xxiii, 8—10._
St. John the apostle, and not Cerinthus, was the true author of
the gospel that bears that name, Preface, when and why it was
written, §. 3, 4.
ve Se
IN THE FOUR GOSPELS AND THE ACTS.
The last chapter of St. John’s Gospel was written by himself, John
xxi. 24, xx. 23.
John the Baptist, .
That Elias who was’ to come, nor is any other to be expected,
Matt. xi. 14. _
How he knew Christ before the descent of the Holy Ghost upon
him, Postscript to the Preface to St. John:
His baptism was not for substance the same with that of Christ,
Matt. iii: 11. : ;
They who had been baptized by him, were baptized again in the -
name of Jesus, Acts xix. 6.
The joy in heaven at the conversion of a sinner, not the joy of
the blessed spirits, or of angels, but of God before the angels,
Luke xv. 10.
Why St. Matthew gives the genealogy of the Holy Jesus from Jo-
seph, Matt. i. 16.
The tribe and family of Joseph and Mary were, thesame, ibid.
Why Joseph did not proceed against Mary as an adulteress, but |
ut her away privately, Matt. i. 19.
at judgment is forbid, Matt. vii. 1,
K
The import of that phrase, the kingdom of heaven, Matt. iii. 2.
and the keys of that kingdom, Matt. xvi. 19.
L
were also scribes, Mark xii. 28.
The law, the prophets, and the Psalms, comprehend the whole Old
Testament, Luke xxiv. 44, . -
Laying on of hands for confirmation, and ordination, to confer
the ordinary gifts of the Holy Ghost, belongs only to bishops,
as the laying on of hands, to give the extraordinary gifts of the
Holy Ghost belonged only to the apostles, Acts viii. 15.
Dives and Lazarus are mentioned not as a history, but a parable,
Luke xvi. 19.
Why the history of Lazarus is mentioned only by St. John, xi. 1.
Levi the same with Matthew, Luke v. 57.
The synagogue of the libertines, Acts vi. 9.
How far the power of life and death was taken from the Jews,
John xviii. 31.
The Lord’s-day observed by Christians, Acts xx. 7.
The measures of love,
To God, Matt. xxii. 37.
To our neighbour, ver. 39. :
St. Luke was one of Christ’s seventy disciples, and might have
personal knowledge of what he writ, Preface and note on Luke
1,1
His Gospel contains all things necessary to be believed, i. 4.
M
Three Maries anointed Christ, John xii. 3.
Mary Magdalen came twice from the sepulchre; to Peter and
John, before she knew that Christ was risen: to all the apo-
stles, with a message from the angels and Christ, that he was
risen, John xx, 2.
Most of the apostles were married, Matt. viii. 14.
The distinction of clean and unclean meats separated the Jews
from all other nations, Acts x. 15.
The precept, not to meditate beforehand what we shall speak,
makes nothing for the infallibility of councils, or the extempo-
rary effusions of quakers and anabaptists, Matt. x. 19, 20.
The millenium not proved from Matt. xix. 28.
The miracle of the pool of Bethesda was done by an angel, and
not by the warm entrails of beasts, John v. 4.
No miracles are wrought for the merits of saints, Acts iii. 12.
Who are the mourners, Matt. v. 4.
Who the meek, ver. 5. the merciful, ver. 7.
oO
Our Lord, Matt. v. 33, 34. forbids not all oaths as absolutely
evil, not all promissory oaths, not all judicial oaths, but only
voluntary oaths in common conversation and discourse.
The forms of swearing forbidden, ver. 34. 36. wert usually among
the Jews, and not looked on as binding oaths, ibid.
Obedience to the moral law was to the Jew a condition of obtain-
ing life eternal, Matt, xix. 19,
115
That they may be one, as thou Father art in me, and I in thee, is
meant of the union of the Spirit, John xiv. 20. xvii. 28.
Not Divine ordination to, but being disposed for, eternal life,
made men believe, Acts xiii. 48.
The Jews anointed the sick with oil, Mark vi. 13.
P
The patriarchs were buried in Sychem, Acts vii. 16.
St. Paul, his conversion an evidence of the truth of Christianity,
Acts xxii. 6.
Why he circumcised Timothy, Acts xvi. 1.
He sent not from Melitus to all the bishops of Asia, nor to them
only, but also to the presbyters, Acts xx. 17.
His preaching at Damascus, and going thence to Jerusalem,
rightly stated, Acts ix. 23.
He preached every where to the Jews, as well as to the gentiles,
Acts xvii. 1.
Why only on the sabbath-days in the synagogues, ibid.
Why he had on him a temporary vow of Nazaritism, and con-
sented to join with others in it, Acts xviii. 19. xxi. 26, 27.
He neither sinned, nor confessed his sins, in saying, God: shall
smite thee, &c. Acts xxiii. 1. 5. ,
How Christ’s sheep shall never perish, John x. 28.
Persecution on the account of religion, is contrary to Christian
faith, Luke ix. 55, 56.
Who are persecuted for the sake of righteousness, Matt. v. 10.
Examples of dreadful judgments on the persecutors of the church,
Acts xii. 23.
Those words, Thou art Peter, respect his person, Matt. xvi. 18.
and the following words contain a promise that he should lay: the
first foundation of a church among the Jews and gentiles; but
in this he can have no successor, ibid.
Why Cornelius sends for Peter, Acts x. 5.
Why Peter goes up to the housetop to pray, ver. 9.
He was no monarch of the church, or judge of controversies, Acts
vili. 14. xv. 19.
The protestant doctrine of the perspicuity of Scripture stated, Acts
viii. 31.
The pharisees are accounted, and seem to have been, the best sect
of the three, Acts xxvi. 5.
The scribes and pharisees held it unlawful to eat with unwashen
hands, and that this was necessary that they might be holy,-
making this precept of theirs equal to-God's commands, and so
teaching for doctrines the commandments of men, Matt. xv. 1.9.
Polygamy is consequently forbid by Christ's discourse of divorces,
Mark x, 11,
Why we are to pray to him who knows our wants before we pray,
and what is the much speaking forbid in prayer, Matt. vi. 8.
Our Lord does not only give the heads of things we are to pray
for, but a form of prayer; which not only his disciples then,
but Christians are now, to use, Matt. vi. 9. ‘The import of the
preface to the Lord’s Prayer, ver. 10.
The conditions of an acceptable prayer as to matter, manner, and
the person praying, Matt. vii. 7.
I pray not for the world, is no argument that Christ died not for
the world, John xvii. 20.
The prediction of the event hinders not the sinfulness of the ac-
tion, Matt. xxvi. 24,
Pronouns oft refer to the remoter noun, Luke v. 17. °
A prophet in the Scripture is either a foreteller of things future, or
a revealer of the will of God, Luke i. 67.
Prophets and teachers were not fixed bishops, Acts xiii. 1.
False prophets may be known by their works, Matt. vii. 15, 16.
The proselytes of the gate came to the Jewish synagogues, Acts
Xvil, 4,
Publicans were generally men of ill fame for rapine and extortion,
Matt. ix. 11. joined with heathens, and despised by the Jews,
Luke xv. 1, 2. :
Purgatory not proved from Matt. xii. 31, 32.
The law of purification belonged only to the mother, Luke ii. 22.
What was the spirit of Python, Acts xvi. 16.
R
God’s counsel concerning men’s salvation may be rejected, Luke
vii. 30.
p2
116 -oo) SACTABLE OF “MATTERS, kc:
What is required that we may go on steadfastly in the ways of re-
ligion, Luke xiv. 28.
What are the fruits meet for repentance, Matt. iii. 8.
Death-bed repentance invalid, Matt. xxv. 1, Luke xxiii. 40.
What is the battology, or vain repetitions forbidden by Christ,
Matt. vi. 7.
It is not probable that the relics of St. Stephen cured diseases,
Acts viil. 2. .
The pharisees owned only the resurrection of the just, Acts xxiv, 15,
Christ’s argument against the sadducees to prove the resurrection,
cleared, Matt. xxii. 23, 32.
Wherein our righteousness must exceed that of the scribes and
pharisees, Matt. v. 20.
i)
All the arguments by which our Lord justifies himself, and his
disciples from violating the sabbath, considered, Matt. xii. 1.
The sacramental elements do not sanctify the body by the touch,
but the soul only of the person disposed to receive them, Matt.
“xv. 11.
The sacramental bread is not substantially turned into Christ’s
body, Matt. xxvi. 11. nor the wine into his blood, Mark xiv. 25.
The absurdity and blasphemy of that opinion truly manifested,
Matt. xxvi. 26.
The sadducees after Christ’s resurrection were the great enemies to
Christianity, as the pharisees were before, Acts v. 17. in what
sense they denied angels and spirits, Acts xxiii.7. Matt. xxii. 32.
The Samaritans worshipped the true God, though not according
to his will, John iv. 24. .
How we are to sanctify God’s name, Matt. vi. 10.
Christ was ‘truly willing to save them who would not be saved,
* Matt. xxiii. 57. Luke xix. 42. :
Scandal though only received, not given, when to be. avoided,
Matt. xvii. 27.
The rules of self-denial, Luke-ix, 23. the doctrine destroyed by
Mr. Hobbes, Luke xii. 8, 9.
The sin of Simon Magus consisted in supposing that the apostles
conferred the Holy Ghost by some art of magic superior to his
own, Acts viii. 20.
Simony, so called with analogy to his offering money for spiritual
things, ibid.
That the soul dies not with the body, but continues in a state of
sensibility, proved from Matt. x. 28. Luke xxiii. 43. Acts vii. 59.
What the star was which conducted the wise men, Matt. ii. 9.
No works of merit, or supererogation, Luke xvii. 10. 5
The supper, mentioned John xin. 2. was not the paschal supper.
The president, or head of the synagogue, beating offenders, usual,
‘Mark xiii. 9.
Christ frequented the synagogue-worship, though it was corrupted:
and conformed to their ceremonies, Luke iv. 16,
t
The law of talio, how to bé understood, Matt. v. 38, 39.
Tarsus, an eminent academy, Acts xxii. 3.
The taxing mentioned by St. Luke was before that made by Cy-
renius, Luke ii. 2.
The Captain of the temple, who, Luke xxii, 52. fo teak out
Herod's temple was building forty-six years, and not. then finished,
Johnii. 20. nhal,
What is: the import of the word; temptation in the Lord’s Prayer ;
what it is to enter into temptation; how God caunot, and how
he may be said to lead us into temptation, Matt. xvi. 13.
Why Christ was tempted, Matt. iv. 1.
He was really tempted, and not only in a vision, Matt. iv. 8.
There was a Theudas before Christ, and after him another of that
sect, Acts v.36. | ;
Examples of transposition of words in Scripture, Mark ix. 13.
Luke i. 27. i ;
Christ decides the question about paying tribute to Cwsar from
their own rules, Matt. xxii. 17. ;
U
Unwashen hands. See pharisees.
The Christians represented as unlearned, Acts iv. 13.
The blessed Virgin was of the house of David, Luke i. 27. ii. 25.
She vowed not virginity, ver. 34. Her womb was opened at the
birth of Christ, Luke ii. 23. Her perpetual virginity not proved,
or disproved, from Scripture, Matt. i. 25, no article of faith, nor
was it always deemed heresy to question it, Matt. xiii. 55.
Ur of Chaldea was in Mesopotamia, Acts vii. 1. ig
WwW
The man not having on the wedding-garment, respects the Jews,
Matt. xxii. 11, :
The punishment of the wicked in Géehenna will be eternal, Mark
ix. 43, 44. ;
Whited sepulchres, what, Matt. xxiii. 27.
How to do God's will on earth, as it is done in heaven, Matt.
svi. 10. ;
The wise men not kings, Matt. ii. 1. not from Chaldea, but from
Arabia,. ver. 2. how they knew a King of, the Jews was to be
born, C. when they came to Jerusalem, ibid. why they presented
him with those gifts, ver, 11. : ;
What hinders the word from being profitable, Matt. xiii. 20. 22.
When our affections are inordinately set on this world, Matt. xvi. 22.
what solicitude for it is allowed, and what forbidden, ver. 25. -
How we must worship God in spirit, John iv. 24.
God accepts of no worship as done to him, which is not done to
him alone, and according to his will, Acts vii, 41. xxii. 17.
Religious worship refused by St. Peter, Acts x. 25, 26.
Some dispositions are required in men to render them worthy of
the gospel, and the grace of God, Matt. x. 2.
24
‘The command to sell all, was directed to the young man in parti-
cular, and binds not others, Matt, xix.)21.
Z
Zorobabel in Scripture, and the Jewish writers, is often mentioned
as the son of Shealtiel, and not of Pedaiah, Matt. i. 12.
gz 7%
n°
; A
Araoos, Rom. v. 7.
ro dayaboy ipor, Rom. xiv. 16.
a&yapoc, 1 Cor. vii. 8. ;
ay, Rom. xvi. 15. 1 Cor. vii. 14.
ayiaZew, Heb. ii. 11. ix. 13.
adtadéixrwe, 1 Thess. v. 17.
Gécxia, 1 Cor. xiii. 6, 2 Tim. ii. 19.
ad6xipoc, 2 Tim. iii. 8. Heb. vi. 8.
&8eo., Eph. ii. 12.
6 bay et aiparoc, 1 John v. 6.
aipecic, 1 Cor. xi. 19.
aipercxoc, Tit. iii. 10.
prt sare Col. iii. 8.
aioSnore, Phil. i. 10.
aiwy, 2 Tim. iv. 10,
kara roy aidya, Eph. ii. 2.
kara xpd0eow aimywy, Eph. ii. 11.
ai@vic, Philem. 15. Jade 7.
po rov aidvwy, 2 Cor. i. 7.
ai@vac, Heb. i. 2.
diby péXhwy, Heb. vi. 5.
dxaxoc, Rom. xvi. 18. Heb. vii..26.
axaBaproc, 1 Cor. vii. 14.
axpobivia Heb, vii. 4.
axoveiy, Eph. i, 7.
&\Xa, Rom. x. 19. ;
a ia, ipaprov, dpaprwhol KarecraOnoay,
om. v. 19.
6 rodmy Ti dpaprtay, 1 John iii. 8, 9.
rac dpapriac hay ayhveyxev, 1 Pet. ii, 24.
wept duapriac, Rom. viii. 3. 1 Pet. iii, 18.
dpaprwxXoi, Gal. ii. 15. *
dyaBcpa ely, Rom. ix. 3.
dvaxepahawoacSa, Eph, i. 10.
avaxpivw, 1 Cor. ii. 15.
avadoyia rijc misrewc, Rom. xii. 6.
car’ GvOpwror Néyw, Rom. iii. 5. 1'Cor. ix. 8.
avOpumvoy éyw, Rom. vi. 19.
6 dyriracodpevoc rij etovatg, Rom. xiii. 2.
drdvetitc rou vebparoc, 1 Cor. ii. 4.
droégn, 2 Tim. iv. 14,
droxaradaéar, Eph, ii. 16.
dxécrodoc, Rom. xvi. 7, Phil. ii. 25.
dréxpnocc, Col. ii. 22.
oby dpraypdy, hyficaro, Phil. ii. 6.
dperi), 1 Pet. ii. 9. 2 Pet. i. 5.
ax’ doyijc, 1 Johni. 1. ii. 7.
azédyeva, Rom, xiii. 13.
doSevec, dobevéw, doSéveaa,Rom.v. 6. xiv. 21.
dowria, Eph, v. 18.
év dpOapaig, Eph, vi. 24,
appovec, Rom. ii. 20.
pew dpapriay, Heb, x. 4, :
Kari rov dpxovra ric tkovoiac rov dépoc,
Eph, ii, 2, |
INDEX
OF THE
EXPLAINED IN THE
COMMENTARY ON THE EPISTLES.
net
B
Ty Baad, Rom. xi. 4.
BaBvdoy, 1-Pet. v.13.
Badaap rot Boodp, 2 Pet. ii. 15.
év Baperetvar, 1 Thess. ii. 6.
vopocg BactXcdc, James ii. 8.
oi Bovdepevor trovreiv, 1 Tim. vi. 9.
> r
To Aoyixdv yada, 1 Pet. ii. 2.
kevc f) ypagi) Aéyets James iv. 5.
Eypaa, scripseram, 1 Cor. v. 9. John iii.,9.
yeypappéva ey BiBry fwijc, Phil.iv. 8.
yaorptpapyoc, Tit. i, 12.
yernOhrw, Rom. xi. 10.
i) yhéooatrip, James iii, 6.
yuv}, 1 Cor. vii. 34.
yuvaica ddeXonv, 1 Cor, ix. 5.
A
Aaipénov, 1 Cor. x. 20.
éé, Rom. vi. 17.
dénore évepyoupévn, James v. 16.
dehaece, mpooevxal, évredzecc, t Tim. ii. 2.
Gu, cum geénitivo, per, Heb. i. 2. 1 Tim.
ii, 15. ’ -
drain, Heb. ix. 20.
Ovaxovia, Rom. xii. 6, ;
Ouaxprore dcadoytopoy, Rom. xiv. 1,
dtaxpirdpevoc, Rom. xiv. 23. James i. 8.
didwpt, Edoxe, Rom. xi. 8.
dwxe ddpara, Eph. iv. 8.
dixatoc, Rom. iii. 26.
Otxatocivn cov, Rom . i.17.
éxawpara, Rom. ii. 26.
dilwyoc, James i. 8.
ddga, Rom. iii. 26.
dokdZecv, Rom, viii. 33.
Soyparizer Ye, Col. ii. 20.
Cokypdatere, 1 Cor, xi, 28. Gal. vi. 4.
doxéw, 1 Cor. vii. 40. 1 Tim. ii. 15.° Heb. |
iv. 1.
ovreta ric p9opac, Rom. viii.21.
Swped éxovpavioc, Heb. vi. 4.
dbvapuc, 1 Cor. v. 5.
duvaroc, Rom. xi. 18. xiv. 4. Heb. ii. 18.
‘E
‘Edy, postquam, quando, Heb. iii. 7.
éyyvc, Eph. ii. 17.
axd mayroc €iCoug rovnpov, 1 Thess. v. 22.
Z0voc &ytov, I Pet. ii. 9. ‘
£0edoOpnokeig, Col. ii. 23.
ei, quod, 1 Tim. v. 10, Formula jurandi, |
eb. iii, 11. }
et ye, siquidem, Eph, iii. 2.
GREEK WORDS AND PHRASES
"et po}, 1 Cor. vii, 17.
eic pro év et oe, Col. i. 20, 1 Pet. i, 11.
eixiy Tov Ocov,.Heb. vii. 15.
éxdoy?) yaptroc, Rom. xi. 5, 28.
éxhekroc év Kupiy, Rom. xvi. 13.
vyévoc éxNexrov, 1 Pet. ii, 9.
Euguroc Adyoc, James i. 21.
év pro dua, 1 Cor. vii. 13.
évepyetv, 1 Thess. ii. 13. Phil. ii, 138.
évruyxavery, Anna i Rom, xi. 2.
eLayopalopevor rov Karpov, Eph. v. 16.
eihryeipa oe, Rom. ix. 17.
& ipo €tprSov, 1 John ii. 19.
rode ékovfevnpévove, 1 Cor. vi. 4.
éfovcia, 1 Cor. xi. 9.
éxBavértor toxarot, 1 Cor, iv. 9.
70 émtecxec, Phil. iv. 5.
“ érepwrnpa, 1 Pet. iii. 21.
émixaéonrat 70 dvopa Kupiov, 1 Cor, i. 2.
éxiapBavecSac, Heb. ii, 16.
ody émoxdrote Kal dcakdvorc, Phil. i. 1.
év roic éxoupavtote, Eph. iii. 10, Heb. vi. 4.
Zpyov dyaSov, Rom. ii. 7.
oi && épBetac, Rom, ii. 8:
6 ow &vOpwroc, Rom. vi. 22.
Erepoe, Rom, xiii. 8.
evhaBea, Heb. vi 7.
ebdoyia rvevparex); Epheiii, 1.
eboxnpdvwc, Rom. xiii. 18.:1-Cor: xiv. 40.
ebrpamedia, Eph. v. 4.
yew ydouw, Heb. xii. 28.
Z
Ziv, 1 Thess. iii. 8.
Ta dvw Lyreiv, Col. ili. 1.
NiOor Lévrec, 1 Pet. ii. 5.
Ayoc Sévroe Oeod, Heb. iv. 12.
H
“H pro cal, 1 Cor. xi27.
hpépa, 1 Cor. iii. 13.
| hpuépae woynpal, Eph. v. 16.
iypépa Kpioewc, 2 Pet. iii. 7.
6 fdtog pu) émtdvérw, Eph. iv. 26.
is)
Odvaroy droxicy, James i.'15.
@avardOnre rp -vopy, Rom. vii. 4.
Sédev, Col. ii. 18.
Seodidaxrot, 1 Thess. iv. 9.
Osdc ebdoynrdc, Roni, ix. 5.
Sepédtoc Tod Ocod, 2 Tim, ii. 19.
Niece rod Xporod, Col. i, 24.
Spnoxela ray dyyéehwr, Col, ii. 18,
11s
Sucia fica, Rom. xii. 1.
Suoiae mvevparal, 1 Pet. ii. 5.
I
"Ldiac érducéwe, 2 Pet. i. 20.
6 dvaxAnpwv rov réxoy row lwrov, 1 Cor.
xiv. 16.
iepoupyovvra 70 ebayyéduor, Rom. xv. 16.
iepdrevpa &ywoy, 1 Pet. ii. 9.
iAdoxer Sac rd¢ épapriac, Heb. ii. 17.
iAaopoc wept roy dpapridy, 1 John ii, 2.
iv. 10.
iAacrhpwor, Rom. iii, 25.
iva pro éray, 1 Cor. xiv. 13.
iga Oey, Phil. ii. 6.
K
Kai, id est, Col. i. 2. idcirco, Heb. iii. 19.
tunc, Gal. ii. 2.
xaQwe, quando, 1 Cor. i. 6.
caBapicew, caBapropoc, Heb. i. 3. ix. 14.
xaodcai éxcorodal, James i.
évroX?) kaw), 1 John ii.7, 8.
cada épya, Tit. iii. 8.
xara Qcov, per Deum, 1 Cor. xv. 15.
xaraPpaPeverw, Col. ii. 18.
Karakupievorrec Tov KAHpwy, 1 Pet, v. 3.
p)) karadaXeire, James iv. 11.
xaradAXayfiva, Karad\daocew, Rom. y. 10,
karad\ayiyv AapBavery, Rom. v.11. —
6 xaraoxevacac, Heb. iii. 3.
Karaarpnygy, 1 Tim. v.11.
xuragayerat abrove rip, James v. 3.
karaypépevot, 1 Cor. vii. 31.
tic Ta Karwrepa Bépn Tie Vie, Eph. iv. 9.
6 «KAnpovépoc Tov Kécpov, Rom. iv. 13.
korvwyia, 1 Cor. x. 16.
éyxopPwcacSe, 1 Pet. v. 5.
évy ravrir@ xéopy, Col. i. 6.
mepi ddov Tov Kécpov, 1 John ii. 2.
Kpipa, Rom. v. 16. xiii. 2.1 Cor, xi. 29.
ol¢ 70 kpipa ExmaXat ovk sees 2 Pet. ii. 3.
kpOjvae Th oapkl, | 1 Pet.iv. 5
kpiveoSat, Rom. iii. 4.
xpurjora, 1 Cor, vi. 2.
iva poy ind Kplow méonre, James v. 12.
maoa kriowc, Rom. viii. 19, 22.
aro Kricewe Kdcpov, Rom. i. 20.
advOpwrivn xriowc, 1 Pet, ii. 18.
6 Kipwe éyydc, Phil. iv. 5.
Kipwov a&ycacare, 1 Pet. iii. 15.
Kupiérnrog karagpovotrrec, 1 Pet. ii. 10.
kwhudvrwy yapety, 1 Tim. iv. 2.
A
Kai rhyv éx Aaodicelac, Col. iv. 17.
Aade rEpodcroc, Tit. ii. 14. 1 Pet. ii. 19.
AavSave yep abode, 2 Pet. iii. 5.
AiBoe xpookduparoc, Rom. ix, 33.
AoyiZerSar, Rom. v. 14.
Adyog, 1 Cor. i. 5. Heb. iv. 13,
Avreiobar, Rom. xiv. 15.
M
M4))or, non comparativum, sed hegativum,
1 Tim. i. 4.
para dvacrpop), 1 Pet. i, 18.
peyadavye?, James iii. 5,
peyadorpemijc édéa, 2 Pet. i. 17.
éy pepe éoprijc, Col. ii. 16.
azo pépove, Gal. ii. 5,
cic ri pepida roi Khhpou rey dyiwy, Col. i, 12.
peaizncs 1 Tim. ii, 5.
pecdroryov Tov ppaypou, Eph. ii. 14.
pereoxnparioa, 1 Cor. iv. 6.
pérpoy ric Tlarews, Rom. xii. 3.
phyrore, si forte, 2 Tim. ii. 25.
kard piay capBarwr, 1 Cor, xvi. 2.
Gcoi, Phil. ii. 6.
Hope” j dod dou, v. 7.
pwpodoyia, Eph, v. 4,
meptrov Mactwe awparoc, Jude 9.
N
Nai, verbum obsecrandi, Philem. 20.
vat ral ov, 2 Cor. i. 17, 18.
6 vade rod Oeov, 1 Cor. vi. 19.
vexpol, de mortuis spiritualiter, 1 Pet. iv, 6.
vexpol, de uno, 1 Cor. xv. 30.
sig vipoc, 1 Cor, xv. 54.
Bacrdtxdc, James ii. 8.
éevOeplac, James i. 25.
4 vit mpoéxover, Rom. xiii. 12.
roy veroy abray cbykapor, Rom. xi. 10.
vouoc
=
=
-
Eévou, Eph. ii. 19.
Oo
"Ovydooc, 2 Pet. ii. &.
olxodop), Rom. x. 19. xv. 2.
oixodoueiy sic rov éva, 1 Thess. v. 11.
i kar’ olxov abray éxxAnoia, Rom. xvi. 5,
1 Cor. xvi. 19.
oixoupéyny pédoveay, Heb. ii. "2
éy dows pare dvOpurou, Phil, ii. 7.
rd po) ovra, Rom. iv. 17.
év évépare Kupiov, Col. ili. 17.
katvol ovpavol, 2 Pet. iii, 13.
épgv, 1 John i. 1.
épyileaSe cai po) dwapravere, Eph. iv. 26.
dpboropety rov Adyor, 2 Tim. ii. 15.
épxigo ipas, 1 Thess. v. 27.
bpDadpovde = Exovrec 13) opav, Rom. xi. 8.
dopa) wig Kat Savdrov, 2 Cor. ii. 16.
II
Tld4vra, Rom. viii. 28.
ov wayrwc, Rom. iii. 9.
h wavordia rov Oecod, Eph. vi. 13.
mapasovhevodpevoc, Phil. ii. 30.
mapaddcerc, 1 Cor. xi. 2. 2 Thess, ii. 15.
} xapaxaraOhkn, 2 Tim. i. 12.
mappnoia, Heb. iii. 6.
rapappuvapmer, Heb. ii. 1
mapnKkodovOnxac, 2 Tim. iii. 10.
mapoktverat, 1 Cor. xiii. 5.
4 mapovaia rov Kuplov, 2 Thess. ii. 1.
6 warijp, 1 Cor. iv. 15.
naca warp, Eph. iii. 15.
mapévoc, 1 Cor. vii. 36.
mapéduxev, Rom. i. 24, 28.
Tapwv ro mvevpart, 1 Cor. v. 5.
mweiOery, Gal. i. 10.
méprper 6 Orde, 2 Thess. ii. 11.
mempapévoc iro zy dpapriay, Rom. vi. 14.
meoacew, Heb. ii, 18. ili, 9.
retpacSivat, Gal. vi. 1.
érewpdoSnoay, Heb. xi. 37.
mepixaSappa, mepidmpa, 1 Cor. iv. 13.
mepiroinate, mepurouEiy, Eph. i. 14.
meEptropLi) éxrahpepoc, Phil. iii, 5.
meprrepevera, 1 Cor, xiii. 4.
meovetia, treovexreiv, 1 Thess, iv. 6.
mreovetia, irec. éorly soon Col. iii. &,
wBavoroyla, Col. ii. 8
miorte, pla miorcc, Eph. iv. 6.
6 ob éx wlorewc, Rom. xiv. 23.
éx riorewe cic rlorw, Rom. i. 17.
mioric Gxak rapadobeiaa, Jude 3.
Thy ior rou Kupiov jpéy "Incot Xprorod rij¢
ddEne, James il, 1.
mhpopa roy ébvay, Rom. xi. 12.
INDEX OF GREEK WORDS, &. IN THE EPISTLES.
a
ray wrAIjpwpa rijc Seérnroc, Col. ii. 9.
way xdhjpwpa rod Ocod, Eph. iii. 19.
wAnpopopia, Rom. xiv. 5.
rd mvevpa, Rom. viii. 27.
7d mvevpa pov, 1 Cor. xiv. 14.
vedpa Sovdeiac, Rom, viii. 15.
mrevpa ric ddEne, 1 Pet. iv. 14.
mvevparixoc dvOpwmoc, 1 Cor. ii. 16. ¥. 5.
Gal. vi. 1.
mouuevec, Eph. iv. 11.
76 woNrevpa bpor, Phil. iii, 20.
mpoéyvw, éyyw, Rom. viii. 29. xi, 2,
mpoeyvwapévoc, 1 Pet. i. 20.
éy 79 rovnp9, 1 John v. 19.
wpaypa, 1 ‘Thess. iv. 6.
mpeo drne, Tit. ii. 2. Philem. 9.
of mpeaBirepor rile exxAnoiac, James y. 14.
mpeaBurépouc rove év opi, 1 Pet. v. 1.
mpoc, de, Heb. i. 7.
mpocaywy)), Eph. iii, 12. 1 Pet. iii. 18.
kard mpdSeow aidvwy, Eph. iii. 11.
mpdoxoppa ridéva, Rom. xiv, 13. 21. 1 Cor.
viii. 13.
mpocgopa kat Sucia, Eph. v. 2.
mpodhrne, Tit. i. 12.
mpopnrefa, 1 Cor. xiv. 6.
mip aiwvor, Jude 7.
&¢ dud rupdc, 1 Cor. ili. 15.
mpoowrodnvia, James ii. 1.
mpwrérokoc maone Kticews, Col, i. 18.
e
"Ev Papéeg, 1 Cor. iv, 21.
payriopoc, Heb. xii. 24.
Pipa kadoy, Heb. vi. 5
Dae
Lapxende, 1 Cor. iii. 4.
kara odipKa, Rom. iv. 1.
*dpubora é év capt, 1 John i ivy. 2,3. _
&k rTij¢ capKdc abrov, Kal ék roy derkor Eph.
v. 30.
6 Yaravac, Rom. xvi. 20. . .
onpsiov, 1 Cor. i, 22.
onpeia, répara, kal duvdperc, Heb. ii. 4.
oxdyoador, oxavdanizecbar, Rew xiv. 21.
oxid roy Herd rTwY, Col. ii, 17.
oxdroc, Rom. xiii. 12.
cogdc, 1 Cor, i. 20.
oraradaw, 1 Tim. v. 6.
oxévoopat, Phil. ii. 1'7.
omidoec, Jude 12.
Kani orparsiay, - 1 Tim. i
ororxeia, 2 Pet. iii. 10.
orotxeia rou Kéopov, Gal. iv. 3.
ovvaywy), 2 Thess. ii. 1. James ii, 4:
oxlopara, 1 Cor. xi. 18.
oO pa vexpov, Rom. viii, 10.
76 o@pa Tic TaTevdcewc ues Phil. iii, 21.
c@pa Karnoriow Hot, Heb. x. 5.
YI
Kara Tédu, 1 Cor. xiv. 20.
6 rarewoc, James i. 9.
raprapéoac, 2 Pet, ii. 4.
réxva duce Opyiic, Eph. ii. 8.
dua Texvoyoviac, 1 Tim. ii. 15.
réAewoc, 2 Cor. i. 6, ?
rereoat, Heb. ii. 10. ix. 10. x. 1, ie
ele réXoc, 1 Thess. ii. 15. .
ra réX\n roy aidvwy, 1 Cor. x. 11. ;
ro réAoc iyyyue, 1 Pet. iv. 7.
ry), 2 Tim. v. 3. ’
sic 6 kal éréOnoay, 1 Pet. ii, 8. -
revéc, Heb. iii. 16.” 2
zum oxi) rpexGy, 1 Pet, iii. 3,
. 18.
\
A TABLE OF PHRASES IN THE EPISTLES.
rpuggy, 2 Pet. ii. 13.
rvgdol, Rom. ii. 19.
: : Y
Ai"’Yéaroc, 1 John vy. 6.
viol row Ocov, Rom. viii. 14.
viobecia, Rom. viii. 23.
irép, in Gratiam, 1 Cor. xv. 30.
trepBaivey, 1 Thess. iv. 6,
irépoyka, 2 Pet. ii. 18.
& trvov éyepSivar, Rom. xiii. 11.
brodnoduevor rove wédac év Erorpacig Tod ev-
ayyeXov, Eph, vi. 15.
irooreiknra, Heb. x. 38.
imécracce, Heb. xi. 1.
dorepnxévac axd, Heb. xii, 15.
©
"Edy ®avepwSy, 1 John iii. 2.
gépwy, Heb. i. 3.
oAnpa &yor, Rom. xvi, 16.
grrdzevoc, 1.Tim. iii. 2.
tov g6for abray pi) PoBnOire, 1 Pet. iii. 14,
70 avro poveiy, Phil. iv. 2. :
rad avw dpoveiy, Col. iii. 1, 2.
raic dédeca puvdaic, James i. 1.
roic évy gudakh mredpacr, 1 Pet. iii. 19.
co 1 Cor. xi. 14, Eph. ii. 3.
lag picewe Kowwyrol, 2 Pet. i. 4.
seetions avareikyn, 2 Pet. i. 19.
gwriadévrec, Heb. vi. 4.
elvat év rG port, 1 John ii. 9.
xX
Xaipew airg pr Néyere, 2 John v. 10.
xaprc, 2 Cor. vi. 1.
év xapure, Col. iii. 16.-
xXapiri Eote ceowopévor, Eph. ii. 8.
tva do xdow, Eph, iv. 29.
xdpiopa rvevparixoyv, Rom. i. 12.
Xapakrijo ric brocrdcswe, Heb.i. 3.
xetpdypagor roic dbypacw, Col. ii. 14,
A
119
xétporoinra &ya, Heb. ix. 24,
xfAra ern, 2 Pet. iii. 8.
év Xpuor@ elvac, Rom. viii. 1.
ee Serrte évdvvat, Rom. xiii. 14.
ra sic Xptoroy wabhpara :
Tvedpa Xocores, ee 1 Pet i. 11.
xpdvor aim, Rom. xvi. 25. }
mpd xpdvuv aiwrviov, 2 Tim. i. 9. Tit. i. 2.
mepiOeore xpvatwy, 1 Pet. iii, 8.
»
Vadpoitc car vuvoee, Eph. v. 19. Col. iii. 16.
Wevdivupoc yvGorc, 1 Tim. vi. 20.
vnradgr, 1 John i. 1.
vy), 1 Thess, ii. 8.
Wuxexde dvOpwroc, 1 Cor. ii. 14,
2
‘Qe obx duomcewe, AMAA PEBathstewc, Rom.
1X, 32.
TABLE OF PHRASES
EXPLAINED IN THE
COMMENTARY ON THE EPISTLES.
A
Absrain from all appearance of evil,
1 Thess. v. 22.
The adoption of sons, Rom. viii. 23. Eph. i. 5,
Affections set on things above, Col. iii. 2.
ie affections of Christ, Col. ii. 24.
Allare yours, 1 Cor. iii. 22.
To be anathema from Christ, Rom. ix. 3.
Be angry, and sin not, Eph, iv. 26.
The whole armour of God, Eph. vi. 13.
To awake out of sleep, Rom. xiii. 11.
That which was from the beginning, 1 John i. 1,
The breast-plate of faith, 1 Thess. v. 8.
To be in bondage to corruption, Rom. viii. 21.
The first-born from the dead, Col. i. 19.
To bow down the back, Rom. xi. 10.
To do our own business, 1 Thess. iv. 11.
Cc
To heap coals of fire upon the head, Rom. xii. 20°
To be in Christ, Rom. viii. 1.
To be with Christ, Phil. i, 24.
His commandments are not grieyous, 1 John v. 3.
‘The coming of our Lord, 2 Thess. ii. 1.
Our conversation is in heaven, Phil. iii. 20.
To be conformed to the world, Rom. xii. 2.
The course of this world, Eph. ii. 2.
The whole creation, Rom. viii. 22.
To corrupt the temple of God, 1 Cor. iii. 17.
D
Darkness, Rom. xiii. 12.
The day of Christ, 1 Thess. y. 2.
Dead in sins, Eph. ii. 1.
Dead to the law, Rom. vii. 4,
Without the law, sin was dead, Rom, vii, 8.
A door of utterance, Eph. vi. 19.
Not to doubtful disputations; Rom. xiv, 1.
——
He that doubteth, is damned if he eat, Rom,
xiv. 23.
The doubtful and double-minded man, James i.8.
E
Edification of God, 1 Tim. i. 4.
Election of grace, Rom. xi. 5. 1 Pet. ii. 9.
To esteem others better than ourselves, Phil.
ii, 3.
Evil days, Eph. v. 16.
Eye hath not seen, 1 Cor. ii. 9.
To have eyes, and see not, Rom. xi. 10.
F
From faith to faith, Rom. i. 17. :
Whatsoever is not of faith, is sin, Rom. xiv. 23.
The whole family in heaven and earth, Eph. iii.
15
To deny the Father, 1 Jobn ii. 23.
The feet shod with the preparation of the gospel
of peace, Eph. vi. 15.
There is no fear in love, 1 John iv. 18.
Flesh and blood, Gal. i. 6.
Foolish talking and jesting, Eph. v. 4.
Whom he did foreknow, Rom. viii. 29.. xi, 2.
The form of God, a servant, Phil. ii. 6, 7.
The fruits of righteousness, James iii, 18.
G
To gather together in one, Eph. i. 10.
Our gathering together in Christ, 2'Thess. ii, 1.
He gave gifts to men, Eph. iv. 8.
The glory of God, Rom. i, 23, Phil. ii. 6. Heb.
i.3
Them he also glorified, Rom. viii. 30.
God over all, blessed for ever, Rom, ix. 5,
That God may be allin all, 1 Cor. xv. 28.
T'o groan one against another, James v. 9.
The gospel preached to the dead, 1 Pet. iv. 6.
H
The handwriting of ordinances, Col, ii; 14.
To be heir. of the world, Rom. iv, 13, of righte-
ousness, Heb. xi. 7.
Damnable heresies, 2 Pet. ii. 1.
Higher than the heavens, Eph. iv, 10.
Double honour, 1 Tim. v. 17.
The first-fruits holy, Rom. xi. 16.
To be clothed with humility, 1 Pet. v. 5.
I
Faith is imputed for righteousness, Rom, iy. 5.
Not to impute sin, Rom. v. 13.
The inward man, Rom. vii. 22.
To intercede for and against, Rom. xi. 2.
The saints shall judge the world and angels,
1 Cor, vi, 2, 3.
K
To know as we ought to know, 1 Cor. viii. 2.
The Lord knoweth who are his, 2 Tim. ii. 19.
L
A lamb without blemish, 1 Pet. i. 19.
The last times, 1 Tim. iv. 1. 2'Tim. iii. 1.
The law of liberty, James i. 25.
The royal law, James ii. 8.
The length, &c. of the love of Christ, Eph, iii.
19.-
The old leaven, 1 Cor. v. 7.
In the likeness of man, Phil. ii. 7.
A living hope, 1 Pet. i. 4.
Living stones, 1 Pet. ii. 5.
The Lord is at hand, Phil. iv. 5.
| The lower parts of the earth, Eph. iv. 9.
M
Man, old and new, Eph. iv, 23.
The measure of faith, Rom. xii. 3.
I will have mercy on whom I will bave merey,
Rom. ix. 15,
The middle wall of partition, Eph. ii. 14,
To mind the same thing, Phil. iv. 2.
120
To be of the same mind, 1 Cor. i, 10.
To mortify our earthly members, Col. iii. 5,
N
To = upon the name of the Lord, Rom. x. 13.
1 Cor, i. 2.
To do all in the name of the Lord, Col, iii. 17.
By nature children of wrath, Epb. ii. 3,
A new commandment, 1 Jobn ii. 7.
Brought nigh to God, Eph. ii. 13.
The night is far spent, Rom. xiii. 12,
oO
To be offended, Rom. xiv. 21.
If I be offered upon the sacrifice and service
your faith, Phil. ii. 17. . ,
P
Partaker of the Divine nature, 2 Pet.i. 4.
The peace of God, Phil, iiiy 16, ;
A peculiar peace, 1 Pet. ii. 9.
A perfect man, Eph. iv. 13. Phil. iii. 15.
Let every man be fully persuaded in his own
mind, Rom. xiv. 5.
Give place to wrath, Rom. xii. 19.
Give not place to the devil, Eph. iv. 27.
To present our bodies a living sacrifice, Rom.
xii. 1.
The prince of the power of the air, Eph. ii. 2,
The children of the promise, Rom: ix. 8.
‘The proportion of faith, Rom. xii. 6.
A holy priesthood, 1 Pet. ii. 5.
To put on Christ, Rom. xiii. 14.
To perfect according to the conscience, Heb,
ix, 10.
A TABLE OF MATTERS
R
For this cause haye I raised thee up, Rom, ix,
17.
To reconcile things in heaven and earth, Col-
i. 20.
_ To redeem the time, Eph. v. 16.
The redemption of the body; Rom. viii. 23. _
The redemption of the purchased possession,
Eph, i. 14.
Reprobate concerning the faith, 2'Tim. iii. 8..
to every good work, ‘Titus i. 16.
The righteousness of God, Rom. i, 17.
He thought it no robbery to be equal with God,
Phil. ii. 6.
Ss
To deliver to Satan, 1 Cor. v.5.
Spiritual sacrifices, 2 Pet. i. 5.
A shadow of things tocome, Col. ii. 17.
The day-star rise in your hearts, 2 Pet. i. 19.
To be scandalized, and to scandalize, Rom.
xiv. 20:
In whom all have sinned, Rom:v. 12. .
Many were made sinners, Rom. v. 19.
Sold under sin, Rom. vii. 14.
The sons of God, Rom. viii. 14.
The revelation of the sons of God, Rom: ‘viii. 21.
Bid him not God speed, 2 John 10, 11. A
I speakas a man, Rom, iil, 5.
The spirit of Christ, 1 Pet.i. 11.
The spirit of slumber, Rom. xi. 10.
With your spirit, Gal. vi. 18.
The spirit of bondage, Rom. viii. 15.
Comparing spiritual things with spiritual, 1Cor.
ii, 12,
A
‘To wa
A stone of stumbling, Rom, ix, 33. 1 Pet. ii, 6.
. Xiv, 13. 20,
‘To pat a stumbling-block in your brother’s way, .
Tobe
ject to vanity, Rom. viii. 20.
The erings of Christ, 1 Pet, i. 12.
iv. 26.
Br:
Temptation in the flesh, Gal.iy, 14.
Taught of God, 1 Thess, iv, 9,
Turned aside after Satan, 1 Tim, y. 15.
7)
Subject to vanity, Rom. viii. 20.
Our vile bodies, Phil. iii. 21.
The day of visitation, 1 Pet. ii. 12.
An unction from the Holy One, 1 John ii, 20." -
An inheritance 1 Pet. i. 4,
To eat and drink unworthily, 1 Cor. xi. 29.
Ww
The Me of sin is death; Rom, vi. 23.
To walk by the same rule, Gal. vi. 15. Phil. iii.
16.
To wax wanton against Christ, 1 Tim. y. 12,
To be weak, Rom. v. 6, xiv. 2.
To be made weak, Rom. xiv. 20.
It is not of him that willeth, Rom. ix. 16.
Whom he will he hardeneth, Rom. ix. 18,
The husband of one wife, 1 Vim. iii, 2.
The ingtafted word, James i. 21.
The living word of God, 1 Pet. i. 25.
Faith working bylove, Gal. v. 6.
TABLE OF MATTERS
CONTAINED IN THE
COMMENTARY ON THE EPISTLES.
A
i
Baptism is styled the laver of regeneration, Tit. iii, 5.
Baptism is a rite of initiation to Christians, as circumcision was to the
inthe light, 1Johni.7. 2
How Abraham’s body was dead, when afterward he begat six chil-
dren, Rom.iv. 19. How his faith was without doubting, Rom. iv. 20.
Some actions eminently good, and therefore generally commanded, Phil.
iv. 8. are not particularly commanded, 1 Cor. ix. 17.
ae 4g y includes a blessed resurrection, Rom. viii, 23. Gal. iv. 7.
ph. i. 4. :
The angels, mentioned 1 Cor, xi. 10. are angels that seduced Eve.
The angels that fell, have their habitations in the dark air, and do not at
present suffer the torments of infernal flames, Eph. ii. 2. 2 Pet. ii. 4.
The worship of angels forbidden, as not holding the head. ‘The foun-
dation of it was laid in the Platonic philosophy, introduced among the
Jews by Philo and the Alexandrian Jews, Col. ii. 18. iii. 17. ,
The anointing with oil, why used in healing the sick, Janies v. 14.
It affords no foundation for the sacrament of extreme unction, ibid.
Antichrist was in being in the time of the apostles, 1 John ii, 17.
Men are by God appointed to punishment for falling into sin, but not to
fall into it, 1 Pet. ii. 8.
The apostles taught not, that the resurrection might be in their time,
1 Thess. iv. 15.
The whole armour of God explained, and shewed to consist, not so much
in any immediate influx of the power of God, as in such things as either
are in us, or are to be used by us, Eph. vi. 14.
Divine assistance necessary to the performance of our duty, Phil. iv, 13.
James i. 5, See the Appendix to 2 Cor. yi.
B
Balaam was a prophet of the true God, 2 Pet. ii. 15, 16.
ews, Col. ii. 12,
The baptism of infants, proved from 1 Cor, vii. 14. Col. ii. 12.
An answer to the objections from the faith, Gal. iii. 26,27. and the answer
of a good conscience, 1 Pet. iii. 21. required to baptism.
Bishops and deacons, Phil. i. 1.
Three senses of the word bishop, given by the ancients ; all confuting the
sonia hypothesis, 1 Tim. iii.1. See the Preface to the Epistle to
itus. : é
A bishop, how to be the husband of one wife, 1 Tim. iii. 2. a lover of hos-
pitality, Tit. i. 8. one not immersed in secular affairs, 2 Tim. ii, 5,
Boasting is excluded, though good works are made the conditions of sal-
vation, Eph. ii. 10. See 1 Cor. ix. 17. ht
None are members of Christ’s body, who are not sincere Christians, united
to him by the Spirit, Eph. iv. 4. =
In what sense, he that is born of God, sinneth not, or doth not commit sin,
1 John iii. 6. 8. : :
Cc
What charity requires us to do to all; what it permits us not to do to
any, what it requires or permits us not to do to our offending brother,
1 Cor, xiii. 7. spiritual gifts, alms-deeds, martyrdom, may be separated
from charity, 1 Cor. xiii. 3.
Cerinthus was contemporary with the apostles; was an enemy to St. Paul,
for teaching, that circumcision, and the observation of the law, was ‘not
to be imposed upon the gentiles. He was instructed in philosophy, and
set up in Asia; was zealous for the observation of the law. e held,
that the world was made by angels; and Jesus to be born of Joseph and
Mary as other men, Col. ii. 10. ; a #1 Fay.
IN THE EPISTLEs.
The Divine nature of Jesus Christ is proved ;
From his titles, he being
Jehovah, Rom. x.13. 5 ve stig. tuilt
God, Rom. xiv. 12. 1,Cor. x. 9. Heb. i. 8. iii. 4.
. The true God, 1 John v. 20.
God manifested in the flesh, 1 Tim. ii. 13.
The great God, Tit. ii. 13. fous
God overall, blessed for ever, Rom. ix. 5.
The Lord of all, Rom, x. 12. )
One in whom dwells the fulness of the Godhead, Colos. ii. 9, and who
was inthe form of God, before he was made man, Phil. ii..6.
2, From the Divine worship ascribed to him, he being the object of re-
ligious adoration and invocation, Rom. x. 13. Colos. iii, 24. 2'Thess.
iii. 16. >
3. From the Divine actions and attributes ascribed to him, he being
The Creator of all things, Colos. i. 16.. Heb. i. 2. 10.
The searcher of all hearts, 1 Cor. iv. 5. he
Omnipotent, and the raiser of the dead, Phil. iii. 21. Colos. i, 19.
_. Endued with Divine knowledge and wisdom.
The objections of the Socinians are answered; viz... «
That there is one, God the Father of all, and one Lord Christ, 1 Cor.
~ viii. 1. Ephviv. 6. 95) by , ;
. That. the head of Christ is God,.1 Cor. xij 3. 4) * fans
That Christ is. distinguished: from God, in these. words, Christ is of
God, 1 Cor. iii. 23. The God and Father of our Lord Jesus Christ,
: Colos. ii. 2.;,., wh pedi ets 4s
That by him we bélieve in God, 1 Pet.i, 20.
That he is the first-born of every creature, Colos. i. 15. é;
That were he God, we would not be called to imitate him, 1 John
. iil. 3,
Christ died for all, 1 Tim, ii, 26.
For every man, Heb. ii, 9.
For the whole world, 1 John ii. 2. s
For them that perish, Rom. xiv. 15. 1 Cor. viii. 11. 2 Pet. ii. 1.
The churches of Corinth, Galatia, Thessalonica, when the apostle writ to
them, had no settled pastors, 1 Thess. v. 13. See the General Preface.
- ion was esteemed by the Jews, as their righteousness, Rom. ii,
13. iii. 1. :
i ision on the eighth day, only regular, Phil. iii. 5.
The pine not only a pillar going before, but a covering over, the Jews,
1 ce oe le
The coming of our Lord, when mentioned absolutely, refers to his final
. advent, 2 Thess, ii. 1. When said to be at hand, to his coming to take
vengeance on the unbelieving Jews, Phil. iv. 5. James vy. 8.
me ORE what it consists, 1 Tim. vi.8, and what exercise it requires,
il. iv. 13. h
What things ought not to be matters of contention among Christians,
A 2 Tim. ii. 14. - Giaiie
rguments against the vow i , 1 Cor. vii. 5, 9, 25,
Covetousness is properly idolatry, Colos. iii. 5.
The cup of blessing, how the communion of the blood of Christ, 1 Cor. x,
16, 21. :
The cup is to be received by the laity, 1 Cor. xi. 25.
The custom of the church, is a rule in matters of indifferency, 1 Cor.
xi. 16, :
+ {ah
D
The effect of Christ’s death, is double, 1. Freedom from condemnation,
or justification. 2.'The vouchsafement of the Holy Spirit, Rom. viii. 4.
We became all obnoxious to death, by one sin of Adam, Rom. y. 12.
The devils are not to be cast into hell-fire, till the day of judgment, 2 Pet.
ii. 4.
Oné man makes himself differ from another in spiritual, or virtuous habits
. acquired, though not in spiritual gifts immediately infused, 1 Cor. iv. 7.
The gift of di spirits was exercised, in choosing persons meet to
do God service in the ministry, 1 'Tim. i, 18.
Divorces common on the woman's side, among Jews and gentiles, 1 Cor.
vii. 11. 1 Tim. vy. 10. ‘not permitted in the Christian law, except in case
- of fornication, 1 Cor. vii: 10. 13.
We must die to sin once for all, Rom. vi. 10, 11.
’ _E
aoe, respects the knowledge of our duty, faith, love, union, Rom.
xv. )
Elders among Jews, of two sorts; the ruling and teaching elders, both
ordained, 1 Tim: v.17. | )
Election, ‘in the Eetrtave phenes, isnot of private persons to salvation,
but of nations and churches to enjoy the means of grace, Rom. ix, 11,
12. Colos. iii. 12. 1 Thess. i, 4.1 Pet. ii. 9.
Election to salvation, is not absolute, or to the means, but conditional,
upon performance of the means prescribed as necessary for the obtain-
ment of salvation, and is made sure by good works, 2 Pet. i. 10.
Catholic istles, when, and why so called, Preface to them.
The Epistle to the Romans, placed first, as being writ to the imperial
city: St. Peter was not at Rome when it was written, Preface,
The First Epistle to the Corinthians, was written by St, Paul, when he was
VOL. VI.
121
at Ephesus, A. D. 57. The Second Epistle the year following. St.
Paul writ no third epistle to them. See the Preface and note on 1 Cor.
v.9.
The Epistle to the Ephesians, was writ to them, not to those of Laodicea :
the objections to the contrary are answered, Preface and notes on
i. 15, iii. 2. It is the epistle from Laodicea, mentioned Colos. iv. 16.
and was writ, not against the gnostics, but the Judaizing Christians.
The Epistle to the Philippians was written when St. Paul was prisoner at
Rome, to warn them, not against the gnostics, but the Judaizing
Christians.
The Epistle to the Colossians, was written when St. Paul had not seen
them, against the Judaizers, who endeavoured to impose the observation
of the law upon the gentile converts, Preface. —
The First Epistle to the Thessalonians, was writ, not from Athens, but
from Corinth, after the council at Jerusalem, The Second was not
writ before the First,
The First Epistle to Timothy, was writ after St. Paul’s enlargement from
his bonds at Rome. . ,
The Second, at the close of St. Paul’s life, and was the last of his Epistles.
See the Preface and notes on chap. iv.
The ari to Titus, was writ after St. Paul’s bonds.
The Epistle to Philemon, contains very useful matter, :
The Epistle to the Hebrews, was written by St. Paul to the Jews in Ju-
dea, to prevent their apostacy from the faith, and that not in Hebrew,
but in Greek, Preface. The objections of Mr. Clerc are answered, Heb.
ii. 3. ix. 2. i
The Epistle of St. James, was writ by the apostle James, the same with
James the Just, bishop of Jerusalem, to the twelve tribes, to correct the
errors which had obtained among the Jews, and to comfort the unbe-
lieving Jews, under the persecutions they then suffered, Preface.
The First Epistle of St. Peter, was not written in the forty-fourth year of
Christ, but towards the close of St. Peter’s life ; not to the dispersion
of the believing Jews mentioned Acts viii. 1. but to the great disper-
sion of the Jews throughout Asia, to encourage them to persevere in
the Christian faith, and to prevent their siding with the tons in their
rebellion, Preface. — . ' ;
The Second Epistle, was writ by St. Peter, a little before the destruction
of Jerusalem, to arm the believing Jews against that fiery trial which
was come upon them, and against those scoffers which questioned the
promise of Christ’s coming, Preface.
The First Epistle of St. John, was written before the destruction of Jeru-
salem, Preface. ;
The Second and Third Epistles, by the same author.
The Epistle of St. Jude, was written by Jude the apostle, and brother of
James,
The £ssenes abstain from flesh, wine, and women, and this they did
{4 through philosophy, as did the Pythagoreans; Colos. ii. 21.
They had the names of angels in veneration, and would not touch any
unclean thing, Colos. ii. 21—23.
The eternity of future punishments, is shewed to be well consistent both
with the justice and goodness of God; and the objections to the con-
trary are answered, Appendix to 2 Thess,
The eternity of future punishments, fully asserted by the primitive Christ-
ians, Heb. vi. 2.
Both Jews and Christians mourned at the excommunication of their
members, 1 Cor. v. 2.
How far the laity were concerned in the excommunication and abso-
lution of offenders, 2 Cor, ii. 6. ;
F
What is the gift of faith, 1 Cor. xii. 9.
Of the nature of faith, and of justification by. faith alone, Preface to the
Epistle to the Galatians.
Faith doth oblige us to, but doth formally include obedience, Rom, yi. 1.
x. 9, Preface to the Epistle to the Galatians, §. 1, 3, 4.
It is the act of faith, that justifies, Rom. iv, 25, Gal. iii. 6. :
Faith in Christ raised from the dead, is justifying faith, Rom. iv. 25. x. 9.
The faith once delivered to the saints, admits of no addition, Jude 3.
What is the one faith, mentioned Eph. iv. 5.
Faith, how made perfect by works, James ii. 22, St. Paul and St. James
reconciled, ibid. ’
God, why styled the Father of our Lord Jesus Christ, Colos, i. 2.
The whole family of God includes the angels, and the blessed above, and
the saints on earth, Eph. iii. 15. ;
The foreknowledge of God, discovered in prophetical predictions, 1 Pet.
i, 2 ;
Fornication, is a work of the flesh, against the moral law, excluding us
from God’s kingdom, rendering us obnoxious to his wrath, and fit to be
cast into hell-fire, Preface to the First Epistle to the Corinthians,
What doctrines are fundamental, 1 John ii. 5.
1t may be a fundamental error, to teach that, in. the name of Christ, as
necessary to salvation, which he hath not taught by himself, or his apo-
stles, Gal. i. 9. How far the church of Rome is guilty of this, ibid.
G
The gentiles, how without the knowledge of God, and without hope,
Eph. ii. 12, See Heathens. , go Nar
q
122
Revealed before the calling of the gentiles, how far, and not revealed,
Eph. iii. 6. 10. :
Why the Holy Ghost is not mentioned in the Prefaces to the Epistles,
Colos. i. 2,
The gifts, mentioned 1 Cor. xii. severally explained, 1 Cor. xii. 12.
The gnostics : ¥,
Held it lawful, in times of ution, to deny the faith, 2 Pet. ii. 1.
They blasphemed the angels, note on ver. 10. :
They taught, that believers might live as they would; they being saved
by grace, and not by good works, Jude 4.
And yet they called themselves the spiritual men, ver. 19.
They were never persecuted, 2 Pet. ii. 4.
They despised not governments, but flattered them, note on ver. 10.
God would have all men to be saved, | Tim. ii. 4. and would not that any
should perish, 2 Pet, iii. 9. , ‘
God gives men up to their lust; 1. By leaving them destitute of those
providential dispensations which might restrain them: 2. By permitting
Satan to delude, and to provoke them to the commission of them,
Rom. i. 24.
He sends among them strong delusions ; not by inspiring into them any
evil, not by inclining or exciting them to it, not by necessitating them
to sin; but, by permitting Satan to doit, 2 Thess. ii. 11.
The gospel, emphatically styled, The Trath, Rom. ii. 8.
How preached to all the world, Colos, i. 6.
Those who are not gods by nature, are not to be worshipped, Gal. iv. 8,
Nor owned to be gods by Christians, 1 Cor. viii. 5.
In what sense we are saved by grace, Eph. ii. 9. Tit. iii. 5.
H
Pure hands, are hands free from blood and cruelty, from injustice and
bribery, and from filthiness and impurity, 1 Tim. ii. 9.
How God hardened the heart of Pharaoh, Rom. ix. 17.
The Jews, Greeks, and Romans, prayed with their heads covered; and
their women with their hair loose, 1 Cor. xi. 5.
Heathens believe not the resurrection of the body, 1 Thess, iv. 14.
They had no firm belief of a future life, 2'Tim. i. 10.
Their philosophy, and vain deceit, Colos. ii. 8.
They counted simple fornication no sin, Eph. v. 6, 1 Thess, iv. 5,
Their secret mysteries were full of impurity, Eph. v. 12.
They held drunkenness a duty in the solemnities of Bacchus, ver. 18.
They practised unnatural lusts, 1 Thess. iv. 5.
They were addicted to lying, Eph. iy. 25. and to stealing, ver. 28.
The heathens’ creed, Heb. xi. 6.
They lay under two infelicities ; 1. The want of a covenant-relation to
God, 2. Subjection to the delusions of evil spirits, Colos. ii. 15.
How far we may allow, that heathens, acting according to the law of nature,
and owning the true God, may be accepted and rewarded by him,
Rom. ii. 15.
A heretic is one who maintains some doctrine or opinion subverting the
faith ; acting, in so doing, against the convictions of his own conscience,
Tit. iii. 10.
The duties of husbands and wives, Colos, iii. 18, 19.
The holiness of God, in Scripture, what it signifies, 1 Pet. i. 16.
I
The apostle speaks not of Jacob and Esau personally, but nationally
considered, Rom. ix. 13.
The Jews, dispersed through Asia, Africa, and Europe, 1 Pet. i. 4.
They had many proselytes, 1 Pet. i. 1.
Are styled the twelve tribes after their dispersion, James i. 1.
They thought God framed the world, with a particular regard to them,
1 Cor. iii. 22,
They apostatized from the Roman government; 1. From desire of free-
dom from tribute; 2, Of dominion over other nations ; and, 3. From
an opinion, that they ought to own no other lord or master but God
only, 1 Pet, ii. 16. 1 Tim. vi. 2. pes |
Their corrupt manners, rendered them as bad as heathens, Rom. ii. 1.
xiii, 22.
Unbelieving Jews, ‘
Their loose doctrines; 1st, That no circumcised Jew went to hell.
2dly, That the hearing of the law, rendered them acceptable to God,
without the doing of it. 3dly, That the doing some precepts would
atone for the neglect of others, Rom. ii. 13. James ii. 11.
How grievously they persecuted the Christians,.and especially the be-
lieving Jews, Gal. iii, 4. Preface to the Epistle of St. James.
They, in many cases, thought themselves obliged to abstain from all
flesh, Rom. xiy. 2.
They suffered from the Romans, not only in Judea, but in all places
where they were seated, Preface to the Epistle of St. James.
That there shall be a general conyersion of the unbelieving Jews, Rom, xi.
24. 36.
The words ofthe apostle cannot be expounded of the spiritual Israel, i. e.
the then believing Jew and gentile, Appendix to Rom. xi.
Nor be applied to any conversion of the Jews, from the writing that
Epistle, till the times of Constantine, ibid.
This hath been the constant doctrine of the church, ibid.
The prophecies touching the calling of the Jews, are not yet fulfilled, ibid.
A TABLE OF MATTERS
z
The believing Jews,
Their apostacy, and the causes of it, 2 Thess. ii, 3.
They knew not, that the gentiles should be made heirs of the same
body, and enjoy the same privileges with them, Eph. ii. 6. ’
The image of God in man, consists not primarily in holiness, but in do-
minion, 1 Cor, xi. 7. James iii. 9.
How Christis the image of God, Colos, i, 15.
What the imitation of God and Christ requires, 1 John iii. 3.
qh ition of hands in ordination, an apostolical tradition derived from
the Jews, 1 Tim. iv. 14.
Of his laying-on of hands the apostle speaks, 1'Tim. y, 22.
Imposition of hands after baptism, apostolical, Heb. vi. 2.
The necessity of an infallible guide, not proved from Eph. iy. 11, 14.
1 Tim. iii. 15. ,
The book of Job, a history and not a parable, James y. 11.
Justification in St. Paul, implies only the absolution of a sinner from his
past sins: this justification is necessarily by faith alone, Preface to the
Galatians,
The doctrine of justification by faith, in opposition to the works of the law,
is fundamental, Gal. i. 9.
A double justification is mentioned in Scripture, Rom. ii. 13. Gal. iii. 14.
Good men under the law, were justified by faith, Gal. iii. 14.
Quest. Whether all that is necessary to be believed for justification, be
this single proposition, that Jesus of Nazareth was the biris ? Preface
to the First Epistle of St. John.
The apostles neither taught, nor believed, that they might live till the day
of judgment, 1 Thess. iv. 17;
K
In what sense Christ’s mediatory hag din is to last for ever, 1 Cor. xy. 28.
Prayers for kings were used constantly by Jews and Christians, 1 Tim. ii. 2.
God’s knowledge sometimes includes his power and will, 2 Pet. ii. 9.
L
The epistle from the Laodiceans, is the Epistle to the Ephesians, Colos.
iv. 16.
The last times were in being when the apostles writ, 1 Tim. iy. 1.
The law was given by angels, as God’s ministers, Heb. ii. 2. for the extir-
pation ofidolatry, Gal. iii. 19. {
The apostle, Rom. vii. speaks not of a regenerate man, but of a man un-
der the law, before grace, Rom. vii. 25. ;
The whole duty of man, is, to live soberly, righteously, and godly, Tit.
ii. 13.
The love of God, signifies God’s love to us, our love to him, and how it is
perfected in us, 1 John ii. 5. iv. 12. 17.
The freedom and greatness of God’s love to us, 1 John iy. 10. and of the
love of Christ, Eph, iii. 19. 5;
Love is the fulfilling of the law to God and man, Rom. xiii. 10.
Obedience to God’s commands, the test of love, 1 Johny. 3.
The lustings of the sensual appetite, are temptations to sin, and the root
of sin, but not sin imputed, till consented to, James i. 4.
M
The whole man consists of spirit, soul, and body, 1 Thess, v. 23.
The man of sin, not Mahomet, not the papal hierarchy, not C. Caligula,
not Simon Magus, and the gnostics, Preface to the Second Epistle
to the Thessalonians ; i > Doe
But the Jewish nation, with their Sanhedrin, scribes, and pharisees, ib.
The objections against this opinion, answered, ibid.
His coming was to be attended with an apostacy from the Roman go-
vernment, or from the faith. :
His characters,—opposition to God and his church, his re him-
self aboye all that is called God, his sitting in the temple of God,
his coming with lying wonders,—agree exactly to theJews. See
notes on chap. ii. ;
The dxarixwy, or he which letteth, Claudius, ibid.
Manna was spiritual food to the Jews, 1 Cor, x. 3.
Marriage allowed to the clergy, Tit. i. 6. Heb. xiii. 4. no hinderance
to prayer, 1 Cor. vii. 5. when seasonable, ver. 36. it ought to be in
the Lord, i. e. of one Christian with another, 1 Cor. vii. 39. 1 Pet. iii.7.
rejected by some heathens, upon several accounts, 1 Cor, vii. 1.
The pretended sacrifice of the mass, refuted, Heb. x. 18.
Christian matrons are to be grave in apparel, not costly in attire, nor much
concerned about it, as becometh women professing godliness, 1 Tim. ii.
10. 1 Pet. iii. 4. , : :
The duty of masters towards their servants, Eph. vi. 9.
Melchisedec, a man, not an angel, not Sem, not the eternal Adyoc, how
without father and without mother, Heb. vii. 3. :
Minister's’ maintenance, a standing ordinance of Christ, 1 Tim. y. 18.
The necessity of the ministerial function, notwithstanding the unction
from the Holy One, 1 John ii. 27.
The millenium not proved,
From Christ’s appearance and kingdom, 2 Tim, iv. 1.
From the thousand years as one day, 2 Pet. iii. 8.
From the new heavens, and new earth, ver. 13.
Confuted, note on 1 Cor, xy. 22, 52, Colos. iii. 4.
————e
nel
IN THE EPISTLES. 128
This is a great mystery, relates not to common matrimony, but only to
the marriage of Christ with his church, Eph. v.32.
N
The heresy of the Nicolaitans, 2
Was in the time of the apostles, 2 Pet. ii. 1.
They deceived many, and caused Christianity to be blasphemed, note
on ver. 2.
They were most impious in their principles, and lascivious in man-
n ibid. :
Thop petetined their impurities in the daytime, ver. 13.
They Bhisthened, and spake evil of angels, ver. 10.
They spake swelling words of vanity, ver. 18.
o
ce)
All oaths not unlawful, Gal. i.20. 1 Thess. v. 27. Heb. vi. 16.
Where the offence being scandalous, hath incurred the censures of the
church, the pardon of the church is necessary for the comfort of the
offender, 2 Cor. ii. 7. :
The offerings of Christians were employed to purchase the freedom of
Christian servants from their heathen masters, 1 Cor. vii. 23.
Ordination is not therefore a sacrament, because it was at the first at-
tended witha yép.ona, 2 Tim. i. 6.
None were admitted to it without trial, 1 Tim. iii. 10.
P
Pastors and teachers were men endowed with spiritual gifts, Eph. iv. 11.
Patience under sufferings, gives experience of the sincerity and constancy
of our faith, James i. 3.
Perfect patience shews us to be entire in faith, trast in, dependance on
God, in resignation to his will, in Christian fortitude and temperance,
as to the pleasures, honours, and concernments of this world, in love
to God, and to our-brother, Jamesi. 4,
Motives to it, from these considerations,
1. That we only suffer, if need be, 1 Pet.i. 6.
2. The loss of fading and unsatisfactory things, James i. 11.
And are assured of,
8. Divine assistances and consolations under sufferings, 1 Pet. iv. 14.
4. A glorious reward of all our sufferings, James i. 12.
St. Paul did indeed fight with beasts at Ephesus, 1 Cor. xv. 32.
What it is to be perfect, 1 Cor. ii. 6. Phil. iii. 18.
Perseverance of true believers to the end, confuted, note on Colos. i.
23. 1 Thess. iii. 5. Heb. x. 38. 2 Pet. ii. 20,21. Second Epistle of St.
John, ver. 8.
Not promised, in these words,
He shall oh ee hte to the end, 1 Cor. i. 8.
_ He that hat 2 cer hi ge ete will perfect it, Phil. i. 6.
Faithful is he hath called you, who also will do it, 1 Thess. v. 24.
Who are kept by the power of God through faith to salvation, 1 Pet.
i, 5, :
went out from us, but they were not of ut, 1 John ii, 19.
St. Peter had not been at Rome when St. Paul-writ or came to Rome,
Rom, i. 15.
Nor was he there when he writ his Epistles from Rome, Preface to the
First Epistle of St. Peter.
He could be only bishop of the Jewish church at Rome, Rom. i. 15.
He had no supremacy over the apostles, Gal. ii. 10.
The heathen cleaner were yain-glorious, mercenary, and wicked,
1 Thess, ii. 9.
Polygamy is forbidden, 1 Cor. vii. 4.
How the powers that be are of God, Rom. iii. 7.
The words there said, relate to the false and pernicious opinions of the
Jews, ibid.
What resistance of them is forbidden, Rom. xiii. 2, 3.
This place declares not how far man is the higher power, or when he
=— to be so, and therefore reacheth not our controversy, Rom.
xiii, 2. '
We own him as the higher power, to whom we pay tribute, Rom. xiii. 6.
i must be performed in faith, Jamesi. 6. 8. without wrath, 1 Tim.
The prayer of faith, mentioned by St. James, was miraculous, James v. 15.
What it is to without ceasing, 1 Thess. v. 17.
Prayer to saints was not practised by the apostles, Colos. iv. 4.
Prayer for the dead, cannot be proved from the apostle’s prayer for One-
simus, 2 Tim. i. 18. or from Rom. xv. 30. ?
The pre-existence of souls confuted, Rom. ix. 13.
Christ was consecrated to his priesthood by his sufferings, Heb. ii. 10.
and therefore did not properly exercise his sacerdotal function till after
death, Heb. v. 5. 10. i offering his blood in the heavens, Rom. iy. 25.
Three sorts of promises mentioned in the New Testament: the promise
of the Messiah, of the Spirit, of an eternal rest, Gal, iii, 27.
The gift of prophecy, 1 Cor. xii. 10.
Purgatory cannot be proved from 1 Cor. iii, 15.
Q
How the Spirit may be quenched, 1 Thess. v. 19.
R
‘ Reconciliation and access to God, is only through Christ’s sufferings for
us, Eph. ii. 18, the reason why it must be so, ibid.
Redemption is double,
From the guilt of sin, by the remission of it; r
From death, the punishment of sin, by the redemption of the body
from it, Eph. i."14. the necessity of this redemption, ver. 6.
Remission of sins, by a free act of grace and mercy, is absolutely neces-
sary to our access to God, and relation to him, Eph.i.7. ‘The wisdom
of this dispensation, ver. 8. ;
A three-fold rest,—of the Jews in the land of Canaan, a rest after the ex-
ample of God, a perpetual sabbatism, Heb. iv. 3.7. 10.
bis rest, mentioned by the apostle, Heb. iv. 16. relates not to the mil-
enium.
Christians had no rest from persecution, after the destruction of Jerusa-
lem, Heb. iv. 3.
Respect of persons, wherein it consists, James ii. 1.
That the resurrection was past already, was the doctrine of Menander,
2 Tim. ii. 18. ;
The Jews held, that the Messiah was to raise the dead, 1 Cor. xv. 22.
The Holy Spirit the principal, or the efficient cause, of the resurrection,
Rom. viii. 11. > ,
The resurrection of the same body, which was laid down in the earth, as-
serted and proved, and the objections to the contrary are answered,
Preface to the First Epistle to the Corinthians, ;
The philosophers opposed and derided the resurrection of the body, 1 Cor.
Xv. 33.”
It is to rise clothed upon, 1 Cor. xy. 30. 54, and with such qualities, as
the philosophers gaye to that body which they styled the vehicle of
the soul, ver. 44. :
The apostle seems to say, that when it enters into heaven, it will be no
longer flesh and blood, ver. 50. ‘
The revelation of Jesus Christ, double, by the preaching of the gospel to
the world, by his glorious descent from heaven, 1 Pet. i. 5.
Revelation of salvation, double, by the gospel bringing life and immor-
eed to light ; at Christ’s second appearance, without sin, to salvation,
ibid.
Rewards, not of strict justice or merit, but of grace and promise, 2 Thess.
i. 7.
The righteousness of Christ imputed, not proved, from Rom, v. 18. 1 Cor.
i, 30. Phil. iii. 9.
Rome, why called Babylon, 1 Pet. v. 13.
Ss
The sabbatarian doctrine confuted, Colos. ii. 16.
The Christian sabbath confirmed, 1 Cor. xvi. 2.
Sacrifices of a sweet odour, were also expiatory sacrifices, Eph. v. 2.
Heb. ix. 19.
What it is, to sanctify God in our hearts, 1 Pet. iii, 15,
They who were delivered to Satan, were punished with bodily diseases,
1Cor. v. 5. 1 Tim.i. 20.
The pegh acetd were written by the assistance of the Holy Ghost, 1 Pet.
i, 12. though not always dictating the very words; but so presiding
over the apostles, as to preserve them from error, General Preface.
They contain all things requisite to salvation, 2'Tim. iii. 17.
And were written with sufficient clearness, 2 Cor, iv. 3.
No places are cited by the apostles, as out of Scripture, which were not
in the Scriptures of the Old Testament, James iv. 6.
Justice due to servants,
How they are to be treated, Colos. iv. 1.
How to demean themselves to their masters, Colos. iii, 22—24.
Every deliberate and wilful sin, committed against the convictions of
the conscience, is mortal,. and deserveth death, as being a breach of
the gospel-covenant, requiring sincere obedience, James i. 15. iv. 17.
The sins of good men, are not included in those words, All things shall
work together for good to them that love God, Rom. viii. 28.
God cannot necessitate or excite to sin, or infuse any evil into us, 2 Thess.
ii, 11.
How we all sinned in Adam, Rom. vy. 19.
Only personal sin is imputed; and that is not imputed, when it is not
punished, Rom. v. 14.
What is the sin unto death,. 1 John v. 17.
The words, Those that sleep in Christ, are not to be restrained to the mar-
tyrs, 1 Thess. iy. 14. k
The souls of the wicked shall not be annihilated, Appendix to 2 Thess. i.
. 6.
Good souls departed hence, are with Christ in a far better state, and
therefore not ina state of insensibility, Phil. i.24. _ :
But not admitted into heaven, or enjoying the vision of God, till the
day of judgment, 2'Tim. iy, 8, e
The Holy Spirit is, — ’
The object of religious worship, Rom. ix. 1.
Omniscient, is with God, and is God, 1 Cor. ii, 11,
A person uncreated, 1 Cor. xii. 11. L
The spirit of man,
Derived, not from the parents, but from God, Heb. xii. 9.
q 2
124
The spirit of man, hath a capacity of understanding, when separated
from the body, 2 Cor. xii. 3,
All proselytes to the Jewish religion, or to the worship of the God of Is-
rael, are by them styled 8, Eph. ii. 19.
Christ suffered in our heads: bees the punishment of our sins, and to
reconcile us to God, Rom. ii. 26. v. 10. 2 Cor. v. 21. Gal. iii, 13.
Eph. ii, 18. v.2, 1 Tim. ii, 6. Heb. i. 4. ii. 17. 1 Pet. ii, 34. iii. 18.
1 Johnii. 2. iv. 10.
Why it was meet he should thus suffer, Eph. i. 8. Heb. ii. 10. x. 14.
The gift of discerning spirits, 1 Cor. xii. 10.
T
Two things requisite to a temple; 1st, That it be a place appropriated
to God’s use; 2dly, That he should dwell in, or be present with it,
1 Cor. vi. 19.
That our bodies are thus the. temples of the Holy Ghost, and therefore
to be kept holy, ibid.
Ti ions, are either to sin, or, for trial of our faith ; these latter only
are matter of our joy, and why they areso, James i-2.
Thanks due to God for all things, Eph, v. 20.
Timothy and Titus were not bishops fixed to a diocess; but yet they had
episcopal jurisdiction over presbyters.
- Hence it follows, ‘
Ist, That this superiority cannot be contrary to the gospel rule.
2dly, That it is not repugnant to the constitution of churches in the
apostles’ times, for men to have jurisdiction over more than one
particular congregation.
Sdly, That the apostolical power of governing churches might be
committed to others whom they would intrust with it.
4thly, That they did commit this trust to others, is proved from
Scripture, tradition, and reason, Preface to the Epistle to Titus.
Traditions extra-scriptural, not proved from Rom. xvi. 17. nor from
1 Cor. xi. 2. nor from 2 Thess. ti. 14,
The church no sure keeper of traditions, 2 Thess. ii, 14.
Oral pot disproved, 2 Pet. vba
The gift of ton, , imparted ‘um habitus.
Het that sheke with _ bate Gadenbtiod himself, 1 Cor. xiv. 2—4.
- His crime was this, that he chose to shew his gifts in unknown words,
when he might have spoken intelligibly, ver. 13.
What it is to try the spirits, and how they might then be tried, 1 John
iv. L.
Transubstantiation refated, 1 Cor. xi. 24. 1 Pet. ii. 12.
A TABLE OF MATTERS IN THE EPISTLES. .
U
~ ela it consists, Eph. iv. 4.
The unity of the catholic church,
Universal grace taught, 2 Pet. iii.
Ww
The ministerial fanction; is styled a warfare, 1'Tim. i, 18.
The wicked are to be punished,
At the day of judgment, 2 Pet. ii. 9.
At the conflagration of the world, iii. 7. ee
God will execute the punishments threatened to the wicked, in the life to
come, Appendix to 2 Thess. i. §. 4,
Widows, of four kinds, 1 Tim. v. 3.
Who are widows indeed, ver. 5. :
What widows are to be chosen deaconesses, and when, ver. 9, 10.
How it is, not of him that willeth, nor of him that Rom. ix. 16.
God worketh in us to will and to do, not by such a physical operation as
makes it necessary for us to will and do what he would have us; but
by a moral operation exciting us to will, and suggesting to us what
we ouglit to do, Phil. ii. 13.
Freedom of will, is put in opposition to necessity, 2 Cor. ix. 7. Philem.
ver. 14, 1 Pet. v, 2,
The word of God, heard, read, and preached, is the ordinary means of
conversion, Jamesi. 18. 1 Pet. i. 25.
keer: Holy Spirit concurs with it, not by a physical, but moral operation,
ibid. bw
The word of wisdom and of knowledge, 1 Cor. xii. 9.
The working of miracles, ibid.
In what sense the woman shail be saved child-bearing, 1 Tim. ii. 15.
The world to come, either the age of the Messiah, or ‘the kingdom to be
erected after the four monarchies, styled oixovpévn, Heb. ii. 5.
Writing is more effectual to convey the truth to posterity, than oral tra-
dition, Phil. iii. 1. See oral Tradition. :
What it is to write the law in our hearts, Heb. viii. 10.
Z
The zeal of the Jews was full of bitterness, James iii. 14.
And of ignorance in the things they were zealous for, 1 Tim. i. 7.
The Jewish zealots, of what temper they were, James iv. 2, 3, 17.
AN
INDEX
SOME OF THE BRINCIPAL EXPRESSIONS, DESCRIPTIONS, AND REPRESENTATIONS, IN THE PROPHECIES OF THE
-REVELATION, EXPLAINED IN THE PARAPHRASE OR ANNOTATIONS.
i
A
ABYss, or bottomless pit, what, chap. ix. ver. 1.
Air, vial of God’s wrath poured on it, xvi. 17.
Alpha and Omega, first and last, i. 11.
Angel, the general meaning of the word angel in the style of. prophe-
7p eo .
yes of the churches, i: 20,
Angel who had power over fire, xiv. 18,
Angel of the waters, xvi. 5.
Armies of heaven, xix. 14.
Armageddon, xvi. 18.
J 'B ih} wi
Beasts, the four round about the throne, rather the four living creatures,
iv. 6. "
Not taken from the standards of Israel, seem to represent the princi-
pal angels, attendants on the throne of God, iv. 8.
Beast, wild beast, signifies an idolatrous persecuting power, xiii. 1.
First wiid beast rising out of the sea, xiii. 1.
i ainee wild beast ae oat of the earth, xiii. 12.
lasphemy, names of blasphemy upon the heads of the beast, xiii. 1.
To blaspheme God, his name, and tabernacle, xiii. 6. :
Book of life, what, iii. 5.
Bride, the Lamb’s wife ; vid. Church, xx. 12,
Book, how written within and without, sealed with seven seals, v. 1.
Little open book given St, John, what, x. 2.
Book, to eat it, what it signifies, x. 9.
Books opened at the judgment, what, xx. 11.
Cc
Candlesticks, what they signify, i. 20. c
To walk in the midst of the golden candlesticks, ii. 1.
Christ, description of his appearance in the first vision, i. 12.
Description of his Spromae in the vision of the heavenly throne, y. 6.
His title, the Word of God, xix. 13.
His promise of coming quickly, what, xxii. 20.
Description of his a | aie ws leading the armies of heaven, xix. 11.
Church, description of the church in heaven, or consistory above, iv.
Christian, represented as a woman clothed with the sun, &c. xii. 1.
Christian, represented by a woman flying into a wilderness for safety,
xii. 6.
Its happy state for a thousand years, xx, 4,
Its happy state in the heavenly Jerusalem, as the bride, the Lamb’s
wife, xxi. 9.
ity, great, that ruleth over the kings of the earth, xvii. 18.
reat, the holy Jerusalem descending ont of heaven from God, its
description, xxi. 20.
to come with clouds, what, i. 7.
To be clothed with a cloud, what, xx, 1.
Cloud or smoke from the glory of the Lord, xv. 8.
Cloud of smoke from the bottomless pit, ix. 2.
Cups, or vials, what their form, v. 8.
olden cup fall of abominations, xvii. 4.
Cup of God’s indignation, xiy. 10.
D
Day, in general, an undetermined time, xi. 11.
Days, three and a half, how to be understood, xi. 11.
‘en days, what proportion of time, ii. 10.
Day, in the style of prophecy, signifies a year, xi. Contents.
Darkening the sun, moon, and stars, viii. 12.
Death, the second death, what, xx, 14,
Dead, the rest of the dead, who, xx. 5.
Devils, or demons worshipped, who, ix. 20.
E
Earth, helping the woman, xii. 16.
Earth and sea, what, x. 9.
Earthquakes, what they signify, xi. 19.
Eat, to eat flesh, what; xvii. 16.
To eat a book, x.9._ ;
Epistles, to the seyen churches, regard principally the state of the
churches in Asia at the time of the revelation, i: 19.
Euphrates dried up, xvi. 12. '
Eyes, seven, what they signify, v. 6.
F
False prophet, who, xvi. 13.
Flood, cast out of the serpent’s mouth, after the woman flying into the
wilderness, xii. 15.
Fornication, in the style of prophecy, what, xvii. 2.
Fountains of water, what meant by them, viii. 10.
Four angels bound in Euphrates, ix. 14.
Frogs, out of the mouths of the dragon, the beast, and the false pro-
phet, xvi. 14.
G
Garments not defiled, iii. 4. ¥
God, description of his heavenly throne, iv. 3.
Glass, vid. Sea of glass.
Gog and Magog, xx. 8.
Grass, viii. 7. ix. 4.
H
Hail, great, xi. 19.
Harvest of the earth, ripe, xiv. 15.
Heads, seven of the beast, their double meaning, xvii. 9, 10,
Heaven, the scene of St. John’s vision, iv. 1, xii. 1.
To ascend to heaven, or fall from it, xi. 12.
Model of the new Jerusalem coming down from heaven, xxi, 2.
Horns, ‘seven horns of the Lamb, vy, 6.
Ten horns of the beast, xvii. 12.
Hforses, and their riders, vi. 2.
Hour, one, or at the same time, xvii. 12.
£ a
Jerusalem, new, its description, xxi. 9.
Image of the beast, whereby he was worshipped, xiii. 14.
Judgments of God to be certainly inflicted on the corrupters of religion,
and persecutors of the faithful, xviii. 1, 2.
On mystical Babylon, their description, xviii. 6, &c.
Praise of the heavenly church, for the righteousness and faithfulness of
God’s judgments, xix. 1, 2.
K
Keys of hell, and of death, i. 18,
Kings, ten, who reign at the same time with the beast, xvii. 12.
Kings, seven, or seven forms of government in the Roman empire, xvii. 10.
Kingdom of God, and power of his Christ, xii. 10.
L
Lake, that burneth with fire, xx. 14, 15.
Lamps, seven burning before the throne of God, iy. 5.
Light, xxii. 4.
Light of the new Jerusalem, xxi. 11.
Lightning, viii. 5, xi. 19.
Locusts, ix, 3.
M
Man child, caught up to God, and his throne, xii. 5.
Months, five, ix. 10.
Moon, third part darkened, viii. 12,
Under the feet of the woman clothed with the sun, xii. 1.
Mood, imperative, in prophecies, denotes future events, xxii. 11.
Mountain, burning with fire, cast into the sea, viii. 8.
126
N
Name of the beast, xiii. 17.
Night, xxii, 4. :
Numbers in prophecy, not always to be interpreted literally, but have
sometimes a figurative or mystical meaning, vii. 4.
Oo
Olive-trees, description of the two witnesses, xi: 4.
P
Palms, emblems of joy and victory, vii. 9.
Part, third part of men, ix. 15.
PERIODs,
First, of the seals, vi. 1.
Second, of the trumpets, viii.
Third, of the vials,
First description, xi.
Second description, xii.
Third description, xiii.
Successive judgments of God in the third period, xvi.
Fourth, or happy state of the church for a thousand years, xx. 1.
Fifth, Satan loosed for a little season, xx. 7.
Sixth, general resurrection, and final judgment, xx. 11.
Seventh, eternal sabbath, everlasting peace, perfection, and happiness,
of the faithful, xxi.
Prophet, false, xvii. 13.
R
Raiment, white, iii. 5.
Rainbow, round about the throne, iy. 3.
On an angel’s head, x. 1,
River of water of life, xxii. 1, 2.
Resurrection, first, xx. 5,
General, to judgment, xx. 12.
8
Sea, creatures in it, died, viii. 9. .
Angel setting his foot on the sea, and on the earth, x. 2.
No sea in the new Jerusalem, xxi. 1.
To rise out of the sea, xiii, 1.
Sea of glass mingled with fire, xv. 2. .
Seals, deg opened, shew the successive judgments of God, in the first
period, vi.
Sealing the servants of God in their foreheads, vii. 3.
INDEX TO THE REVELATION.
oe
= seven, before the throne of God, i. 4.
, from the glory of God, xv. 8.
Out of the bottomless pit. 2,
Stars in the right hand of Christ, i. 20,
Burning star falling from heaven on the rivers, viii. 10,
Star falling ay heaven, having the key of the bottomless pit, ix, 1.
s, ix. 21,
Sun, moon, and stars, smitten and darkened, viii. 10.
To be clothed with the sun, xii. 1. ;
Sword, sharp, out of the mouth of Christ, in the first vision, i. 16. xix. 15.
T
Ten days, ii. 10.
Tenth part of the city, xi. 13. :
| Time present, in the style of prophecy, expresses certainty of future
wi events, a Ke ‘
ime, expressed by a hour, a day, a month, and a year, ix. 15.
Time shall be no longer, x. 6. ; oe,
Trumpets, seven, shew the successive judgments of God in the second
period, viii.
5,4
Vials, mark the successive judgments of God in the third period, xvi.
Vintage, xiv. 18.
Vision, the highest degree of prophetic revelation, i. 12.
Ww
Walls of the new Jerusalem, their height, xxi. 16, 17.
Waters, fountains of waters, viii. 10, 11.
On which the whore sitteth, xiii. 15. :
White, or of great lustre, i. 14.
Winds, holding the four winds of the earth, vii. 1. :
Wine-press of the wrath of God, to tread it, xiv. 19, 20.
Witnesses, two, prophesying in sackeloth, xi. 3.
Whore, judgment of the great whore, xvii. 1.
Woe, the three woes, what, xi. 14.
Woman, carried by the beast, xvii. 18.
Clothed with the sun, xii. 1.
Flying into the wilderness, xii. 6.
Word of God, xix. 13.
Worship, offered to the angel by St. John, xix. 10.
Z
Zion, Lamb standing on Mount Zion, xiv. 1.
FINIS,
Printed by J. F. Dove, St. John’s Square.
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